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# The Book of Daniel - Number One-Hundred and Eighty-Seven

Kitaabka Daanyeel - Boqol iyo Toddobaatan iyo Toddobaadkii Sabdeeda iyo Siddeedaad

The Lion’s Revelation: From Panium to the Final Sealing

Muujintii Libaaxa: Laga soo bilaabo Panium ilaa Shaabadaynta Ugu Dambaysa

Author

Jeff Pippenger

Published

April 17, 2024

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When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Marka Ciise furfuro runta nebinnimo, waxaa lagu matalaa sidii Libaaxa qabiilka Yahuudah, oo Kaysariya Filibbi, Libaaxii qabiilka Yahuudah wuxuu bilaabay inuu furfuro “in uu Yeruusaalem tago, oo uu waxyaalo badan ka silco waayeellada iyo wadaaddada sare iyo culimmada, oo la dilo, oo maalinta saddexaad mar kale la sara kiciyo.” Runahaasu waxay la jaanqaadaan farriintii uu furfuray bilowgii wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun, dabadeedna mar kale dhammaadka isla muddadaas. Runahaasu waxay la jaanqaadaan farriinta lagu matalay aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee cutubka kow iyo tobnaad ee Daanyeel.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Markuu runtaas u furo boqolka iyo afartan iyo afarta kun, wuxuu ku sameeyaa habka xariiqba xariiq, waayo halkaas ayaa laga helaa “furayaasha” boqortooyada Ilaah. Runahaas waa in la cunaa, maxaa yeelay iyagu waa furayaasha boqortooyada Ilaah, boqortooyada Ilaahna waa inay ku jirtaa dadkiisa.

> And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

> Markii Farrisiintii wax ka weyddiiyeen goorta boqortooyada Ilaah iman doonto, ayuu u jawaabay oo ku yidhi, Boqortooyada Ilaah kuma timaaddo muuqasho la fiirsado; mana la odhan doono, Waa tan halkan! ama, Waa tan halkaas! waayo, bal eega, boqortooyada Ilaah waa idinku dhex jirtaa. Luukos 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Jinniyadu way rumaystaan, welibana way gariiraan, waayo kuma filna in si fudud loo rumaysto “runta.” Waa inay qayb kaa noqotaa sida cuntada jirka ee la cuno ay qayb uga noqoto jirka. Taariikhda aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad, Libaaxa qabiilka Yahuudah wuxuu furaa runnada la xidhiidha sharciga Axadda ee dhowaan imanaya, runnahaasina waxay shaabadda ku reebaan foodhaha bikradaha xigmadda leh, ka hor qalalaasaha soo socda. Libaaxa qabiilka Yahuudah si buuxda ayuu u yiqiin markhaatifurka Matayos cutubka lix iyo tobnaad, booqashadiisii Kaysariya Filibosna waxay la jaanqaadday markhaatifurka Daanyeel ee Paniyum, wuxuuna ogaa in hooska iskutallaabta ee isaga iyo xertiisu ay hoos taagnaayeen Kaysariya Filibos uu u taagnaa hooska sharciga Axadda ee imanaya ee taariikhda dadkiisa maalmaha ugu dambeeya.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

