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# Future for America and July 18, 2020 - Number Three

Mustaqbalka Ameerika iyo Luulyo 18, 2020 - Lambarka Saddexaad

Blessed are the Eyes that See and the Ears that Hear

Waxaa barakaysan indhaha wax arka iyo dhegaha wax maqla

Author

Jeff Pippenger

Published

August 25, 2023

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The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Khadadka dhaqdhaqaaqyadii dib-u-habaynta ayaa fure u ah fahamka “toddobada onkod” ee Muujintii tobnaad. “Toddobada onkod” waxay matalaan taariikhda xoojintii farriintii malaa’igta kowaad laga bilaabo Agoosto 11, 1840 ilaa Niyad-jabkii Weynaa ee Oktoobar 22, 1844. Cutubka tobnaad wuxuu bixiyaa saddex markhaati oo gudaha cutubka ku jira si ay u taageeraan fahamkan.

> “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin sharaf leh oo ka timid xoogga Ilaah; farriintii malaa’igta koowaad waxaa la gaadhsiiyey saldhig kasta oo adeegga wacdinta ah oo dunida ku yaal, waddamo qaarkoodna waxaa ka jiray xiisaddii diineed ee ugu weynayd ee lagu arkay dhul kasta tan iyo Dib-u-Habayntii qarnigii lix iyo tobnaad; hase ahaatee, kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee hoos imanaya digniinta ugu dambaysa ee malaa’igta saddexaad.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

Farriintii malaa’igta koowaad waxaa dunida loo geeyey laga bilaabo 1840 iyo wixii ka dambeeyey. Uriah Smith wuxuu soo bandhigayaa fahamkii hormuudka, isagoo waafaqsan Sister White. Smith wuxuu aqoonsan yahay in malaa’igtii koowaad timid 1798, wuxuuna muujinayaa in ay ahayd isla malaa’igtaas koowaad tii soo degtay 1840. Smith iyo hormuudyaduba si fudud uguma ay baraarugin kala duwanaanshaha u dhexeeya imaanshaha farriin iyo awood-siinteeda. Smith si cad ayuu u sheegayaa in markii malaa’igta ku xusan Muujintii toban ay hal lug saartay badda, tan kalena dhulka, ay taasi aqoonsanaysay farriinta dunida loo siday.

> “In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

> “Sidaas daraaddeed, sannadkii 1798 xannibaaddii ka hor taagnayd in la naadiyo maalinta Masiixa oo soo dhow waa ay dhammaatay; sannadkii 1798 waxaa billowday wakhtiga dhammaadka, waxaana laga qaaday shaabaddii kitaabka yar. Haddaba tan iyo muddadaas, malaa’igta Muujintii 14 waxay soo baxaysay iyadoo ku dhawaaqaysa in saacaddii xukunka Ilaah timid; waana tan iyo wakhtigaas sidoo kale in malaa’igta cutubka 10 ay istaagtay badda iyo dhulka dushooda, oo ay ku dhaaratay inaan wakhti dambe jiri doonin. Aqoonsigooda isku-mid ahaanshihiisa wax shaki ahi kama jiri karo; dhammaan doodaha lagu meeleeyo midkoodna si isku mid ah ayay ugu filan yihiin tan kan kale. Looma baahna inaan halkan ku galno wax dood ah si aan u muujinno in jiilka haatan jooga uu goob-joog u yahay rumoobidda labadan waxsii sheegidood. Wacdintii imaatinka, gaar ahaan intii u dhexaysay 1840 ilaa 1844, waxaa ka bilaabmay rumoobiddoodii buuxda oo faahfaahsan. Mawqifka malaa’igtan, iyadoo hal lug saaran badda ta kalena saaran dhulka, wuxuu tilmaamayaa baaxadda weyn ee gaadhista ku dhawaaqiddeeda ee badda iyo berrigaba. Haddii farriintan loogu talagalay dal keliya oo qura, waxaa ku filnaan lahayd in malaa’igtu mawqifkeeda ka qaadato dhulka oo keliya. Laakiin waxay hal lug saartay badda, taas oo aynu ka garan karno in farriinteedu ka tallaabi doonto badweynta, oo ay ku fidi doonto quruumaha kala duwan iyo qaybaha dunida; gunaanadkan waxaa sii xoojinaya xaqiiqada ah in ku dhawaaqistii Imaatinka ee kor lagu xusay ay gaadhay saldhig kasta oo hawlgal-masiiyeed oo dunida ku yaal. Arrintan wax dheeraad ah ka eeg cutubka 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Sidaas daraaddeed, aayadda koowaad ee cutubka tobnaad waxay tilmaamaysaa Agoosto 11, 1840, waayo waqtigaas dhammaadkii la sii sheegay ee awood-sarrayntii Cusmaaniyiinta ayaa joogsaday si waafaqsan sii-sheegidda ku jirta Muujintii sagaal. Sister White waxay tidhaahdaa:

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

> “Sannadkii 1840 rumoobid kale oo cajiib ah oo wax sii sheegiddu ku rumowday ayaa kicisay danayn baahsan. Laba sano ka hor, Josiah Litch, oo ka mid ahaa adeegayaashii hormuudka ka ahaa wacdinta imaatinka labaad, ayaa daabacay fasiraad ku saabsan Muujintii 9, isaga oo sii sheegay burburka Boqortooyadii Cismaaniyiinta. Sida ku cad xisaabaadkiisa, quwadani waxay ahayd in la afgembiyo... 11kii Agoosto, 1840, markaas oo awoodda Cismaaniyiinta ee Konstantinobol la filan karo in la jebiyo. Taasna, anigu waxaan rumaysanahay, waxaa la ogaan doonaa inay sidaas tahay.”

