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# Rome Establishes the Vision - Number Ten

Rooma waxay Dhidibada u Taagtaa Muujintii — Tirada Toban

The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Murankii Ugu Dambeeyey: Kitaabka Yoo’eel, Dhicitaankii New York, iyo Astaanta Rooma ee Taariikhda Adventiga

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Khilaafka ugu dambeeya ee aan doonayo inaan la midoobiyo doodaha kale ee taariikheed ee ku saabsan astaanta Roomaanka gudaha taariikhda Advent waa kitaabka Yoo’eel. Khilaafkaas wuxuu dhacay kaddib Sebtembar 11, 2001, waxaana suurtagal ah in, iyada oo aan la tixgelin duruufihii muddadaas, qodobo xeeldheer qaarkood si weyn loo seego. Si duruufahaas loogu dejiyo macnahooda saxda ah, waxaa loo baahan yahay in la tixgeliyo taariikhda Millerite-ka. Agoosto 11, 1840, wax sii sheegistii waqtiga ee Muujintii cutubka sagaalaad, aayadda shan iyo tobnaad, ayaa rumoowday.

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

> Oo afartii malaa’igna waa la sii daayay, kuwaas oo loo diyaariyey saacad, iyo maalin, iyo bil, iyo sannad, inay dilaan dadka saddex meelood meel. Muujintii 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Aayaddu waxay tilmaamaysaa in “saacadda, iyo maalin, iyo bil, iyo sannad,” ay u dhiganto saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood. Afarta malaa’igood waxay matalayeen markii Islaamku awood yeeshay oo uu dagaal ku soo qaaday Rooma, taas oo bilaabatay Luulyo 27, 1449. Barta bilowga waxaa lagu go’aamiyey iyadoo la adeegsanayo barta dhammaadka ee waxsii-sheegid kale oo waqti ah oo ah boqol iyo konton sannadood. Waxsii-sheegiddii ugu horraysay ee boqol iyo kontonka sannadood ahayd waxaa lagu soo bandhigay taariikhda hooggii kowaad, kaas oo sidoo kale ah buunka shanaad ee Muujintii cutubka sagaalaad. Markii waxsii-sheegiddii boqol iyo kontonka sannadood ahayd ay dhammaatay Luulyo 27, 1449, waxaa bilaabatay waxsii-sheegidda waqtiga ee aynu hadda ka fiirsanayno, oo saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood dabadeed waxsii-sheegiddu waxay ku dhammaatay Agoosto 11, 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

William Miller wuxuu fahmay quwadaha ku xusan Muujintii sagaal inay matalayaan Islaamka, waxaana ka hor taariikhda Ogosto 11, 1840, nin Millerite ah oo la oran jiray Josiah Litch uu soo bandhigay saadaal ku salaysan wax sii sheegidda, isaga oo tilmaamay in sannadka 1840 ay dhammaan doonto sarreyntii Cismaaniyiinta. Toban maalmood ka hor Ogosto 11, 1840, Litch wuxuu si ka sii saxan u habeeyey oo u cusboonaysiiyey saadaashiisii si uu u tilmaamo ma aha oo keliya sannadka ay wax sii sheegiddu rumoobi doonto, balse sannadka, maalinta, iyo bisha qudhooda. Sister White waxay ka hadashaa saamayntii saadaashii Litch ku yeelatay dunida diimeed ee Millerites-ka markii dhacdadu rumoowday.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Sannadkii 1840 rumoobid kale oo cajiib ah oo wax sii sheegiddu ku rumoowday ayaa kicisay xiiso baahsan. Laba sano ka hor, Josiah Litch, oo ka mid ahaa adeegayaashii hormuudka u ahaa ee ku wacdiyi jiray imaatinka labaad, ayaa daabacay fasiraad ku saabsan Muujintii 9, isagoo sii sheegay dhicitaankii Boqortooyadii Cismaaniyiinta. Sida ku cad xisaabaadkiisa, quwaddan waxa la afgembin lahaa... 