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# Parallel Warnings - Number One

Digniino Is Barbar Socda — Lambarka Koowaad

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Muujintii Ciise Masiix: Fahamka Digniintii Ugu Dambaysay ee Aadanaha

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“Muujintii Ciise Masiix” waxaa loo furaa dadka Ilaah marka “wakhtigu dhow yahay.” Farriinta digniinta ugu dambaysa ee loo diro aadmiga waxaa la siiyaa wax yar ka hor xidhitaanka wakhtiga imtixaanka aadanaha, farriintaas ugu dambaysana waxaa lagu matalaa dhowr sadar oo nebiyadeed oo ku jira Kitaabka Quduuska ah. Muujintii cutubka afar iyo tobnaad, farriintaas digniinta ugu dambaysa ah waxaa lagu matalaa saddex malaa’igood.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Markaasaan arkay malaa’ig kale oo dhexda samada ku duulaysa, iyadoo haysata injiilka weligiis ah inay ku wacdiso kuwa dhulka deggan, iyo quruun kasta, iyo qabiil kasta, iyo af kasta, iyo dad kasta; iyadoo cod weyn leh ku leh, Ilaah ka cabsada, oo ammaanta siiya isaga; waayo, saacaddii xukunkiisu waa timid; oo caabuda kii sameeyey samada, iyo dhulka, iyo badda, iyo ilaha biyaha.

> 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.

> Malaa’ig kalena ayaa daba socotay, iyadoo leh, Baabuloon way dhacday, way dhacday, magaaladaas weyn, maxaa yeelay waxay quruumaha oo dhan ka waraabisay khamriga cadhada sinadeeda.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Markaasaa malaa’igtii saddexaad baa iyaga daba timid, iyadoo cod weyn ku leh, Haddii nin uun caabudo bahalka iyo sanamkiisa, oo uu calaamaddiisa ku qaato wejigiisa ama gacantiisa, kaasu wuxuu cabbi doonaa khamriga cadhada Ilaah oo aan waxba lagu qasin, oo lagu shubay koobka xanaaqiisa; oo waxaa dab iyo baaruud lagu cadaabi doonaa malaa’igaha quduuska ah hortooda iyo Wanka hortiisa. Oo qiiqa cadaabkoodu wuxuu kor u kacayaa weligiis iyo weligiis; mana ay helaan nasasho habeen iyo maalin, kuwa caabuda bahalka iyo sanamkiisa, iyo ku alla kii qaata calaamadda magiciisa. Halkan waxaa ku jirta samirka quduusiinta; halkan waxaa jooga kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise. Muujintii 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Cutubka siddeed iyo tobnaad ee Muujintii isla farriintii qudheedu waxay ku dhawaaqaysaa dhiciddii Baabuloon.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 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. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, 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. Revelation 18:1–5.

> Oo dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; oo dhulkuna wuxuu ka iftiimay ammaanteeda. Oo waxay ku qaylisay cod xoog leh, iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada, iyo xabsi ruux kasta oo wasakh ah, iyo qafis shimbir kasta oo nijaas ah oo la neceb yahay. Waayo, quruumaha oo dhammu waxay ka cabbeen khamriga cadhada sinadeeda, oo boqorradii dhulkuna way la sinaysteen, oo baayacmushtariyadii dhulkuna waxay ku taajireen badnaanta raaxadeeda. Markaasaan maqlay cod kale oo samada ka hadlaya, oo leh, Ka soo baxa iyada, dadkaygow, inaydaan dembiyadeeda ka qayb noqon, iyo inaydaan belaayooyinkeeda ka helin. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna wuu xusuustay xumaatooyinkeeda. Muujintii 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Khadka taariikheed ee waxsii sheegidda, ama aan nidhaahno, taxanaha dhacdooyinka uu matalo malaa’igta iftiimisa dhulka ammaantiisa cutubka siddeed iyo tobnaad, waxa uu metelaa dhacdooyinka horseeda xidhitaanka xukunka, xidhitaanka wakhtiga nimcada, iyo toddobada belaayo ee ugu dambeeya. Taariikhda waxsii sheegidda ee lagu matalay cutubka siddeed iyo tobnaad waxay si “isbarbar socda” ula socotaa khadka taariikheed ee waxsii sheegidda ee ay matalaan saddexda malaa’igood ee cutubka afar iyo tobnaad.