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

> “Waqtigii saxda ahaa ee la cayimay, Turkigu, isagoo u maraya safiirradiisa, wuxuu aqbalay ilaalinta quwadihii isbahaystay ee Yurub, sidaas darteedna wuxuu isu geliyey gacanta xukunka quruumaha Masiixiyiinta ah. Dhacdadu si buuxda ayey u rumoowday sidii wax sii sheegiddu ahayd. Markii arrinkaas la ogaaday, dad tiro badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda wax sii sheegidda ee ay qaateen Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaatinka lagu siiyey dardar yaab leh. Rag waxbartay oo maqaam leh ayaa la midoobay Miller, labadaba ku wacdinta iyo ku daabicidda aragtiyihiisa, waxaana intii u dhexaysay 1840 ilaa 1844 shaqadu si degdeg ah ugu fidday.” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Aayadda koowaad ee cutubka tobnaad waa 1840, oo aayadda tobnaadna waxa aynu ku aragnaa Yooxanaa oo si qadhaadh u niyad jabay Oktoobar 22, 1844. Yooxanaa wuxuu matalay kuwii fariinta kitaabka yar dunida gaadhsiiyey, balse kaliya la kulmay niyad-jabkii qadhaadhaa ee Oktoobar 22, 1844. Aayadda koowaad ilaa aayadda tobnaad waxay ka dhigan yihiin taariikhda 1840 ilaa 1844. Taasu waa markhaati gudaha ah oo ka mid ah cutubka tobnaad.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Markhaatiga kale waa Yooxanaa oo cuna kitaabka yar, oo afkiisa ku macaan, taasoo ka dhigan aqbalaaddiisii farriintii Agoosto 11, 1840; dabadeedna waxay calooshiisa ku noqotay qadhaadh markii ay dhacday Niyad-jabkii Weynaa ee Oktoobar 22, 1844.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Waxaan kitaabtii yarayd ka qaaday gacanta malaa’igta, oo waan cunay; afkaygana waxay ugu macaanayd sida malab; laakiin goortii aan cunay dabadeed, calooshaydu way qadhaadhatay. Muujintii 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Aayadda tobnaad waxay hal aayad gudaheeda ku metelaysaa taariikhdii 1840 ilaa 1844 oo dhan. Taasi waa maragga labaad ee gudaha ee cutubka ku jira oo muujinaya in “onkodyada toddobada ah” ay metelaan taariikhdaas. Sister White hore ayay u caddaysay in “onkodyada toddobada ah” ay metelaan soo-bandhigidda dhacdooyinkii dhacay intii lagu jiray farriimihii malaa’igta koowaad iyo tan labaad. Farriintii malaa’igta labaad waxay ku dhammaatay niyad-jabkii weynaa, sidaas darteed “onkodyada toddobada ah” waxay metelaan isla taariikhdaas. Saddex marag oo gudaha ah ayaa taageeraya runta ah in taariikhda laga bilaabo Agoosto 11, 1840 ilaa Niyad-jabkii Weynaa ee Oktoobar 22, 1844 ay tahay taariikhda nebiyadeed ee lagu adkaynayo Muujintii cutubka tobnaad.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Markaas aayadda ugu dambaysa, si waafaqsan runta la xidhiidha “toddobada onkod,” ayaa amar la bixiyaa in farriinta la soo bandhigo, iyo in taariikhdii lafteedu ay tahay in dib loo celiyo.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

> Oo wuxuu igu yidhi, Waa inaad haddana wax sii sheegtaa quruumo badan, iyo ummado, iyo afaf, iyo boqorro hortood. Muujintii 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Toddobada onkod waxay tilmaamayaan in bilowgii Adventism-ka, oo ka bilaabmay markii farriintii lagu furay “wakhtiga dhammaadka” la siiyey awood, uu sawiri doono dhammaadka Adventism-ka marka farriintii lagu furay 1989 la siin doono awoodda ay leedahay soo-degista, ma aha tan malaa’igta Muujintii toban, balse tan malaa’igta soo-degaysa ee Muujintii siddeed iyo toban. Malaa’igta Muujintii siddeed iyo toban waxay soo degtay Sebtembar 11, 2001, oo hadda waxaan ku sii dhowaanaynaa gabagabada ku-celcelinta taariikhiga ah ee 1840 ilaa 1844.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