11-ka Agoosto, 1840, markaas oo awoodda Cismaaniyiinta ee Constantinople la filan karo in la jebiyo. Taasna, waxaan rumaysanahay, in la arki doono inay sidaas tahay.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Waqtigii saxda ahaa ee la cayimay, Turkigu, isagoo adeegsanaya safiirradiisa, wuxuu aqbalay ilaalinta quwadihii isbahaysiga ee Yurub, sidaas darteedna wuxuu isu geliyey hoos-tagga xukunka quruumaha Masiixiyiinta ah. Dhacdadu si qumman bay u fulisay waxsii sheegidda. Markii arrintaas la ogaaday, dad tiro badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda waxsii sheegidda ee uu qaatay Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaatinka la siiyey dhiirrigelin yaab leh. Rag aqoon iyo maqaam leh ayaa ku biiray Miller, labadaba wacdinta iyo daabacaadda aragtiyihiisa, waxaana intii u dhexeysay 1840 ilaa 1844 shaqadu si dhakhso leh u fiday.” The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Taageeradeeda dhacdadan sannadihii la soo dhaafay marar badan ayaa siyaabo kala duwan loo weeraray by Todobaadka-Maalinleyda Adventist ee La'odikiya. Sida toddobada jeer iyo “kan joogtada ah” ay tahay, runtaan in la weeraro waa in la diido aasaaska sida loogu matalay labada loox ee quduuska ah, iyo weliba amar-maamuleedka Ruuxa Waxsii-sheegidda. Sababta Shaydaanku ugu hawlgalay inuu baabi’iyo kalsoonida taariikhdan waa mid dhinacyo badan leh.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Saadaashii Litch waxa ay adeegsatay “mabaadi’da fasiraadda waxsii-sheegista ee uu qaatay Miller.” Miller waxaa la siiyey garasho ku saabsan curiyaha wakhtiga waxsii-sheegista, oo ku alla kii ka shakiya in farriintii Miller ay ku dhisnayd wakhtiga waxsii-sheegista, waxa keliya oo uu u baahan yahay inuu dib u eego jaantusyadii hormuudka ee 1843 iyo 1850 si uu u xaqiijiyo in arrintaasu run ahayd. Ka hor Agoosto 11, 1840, kuwii ka soo horjeeday saadaashii Miller ee ku saabsanayd soo noqoshada Masiixa waxay ku doodi jireen in wakhtiga waxsii-sheegista aan loo adeegsan karin in lagu garto goorta Masiixu soo noqon doono. Inta badan waxay adeegsan jireen hadalka Kitaabka Quduuska ah ee ku saabsan inaan la garanayn maalinta ama saacadda, si ay uga horyimaaddaan farriintiisa iyo hawshiisa.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Laakiin maalintaas iyo saacaddaas ninna ma oga, malaa’igaha samaduna ma oga, Aabbahay oo keliya mooyaane. Sida ay ahaayeen wakhtiyadii Nuux, sidaas oo kalena waxay ahaan doontaa imaatinka Wiilka Aadanaha. Waayo, sidii wakhtiyadii daadkii ka horreeyey ay wax u cuni jireen oo u cabbi jireen, u guursan jireen oo guur siin jireen, ilaa maalintii Nuux doonnidii galay, oo ayan garanaynin ilaa daadkii yimid oo wada qaaday dhammaantood; sidaas oo kalena imaatinka Wiilka Aadanaha ayuu ahaan doonaa. Markaas laba ayaa beer joogi doona; mid waa la qaadi doonaa, ka kalena waa laga tegi doonaa. Matayos 24:36–40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