> “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 wax sii sheegidda, hawshooduna ma joogsato ilaa xidhitaanka taariikhda dhulkan. Farriimaha malaa’igta kowaad iyo tan labaad weli waa run wakhtigan la joogo, waana inay barbar socdaan tan tan ku xigta. Malaa’igta saddexaad digniinteeda waxay ku dhawaaqdaa cod weyn. ‘Waxyaalahaas dabadood,’ ayuu Yooxanaa yidhi, ‘waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh awood weyn, dhulkuna ammaanteeda ayuu ku iftiimay.’ Iftiinkan dhexdiisa, nuurka saddexda farriimood oo dhammu waa isu geeysan yahay.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Saddexda malaa’ig ee cutubka afar iyo tobnaad, iyagoo dhex duulaya cirka, waxay astaan u yihiin farriin caalami ah oo ku dhammaata summadda bahalka iyo xidhitaanka wakhtiga tijaabada. Cutubka siddeed iyo tobnaadna dhulka oo dhan waxaa iftiimiya ammaanta malaa’igta, taas oo farriinteeduna ay iyaduna ku dhammaato xidhitaanka wakhtiga tijaabada.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Farriinta si astaan ahaan loogu metelay saddex malaa’igood cutubka afar iyo tobnaad, taas oo sidoo kalena loogu metelay malaa’igta soo degaysa cutubka siddeed iyo tobnaad, waa laba sawir oo ka hadlaya isla farriinta digniinta ah. Kitaabka Quduuska ah wax ku soo noqnoqda oo aan micne lahayn kuma jiraan, wax khasaarayna kuma jiraan. Xaqiiqda ah in isla farriintan mar ka badan uu Yooxanaa tilmaamay waxay xoojinaysaa muhimadda farriinta, waxayna tusaale u tahay habka rabbaaniga ah ee waxbaridda oo ah qaanuun Baybalka ku jira oo la yidhaahdo “ku celi oo sii ballaadhi.” Isu keenidda laba sadar oo taariikhda nebiyadeed ah waxay daaha ka qaaddaa xaqiiqooyin aan lagu garan lahayn midkoodna marka si gooni ah looga fiirsado iyada oo laga soocayo sadarka kale. Maanta, haddii maxkamad la keeno laba markhaati oo ka marag furaya isla dhacdo, aad bay u suurtoobaysaa inay bixiyaan warbixino is-diiddan oo ku salaysan mabda’ooda siyaasadeed ama bulsheed. Tani sidaas ma aha marka ay timaaddo markhaatiyaasha Kitaabka Quduuska ah; mar walba way isku waafaqaan, oo haddii ay kula muuqato inaanay is waafaqayn, markaas waxaad wax u eegaysaa si khaldan.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Labada tusaale ee aynu ka fiirsanayno waa isla farriintii digniinta ahayd ee kitaabka Malaakii ku metelo soo noqoshada nebi Eliyaas. Saddexda farriimoodba waxay yimaadaan ka hor xidhitaanka wakhtiga nimcada—waayo, farriinta digniinta ee ku jirta saddexdaas sadar ee waxsii sheegiddu ma aha oo keliya in la bixiyo ka hor xidhitaanka wakhtiga nimcada, balse xidhitaanka wakhtiga nimcadu waa barta tixraaca lafteeda, mawduuca haddii aad doonto, ee mid kasta oo ka mid ah farriimahaas digniinta ah. Runtii, haddii farriin digniin ah uu nebi kastaa ku dhawaaqo ama ku sawiro, waa isla digniintii Muujintii afar iyo tobnaad, siddeed iyo tobnaad, iyo waxsii sheegidda Eliyaas ee Malaakii.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Saddexdan sadar oo wax sii sheegid ah si fudud ayaa loo muujin karaa inay isu barbar socdaan. Iyadoo taas la sheegayo, waxaa jira laba ilood oo waaweyn oo xogeed oo ku jira wax sii sheegidda Kitaabka Quduuska ah. Mid waa aqoonsiga taxanaha dhacdooyinka soo ifbaxaya dhammaadka dunida. Isha kale ee xogtu waa sawiridda hawlaha nebiyada ee la xiriira farriinta qeexaysa dhacdooyinka mustaqbalka.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Waxaa jira laba qaanuun oo mudan in laga fiirsado marka lala xiriirinayo fikradahan. Kan ugu horreeyaa waa in nebiyada oo dhammu ay ka hadlaan dhammaadka dunida, halkaas oo wakhtiga imtixaanku ku xidhmo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Mid kasta oo nebiyadii hore ka mid ahi wuxuu in ka yar u hadlay wakhtigoodii marka loo eego kuweenna, sidaas darteed waxsii-sheegiddoodu annaga ayay noo dhaqan gashan tahay. ‘Haddaba waxyaalahan oo dhammu iyaga waxay ugu dhaceen tusaale ahaan, waxaana loo qoray digniinteenna innaga ay dhammaadka qarniyadu nagu yimaaddeen.’ 1 Corinthians 10:11. ‘Iyaga looma uu muujin inay naftooda u adeegayeen, laakiin inay annaga noo adeegayeen waxyaalaha hadda laydiinku sheegay kuwa idiinku wacdiyey injiilka iyagoo ku hadlaya Ruuxa Quduuska ah oo samada laga soo diray; kuwaas oo ah waxyaalo malaa’iguhu jecel yihiin inay fiiriyaan.