U fiirsashooyinkan ku saabsan cutubka tobnaad waxay sannado badan ku jireen goobta dadweynaha. Waxa aan marna la garanayn ilaa dhowaan ayaa ah in taariikhdaas quduuska ah ay ku dhex duugan tahay taariikh kale oo quduus ah. Taariikhdaas waxaa aqoonsan doona oo keliya kuwa aqbala mabda’a Alfa iyo Oomega, kaas oo dhammaadka wax ku aqoonsada bilowga wax. Taariikhda ku dhex duugan taariikhda quduuska ah waxay ka bilaabataa niyad-jab, waxayna ku dhammaataa Niyad-jabkii Weynaa. Taariikhda 1843 ilaa 1844 waa xariiq taariikheed oo gaar ah oo ku jira, hase yeeshee ka duwan, taariikhda 1840 ilaa 1844. Sister White iyo Masiixuba labaduba waxay ka hadlaan xariiqdan taariikheed.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dhammaan farriimaha la bixiyey intii u dhexaysay 1840–1844 waa in hadda si xoog leh loo muujiyo, waayo waxaa jira dad badan oo jihadoodii lumiyey. Farriimaha waa in loo geeyo kaniisadaha oo dhan.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Masiixu wuxuu yidhi, “Indhihiinnu waa barakaysan yihiin, waayo way arkaan; dhegihiinnuna waa barakaysan yihiin, waayo way maqlaan. Runtii waxaan idinku leeyahay, nebiyo badan iyo rag badan oo xaq ah ayaa jeclaystay inay arkaan waxyaalaha aad aragtaan, laakiinse ma ay arag; oo ay maqlaan waxyaalaha aad maqashaan, laakiinse ma ay maqal” [Matt. 13:16, 17]. Waxaa barakaysan indhaha arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Farriintii waa la bixiyey. Oo dib-u-dhacna yaanu ku iman ku celcelinta farriinta, waayo calaamooyinka wakhtiyada way rumoobayaan; shaqada xidhitaankuna waa in la dhammeeyo. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban gudaheed. Farriin ayaa dhawaan lagu bixin doonaa amarka Ilaah oo isu beddeli doonta qaylo weyn. Markaasaa Daanyeel istaagi doonaa meeshiisii saamiga ahayd, si uu maraggiisa u bixiyo.” Manuscript Releases, volume 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

“Nebiyadii iyo kuwii xaqa ahaa waxay jeclaayeen inay arkaan waxyaalahaas” oo “la arkay 1843 iyo 1844.” Ciise wuxuu taariikhdan quduuska ah ku xusay laba injiil, hase yeeshee xus kasta wuxuu ku jiray duruufo kala duwan.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

> Oo wuxuu kula hadlay waxyaalo badan masallo, isagoo leh, Bal eega, beerrey baa baxay inuu wax beero; oo intuu beerayay, iniino qaarkood waxay ku dheceen jidka agtiisa, shimbirrihuna way yimaadeen oo way cuneen. Qaarkoodna waxay ku dheceen meelaha dhagaxa leh oo aan ciid badani ku jirin; markiiba way soo baxeen, maxaa yeelay carradu qoto dheer ma lahayn. Qorraxdu markay soo baxdayna way gubteen; oo xidid ma lahayn aawadeed way engegeen. Qaarkoodna waxay ku dheceen qodxan dhexdood; qodxantiina way koreen oo ceejiyeen. Kuwo kalena waxay ku dheceen dhul wanaagsan, oo waxay dhaleen midho, qaar boqol laab, qaar lixdan laab, qaarna soddon laab. Kii dhego wax lagu maqlo leh ha maqlo. Markaas xertiisii ayaa u timid oo ku tidhi, Maxaad iyaga masallo ugula hadashaa? Isaguna waa u jawaabay oo ku yidhi, Maxaa yeelay waxaa laydin siiyey inaad ogaataan waxyaalaha qarsoon oo ku saabsan boqortooyada jannada, laakiinse iyaga lama siin. Waayo, ku alla kii haysta waa la siin doonaa, wuuna sii badnaan doonaa; laakiinse kii aan haysan, xataa wuxuu haysto waa laga qaadi doonaa. Sidaas daraaddeed ayaan masallo ugula hadlaa, maxaa yeelay iyagoo wax arkaya ma arkaan; iyagoo wax maqlayana ma maqlaan, mana gartaan. Oo iyaga waxaa ku rumoobaya waxsii sheegiddii Ishacyaah ee leh, Maqal baad maqli doontaan, mana garan doontaan; wax arkid baad arki doontaan, mana fiirsan doontaan. Waayo, qalbiga dadkan waa qallafsanaaday, dhegahooduna way culus yihiin xagga maqalka, indhahoodana way isku qariyeen; waaba intaasoo ay indhahooda ku arkaan, oo dhegahooda ku maqlaan, oo qalbigooda ku gartaan, oo ay soo noqdaan, anna aan bogsiiyo. Laakiinse waxaa barakaysan indhihiinna, waayo, way arkaan; iyo dhegihiinnaba, waayo, way maqlaan. Runtii waxaan idinku leeyahay, Nebiyo badan iyo rag xaq ah ayaa damcay inay arkaan waxyaalaha aad aragtaan, mana ay arag; oo inay maqlaan waxyaalaha aad maqashaan, mana ay maqal. Matayos 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Ciise markuu Matayos kaga hadlayo saamaynta Erayga Ilaah, oo dadka ugu yeedhayo inay “maqlaan,” wuxuu tilmaamayaa in reer La’odikiya oo diidaya farriinta ay nebiyadu jeclaayeen inay arkaan, lagu matalay Ishacyaah cutubka lixaad. Future for America ayaa marar badan soo bandhigtay Ishacyaah lix iyadoo lagu eegayo macnaha Sebtembar 11, 2001, waayo weerarkii Islaamku qaaday maalintaas waxaa ku soo degay malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad, oo dhulka ku iftiimisay ammaanteeda. Nebiyadu dhammaantood way isku waafaqsan yihiin, oo aayadda saddexaad ee Ishacyaah lix waxaan ka helaynaa tixraaca tooska ah ee isla malaa’igtaas.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