In kasta oo tuducan jiro, haddana kuwa Millerites waxaa u muuqday caddayn badan oo Kitaabka Quduuska ah oo taageeraysa waxsii sheegyadooda, wayna sii wadeen iyaga oo ku dhaqmaya mabda’ ay markii dambe Sister White aqoonsatay.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> “‘Qofna ma garanayo maalinta iyo saacadda’ wuxuu ahaa doodda ugu badan ee ay soo bandhigi jireen kuwa diiday rumaysadka imaatinka. Qorniinku waa kan: ‘Laakiin maalintaas iyo saacaddaas qofna ma oga, malaa’igaha jannadana ma oga, Aabbahay oo keliya mooyaane.’ Matayos 24:36. Faahfaahin cad oo is-waafaqsan oo aayaddan ku saabsan ayaa waxaa bixiyey kuwii Rabbiga sugayey, waxaana si cad loo muujiyey sida khaldan ee ay uga faa’iidaysteen kuwa ka soo horjeeday. Erayadan waxaa Masiixu ku hadlay wada-hadalkiisii xusuusta lahaa ee uu la yeeshay xertiisa Buur Saytuun dusheeda ka dib markii uu markii ugu dambaysay macbudka ka baxay. Xertii waxay weyddiiyeen su’aashan: ‘Calaamadda imaatinkaaga iyo dhammaadka dunidu maxay ahaan doontaa?’ Ciise wuxuu siiyey calaamado, wuxuuna yidhi: ‘Markaad waxyaalahan oo dhan aragtaan, ogaada inuu dhow yahay, oo albaabbada joogo.’ Aayadaha 3, 33. Hadal Badbaadiyaha ka mid ah waa inaan loo adeegsan inuu mid kale baabbi’iyo. In kastoo aanu qofna garanayn maalinta iyo saacadda imaatinkiisa, haddana waxaa nala baray oo nalaga doonayaa inaan garanno goorta uu dhow yahay. Weliba waxaa naloo sii barayaa in haddii digniintiisa la iska indho tiro, oo la diido ama la dayaco in la garto goorta imaatinkiisu dhow yahay, ay taasu innagu noqon doonto sida ay ugu noqotay kuwii noolaa wakhtigii Nuux oo aan garan goortii daadku imanayay. Masaalka isla cutubkaas ku jira oo isbarbardhigaya addoonka aaminka ah iyo kan aan aaminka ahayn, isla markaana sheegaya xukunka kan qalbigiisa ka yidhaahda, ‘Sayidkaygu imaatinkiisa wuu raagay,’ wuxuu muujinayaa aragtida uu Masiixu ka yeelan doono iyo abaalmarinta uu siin doono kuwa uu ka helo iyagoo feejigan oo dadka bara imaatinkiisa, iyo kuwa diida. ‘Haddaba soo jeeda,’ ayuu yidhi. ‘Waxaa barakaysan addoonkaas uu sayidkiisu markuu yimaado ka helo isagoo sidaas samaynaya.’ Aayadaha 42, 46. ‘Haddaba haddaadan soo jeedin, waxaan kuugu iman doonaa sida tuug oo kale, mana ogaan doontid saacadda aan kugu iman doono.’ Muujintii 3:3.” Murankii Weynaa, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Markii saadaashii Litch rumoowday, rag “aqoon iyo maqaam leh ayaa la midoobay Miller, wacdinta iyo daabiciddaba aragtidiisa, shaqaduna si degdeg ah ayay u fidday intii u dhexaysay 1840 ilaa 1844.” Farriintii Miller waxay heshay awood markii xeerarkiisii fasiraadda waxsii sheegyada la xaqiijiyey inay yihiin xeerar ansax ah. Iyada oo laga jawaabayo rumoobiddii waxsii sheegidda wakhtiga, ma ahayn oo keliya in xeerkii Miller la xaqiijiyey, oo kuwo badanna markaas ku biireen dhaqdhaqaaqii Millerite, balse sidoo kale waxa si waxsii sheegid ahaan muhiim u ahayd in xeerka aasaasiga ah ee xeerarka Miller uu ahaa kii la xaqiijiyey. Sidoo kale, xaqiiqada ah in xaqiijintaasi lagu gaadhay ku-dhaqanka waxsii sheegid ka hadlaysa tii labaad ee saddexdii hoog, kuwaas oo sidoo kale ah buunka shanaad, lixaad, iyo toddobaad.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Awood-siinta farriintii Miller waxay noqotay mid ka mid ah calaamadaha-jidka ee ugu muhiimsan ee dhaqdhaqaaqii dib-u-habaynta Millerite. Waxaa hore loogu sii tusaaleeyay baabtiiskii Ciise. Waxay muujisay in geeddi-socodkii ugu dambeeyey ee imtixaanka dadka axdigii hore (Protestant-ka) uu bilaabmay. Waxay noqotay bartilmaameedka weerarka Shayddaanka ee ka dhanka ahaa guud ahaan dhaqdhaqaaqa iyo farriinta Millerite.