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Kitaabku waxa uu kaydkiisii qaaliga ahaa isu ururiyey oo isu xidhxidhay jiilkan ugu dambeeya. Dhammaan dhacdooyinkii waaweynaa iyo hawlgaladii culus ee taariikhda Axdigii Hore waxay ahaayeen, welina yihiin, kuwo isku soo celinaya kaniisadda maalmahan ugu dambeeya.” Selected Messages, book 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Dhammaan farriimaha nebinnimada ee Kitaabka Quduuska ah “way inagu waajib yihiin innaga” “kuwaas oo darafyadii dunidu nagu soo gaadheen.” Xeerkaas, marka lagu daro xeer kale oo aqoonsanaya “arrimo” uu Ruuxa Quduuska ahi “qaabeeyey,” “labadaba bixinta nebinnimada iyo” sidoo kale “dhacdooyinka lagu sawiray,” waxay sii xoojinayaan doodda ah in dhacdooyinka nebinnimada ee bilowga nebinnimo ay tusaale u yihiin oo barbar socdaan dhacdooyinka nebinnimada ee dhammaadka nebinnimo kasta oo la siiyey.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Waxa jirta baahi loo qabo in si aad uga dhow loo barto ereyga Ilaah; gaar ahaan Daniel iyo Muujintii waa in fiiro loo yeesho si aan weligeed hore loogu yeelin taariikhda shaqadeenna. Waxaa laga yaabaa in aynu wax ka yar ka nidhaahno xariiqooyin qaarkood oo ku saabsan quwadda Roomaanka iyo baabtiisnimada; hase yeeshee waa in aynu dadka u jeedinnaa waxa nebiyadii iyo rasuulladii ku qoreen waxyiga Ruuxa Quduuska ah ee Ilaah hoostiisa. Ruuxa Quduuska ah ayaa arrimaha u habeeyey sidaas, labadaba bixinta wax sii sheegidda iyo dhacdooyinka lagu sawirayba, si loo baro in wakiilka aadanaha ah laga hayo indhaha, lagu qariyo Masiixa dhexdiisa, iyo in Rabbiga Ilaaha samada iyo sharcigiisa kor loo qaado. Akhri kitaabka Daanyeel. Mid mid u soo xusuuso taariikhda boqortooyooyinka halkaas lagu matalay.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Ruuxa Quduuska ah ayaa arrimaha sidaas u habeeyey, labadaba bixinta waxsii sheegidda iyo dhacdooyinka la sawirayba.” “Bixinta waxsii sheegidda iyo dhacdooyinka la sawiray” gudaheeda, “arrimaha” waxaa “sidaas u habeeyey” “Ruuxa Quduuska ah” si labadaba “bixinta waxsii sheegidda” iyo “dhacdooyinka la sawiray” loo aqoonsado inay yihiin kuwo waxyoon ah oo lagu dabaqo tusaalaha nebiyadeed ee dhammaadka dunida.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Yooxanaa waxaa waxsii-sheegidda ka siiyey Jibriil, waxaana lagu amray inuu buug ku qoro oo uu u diro kiniisadaha. Markaas waxaa silcinayay Rooma; masaafuris ahaan ayaa loo fogeeyey si u dhiganta waxa dunida maanta loogu yeedho xabsi qarsoodi ah. Taariikhdaas dhexdeeda Yooxanaa wuxuu uga go’doonsanaa dadka sida uu uga go’doonsan yahay maxbuus kasta oo ku xiran Guantanamo Bay.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Yooxanaa wuxuu caddeynayaa in aragtidu dhacday markii uu cibaadaysanayay Sabtida maalinta toddobaad, taas oo ah Maalinta Rabbiga.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Waayo, Wiilka Aadanahu waa Sayidka xataa maalinta sabtida. Matayos 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Intuu ku caabudayay Ruuxa, wuxuu gadaashiisa ka maqlay cod weyn.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Aniga Yooxanaa ah, oo ah walaalkiin iyo saaxiibkiinna kula wadaaga dhibaatada, iyo boqortooyada, iyo samirka Ciise Masiix, waxaan ku jiray jasiiradda la yidhaahdo Patmos, erayga Ilaah aawadiis iyo markhaatifurka Ciise Masiix aawadiis. Waxaan Ruuxa ku jiray maalinta Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn oo sidii buun u eg, oo leh, Anigu waxaan ahay Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya; oo wuxuu yidhi, Waxa aad aragto ku qor buug, oo u dir toddobada kiniisadood oo Aasiya ku yaal; Efesos, iyo Simurna, iyo Bergamos, iyo Tiyatira, iyo Saardis, iyo Filadelfiya, iyo La'odikiya. Muujintii 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Yooxanaa, deegaankiisa iyo duruufaha lagu garto waxay ku tilmaamayaan inuu yahay mid loo silcinayo sababta oo ah waa caabude Sabtida maalinta toddobaad, hase yeeshee sidoo kale loo silcinayo maxaa yeelay waxay rumaysan yihiin labadaba Kitaabka Quduuska ah iyo qoraallada Ellen White, kuwaas oo ah “markhaatiga Ciise.” Wuxuu maqlaa cod weyn oo gadaashiisa ka yeedhaya, kaas oo uu u jeesto inuu arko, oo sidaas yeeliddiisana wuxuu u taagan yahay qof Adventist-ka maalinta toddobaad ah dhammaadka dunida jooga oo maqla cod gadaashooda ka leh, “Kanu waa jidkii, ku socda.”