> Waqtigaas dabadeed Ciise wuxuu bilaabay inuu xertiisii tuso in ay waajib ku tahay inuu Yeruusaalem tago, oo uu waxyaalo badan ku xanuunsado odayaasha, wadaaddada sare, iyo culimmada xagga sharciga, oo la dilo, oo maalinta saddexaad haddana la soo sara kiciyo. Markaasaa Butros gees ula baxay oo bilaabay inuu canaanto, isagoo leh, Sayidow, taasu yaanay kugu dhicin; taasu sinaba kuuma ay gaadhi doonto. Laakiin isagu wuu jeestay oo Butros ku yidhi, Gadaashayda ka noqo, Shayddaanow; waxaad ii tahay wax i turunturoodiya, waayo, ma ka fekertid waxyaalaha Ilaah, laakiinse waxaad ka fekertaa waxyaalaha dadka. Markaasaa Ciise xertiisii ku yidhi, Haddii nin doonayo inuu iga daba yimaado, nafsaddiisa ha dafiro, iskutallaabtiisana ha qaato, oo ha i raaco. Waayo, ku alla kii doonaya inuu naftiisa badbaadiyo, waa lumin doonaa; laakiin ku alla kii naftiisa u lumiya aawaday, waa heli doonaa. Waayo, nin maxaa u faa’iido ah haddii uu dunida oo dhan helo, naftiisase waayo? Ama nin muxuu ku beddelan karaa naftiisa? Waayo, Wiilka Aadanahu wuxuu ku iman doonaa ammaanta Aabbihiis isaga iyo malaa’igtiisa; markaasna nin walba wuxuu u abaalmarin doonaa sidii shuqulladiisu ahaayeen. Runtii waxaan idinku leeyahay, Waxaa halkan taagan qaar aan dhimasho dhadhamin doonin ilaa ay arkaan Wiilka Aadanaha oo boqortooyadiisa ku imanaya. Matayos 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Tan ugu horraysa, sidaas daraaddeedna ku salaysan qaanuunka xusitaanka ugu horreeya, waxa ugu muhiimsan ee Ciise xertiisii uga sheegay silicii iskutallaabta waxay ahayd in ay iyagu qaadaan iskutallaabtooda, haddii ay doortaan inay isaga raacaan. Walaasha White si cad bay u sheegaysaa in iskutallaabtu sidoo kale tahay harqoodka. Harqoodka iyo iskutallaabtu waa astaamo muujinaya doonista shakhsiga ah ee aadanaha, wax walbana waxay ku tiirsan yihiin isticmaalka saxda ah ee doonista. Awoodda kor u haysa macbudka Ilaah waa Wanka la gowracay oo lagu sudhay “tiir.” Wanka la gowraco wuxuu u taagan yahay iskutallaabta lagu qodbay dabeecadda hoose ee jidhka, “tiirka” hilibka dhintayna lagu sudho waa doonista. Masiixu wuxuu bixiyey tusaalihiisii sida loo guulaysto, isaga oo had iyo goor doonistiisa ku haynaya hoos-imaanshaha doonista Aabbihiis, oo markuu hawshaas dhammaystiray, ayuu la fadhiistay Aabbihiis carshiga. Astaanta guushu waa Wanka la gowracay ee tiirka lagu sudhay. Xaqiiqooyinkan oo dhammu waxay si toos ah ula xidhiidhaan kuwa loo matalay Butros.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Kii reer Filadelfiya, oo uu teendhada Exeter metelo, waxaa lagu yidhi:

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Kan guulaysta ayaan ka dhigi doonaa tiir macbudka Ilaahayga ku jira, mana uu bixi doono mar dambe; oo korkiisa ayaan ku qori doonaa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, oo samada ka soo degaysa xagga Ilaahayga; oo waxaan korkiisa ku qori doonaa magacayga cusub. Kii dhego leh, ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Kii guulaysta siduu Masiixu u guulaystay wuxuu heli doonaa magac cusub, sidii Simoon Barjoonaah loo siiyey, oo waxay noqon doonaan tiir macbudka Ilaah ku jira, sida Masiixu u yahay Wanka la gowracay oo lagu sudhay tiir macbudka Ilaah ku yaal. Markay u guulaystaan siduu Masiixu u guulaystay, waxay kaloo ku fadhiisan doonaan carshiga meelaha jannada ku jira, sidii Masiixu u fadhiistay.

Unto Laodicea, represented by the Watertown tent, it is stated:

La’odikiya, oo uu matalayo teendhada Watertown, ayaa lagu sheegay:

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

> Bal eega, waxaan taaganahay albaabka oo garaacayaa; haddii nin codkayga maqlo oo albaabka furo, waan u soo geli doonaa isaga, oo waan la cashayn doonaa isaga, isna wuu ila cashayn doonaa. Kii guulaysta waxaan siin doonaa inuu ila fadhiisto carshigayga, sidaan aniguna u guulaystay oo aan ula fadhiistay Aabbahay carshigiisa. Kii dhego leh ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Runta ugu horraysa ee Ciise u sheegay xertii markii uu bilaabay inuu daaha ka rogo xanuunnada iskutallaabta waxay ahayd runta ah in dadku ay tahay inay ka adkaadaan si qumman sidii uu isagu u bixiyey tusaale ka adkaansho. Dadku waa inay jidhka iskutallaabta ku qodbaan iyaga oo la socda damacyadiisa iyo xamaasaddiisa. Marka tan la sameeyo, waxaa lagu fadhiisin doonaa meelaha jannada.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

> Xataaheennii dhexdeeda innagoo ku dhintayba, ayuu inala nooleeyey Masiixa; (nimco ayaad ku badbaaddeen) oo innaguna wada inala sara kiciyey, oo wada innagu fadhiisiyey meelaha jannada ee ku jira Masiixa Ciise. Efesos 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Kadib markuu soo bandhigay runta iskutallaabta, marka loo eego mas’uuliyadda qofeed, Libaaxa qabiilka Yahuudah wuxuu ku daray run kale oo ka hadlaysa maalmaha ugu dambeeya.