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Su’aal kasta oo Shaydaanku maskaxda ku kicin karo si uu shaki uga abuuro taariikhda weyn ee socdaalladii hore ee dadka Ilaah, waxay ka farxin doontaa haybaddiisa shaydaanimo, waana gef ka dhan ah Ilaah. Warka ku saabsan imaatinka dhow ee Rabbiga ee dunideenna ku imanaya xoog iyo ammaanta weyn waa run, oo sannadkii 1840 codad badan ayaa loo qaaday ku dhawaaqistiisa.” Manuscript Releases, volume 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Sebtembar 11, 2001, hoogii saddexaad ayaa soo galay taariikhda waxsii sheegidda. Dhacdadaasi waxay xaqiijisay xeerka aasaasiga ah ee fasiraadda waxsii sheegidda ee ay qaadatay dhaqdhaqaaqii malaa’igta saddexaad ee bilaabmay 1989. Runta ugu horraysay ee loo furay rasuulkii dhaqdhaqaaqaas dibu-habaynta ah waxaa la furay 1989, mana ay ahayn lixda aayadood ee ugu dambeysa ee Daanyeel kow iyo tobnaad. Waxay ahayd runta ah in dhammaan dhaqdhaqaaqyada dibu-habayntu ay is barbar socdaan, oo ay tahay in la isu keeno sadar ka sarreeya sadar si loo aqoonsado astaamaha dhaqdhaqaaqa boqol iyo afar iyo afartan kun, kaas oo ah dhaqdhaqaaqa malaa’igta saddexaad. Bandhiggii ugu horreeyey ee dadweyne ee aan abid jeediyo wuxuu ka dhacay kulan xeroeed sannadkii 1994, ama malaha 1995. Bandhiggu kuma saabsanayn lixda aayadood ee ugu dambeysa ee Daanyeel kow iyo tobnaad; wuxuu ku saabsanaa xariiqyada dibu-habaynta ee is barbar socda.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Markii waxsii Islaamka ee hooggii saddexaad ay rumoowday Sebtembar 11, 2001, waxay la simantay Ogoosto 11, 1840. Sannadkii 1840 wax sii sheegid ku saabsan hooggii kowaad iyo kii labaad ayaa xaqiijisay farriintii Milleriyiinta, Sebtembar 11, 2001-na wax sii sheegid ku saabsan hooggii saddexaad ayaa xaqiijisay farriintii Future for America. Garashada xaqiiqadaas waxay dad aad u badan gelisay dhaqdhaqaaqa, halka markii hore uu inta badan ahaa hal shakhsi. Markaas farriinta dhaqdhaqaaqa iyo farriin-sidihii waxay galeen weerar, sida ay taariikhdii 1840 u noqotay bartilmaameedka weerarka Shaydaanka intii lagu jiray tobannaannadii sano ee xigay.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Kuwii ku biiray dhaqdhaqaaqa Future for America waxay qaateen xeerarkii fasiraadda waxsii sheegyada ee uu ururiyey rasuulkii taariikhdaas. Mid ka mid ah xeerarkaas, oo laga yaabo inuu ahaa uguna yahay kan ugu muhiimsan, wuxuu ahaa welina yahay adeegsiga saddex-geesoodka ah ee waxsii sheegyada. Rasuulku wuxuu u yimid fahamka in xaqiiqooyin waxsii sheeg ah oo gaar ahi lagu muujiyey saddex rumoobid oo cayiman. Iyadoo la rumaysnaa in taariikhdii Millerite lagu soo celiyey taariikhda boqol iyo afartan iyo afarta kun, waxaa la arkay in August 11, 1840 uu tusaale u ahaa September 11, 2001, iyo in khadadka kale ee quduuska ah ee dib-u-habayntuna ay sidoo kale lahaayeen isla calaamaddaas jidka.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Caddaynta ku celcelinta xariiq kasta oo dib-u-habayn quduus ah ee ku jirta xariiqda malaa’igta saddexaad ayaa markaas waxaa furay Libaaxa qabiilka Yahuudah. Waxaa la arkay in sida taariikhdii Millerite ay u dhammaystirtay masaalka tobanka bikradood si waafaqsan xaraf kasta, sidaas oo kale ayay taariikhda Future for America u dhammaystirtay.