All the lines of prophecy parallel each other at the end of the world.

Dhammaan xariiqyada waxsii sheegistu dhammaadka dunida ayay is barbar socdaan.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Muujintii gudaheeda ayaa dhammaan kutubta Kitaabku ku kulmaan kuna dhammaadaan.” Falimaha Rasuullada, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Nebi kasta oo maqla cod gadaashiisa ka yeedhaya, wuxuu la jaanqaadayaa Yooxanaa sawirka dadka Ilaah ee dhammaadka dunida. Yooxanaa wuxuu maqlay cod gadaashiisa ka yeedhaya oo siiyey amarro. Ishacyaahuna sidoo kale wuxuu maqlay cod tilmaamid leh.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Sidaas daraaddeed Rabbigu wuu sugi doonaa, si uu idiinku roonaado; sidaas daraaddeedna isagu waa la sarraysiin doonaa, si uu idiinku naxariisto; waayo, Rabbigu waa Ilaah caddaalad ah; waxaa barakaysan kuwa isaga suga oo dhan.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Waayo, dadku waxay degganaan doonaan Siyoon oo Yeruusaalem ku taalla; mar dambe ma aad ooyi doontid; isagu si weyn buu kuugu naxariisan doonaa marka uu maqlo codka qayladaada; goortuu maqlo, wuu kuu jawaabi doonaa. Oo in kastoo Rabbigu idin siiyo kibista dhibaatada iyo biyaha silicda, haddana macallimiintiinna mar dambe gees looguma qarin doono, laakiinse indhihiinnu way arki doonaan macallimiintiinna. Oo dhegihiinnuna waxay gadaashiinna ka maqli doonaan eray leh, Kanu waa jidkii, ku socda markaad midigta u leexataan iyo markaad bidixda u leexataan. Ishacyaah 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Dadkii hadhay ee Ilaah waxay maqlaan cod gadaashooda ka imanaya oo u tilmaamaya jidka ay tahay inay maraan. Markaas waa inay go’aansadaan inay dhegaysanayaan iyo inayan dhegaysanayn. Dadka uu matalo Yooxanaa iyo Ishacyaah waa dad jooga dhammaadka dunida oo Rabbiga suga intuu dib u dhacayo, Ishacyaahna wuxuu inoo sheegayaa inuu dib u dhacayo, maxaa yeelay isagu waa Ilaaha xukunka. Tan iyo bilowgii taariikhda Milleriinta ee 1798 ilaa xidhitaanka albaabka nimcada ee Adventism-ka marka sharciga Axadda yimaado, Ilaah wuxuu xukunka ku fulinayaa meesha quduuska ah ee samada. Ballanku waa in kuwa Rabbiga suga inta lagu jiro wakhtiga xukunka la barakayn doono.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Dadka Ilaah oo lagu barakeeyey sugidda waxay ku astaysan yihiin bikradihii sugayey Arooska masaalkii tobanka bikradood. Tobantooduba way seexdeen, dabadeedna habeenbadhkii waxaa yimid qalalaase kala saaray bikradihii hurday laba qaybood. Qayb ayaa maqashay cod gadaashooda ka yeedhaya, markaasay u jeesteen si ay u arkaan codkii ku farayay jidka ay ku socon lahaayeen; qaybta kalena way diiday inay jeestaan oo ay maqlaan codka—in kasta oo farriinta ku dhex socota kitaabka Muujintii oo dhan ay tahay, “Kan dhego leh ha maqlo waxa Ruuxu ku leeyahay kiniisadaha.”