> For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

> Waayo, maxaa nin u taraya hadduu dunida oo dhan kasbado, naftiisana waayo? Mise nin muxuu bixin doonaa beddelka naftiisa? Waayo, Wiilka Aadanahu wuxuu ku iman doonaa ammaanta Aabbihiis isagoo ay malaa'igihiisu la socdaan; markaasna nin kasta wuxuu ugu abaalgudi doonaa sida ay shuqulladiisu yihiin. Runtii waxaan idinku leeyahay, qaar ka mid ah kuwa halkan taagan ma dhadhamin doonaan dhimashada ilaa ay arkaan Wiilka Aadanaha oo ku imanaya boqortooyadiisa. Matayos 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Markii farriintii Qaylada Saqda Dhexe uu shaabbadda ka furo Libaaxa qabiilka Yahuudah muddada gunaanadka ah ee shaabadaynta boqol iyo afar iyo afartan kun, waxaa jiri lahaa qaar aan dhiman. Markaas ayuu si gaar ah ula hadlay boqol iyo afartan iyo afarta kun, oo ah dadkiisa maalmaha ugu dambeeya ee aan dhadhamin dhimashada. Sidaas daraaddeed, lix maalmood ka dib booqashadiisii Qaysariya Filibos, Libaaxa qabiilka Yahuudah wuxuu shaabbadda ka furay run loo qorsheeyey inay xoojiso xertiisa dhibaatada soo socota ee iskutallaabta aawadeed, hase yeeshee si ka sii muhiimsan waxay ka hadlaysay sharciga Axadda ee dhowaan imanaya.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