> Sannaddii boqor Cusiyaah dhintay ayaan weliba arkay Rabbiga oo ku fadhiya carshi, sarreeya oo la kor qaaday, oo go'iisa qarkiisuna macbudkii buuxiyey. Oo korkiisa waxaa taagnaa seraafiimtii; mid kastaaba wuxuu lahaa lix baal; laba ayuu wejigiisa ku daboolay, laba ayuu cagihiisa ku daboolay, oo laba ayuu ku duulay. Midna wuxuu ugu dhawaaqay kan kale, oo wuxuu yidhi, Quduus, quduus, quduus waxaa ah Rabbiga ciidammada; dhulka oo dhammuna ammaantiisa wuu ka buuxaa. Ishacyaah 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Dhulka waxaa iftiimaya ammaantiisa marka malaa’igta Muujintii siddeed iyo tobnaad soo degto, Ishacyaahuna wuxuu ina siinayaa fure kale oo muhiim ah markii uu noo sheego in araggiisii meesha quduuska ahi dhacay sannaddii Boqor Cusiyaah dhintay. Boqor Cusiyaah wuxuu isku dayay inuu macbudka gudaheeda ka qabto hawsha wadaad. Siddeetan wadaad iyo wadaadkii sare ayaa ka hor istaagay inuu sidaas sameeyo ilaa Rabbigu fooddiisa baras kaga dhuftay. Wuxuu helay calaamadda bahalka sababta oo ah wuxuu isku dayay inuu isku daro awooddiisii dawladeed iyo awoodda kaniisadda. Isla markiiba ma uu dhiman; carshigii waa laga qaaday, mid kale ayaa lagu beddelay, dabadeedna muddo ka dib ugu dambayntii wuxuu dhintay Sebtembar 11, 2001. Kaniisadda Adventist-ku si tartiib tartiib ah ayey u dhimataa sidii ay kaniisaddii Yuhuuddu u dhimatay wakhtigii Masiixa. Laakiin Sebtembar 11, 2001 Adventism-ka, oo hore u diiday farriintii lixda aayadood ee ugu dambeeyey Daanyeel kow iyo tobnaad, wuxuu ku dhammaaday sidii geeskii Protestant-ka ee Maraykanka, kuwa Ishacyaah matalayayna markaas ayaa loogu yeedhay inay qaadaan farriinta uu matalayo codkii kowaad ee Muujintii siddeed iyo tobnaad.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

> Markaasaa Casaryaah oo wadaadkii ahaa ayaa daba galay isagii, waxaana la socday siddeetan wadaad oo Rabbiga ah, oo ahaa rag geesiyaal ah. Oo iyaguna way ka hor yimaadeen Boqor Cusyaah, oo waxay ku yidhaahdeen, Cusyaahow, adiga kuguma habboona inaad Rabbiga foox u shidid, laakiinse waxaa iska leh wadaaddada oo ah wiilashii Haaruun, kuwa loo quduus yeelay inay foox shidaan. Ka bax meesha quduuska ah, waayo, waad xadgudubtay; taasuna xagga Rabbiga Ilaah kaaga ahaan mayso sharaf. Markaasaa Cusyaah cadhooday, isagoo gacanta ku haysta weelkii fooxa si uu foox u shido; oo intuu wadaaddadii u cadhooday, ayaa isla markiiba baraskii kaga soo baxay fooddiisa wadaaddada hortooda, gurigii Rabbiga gudaheeda, meeltii allabariga fooxa agteeda. Markaasaa Casaryaah oo ahaa wadaadkii sare, iyo wadaaddadii oo dhanba, isagii fiiriyeen; oo bal eeg, baras baa fooddiisa ka muuqday, markaasay halkaas ka eryeen; oo isna wuu ku degdegay inuu baxo, maxaa yeelay Rabbigu wuu ku dhuftay. Oo Boqor Cusyaah wuxuu barasle ahaa ilaa maalintii dhimashadiisa, wuxuuna deggenaa guri gooni ah, isagoo barasle ah; waayo, waxaa laga gooyay gurigii Rabbiga. Oo Yoootam oo ahaa wiilkiisii ayaa mas’uul ka ahaa gurigii boqorka, isagoo xukumayay dadka dalka. 2 Taariikhdii 26:17–21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

Waxaa muhiim ah in la garto in geeskii Protestantism-ka laga qaaday kaniisadda Seventh-day Adventist 11-kii Sebtembar, 2001, waayo waxaa jira saddex qodob oo asaasi ah oo ku saabsan furfuridda shaabbadda farriinta Muujintii maalmaha ugu dambeeya. Midkood waa taariikhda isbarbar socota ee geeska Jamhuuriyadnimada iyo geeska Protestantism-ka. Qodobka kale ee ay tahay in la garto waa muhiimadda toddobada kaniisadood, dabcan qodobka saddexaadna waa “toddobada onkod.” Saddexdan qodob ee nebiyadeedba waxay ka kooban yihiin farriinta hadda la furfurayo shaabbaddeeda, waana lagama maarmaan in la garto in sidii kaniisaddii Yuhuudda looga gudbay wakhtigii Masiixa, ayaa Adventism-kana looga gudbay “maalmaha ugu dambeeya.”