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Masaalka tobanka gabdhood ee bikradaha ah ee ku qoran Matayos 25 wuxuu sidoo kale muujinayaa waayo-aragnimada dadka Adventist-ka ah.” The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Yooxanaa wuxuu matalaa dadka Adventist-ka ah ee u jeesta wixii hore si ay u fahmaan waxa iman doona. Markay “maqlaan eray gadaashooda ka yeedhaya” sidii Yooxanaa yeelay, eraygaasu wuxuu sidoo kale ka kooban yahay tilmaantii lagu bixiyey maragga Ishacyaah ee dhacdadan isla tan ah. Tilmaantii Ishacyaah waxay ahayd, “kani waa jidkii, ku socda; markaad midigta u jeesataan, iyo markaad bidixda u jeesataan.” Bikradaha xigmadda leh ee ku xusan Daanyeel laba iyo toban waxay fahmaan kororka aqoonta ee dhammaadka dunida, maxaa yeelay waxay “hor iyo dib ugu ordeen” Erayga dhexdiisa si ay u fahmaan aqoontii nolosha bixisa ee shaabbaddeedii laga furay.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Laakiinse adigu, Daanyeelow, erayadan xidh, oo buugga dabool, ilaa wakhtiga dhammaadka; kuwo badan ayaa hor iyo dib u ordi doona, oo aqoontuna way sii kordhi doontaa. Daanyeel 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Nebiyaashii aynu ka fiirsanaynaa waxay matalaan Seventh-day Adventists taariikhda ku jirta meesha xukunku ku soo gebogeboobayo oo wakhtiga nimcadu xidhmayo. Kuwii lagu matalay bikradaha caqliga leh waxay maqlaan cod gadaashooda ka leh, Kanu waa jidkii aad ku socon lahaydeen, oo wuxuu ballanqaadayaa inuu ku hoggaamin doono jidka marka ay bidix ama midig u leexdaan. “Halka iyo halkan u orodka” ay bikradaha caqliga lihi sameeyaan marka kitaabka la furfuro waa astaan u taagan barashada Kitaabka Quduuska ah. Dabeecaddu waxay ina baraysaa in si aad u oroddo, ay khasab tahay inaad marka hore barato socodka, markhaatifurka Ishacyaahuna wuxuu leeyahay haddii aad dhegaysataan codka idinka gadaal ka imanaya, wuxuu idinku hoggaamin doonaa barashada Eraygiisa haddii aad u leexataan Axdigii Hore (bidix) ama Axdiga Cusub (midig). Fur Kitaabka Quduuska ah, oo wuxuu idinku hoggaamin doonaa codkiisa. Laakiin Seventh-day Adventists marka dunidu dhammaanayso waxay kaloo uga dhigan tahay inuu idinku hoggaamin doono markaad furtaan Kitaabka Quduuska ah (bidix) iyo markaad furtaan Ruuxa Waxsii sheegidda (midig).

The way to walk is even more specific when Jeremiah’s testimony is added.