> Lix maalmood dabadeed Ciise wuxuu kaxaystay Butros, Yacquub, iyo Yooxanaa oo ah walaalkiis, oo wuxuu geeyey buur dheer meel keli ah. Markaasaa hortooda lagu beddelay muuqaal ahaan; wejigiisuna wuxuu u iftiimay sida qorraxda, dharkiisuna wuxuu u caddaaday sida iftiinka. Oo bal eeg, waxaa u muuqday Muuse iyo Eliyaas oo la hadlaya isaga. Markaasaa Butros u jawaabay, oo Ciise ku yidhi, Rabbiyow, waa noo wanaagsan tahay inaan halkan joogno; haddaad doonaysid, aan halkan ka samayno saddex teendho: mid adiga kuu ah, mid Muuse, iyo mid Eliyaas. Intuu weli hadlayay, bal eeg, daruur dhalaalaysa ayaa hadhkeedii ku dabooshay; oo bal eeg, cod baa daruurta ka yeedhay, isagoo leh, Kanu waa Wiilkayga aan jeclahay, kan aan ku faraxsanahay; isaga maqla. Goortii xertii taas maqleen, wejigooda ayay ku dhaceen, aad bayna u cabsadeen. Markaasaa Ciise u yimid oo taabtay, kuna yidhi, Kaca, hana cabsanina. Oo markay indhahooda kor u qaadeen, cidna ma ay arkin Ciise mooyaane. Oo markay buurta ka soo degayeen, Ciise ayaa ku amray, isagoo leh, Aragtidan qofna ha u sheegin ilaa Wiilka Aadanahu kuwii dhintay ka soo sara kaco. Markaasaa xertiisii weyddiiyeen, iyagoo leh, Haddaba culimmadu maxay u yidhaahdaan Eliyaas waa inuu marka hore yimaado? Ciise ayaa u jawaabay oo ku yidhi, Eliyaas runtii marka hore wuu imanayaa, oo wax walbana wuu soo celin doonaa. Laakiin waxaan idinku leeyahay, Eliyaas waa yimid mar hore, mana ay garan isaga, laakiinse wixii ay doonayeen oo dhan way ku sameeyeen isaga. Sidaas oo kale Wiilka Aadanahuna wuu ka xanuunsan doonaa gacantooda. Markaasaa xertii garteen inuu kala hadlayay Yooxanaa Baabtiisaha. Matayos 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Marinkan Qabiilka Yahuudah ayaa tuducan ku furfuraya runta shaabaddaynaysa boqol iyo afar iyo afartan kun wax yar ka hor xidhitaanka nimcada, waayo “wakhtigu waa dhow yahay.” Markii hore wuxuu aqoonsiiyey silica iskutallaabta, oo waayo-aragnimadaasna wuxuu u soo bandhigay sida farqiga qeexaya ee u dhexeeya hal dabaqad oo diidi doonta inay doonistooda adeegsadaan si ay jidhka u qodbaan, iyo dabaqad raaci doonta tusaalaha Masiixa. Dabadeedna wuxuu hortooda ku soo bandhigay inay matalayeen jiilkii ugu dambeeyey ee taariikhda dunida, marka ay jiri doonaan dad noolaan doona laga bilaabo wakhtigii furfuristu dhacday 11-ka Sebtembar, 2001, ilaa soo laabashadiisa.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Markaasuu Wuxuu soo bandhigay muujin ku saabsan jiritaankiisii ammaansanaa, oo waxaa la jiray Muuse iyo Eliiyaah. Farriinta shaabadaynta ee la furay waa Muujintii Ciise Masiix, taas oo lala xidhiidhiyey Muuse iyo Eliiyaah, farriintaasna waxay billowday in la furo bishii Luulyo 2023, markii labada markhaati ee Muujintii cutubka kow iyo tobnaad, kuwaas oo ah Muuse iyo Eliiyaah, lagu adkeeyey, sadar ka sarreeya sadar, inay yihiin astaamaha matalayey shaabadaynta boqol iyo afar iyo afartan kun. Markii saddexdii xer ay arkeen muujinta oo ay maqleen codka Ilaah, “waxay wejigooda ugu dhaceen, aad bayna u cabsadeen. Markaasaa Ciise u yimid oo taabtay, oo ku yidhi, Kaca, hana cabsanina.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Araggii ay saddexdii xerti arkeen waxay ka dhigan tahay aragti ku saabsan ammaanta Masiixa ee maalmaha ugu dambeeya, sidaas darteedna waa isla araggii uu Daanyeel ku arkay cutubka tobnaad.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