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Ishacyaah wuxuu iskiis isu soo bandhigay inuu fariin u qaado dadka Ilaah doortay ee aan daacad u ahayn ee taariikhdiisa ku jiray, Ciisena wuxuu adeegsadaa isla erayadaas si uu ula hadlo isla xaaladdaas taariikhdiisa ku jirtay. Dad axdi ahaan loo doortay ayaa la dhaafayaa, wayna diidaan inay “maqlaan” oo la bogsiiyo.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Oo wuxuu yidhi, Tag, oo dadkan ku dheh, Hubaal waad maqli doontaan, laakiinse waxba ma garan doontaan; hubaal waad arki doontaan, laakiinse waxba ma fahmi doontaan. Qalbiga dadkan ka yeel buurbuuran, dhegahoodana ka yeel culus, oo indhahoodana xidh; waaba intaasoo ay indhahooda wax ku arkaan, oo dhegahoodana wax ku maqlaan, oo qalbigoodana wax ku gartaan, oo ay soo noqdaan, oo la bogsiiyo. Ishacyaah 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Hawsha Ishacya qaadaa waa hawshii Yooxanaa iyo Yexesqeel qaadeen markii ay cuneen kitaabkii yaraa. Waxay gudbiyaan farriin canaan ah oo ku socota dad axdi lagu doortay oo ku jira habka ah in afka Rabbiga laga mantago. Markii labaad ee Ciise tixraaco taariikhda nebiyadii iyo kuwii xaqa ahaa ay jeclaayeen inay arkaan, waxaa qoray Luukos.

> And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

> Oo adiguna, Kafarna’umay, kan samada kor loo qaaday, waxaa lagugu soo dejin doonaa cadaabta. Kii idin maqlaa aniguu i maqlaa; kii idin quudhsadana aniguu i quudhsadaa; kii aniga i quudhsadana wuxuu quudhsadaa kii i soo diray. Markaas toddobaatankii waxay farxad ku soo noqdeen, iyagoo leh, Sayidow, xataa jinniyaduba magacaaga ayay nooga dambeeyaan. Oo wuxuu ku yidhi, Waxaan arkay Shayddaan isagoo sida hillaaca samada uga soo dhacaya. Bal eega, waxaan idin siiyey amar aad ku tumanaysaan abeesooyin iyo dabaqalloocyo, iyo xoogga cadowga oo dhan; oo innaba wax idin yeeli maayaan. Habase yeeshee, taas ha ku farxina in ruuxyadu idinka dambeeyaan; laakiinse ku farxa in magacyadiinnu samada ku qoran yihiin. Saacaddaas qudheeda Ciise ruuxa ayuu ku farxay, oo wuxuu yidhi, Aabbow, Rabbiga samada iyo dhulkow, waan kugu mahadnaqayaa, maxaa yeelay waxyaalahan waxaad ka qarisay kuwa xigmadda leh iyo kuwa miyirka leh, oo waxaad u muujisay dhallaanka yaryar; saasay tahay, Aabbow, waayo, taasu waa wixii hortaada ku wanaagsanaa. Wax walba Aabbahay ayaa ii dhiibay; oo ninna ma yaqaan Wiilka cidduu yahay, Aabbaha mooyaane; oo ninna ma yaqaan Aabbaha cidduu yahay, Wiilka mooyaane, iyo kii Wiilku doonayo inuu isaga u muujiyo. Markaasuu xertiisii u jeestay, oo gooni ula hadlay, isagoo leh, Waxaa barakaysan indhaha arka waxyaalaha aad aragtaan. Waayo, waxaan idinku leeyahay, nebiyo iyo boqorro badan ayaa damcay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; oo inay maqlaan waxyaalaha aad maqashaan, mana ay maqal. Luukos 10:15–24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Mar kale, macnaha guud ee barako la xidhiidha kuwa leh mudnaanta ay ku arkaan wixii ay kuwa xaqa ahi jeclaayeen inay arkaan, waxa uu khuseeyaa dad axdi leh oo la doortay kuwaas oo laga gudbayo oo aan doonayn inay “maqlaan.” Sister White waxay tixraacaysaa xukunkii Masiixu ku cambaareeyey Kafarna’um, taas oo astaan u ah diidmada iftiin weyn, waxayna xoogga saartay Adventism-ka iyada oo canaanta ka dhanka ah Adventism-ka ku dhex dhigtay [qawsyo.]

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Carruurta Ilaah ee magac-u-yaalka ah dhexdooda, samir intee yar baa la muujiyey, erayo qadhaadh intee badan baa la sheegay, eedayn intee badan baa lagu dhawaaqay oo ka dhan ah kuwa aan rumaysadkeenna ka tirsanayn. Kuwo badan waxay u arkeen kuwa kaniisadaha kale ka tirsan inay yihiin dembilayaal waaweyn, halka Rabbigu uusan sidaas u arkin. Kuwa sidaas u arka xubnaha kaniisadaha kale, waxay u baahan yihiin inay is-hoosaysiiyaan gacanta xoogga badan ee Ilaah hoosteeda. Kuwii ay xukumayaan waxa laga yaabaa inay heleen iftiin aad u yar, fursado iyo mudnaan aad u kooban. Haddii ay heli lahaayeen iftiinkii ay heleen xubno badan oo kaniisadahayaga ka mid ahi, waxa laga yaabaa inay si ka sii weyn u horumari lahaayeen, oo ay rumaysadkooda si ka sii wanaagsan ugu meteli lahaayeen dunida. Kuwii ku faana iftiinkooda, haddana ku guuldarraysta inay ku socdaan, Masiixu wuxuu ka leeyahay, ‘Laakiin waxaan idinku leeyahay, Maalinta xukunka waxaa Turos iyo Siidoon uga dulqaad badan doonta idinka. Adiguna, Kafarna'um [Seventh-day Adventists, oo helay iftiin weyn], oo samada loo sarraysiiyey [dhanka mudnaanta], waxaad hoos ugu dhici doontaa jahannamo; waayo, hadday shuqulladii xoogga badnaa oo lagugu dhex sameeyey lagu samayn lahaa Sodom, ilaa maanta way sii jiri lahayd. Laakiin waxaan kuu leeyahay, Dhulka Sodom ayaa maalinta xukunka ka dulqaad badan doona adiga.’ Wakhtigaas Ciise ayaa jawaabay oo yidhi, ‘Waxaan kuugu mahadnaqayaa, Aabbow, Rabbiga samada iyo dhulka, maxaa yeelay waxyaalahaas ayaad ka qarisay kuwa xigmadda leh oo miyirka leh [sida ay iyagu isu qiyaasaan], oo waxaad u muujisay dhallaanka.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