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Badanaa waxaa la ii tilmaamaa masaalkii tobanka bikradood, oo shan ka mid ahi xigmad lahaayeen, shanna nacas bay ahaayeen. Masaalkani wuxuu rumoobay oo wuxuu u rumoobi doonaa ilaa xarafka ugu dambeeya, waayo wuxuu leeyahay adeegsi gaar ah oo wakhtigan ku saabsan, oo sida farriinta malaa’igta saddexaad, wuu rumoobay, wuuna sii ahaan doonaa runta wakhtigan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Todobada onkod ee Muujintii cutubka tobnaad waxaa loo aqoonsaday inay tilmaamayaan waayo-aragnimadii Milleriyiinta laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844, iyo sidoo kale taariikhda Sebtembar 11, 2001 ilaa sharciga Axadda ee dhawaan imanaya.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Iftiinkii gaarka ahaa ee Yooxanaa la siiyey, oo lagu muujiyey toddobadii onkod, wuxuu ahaa sawirid dhacdooyin dhici lahaa intii lagu jiray farriimaha malaa’igta koowaad iyo tan labaad....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ka dib markii toddobadan onkod ay codadkoodii ku hadleen, amarku wuxuu u yimaadaa Yooxanaa sida uu ugu yimid Daanyeel oo ku saabsan kitaabka yar: ‘Xir waxyaalihii toddobada onkod ku hadleen.’ Kuwanu waxay khuseeyaan dhacdooyin mustaqbalka ah oo lagu muujin doono sida ay u kala horreeyaan.” The Seventh-day Adventist Bible Commentary, mugga 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

Waxaa la aqoonsaday in Walaasha White ay si toos ah u tidhi dhaqdhaqaaqa malaa’igta saddexaad uu barbar socdo dhaqdhaqaaqa malaa’igta koowaad iyo tan labaad.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Ilaah wuxuu farriimaha Muujintii 14 siiyey meeshooda ku jirta silsiladda waxsii-sheegidda, hawshooduna ma joogsandoonto ilaa dhammaadka taariikhda dhulkan. Farriimaha malaa’igta koowaad iyo tan labaad weli waa runta wakhtigan, waana inay barbar socdaan kan tan ku xigta. Malaa’igta saddexaad digniinteeda waxay ku dhawaaqdaa cod weyn. ‘Waxyaalahaas dabadeed,’ ayuu Yooxanaa yidhi, ‘waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh awood weyn, oo dhulkuna wuxuu ku iftiimay ammaanteedii.’ Iftiimintan gudaheeda, iftiinka saddexda farriimood oo dhan waa ku midoobay.” The 1888 Materials, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Socodka malaa’igta kowaad iyo tan labaad wuxuu barbar socdaa socodka malaa’igta saddexaad. Waxsii sheegista awoodda siisay socodka malaa’igta kowaad iyo tan labaad waxaa awooddeeda lahaa rumoobidda waxsii sheegid waqtiyeed oo ah hoogga kowaad iyo kan labaad, halka awoodsiinta socodka malaa’igta saddexaad ay ka timid rumoobidda waxsii sheegid ku saabsan hoogga saddexaad.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Sida 11-kii Agoosto, 1840, markii farriintii Future for America la xaqiijiyey, “dad tiro badan ayaa lagu qanciyey saxnaanta mabaadi’da fasiraadda waxsii sheegidda ee ay qaadatay” Future for America, waxaana “dhaqdhaqaaqii imaanshaha la siiyey dardar yaab leh.” “Rag aqoon iyo maqaam leh ayaa ku midoobay” Future for America, “labadaba wacdinta iyo daabacaadda” farriinta waxsii sheegidda ee Future for America. Xeerka gaarka ah ee Future for America oo si cad u xaqiijiyey Sebtembar 11, 2001 inuu yahay dhammaystir waxsii sheegid ah wuxuu ahaa “adeegsi saddex-laab ah oo waxsii sheegidda ah.