> Anigoo Daanyeel keliya ayaa arkay muujintii; waayo, nimankii ila joogay ma ay arkin muujintii; laakiinse gariir weyn ayaa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Sidaas daraaddeed anigaa keliya la iga tegey, oo waxaan arkay muujintan weyn, mana jirin xoog igu hadhay; waayo, quruxdaydii igu jirtay waxay igu rogmatay hallig, mana aanan haysan xoog. Habase yeeshee waxaan maqlay codkii erayadiisa; oo markaan maqlay codkii erayadiisa, markaas waxaan wejigayga ugu dhacay hurdo culus, wejigayguna wuxuu u jeeday xagga dhulka. Oo bal eeg, gacan ayaa i taabatay, taas oo igu taagtay jilbahayga iyo calaacalaha gacmahayga. Oo wuxuu igu yidhi, Daanyeelow, nin aad loo jecel yahayow, erayada aan kugula hadlayo garo, oo istaag si qumman; waayo, hadda adigaan kuu soo diray. Oo markuu eraygan ila hadlay, ayaan gariiraya istaagay. Markaasuu igu yidhi, Ha baqin, Daanyeelow; waayo, tan iyo maalintii ugu horraysay ee aad qalbigaaga u jeedisay inaad wax garato, oo aad naftaada ku hoosaysiiso Ilaahaaga hortiisa, erayadaadii waa la maqlay, aniguna waxaan u imid erayadaada aawadood. Daanyeel 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Aragtida beddeliddii muuqaalka ee ku jirta Matayos cutubka toddoba iyo tobnaad, waa aragtida muraayad‑eegga ee Daanyeel cutubka tobnaad, taas oo dhacda marka lafihii qalalay ee dhintay ee Yexesqeel la soo sara kiciyo. Aragtidaas, iyo farriinta la socota, waxay muujinaysaa laba nooc oo caabudayaal ah, mid ku jira teendhada Exeter, kan kalena ku jira teendhada Watertown, taas oo ah shirka kuwa jeesjeesa ee Yeremyaah, iyo sunagogga Shayddaanka ee Yooxanaa. Sida ay ahayd saamaynta aragtida ee markhaatifurka Daanyeel, sidaas oo kale “goortay xertiisii maqleen, wejigoodii bay ku dhaceen, aad bayna u cabsadeen. Markaasaa Ciise u yimid oo taabtay, oo ku yidhi, Kaca, hana cabsanina.” Aragtidu waxay ahayd mid la maqlayo oo la arkayo labadaba labada xaaladoodba, waxayna dhalisay cabsi, labada tusaaleba. “Taabasho” ayaa loo baahday si xoojin loogu helo labada markhaatifurba.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Araggii beddelaa waxay caddayn u ahayd, waxyaabo kale ka sokow, in Erayga Ilaah marnaba fashilmin; waayo cutubka lix iyo tobnaad ee Matayos, aayadda ugu dambaysa, Ciise wuxuu sheegay in, “Waxaa halkan taagan qaar aan geeri dhadhamin doonin ilaa ay arkaan Wiilka Aadanaha oo boqortooyadiisa ku imanaya.” Beddeliddaasu waxay ahayd tusaale muujinaya imaatinka “Wiilka Aadanaha” ee boqortooyadiisa.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Muuse oo saarnaa buurtii isbeddelka wuxuu markhaati u ahaa guushii Masiix ee dembiga iyo dhimashada. Wuxuu matalayay kuwa qabriga ka soo bixi doona sarakicidda kuwa xaqa ah. Eliyaah, oo samada loo qaaday isagoo aan dhimasho arag, wuxuu matalayay kuwa dhulka ku noolaan doona imaatinka labaad ee Masiixa, oo ‘la beddeli doono, daqiiqad gudaheed, ilbidhiqsi yar gudaheed, markii buunka ugu dambeeya la yeedho;’ marka ‘kan dhimanayaa waa inuu gashado dhimasho-la’aan,’ oo ‘kan qudhmaana waa inuu gashado aan qudhmin.’ 1 Korintos 15:51–53. Ciise waxaa lagu huwin jiray nuurka samada, sida uu u muuqan doono marka uu yimaado ‘markii labaad isagoo aan dembi lahayn xagga badbaadada.’ Waayo, wuxuu ku iman doonaa ‘ammaanta Aabbihiis isaga iyo malaa’igaha quduuska ah.’ Cibraaniyada 9:28; Markos 8:38. Ballanqaadkii Badbaadiyaha ee xertii hadda waa rumoobay. Buurta dusheeda boqortooyada mustaqbalka ee ammaanta ayaa si kooban loogu muujiyey,—Masiix oo ah Boqorka, Muuse oo ah wakiilka quduusiinta la sara kiciyey, iyo Eliyaah oo ah wakiilka kuwa la beddelay.