> “‘Oo haddaba, maxaa yeelay waxaad samayseen shuqulladan oo dhan, ayaa Rabbigu leeyahay, aniguna waan idinla hadlay, anigoo aroor hore kacaya oo hadlaya, laakiinse idinma aydin maqlin; waan idiin yeedhayna, laakiinse idinma aydin jawaabin; sidaas daraaddeed gurigan magacayga loogu yeedho, oo aad isku hallaysaan, iyo meeshii aan idinka siiyey idinka iyo awowayaashiinba, waxaan ku samayn doonaa sidii aan Shiiloh ugu sameeyey. Oo hortaydaan idinka xoori doonaa, sidii aan u xooriyey walaalihiin oo dhan, kuwaas oo ah farcankii Efrayim oo dhan.’” Review and Herald, August 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

“Shuqulladii xoogga badnaa” ee lagu dhex sameeyey Adventism-ka waxay ahaayeen shuqulladii ay ragga xaqa ah iyo nebiyadu jeclaayeen inay arkaan oo maqlaan. Shuqulladaas xoogga badan waxaa lagu metelay taariikhdii 1843 iyo 1844 markii la naadiyey farriintii Qaylada Habeenbadhka. Adventism-ku wuu diiday taariikhdooda, gaar ahaan taariikhdii 1843 iyo 1844. Waa taariikh ku bilaabmaysa kuna dhammaanaysa niyad-jab, isla markaana ah taariikh loogu talagalay inay ku hoggaamiso iyaga dhulka laga dhigi doono cusub.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Iftiin dhalaalaya ayaa gadaashooda laga taagay bilowgii jidka, kaas oo malaa’ig ii sheegtay inuu ahaa ‘qayladii saqda dhexe.’ Iftiinkaasu jidka oo dhan ayuu ka ifay, wuxuuna cagahooda u iftiiminayay si aanay u turunturoonin.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Hadday indhahooda ku sii hayn lahaayeen Ciise, kan hortooda wax yar ka xigay, oo ku hoggaaminayay magaalada, way ammaansanaayeen. Laakiin wax yar ka dib qaar baa daalay, oo waxay yidhaahdeen magaaladu aad bay u fog tahay, waxayna filayeen inay mar hore galeen. Markaas Ciise wuxuu ku dhiirrigelin jiray isagoo kor u qaadaya gacantiisa midig ee ammaanta leh, waxaana gacantiisa ka soo bixi jiray iftiin lulmaya oo ka dul babanaya kooxdii advent-ka, markaasay ku qaylin jireen, ‘Alleluia!’ Qaar kalena si fudud oo degdeg ah bay u diideen iftiinkii ka dambeeyey, oo waxay yidhaahdeen in aanu Ilaah ahayn kii sidaas fog u soo hoggaamiyey. Iftiinkii ka dambeeyey waa bakhtiyey, cagahoodina wuxuu uga tegey gudcur buuxa, markaasay turunturoodeen, oo waxay waayeen araggii calaamadda iyo kii Ciise, dabadeedna jidkii ayay ka dhaceen iyagoo ku dhacay dunida mugdiga ah oo sharka leh ee hoose.” Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Waxa Libaaxa qabiilka Yahuudah uu hadda furfurayo waa taariikhda 1843 iyo 1844. “Toddobada onkod” waxay matalaan 1840 ilaa 1844, hase ahaatee muddadaas waxaa ku jira taariikh aad u gaar ah oo tan iyo bilowgii taariikhda axdiga lagu sii hormariyey astaamo hore u sii muujinaya. Mid kasta oo ka mid ah dhaqdhaqaaqyada dibu-habaynta ahi waxay isu barbar socdaan, iyagoo leh isla calaamadaha jidka. Haddii ay midba midka kale ka duwanaan lahaayeen, Shayddaan wuxuu u samayn lahaa qorshe weerar oo ka duwan dhaqdhaqaaq kasta oo dibu-habayn ah, laakiin marnaba sidaas ma sameeyo.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Laakiin Shayddaan ma uu fadhiyin isagoo aan waxba qaban. Haddaba wuxuu isku dayay wixii uu ku isku dayay dhaqdhaqaaq kasta oo dib-u-habayn ah oo kale—inuu dadka khiyaaneeyo oo baabbi’iyo isaga oo u soo bandhigaya wax been-abuur ah oo uu kaga beddelayo shaqada runta ah. Sida qarnigii koowaad ee kaniisadda Masiixiga ay uga jireen Masiixyo been ah, sidaas oo kale qarnigii lix iyo tobnaadna waxaa ka soo baxay nebiyo been ah.” The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Qodobka aasaasiga ah ee tuducan, marka loo eego farriinta guud ee aynu wadaagayno, waa in markii Adventism-ku joojiyey inuu hayo huwadii Protestantism-ka oo si buuxda looga qaaday Sebtembar 11, 2001, haddana weli ku adkaysanayaan inay yihiin dhaqdhaqaaqii hadhay ee ku dhawaaqa qaylada weyn ee malaa’igta saddexaad. Hase ahaatee, iyagu waa kan been-abuurka ah. Haddii aadan garanayn dhaqdhaqaaqa hadda sita geeska Protestantism-ka, waxaa ku dhowaad aan suurtagal ahayn in la fahmo isbarbardhigga u dhexeeya labada gees ee Maraykanka.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