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Markaan aqbalno aragtida aasaasiga ah ee Islaamka ee hoogga kowaad iyo kan labaad, sida loogu matalay labadii shax ee quduuska ahaa, iyadoo lala xiriirinayo markhaatiga qoran ee kuwii farriinta baray, waxaannu garanaynaa astaamo nebiyadeed oo gaar ah oo la xiriira hoogga kowaad iyo hoogga labaad. Baybalku marar badan ayuu, siyaabo kala duwan, ku baraa in runta lagu sugo markhaatiga laba. Astaamaha nebiyadeed ee hoogga kowaad, marka lagu daro astaamaha nebiyadeed ee hoogga labaad, waxay sugayaan astaamaha nebiyadeed ee hoogga saddexaad. Ku-dhaqanka saddex-geesoodka ah ee Islaamku aad buu u gaar yahay marka la aqoonsanayo imaatinka hoogga saddexaad 11ka Sebtembar, 2001, taas oo aanay suurtagal ahayn in aan la arag, inkasta oo intooda badan ay doortaan inay indhahooda ka xiraan caddaynta.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Adeegsiga saddex-geesoodka ah ee wax sii sheegidda ayaa si adag u xaqiijiyey in hooggii saddexaad uu yimid Sebtembar 11, 2001. Markaas ayaa la arkay in qaanuunku si toos ah ula xidhiidhay farriintii malaa’igta labaad, taas oo wakhtigii Milleriyiinta iyo sidoo kale wakhtiga boqolka iyo afartan iyo afarta kun ay tahay xilligii Ruuxa Quduuska ah la shubo. Labada taariikhoodba waa rumoobid masaalka tobanka bikradood, masaalka dhexdiisana farriinta Qaylada Habeenbadhku waa meesha kala soocidda kuwa caqliga leh iyo kuwa nacasyada ahi ku muuqato, waana meesha farriinta malaa’igta labaad lagu xoojiyo.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Markii ay ku dhowaatay dhammaadka farriintii malaa’igta labaad, waxaan arkay iftiin weyn oo samada ka imanaya oo ku ifaya dadka Ilaah. Fallaaraha iftiinkaasu waxay u ekaayeen kuwo u dhalaalaya sida qorraxda. Oo waxaan maqlay codadka malaa’igaha oo qaylinaya, ‘Bal eega, Aroosku wuu imanayaa; u baxa si aad ula kulantaan Isaga!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Tanu wuxuu ahaa qayladii habeenbadhkii, taas oo ahayd inay xoog siiso farriintii malaa’igta labaad. Malaa’ig baa samada laga soo diray si ay u kiciyaan quduusiintii niyad-jabtay oo ay ugu diyaariyaan hawsha weyn ee hortooda taallay. Ragga ugu hibada badnaa ma ahayn kuwii ugu horreeyey ee farriintan hela. Malaa’ig baa loo diray kuwa is-hoosaysiiya oo daacadda ah, waxayna ku qasbeen inay qaylada kor u qaadaan, ‘Bal eega, Aroosku wuu imanayaa; u soo baxa inaad ka hortagtaan!’” Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Taariikhda malaa’igtii kowaad iyo tii labaad, daadinta Ruuxa Quduuska ah waxa lagu dhammaystiraa Qayladii Habeenbadhka oo ku biiraysa farriintii malaa’igta labaad. Tan waxaa lagu soo celiyaa taariikhda malaa’igta saddexaad.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

> “Malaa’ig ayaa loo diray inay caawiyaan malaa’igta xoogga badan ee samada ka timid, waxaanan maqlay codad u ekaa kuwo meel kasta ka yeedhaya, Ka soo baxa iyada, dadkaygow, si aydaan uga qaybgelin dembiyadeeda, oo aydaan uga helin belaayooyinkeeda; waayo, dembiyadeedu waxay gaadheen ilaa samada, Ilaahna wuxuu xusuustay xumaatooyinkeeda. Farriintani waxay u muuqatay inay tahay wax lagu daray farriintii saddexaad, oo ay ku biirtay, sidii qayladii saqda dhexe ugu biirtay farriintii malaa’igta labaad sannadkii 1844. Ammaanta Ilaahna waxay dul saarnayd quduusiintii samirka badnayd ee sugayay, oo iyagu si aan cabsi lahayn ayay u bixiyeen digniintii ugu dambaysay ee qotada dheer, iyagoo ku dhawaaqaya dhicitaankii Baabuloon, isla markaana ugu yeedhaya dadka Ilaah inay ka soo baxaan iyada; si ay uga baxsadaan halaaggeeda cabsida leh.” Spiritual Gifts, volume 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Marka loo eego adeegsiga saddex-geesoodka ah ee waxsii sheegidda, farriinta malaa’igta labaad waxay ka dhigan tahay adeegsiga saddex-geesoodka ah ee waxsii sheegidda; waayo, farriintu taariikh kasta ha ahaatee waa tan: Baabuloon laba jeer bay dhacday.