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Runta shaabadayntu waxa ku jirta aqoonsi sheegaya in boqol iyo afar iyo afartan kun ay yihiin kuwa lagu metelo Muujintii cutubka toddobaad, kuwa aan dhiman, oo lagu matalo Eliyaas; iyo in dadkii badnaa ee faraha badnaa ee Muujintii cutubka toddobaad ay yihiin kuwa lagu matalo Muuse, kuwa dhinta. Kooxda kowaad waxaa loogu yeedhaa codka kowaad ee Muujintii cutubka siddeed iyo tobnaad, kooxda kalena waxaa loogu yeedhaa codka labaad ee Muujintii cutubka siddeed iyo tobnaad.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Taabashada dabadeed, Ciise wuxuu xertiisii siiyey amar dheeraad ah markuu yidhi, “Riyada qofna ha u sheegin, ilaa Wiilka Aadanahu kuwii dhintay ka soo sara kaco.” Riyadii isbeddelka, taas oo ah riyada muraayadda, iyo riyadii Ishacyaah ee cutubka lixaad, iyo riyadii Bawlos intuu ku jiray samada saddexaad, iyo riyadii Xisqii'eel ee giraangiraha ku dhex jira giraangiraha, waxaa shaabadeeyey Libaaxa qabiilka Yahuudah ilaa ka dib sarakiciddii Masiixa.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Sarakicidda Masiixu waxay ka dhigan tahay sarakicidda labadii markhaati ee Masiixa la jiray isla aragtidaas, waxaana la rabay in iyagana la sara kiciyo bisha Luulyo ee 2023. Markaas farriinta shaabadaynta waa laga furi lahaa labadii markhaati ee Muujintii kow iyo tobnaad iyo labada kooxood ee aaminka ah, waxaana lagu meelayn lahaa macnaha aragtida muraayadda ee ammaanta Masiixa dhammaadka dunida.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Farriinta shaabadaynta waxaa kaloo lagu meelayn doonaa macnaha guud ee saddexda aayadood ee ugu horreeya ee Muujintii cutubka koowaad, halkaas oo silsiladda isgaarsiinta, oo metelaysa isu-geynta ilaahnimada iyo aadaminnimada, lagu soo bandhigay habka tallaabo-tallaabada ah ee sida farriinta shaabadaynta loo hordhigo kuwa musharraxiinta u ah inay ka mid noqdaan boqol iyo afartan iyo afar kunka.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Habka tallaabo-tallaabada ahu wuxuu ka yimid Aabbaha, kuna socday Wiilka, malaa’igta Jibriil, Yooxanaa, iyo kiniisadaha. Ka yimid Aabbaha Ilaahnimada leh, kuna socday Wiilka Ilaahnimada iyo aadaminnimada leh, una gudbay makhluuq aan dhicin (Jibriil), dabadeed makhluuq dhacay (Yooxanaa), ilaa kiniisadaha ku jira Aasiya (adduunka). Shantaas tallaabo si gaar ah ayaa loo aqoonsaday marka ugu horraysa ee la xuso Muujintii Ciise Masiix, oo in la diido hal tallaabo waa in dhammaantood la diido.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Iyagoo waafaqsan muujintaas ayay xertii markaas Ciise weyddiiyeen, “Haddaba maxay culimadu u yidhaahdaan in Eliyaas khasab ku tahay inuu marka hore yimaado?” Ciise ayaa u jawaabay oo ku yidhi, “Runtii Eliyaas marka hore wuu iman doonaa, oo wax walbana wuu soo celin doonaa. Laakiin waxaan idinku leeyahay, Eliyaas mar hore ayuu yimid, mana ay aqoonsan isaga, balse waxay ku sameeyeen wixii ay doonayeen oo dhan. Sidaas oo kale ayaa Wiilka Aadanuhuna uga silci doonaa iyaga.” Markaasaa xertii garatay inuu kala hadlayay Yooxanaa Baabtiisaha.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Doorka nebinnimo ee Yooxanaa Baabtiisaha iyo Yooxanaa Muujiyaha waa qayb ka mid ah farriinta shaabadaynta, oo kuwii ku jiray teendhada Watertown ee doortay inay iska indhatiraan farriintii Samuel Snow, waxay matalaan kuwa aan doonayn inay qiraan in Rabbigu doorto ragga uu isagu doorto. Codkii la doortay sannadkii 1989, oo markii ugu horraysay daabacay farriintiisa laba boqol iyo labaatan sannadood ka dib 1776, sannadkii 1996, oo ahaa waardiyihii gartay in hooggii saddexaad yimid Sebtembar 11, 2001, oo soo bandhigay farriintii dembiga lahayd ee Luulyo 18, 2020, waa qayb ka mid ah farriinta shaabadaynta, doorkiisuna waxaa matala Yooxanaa Baabtiisaha.