Jidka loo soconayaa wuxuu sii ahaanayaa mid ka sii gaar ah marka maragga Yeremyaah lagu daro.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Rabbigu wuxuu leeyahay sidan: Jidadka ag istaaga oo fiiriya, oo weyddiista waddooyinkii hore, meeshuu jidka wanaagsan yahay, oo ku socda; markaasna nafihiinna nasasho baad u heli doontaan. Laakiinse iyagu waxay yidhaahdeen, Kuma socon doonno. Oo weliba waardiyayaal baan idiin dul saaray, anigoo leh, Dhawaqa buunka maqla. Laakiinse iyagu waxay yidhaahdeen, Maqli mayno.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Sidaas daraaddeed maqla, quruumahaay, oo ogaada, shirweynahaay, waxa ku jira dhexdooda. Dhulkoow, maqal: bal eega, dadkan waxaan ku soo dejin doonaa masiibo, taasoo ah midhaha fikirradooda, maxaa yeelay erayadaydii ma ay dhegaysan, sharcigaygiina way diideen. Yeremyaah 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Waxaa qormadan ku jira laba nooc oo caabudayaal ah. Koox ayaa ka fiirsata dhammaan “jidadka” oo doorata “waddooyinkii hore” inay ku socdaan. Waxay awood u lahaayeen inay ka dhex doortaan “jidka wanaagsan” dhammaan “jidadka” kale ee suuragalka ah, maxaa yeelay iyagu waa kuwa dhegaystay codkii ka dambeeyey iyaga, codkaasuna wuxuu ku wargeliyey, “kanu waa jidkii, ku socda.” Yooxanaa wuxuu metelaa kuwa maqla codka gadaashooda ka yeedhaya, cod ka imanaya “waddooyinkii hore.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Sidaasaa Rabbigu leeyahay, Jidadka istaaga oo fiiriya, oo weyddiista waddooyinkii hore, meesha ay ku taallo jidka wanaagsan, oo ku socda.” Yeremyaah 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Qofna yuusan isku dayin inuu dumiyo aasaaska rumaysadkeenna—aasaaska bilowgii shaqadeenna lagu dhisay daraasad tukasho ku lammaan ee Erayga iyo muujin. Aasaaskan ayaynu ku dul dhisaynay kontonkii sano ee u dambeeyey. Dadku waxay u malayn karaan inay heleen jid cusub iyo inay dhigi karaan aasaas ka sii xoog badan kan la dhigay. Laakiin tani waa khiyaano weyn. Aasaas kale ninna ma dhigi karo kan la dhigay mooyaane.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Waagii hore kuwo badan ayaa ku hawlgalay dhisidda iimaan cusub iyo aasaasidda mabaadi’ cusub. Laakiin intee le’eg ayay dhismahoodu taagnaayeen? Wax yar dabadeed ayuu dumay, waayo laguma dhisin Dhagaxa.”

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Miyaanay xertii ugu horraysay khasab ku noqon inay la kulmaan hadallada dadka? Miyaanay ahayn inay dhegaystaan aragtiyo been ah, dabadeedna, markay wax walba sameeyeen ka dib, si adag u istaagaan, iyagoo leh: ‘Aasaas kale ninna ma dhigi karo kan aan ahayn kii la dhigay’? 1 Korintos 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Sidaas daraaddeed waa inaynu bilowgii kalsoonideenna si adag u xajisannaa ilaa dhammaadka. Erayo awood leh ayaa Ilaah iyo Masiix ka soo direen dadkan, iyaga oo ka soo saaraya dunida, qodobba qodob, una keenaya iftiinka cad ee runta hadda jirta. Addimo dab quduus ah taabtay ayay addoommada Ilaah ku naadiyeen farriinta. Hadalka Rabbaaniga ahna wuxuu shaabaddiisii ku xaqiijiyey runnimada runta la naadiyey.” Testimonies, mugga 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Laakiin waxaa jira koox kale oo ku jirta silsiladda Yeremyaah, oo “shirkaas” sida uu isagu ugu aqoonsado, waxay dhiseen guri matalaya iimaan cusub, gurigaasina wuu dhacaa, maxaa yeelay laguma dhisin dhagaxa duskiisa. Gurigaasu waa kaniisadda Seventh-day Adventist, ama sida Yooxanaa u aqoonsado isla kaniisaddaas—sunagogga Shayddaanka.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