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Markaasaa waxaa daba socday malaa’ig kale, oo leh, Baabuloon way dhacday, way dhacday, magaaladaas weynayd; maxaa yeelay waxay quruumaha oo dhan ka waraabisay khamriga cadhada sinadeeda. Muujintii 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Malaa’igii xoogga badnaa ee Muujintii tobnaad ayaa soo degay iyadoo la fulinayo waxsii sheegidii hooggii koowaad iyo kii labaad 11kii Agoosto, 1840, isagoo sidaas yeelayna wuxuu tusaale u noqday soo degidda malaa’igta xoogga badan ee Muujintii cutubka siddeed iyo tobnaad 11kii Sebtembar, 2001. Markaas malaa’igtaas oo dhulka ku iftiimisa ammaantiisa waxay samaysay baaq.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Markaasuu cod weyn ku qayliyey isagoo leh, Baabuloonkii weynaa wuu dhacay, wuu dhacay, oo wuxuu noqday hoygii jinniyada, iyo qalcaddii ruux kasta oo wasakh ah, iyo qafaskii haad kasta oo nijaas ah oo nacayb leh. Muujintii 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Farriinta malaa’igta labaad ee cutubka afar iyo tobnaad, iyo tan malaa’igta xoogga badan ee cutubka siddeed iyo tobnaad, waxay caddaynaysaa in Baabuloon laba jeer dhacday, farriintuna waxay aqoonsanaysaa Baabuloonta maalmaha ugu dambeeya. Waxay aqoonsanaysaa Baabuloonta maalmaha ugu dambeeya, waayo labada jeer ee Baabuloon hore u dhacday, wakhtigii Nimrod, iyo wakhtigii Nebukhadnesar ilaa Belshaasar, waxay dhisayaan astaamaha nebiyadeed ee dhicitaanka dhilladii Muujintii toddoba iyo tobnaad oo fooddeeda ku qoran, “Baabuloonkii Weynaa.” In la aqoonsado dhicitaankaas Baabuloon ee maalmaha ugu dambeeya waxay u baahan tahay labada markhaati ee labada dhicitaan ee hore ee Baabuloon, waayo farriinta maalmaha ugu dambeeya waa: Baabuloon waa dhacday, waa dhacday. Markii malaa’igta xoogga badani soo degtay, markii dhismayaashii waaweynaa ee Magaalada New York lagu soo riday taabashada Ilaah, wuxuu ku caddaynayaa ku dhawaaqistiisa xukunka adeegsiga saddex-geesoodka ah ee waxsii sheegidda. Adeegsiga saddex-geesoodka ah ee waxsii sheegidda ee dejiyey Sebtembar 11, 2001 inay tahay rumoobidda erayga nebiyadeed ee Ilaah, wuxuu ahaa adeegsiga saddex-geesoodka ah ee saddexda hoog.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Markii rumoobiddaas ay dhacday, qaar badan ayaa ku biiray dhaqdhaqaaqa Future for America, waxaana ay ku qanceen mabaadi’da fasiraadda waxsii sheegidda ee ay adeegsanaysay Future for America. Agoosto 11, 1840 ayaa ku soo noqotay, oo sidaas ku samaysay, soo noqoshadaasu ma ay xaqiijin xeerkii aasaasiga ahaa ee Miller, kaas oo ahaa in maalin ay ka dhigan tahay sannad waxsii sheegidda Kitaabka Quduuska ah; waayo xeerka aasaasiga ah ee Future for America wuxuu ahaa in taariikhda Milleriyiinta ee farriimaha malaa’igta koowaad iyo tan labaad lagu soo celiyo taariikhda dhaqdhaqaaqa malaa’igta saddexaad.