Taariikhda 1843 iyo 1844 waxa lagu matalaa dhaqdhaqaaq kasta oo dib-u-habayn ah; haddana waxaannu u adeegsan doonnaa bilowgii reer binu Israa’iil qadiimiga ahaa sidii dadka Ilaah doortay, iyo dhammaadkii Israa’iil ahaan dadkii Ilaah doortay, si aannu ugu muujinno isla arrintaas Israa’iilka casriga ah, annaga oo diiradda saaraya 1843 iyo 1844 sida loogu matalay mid kasta oo ka mid ah xariiqyada dhaqdhaqaaqyada dib-u-habaynta.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Muuse wuxuu sii sheegay in Rabbigu kicin doono nebi isaga la mid ah, nebigaasuna wuxuu ahaa Ciise. Luukos, kitaabka Falimaha Rasuullada, wuxuu xaqiijinayaa in Ciise uu rumoobiyey wax sii sheegiddii Muuse.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Rabbiga Ilaahaaga ah wuxuu kaaga dhex kicin doonaa nebi adiga kaa dhex imanaya, oo walaalahaa ka mid ah, aniga oo kale; isaga waa inaad maqashaan. Sharciga Kunoqoshadiisa 18:15.

Jesus is the prophet we are to listen to.

Ciise waa nebiga ay tahay in aynu dhegaysanno.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

> Muuse wuxuu runtii awoowayaashii ku yidhi, Rabbiga Ilaahiinna ahu wuxuu idiinka dhex kicin doonaa nebi walaalihiinna ka mid ah oo iiga eg; isaga maqla wax kasta oo uu idinku yidhaahdo. Oo waxay noqon doontaa in naf kasta oo aan dhegaysan nebigaas laga baabbi’in doono dadka dhexdooda. Haah, oo nebiyadii oo dhan tan iyo Samuu’eel iyo kuwii ka dambeeyey intii ay hadleenba, sidaas oo kalena ayay sii sheegeen maalmahan. Idinku waxaad tihiin carruurtii nebiyada iyo axdigii Ilaah la dhigtay awoowayaasheen, isagoo Ibraahim ku leh, Farcankaagana waxaa ku barakoobi doona qolooyinka dhulka oo dhan. Ilaah isagoo marka hore idiin kiciyey Wiilkiisa Ciise, ayuu idiin soo diray inuu idiin barakeeyo, isaga oo midkiin kasta ka leexinaya xumaatooyinkiisa. Falimaha Rasuullada 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Xarriiqa dib-u-habaynta ee Masiixu waxay ka bilaabataa wakhtiga dhammaadka, sida ay u bilaabaan dhammaan xariiqyada dib-u-habayntu. “Wakhtiga dhammaadka” ee maalmihii Masiixa wuxuu ahaa dhalashadiisa. Qorniinku wuxuu caddeynayaa in dhalashadiisa ay jirtey korodhka aqoonta oo waafaqsan qeexidda “wakhtiga dhammaadka” ee ku jirta kitaabka Daanyeel. Haddii ay ahaayeen adhijirradii, nimankii xigmadda lahaa ee bari ka yimid, Herodoskii cadhooday, ama Anna iyo Simecoon oo macbudka joogay, waxaa jiray korodh aqoon markii uu dhashay. Halkaas waxaa lagu dhaafay hoggaankii kiniisadda Yuhuudda. Furriinku wuxuu ahaa mid tartiib-tartiib u socday, hase yeeshee wuxuu ku billowday diidmadoodii farriintii la furfuray wakhtiga dhammaadka.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Dadku ma oga, laakiin warkani wuxuu samooyinka ka buuxiyaa farxad. Dan ka sii qoto dheer oo ka sii jilicsan ayaa makhluuqaadka quduuska ah ee ka yimaadda dunida iftiinka loogu soo jiidayaa dhulka. Dunida oo dhammu way ka sii iftiin badan tahay joogitaankiisa aawadiis. Buuraha Beytlaxam dushooda waxaa ku soo ururay tiro aan la koobi karin oo malaa’ig ah. Waxay sugayaan calaamadda ay dunida ugu dhawaaqayaan warka farxadda leh. Haddii hoggaamiyayaashii Israa’iil ay aaminnimo u ahaan lahaayeen mas’uuliyaddoodii, waxay ka qayb geli kari lahaayeen farxadda ku dhawaaqidda dhalashada Ciise. Laakiin imminka waa laga tallaabay.” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

Hoggaanka Adventism-ka waa la dhaafay sannadkii 1989 markii Daanyeel kow iyo tobnaad aayadda afartan la oofiyey. “Wakhtiga dhammaadka” ee taariikhda Muuse, kaas oo u taagnaa Ciise, wuxuu ahaa dhalashadiisii, markaas oo qoyskiisu iyo dabadeed gabadhii Fircoon ay heleen korodh aqoon ah oo ku saabsan ilmaha Muuse. Magaciisu dabcan wuxuu ka dhigan yahay “biyaha laga badbaadiyey,” Ciisena wuxuu ka dhigan yahay “Yehowah baa badbaadiya.”