In diiddo in la maqlo waa in la diido “erayadiisa” iyo “sharcigiisa.” Caasinnimadooda ah inay diidaan inay soo noqdaan oo ku socdaan waddooyinkii hore awgeed, iyo weliba diidmada ay diideen inay maqlaan farriinta buunka ee waardiyaha, Ilaah wuxuu dadkaas ku soo dejin doonaa shar; Yeremyaahna wuxuu ku tilmaamayaa inay yihiin “jameeco shar leh.” Sida Ilaah ula macaamilo kiniisadda La’odikiya ee Seventh-day Adventist-ka ah waa mawduuc ka mid ah waxsii sheegyada Kitaabka Quduuska ah. Nebi Hoosheeca wuxuu wax ku daraa astaamaha “jameecada shar leh” marka uu ka hadlayo sababta loo diiday.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Dadkayguu aqoon la’aan bay ku baabba’een; maxaa yeelay, adigu aqoontii waad diidday, anna waan ku diidi doonaa, si aadan iigu ahaan wadaad; maxaa yeelay, sharcigii Ilaahaaga waad illowday, anna carruurtaadana waan illoobi doonaa. Hoosheeca 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Waxaa loo diiday aqoon la’aantood, taas oo u taagan farriin la furay wakhtiga dhammaadka. Ilaah halkan waxa uu ku soo afjarayaa xidhiidhkiisii axdiga ee uu la lahaa dadkiisa ee tuducan, waayo si toos ah ayuu ugu yeedhay, “Dadkaygiyow!” Maxaa yeelay Masiixa way diideen, oo sharcigiisiina way illoobeen, sidaas daraaddeed wadaaddo uma ahaan doonaan Ilaah. Marka dadka Ilaah ay axdi la galaan Ilaah, isagu waxa uu ka dhigaa wadaaddo iyo boqorro. Markii Ilaah axdi la galay Israa’iiltii hore, wuxuu Muuse ku yidhi:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Haddaba haddaba, haddii aad codkayga si dhab ah u addeecdaan oo aad axdigayga xajisaan, markaas waxaad ii ahaan doontaan hanti ii gaar ah oo ka sarraysa dadyowga oo dhan; waayo, dhulka oo dhammu waa kayga. Oo waxaad ii ahaan doontaan boqortooyo wadaaddo ah iyo quruun quduus ah. Kuwanu waa erayadii aad kula hadli lahayd reer binu Israa’iil. Baxniintii 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Markii Ilaah axdi la galay kaniisadda Masiixiyiinta, wuxuu Butros ku sheegay:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Laakiin idinku waxaad tihiin farcan la doortay, wadaaddonimo boqornimo leh, quruun quduus ah, dad Ilaah si gaar ah u leeyahay; si aad u muujisaan ammaanta kan idiinka yeedhay gudcurka oo idiin geliyey nuurkiisa yaabka leh; kuwaas oo waagii hore aan dad ahayn, laakiin haatan ah dadka Ilaah; kuwaas oo aan naxariis helin, laakiin haatan naxariis helay. 1 Butros 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Butros aayadahan wuxuu kaga hadlayaa kala-guurka ka yimid Israa’iiltii hore oo ahayd dadkii axdiga ee Ilaah doortay una gudbay kaniisadda Masiixiga ah, markuu leeyahay, “waayo hore dad ma ahaydeen, laakiinse imminka waxaad tihiin dadka Ilaah.” Markii Yuhuuddu iska fureen Ilaah, Rabbigu wuxuu axdi la galay kaniisadda Masiixiga ah. Labadoodaba waxaa loo tixgeliyey quruumo wadaaddo ah intii ay Rabbiga la guursanaayeen.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

In loo diido wadaad ahaan waxay muujinaysaa inaad mar ahayd dad axdi leh. Adventist-yada Maalinta Toddobaad waxay axdi la galeen Rabbiga bilowgii taariikhda Adventist-ka. Kaniisaddii cidlada ku jirtay waxay ka soo baxday Dib-u-habayntii, hase yeeshee waxay diidday farriintii Millerite-ka, sidaas darteedna waxay naftooda ka fureen Ilaah intii lagu jiray taariikhda farriimaha malaa’igta koowaad iyo tan labaad. Kala-soociddii ugu dambaysay waxay ahayd imaatinkii malaa’igta labaad, waxaana lagu dhawaaqay inayan mar dambe ahayn gabadh Masiixa, balse ay noqotay gabadh Baabuloon. Isla markiiba ka dib, intii lagu jiray Qayladii Habeenbadhka, Ilaah wuxuu aroosaddiisa cusub ugu yeedhay guurka axdiga.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Labadii loox ee astaan u ahaa axdiga reer binu Israa’iilkii hore waxay ahaayeen labadii loox ee Tobanka Amar, labadii loox ee reer binu Israa’iilka ruuxiga ah ee casriga ahna waa labadii loox ee Xabaquuq sida ay u metelaan jaantusyadii 1843 iyo 1850. Dadka axdiga ee waxyigu marar badan ku aqoonsaday La’odikiya ayaa diiday jidadkii hore, waxayna diideen inay dhegaystaan codkii gadaashooda ka hadlaya; sidaas daraaddeedna waxay ku celceliyaan taariikhdii dhammaadka ee reer binu Israa’iilkii hore iyagoo laga tufto afka Rabbiga. Maxaa arrintani ugu dhacdaa kuwa uu ugu yeedho, “Dadkayga?”