We shall continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Waxaan arkay koox si wanaagsan loo ilaaliyey oo adkayd, aan haba yaraatee taageero siinayn kuwa raba inay gilgishaan rumaysadka la aasaasay ee jidhka. Ilaah wuxuu ku eegay oggolaansho. Waxaa la i tusay saddex tallaabo—farriimaha malaa’igta kowaad, labaad, iyo saddexaad. Malaa’igtii i wehlinaysay waxay tidhi, ‘Waxaa hoog u sugnaan doona kii ka dhaqaajiya xannib ama ka kiciya biin ka mid ah farriimahan. Fahamka saxda ah ee farriimahan waa arrin nololeed ahaan aad u muhiim ah. Masiirka nafuhu wuxuu ku xiran yahay sida loo aqbalo.’ Mar kale ayaa la i soo mariyey farriimahan, waxaana arkay sida qaaliga ah ee dadka Ilaah ugu iibsadeen waayo-aragnimadooda. Waxaa lagu helay silica badan iyo halgan adag. Ilaah ayaa tallaabo tallaabo u hoggaamiyey, ilaa uu ka taagay meel adag oo aan la dhaqaajin karin. Waxaan arkay dad u soo dhowaaday meeshii taagnayd oo baadhay aasaaska. Qaar ayaa farxad ku dul istaagay isla markiiba. Qaar kalena waxay bilaabeen inay ceeb ka raadiyaan aasaaska. Waxay jeclaayeen in wax laga hagaajiyo, markaasay meeshu ka sii kaamilnaan lahayd, dadkuna aad uga sii farxad badnaan lahaayeen. Qaar ayaa ka degay meeshii taagnayd si ay u baadhaan, waxayna ku dhawaaqeen in si qaldan loo dhigay. Laakiin waxaan arkay in ku dhowaad dhammaantood si adag ugu taagnaayeen meeshii taagnayd, oo ay ku waaninayeen kuwii ka degay inay joojiyaan cabashadooda; waayo Ilaah ayaa ahaa Dhisaha Sare, iyaguna waxay la dagaallamayeen Isaga. Waxay dib u xuseen shaqadii yaabka lahayd ee Ilaah, taasoo ku hoggaamisay meeshii adag, waxayna iyagoo midoobay indhahooda kor ugu qaadeen samada oo cod weyn Ilaah ku ammaaneen. Tani waxay saamaysay qaar ka mid ah kuwii cabanayey oo ka tegey meeshii taagnayd, oo iyaguna iyagoo muuqaal is-hoosaysiin leh haddana mar kale ku dul istaagay.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Waxaa dib laygu tusay ku dhawaaqiddii imaatinkii koowaad ee Masiixa. Yooxanaa waxaa lagu soo diray ruuxa iyo xoogga Eliyaah si uu jidka ugu diyaariyo Ciise. Kuwii diiday markhaatifurka Yooxanaa kama ay faa’iidaysan waxbariddii Ciise. Ka soo horjeedkoodii farriintii sii sheegaysay imaatinkiisa ayaa dhigay meel aanay si sahal ah ugu aqbali karin caddaynta ugu xoogga badan ee ah inuu isagu ahaa Masiixa. Shayddaan wuxuu ku hoggaamiyey kuwii diiday farriintii Yooxanaa inay weli sii fogaadaan, oo ay diidaan oo iskutallaabta ku qodbaan Masiixa. Markay sidaas yeeleen, waxay isa soo geliyeen meel aanay ku heli karin barakada maalintii Bentakostiga, taas oo bari lahayd jidka gala meesha quduuska ah ee samada. Jeexiddii xijaabkii macbudku waxay muujisay in allabaryadii iyo qaynuunnadii Yuhuudda aan mar dambe la aqbali doonin. Allabarigii weynaa waa la bixiyey, waana la aqbalay, oo Ruuxa Quduuska ah ee soo degay maalintii Bentakostiga ayaa maskaxdii xertii ka qaaday meesha quduuska ah ee dunida kuna jeediyey tan samada, meesha Ciise ku galay dhiiggiisa qudhiisa, si uu xertiisa ugu shubo faa’iidooyinka kafaaraggudkiisa. Laakiin Yuhuuddu waxaa looga tegay gudcur buuxa. Waxay lumiyeen iftiin kasta oo ay ka heli kari lahaayeen qorshaha badbaadada, welina waxay ku kalsoonaayeen allabaryadoodii iyo qurbaannadoodii aan waxtarka lahayn. Meesha quduuska ah ee samadu waxay beddeshay tii dunida, hase ahaatee iyagu waxba kama ay ogayn isbeddelkaas. Sidaas daraaddeed kama ay faa’iidaysan karin dhexdhexaadinta Masiixa ee meesha quduuska ah.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