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Waxay u muuqataa wax is-caddeynaya in haddii sannadka 1840 uu noqday weerar gaar ah oo ka yimid sarreyntiisa Shaydaanka, sida ay Walaashii White Shaydaan ugu tilmaamayso, markaas taariikhda Sebtembar 11, 2001 ay iyaduna noqon lahayd mid u nugul weerar la mid ah. Sidaas awgeed, waxaynu helaynaa aragtiyo shirqool oo tilmaamaya doorka caalamiyeyaalka, ama Jesuit-ka, ama CIA-da, ama qoyska Bush, ama isu-geyn ka mid ah awoodahaas. Aragtiyadaas, inkasta oo ay xambaarsan yihiin qaybo run ah, waxaa loo habeeyey in lagu diido fikradda ah in ay ahayd taabasho xagga Ilaah ka timid oo soo dumisay dhismayaashii waaweynaa ee Magaalada New York, sidaasna ku calaamadisay imaatinka hooggii saddexaad ee ku soo galay taariikhda dhaqdhaqaaqa boqol iyo afartan iyo afarta kun.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Haddaba ma waxaa soo baxay hadalkii aan ku sheegay in New York lagu xaaqi doono hir-badeed weyn? Tan anigu weligay ma aanan sheegin. Waxaan iri, anigoo eegaya dhismayaasha waaweyn ee halkaas kor u kacaya, dabaqba dabaqa ka sarreeya, ‘Muuqaallo aad u cabsi badan ayaa dhici doona marka Rabbigu u kaco inuu dhulka si daran u gariiriyo! Markaas erayada Muujintii 18:1–3 way rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa dhulka ku soo socda. Laakiin iftiin gaar ah kama aanan helin waxa ku soo socda New York, marka laga reebo inaan ogahay in maalin uun dhismayaasha waaweyn ee halkaas yaal la dumin doono marka xoogga Ilaah rogayo oo afgembinayo. Iftiinkii la i siiyey ayaan ku ogahay in baabba’u dunida ku jiro. Hal eray oo Rabbiga ka yimaada, hal taabasho oo xooggiisa weyn ah, oo dhismayaashan waaweyn way soo dhici doonaan. Muuqaallo ayaa dhici doona oo cabsi badnidooda aynaan qiyaasi karin.” Review and Herald, Luulyo 5, 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Aragtiyaha shirqoolka, ha ahaadeen kuwo aan wax run ah ku jirin ama kuwo ay ku jiraan runo qayb ahaan ah, dhammaantood waxay wiiqaan runta ah in ay ahayd hawsha qaddarinta Eebbe ee keentay dhacdooyinkii taariikhdaas. Aragtiyahaas kala duwan ee shirqoolku waa weerarka Shaydaanka ee ka imanaya dibadda dhaqdhaqaaqa oo ka dhan ah runta, laakiin sidoo kale wuxuu ka shaqeeyey inuu runta ka wiiqo gudaha dhaqdhaqaaqa dhexdiisa. Mid ka mid ah weerarradaas gudaha ahi wuxuu ku salaysan yahay diidmada Rooma inay tahay mawduuca buugga Yoo’eel.

We will consider that controversy in the next article.

Waxaannu khilaafkaas ku eegi doonnaa maqaalka xiga.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Kanu waa eraygii Rabbiga ee u yimid Yoo’eel ina Fetuu’eel. Bal tan maqla, kuwii waayeelka ahaaw; oo dheg jalaq u siiya, dadyowga dalka deggan oo dhammow. Ma wakhtigiinnii baa tan ka dhacday, mise xataa wakhtigii awowayaashiin? Carruurtiinna uga sheega, carruurtiinnuna ha u sheegaan carruurtooda, carruurtooduna qarniga kale. Wixii ay ayaxa guura ka tagtay waxaa cunay ayaxa; wixii ay ayaxu ka tageenna waxaa cunay dirxi baabbi’iya; wixii dirxiga baabbi’iya ka tageenna waxaa cunay diir. Toosa, kuwiinna sakhraamiinta ahow, oo ooya; oo baroorta, dhammaantiin kuwiinna khamriga cabbaow, khamriga cusub aawadiis; waayo, afkiinna waa laga gooyay. Waayo, quruun baa dalkayga ku soo kacday, xoog badan oo aan tiro lahayn, oo ilkahoodu yihiin ilkaha libaaxa, oo wuxuu leeyahay miciyo daan weyn oo libaaxad ah. Yoo’eel 1:1–6.

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