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Masaalka tobanka bikradood, oo muujinaya waayo-aragnimada Adventism-ka, laba jeer bay rumoobaysaa: mar bilowgii, dabadeedna dhammaadka Adventism-ka. Walaasha White waxay baraysaa in masaalku rumoobay oo uu weliba u rumoobi doono si xaraf-xaraf ah, sidoo kalena in masaalku had iyo goor loo fahmo runta wakhtigan la joogo, sida malaa’igta saddexaad oo kale.

> “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.

> “Waxa marar badan laygu hagaa masaalka tobanka bikradood, shan ka mid ahi ay xigmadaysnaayeen, shanna nacas ahaayeen. Masaalkan waa la oofiyey, welina waa la oofin doonaa ilaa xarafkiisa ugu dambeeya, waayo wuxuu leeyahay adeegsi gaar ah wakhtigan, oo, sida farriinta malaa’igta saddexaad, waa la oofiyey oo wuxuu sii ahaan doonaa runta hadda jirta ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Adventism-kii Millerite-ku wuxuu rumoobiyey sugitaankii masaalkii u dhexeeyey saadaashoodii fashilantay ee 1843 iyo saadaashii saxda ahayd ee Oktoobar 22, 1844. Faahfaahinta nebiyadeed ee taariikhdan way badan tahay oo waa muhiim, laakiin waxaan si fudud u doonayaa inaan caddeeyo in masaalka tobanka bikradood uu si toos ah ugu xidhan yahay malaa’igta saddexaad, sida ay Walaasha White hadda sheegtay.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Laga bilaabo 1798 ilaa Oktoobar 22, 1844, farriintii malaa’igta kowaad waxay ku dhawaaqaysay furitaanka xukunka. Wax yar ka hor intii uusan xukunku bilaaban, Qayladii Habeenbadhka ee masalka tobanka bikradood way rumoowday. Sidaa darteed, marka malaa’igta saddexaad ku dhawaaqdo xidhitaanka xukunka, ku dhawaaqidda Qayladii Habeenbadhka mar kale ayaa dib loo celin doonaa.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Aqoonsiga ah in kaniisadihii Protestanka ay diideen farriintii Ilaah, sidaas daraaddeedna ay ku noqdeen gabdhihii Baabuloon, waxay ahayd imaatinka farriintii malaa’igta labaad iyo bilowgii wakhtiga dib-u-dhaca ee masaalka, kaas oo “loo fulinayay xaraf xarafkiis.” Rabbigu kuma soo noqon 1843; wuu dib u dhacay si uu u tijaabiyo oo uu u barakeeyo bikradihii. Ku dhawaaqiddii malaa’igta labaad ee ku aqoonsanaysay kaniisadaha Protestanka inay yihiin gabdhaha Baabuloon waxay ahayd baaq loogu yeedhayo kuwii weli ku jiray kaniisadahaas dhacay inay ka soo baxaan oo ay la safstaan Milleriyiinta iyo fahamkooda waxsii sheegyada. Shirkii teendhada Exeter, Samuel Snow wuxuu soo bandhigay caddayntii loo baahnaa si loo xaqiijiyo imaatinka Rabbiga 22-ka Oktoobar, 1844, farriintii Qaylada Saqbadhkiina waxay dalka oo dhan ugu faaftay sida hir-mawjad weyn. Dabadeed malaa’igtii saddexaad waxay timid markii Niyad-jabkii Weynaa dhacay 22-ka Oktoobar, 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Tani waxay ahayd soo koobid kooban oo ku saabsan taariikh hore, taas oo aan ka reebay qodobo badan, si aan u gooni yeelo dhawr qodob oo u muuqda inay si ka sii dhow ula xiriiraan waxa aynu ka hadlayno.

We will continue these thoughts in the next article.

Waxaan sii wadi doonnaa fikradahan maqaalka xiga.

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