> “Qaar badan ayaa naxdin ku fiiriya jidkii ay Yuhuuddu u mareen diidmada iyo iskutallaabta ku qodiddii Masiixa; oo markay akhriyaan taariikhda xadgudubkii ceebta badnaa ee loo geystay, waxay moodaan inay isaga jecel yihiin, oo aanay isaga u diideen sidii Butros yeelay, ama aanay iskutallaabta ugu qodeen sidii Yuhuuddu yeesheen. Laakiin Ilaaha akhriya quluubta dadka oo dhan ayaa imtixaan geliyey jacaylkaas ay ku andacoonayeen inay Ciise u hayaan. Samada oo dhammu waxay dan qoto dheer leh ku daawanaysay sida loo qaabilay farriintii malaa’igta koowaad. Hase yeeshee qaar badan oo qirtay inay Ciise jecel yihiin, oo ilmada daadiyey markay akhriyeen qisadii iskutallaabta, waxay ku jeesjeeseen warka wanaagsan ee imaatinkiisa. Halkii ay farriinta farxad ku aqbali lahaayeen, waxay ku sheegeen inay tahay khiyaano. Waxay naceen kuwii jeclaa muuqashadiisa, oo kaniisadaha ayay ka xireen. Kuwii diiday farriintii koowaad kama ay faa’iidaysan karin tii labaad; mana ayan ka faa’iidaysan qayladii habeenbadhka, taas oo loogu talagalay inay ku diyaariso inay rumaysad kula galaan Ciise meesha ugu quduusan ee macbudka jannada. Oo markay diideen labadaas farriimood ee hore, waxay sidaas u madoobeeyeen garashadoodii, si aanay iftiin ugu arki karin farriinta malaa’igta saddexaad, taas oo muujinaysa jidka loo maro meesha ugu quduusan. Waxaan arkay in sida Yuhuuddu Ciise iskutallaabta ugu qodeen, sidaas oo kale kaniisadaha magaca uun ahi ay farriimahan iskutallaabta ugu qodeen; sidaas darteedna ma laha aqoon ku saabsan jidka loo maro meesha ugu quduusan, mana ka faa’iidaysan karaan shafeecada Ciise ee halkaas ka socota. Sida Yuhuuddii bixisay allabaryadoodii aan waxtarka lahayn, iyaguna waxay u bixiyaan tukashadooda aan waxtarka lahayn qolka uu Ciise ka baxay; Shayddaankuna, isagoo ku faraxsan khiyaanadaas, wuxuu isu ekaysiiyaa dabeecad diineed, wuxuuna maskaxda Masiixiyiintan qirta magaca uun u jeediyaa xaggiisa, isagoo ku shaqaynaya xooggiisa, calaamadihiisa, iyo yaababkiisa beenta ah, si uu ugu adkeeyo dabinkiisa. Qaar ayuu hal dariiq ku khiyaaneeyaa, qaar kalena mid kale. Wuxuu leeyahay marin-habaabino kala duwan oo loo diyaariyey inay saameeyaan maskaxo kala duwan. Qaar waxay naxdin ku eegaan khiyaano gaar ah, halka ay si diyaar ah mid kale u aqbalaan. Shayddaanku qaar ayuu ku khiyaaneeyaa Ruuxlaawinnimo. Wuxuu kaloo u yimaadaa sidii malaa’ig iftiin ah, oo saamayntiisa ayuu dalka oo dhan ku fidiyaa isaga oo adeegsanaya dib-u-habaynno been ah. Kaniisaduhu way isla weynaanayaan, oo waxay u haystaan in Ilaah si yaab leh ugu shaqaynayo iyaga aawadood, halka ay tahay hawsha ruux kale. Kacsanaantu way baabi’i doontaa, oo waxay dunida iyo kaniisaddaba uga tegi doontaa xaalad ka sii liidata tii hore.”

> “I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

> “Waxaan arkay in Ilaah carruur daacad ah ku leeyahay Adventist-yada magac-u-yaalka ah iyo kaniisadaha dhacay; oo ka hor intaan belaayooyinka la shubin, wadaaddo iyo dadba waxaa looga yeedhi doonaa kaniisadahaa, iyaguna si farxad leh ayay runta u aqbali doonaan. Shayddaan arrintan wuu og yahay; oo ka hor intaan qaylada weyn ee malaa’igta saddexaad la bixin, wuxuu kiciyaa xamaasad ka dhex dhalata ururradan diineed, si kuwii runta diiday ay ugu maleeyaan in Ilaah iyaga la jiro. Wuxuu rajaynayaa inuu kuwa daacadda ah khiyaaneeyo oo ku hoggaamiyo inay u maleeyaan in Ilaah weli u shaqaynayo kaniisadaha. Laakiin nuurku wuu iftiimi doonaa, oo kuwa daacadda ah oo dhammu way ka bixi doonaan kaniisadaha dhacay, waxayna la safan doonaan hadhaaga.” Early Writings, 258–261.

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