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Ka dib “wakhtiga dhammaadka” dhammaan khadadka dib‑u‑hagaajintu waxay muujiyaan meel marka aqoonta ku korodhay taariikhdaas gaarka ah loo qaabeeyo farriin loo taagi karo markhaati ahaan jiilka lagu xisaabtami doono iftiinkii la furfuray wakhtiga dhammaadka.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Yooxanaa Baabtiisaha ayaa si rasmi ah u dejiyey farriintii Masiixa, farriintii Muusena si rasmi ah ayaa loo dejiyey sannadkiisii afartanaad, markii uu isku dayay inuu reer binu Israa’iil ka samatabbixiyo Masar isagoo ku tiirsan xooggiisa. Farriintii samatabbixinta Masar waxay haddaba gashay diiwaanka guud.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Afartan sannadood dabadeed farriintii Muuse waxaa lagu xoojiyey geedkii gubanayay, waxaana la socday laba calaamadood oo muujinaya ilaahnimada Ilaah, sida ay u mataleen ushii isu beddeshay abeeso iyo gacantii baraska qabtay ee Muuse ka soo bixiyey laabtiisa. Farriintii Ciise waxaa lagu xoojiyey baabtiiskiisa, taas oo ay la socdeen laba calaamadood oo ilaahnimo ah, codkii Aabbaha iyo Ruuxa Quduuska ah. Hab-raaca xiga ee labada taariikhoodba wuxuu ka dhigan yahay niyad-jabkii ugu horreeyey, wakhtigii dib-u-dhaca, imaatinkii malaa’igta labaad ama 1843.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

Niyad-jabkii ku yimid silsiladdii Muuse waxaa lagu muujiyey xaaskiisa markii malaa’igtii soo degtay inay Muuse disho, maxaa yeelay wiilkiisii ma uu gudin. Cabsi darteed, Sifora qudheedu ayay ku samaysay cibaadadaas wiilkoodii. Muuse wuxuu illoobay inuu wiilkiisa gudo! Calaamaddii qudheedu ee axdiga loo siiyey Ibraahim ayaa Muuse illoobay. Aabbaha Ibraahim wuxuu hore u sheegay waxsii sheegidda ku saabsan maxaabiisnimada Cibraaniyiinta iyo samatabbixintooda ay ku geli doonaan oo ay kaga bixi doonaan Masar, waxsii sheegiddiisuna waxay ahayd in si gaar ah loogu oofiyo Muuse, hase ahaatee Muuse wuxuu illoobay inuu wiilkiisa gudo. Halkaas ayuu Muuse Sifora dib ugu diray inay aabbaheed la joogto ilaa samatabbixinta dabadeed. Waxay ku raagtay Midyaan ilaa Muuse carruurtii Israa’iil ku hoggaamiyey biyihii Badda Cas dhexdooda, taas oo rasuul Bawlos inoo sheegayo inay astaan u tahay baabtiiska, kaas oo ah isla cibaadadii beddeshay gudniinka. Qodobkaas ha seegin. Imaatinka calaamadda jidka ee matalaysa malaa’igta labaad taariikhda Muuse, calaamadda jidka ee dhalisa niyad-jabkii ugu horreeyey ee taariikhdaas, wuxuu ahaa diidmo loo geystay xeerka aasaasiga ah ee xiriirka axdiga Ibraahim la lahaa Ilaah.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Niyad-jabkii ugu horreeyey ee silsiladda Masiixa ku yimid wuxuu ahaa dhimashadii Laasaros, taas oo Maarta iyo Maryan ay hubeen inayan dhici lahayn haddii Ciise uusan dib u dhigan imaatinkiisa ilaa Laasaros afar maalmood meyd ahaa. Niyad-jabkii ka dhashay in Ciise u oggolaaday saaxiibkiisii dhowaa Laasaros inuu dhinto oo qabriga ku qudhmo wuxuu ahaa mid aad u weyn, mana ahayn oo keliya labada walaalo ee gabdhaha ah, laakiin sidoo kale xertii. Habase yeeshee, sarakicidda Laasaros waxay noqotay shaabaddii adeegiddii Masiixa oo dhan.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Dib u dhigashadii uu Masiixu ku tegayay Laasaros waxay lahayd ujeeddo naxariis oo ku wajahan kuwii aan aqbalin. Wuxuu sii joogay, si uu kor u kicinta Laasaros ee kuwii dhintay uga dhigo caddayn kale oo uu siinayo dadkiisa madax adag oo aan rumaysadka lahayn, in uu dhab ahaan yahay ‘sarakicidda iyo nolosha.’ Ma uu jeclayn inuu ka quusto rajada oo dhan ee dadkaas, idaha saboolka ah ee baadida ku wareegaya ee reer binu Israa’iil. Qalbigiisu wuu jabay toobad-la’aantooda aawadeed. Naxariistiisa gudaheeda wuxuu go’aansaday inuu siiyo hal caddayn oo dheeraad ah in uu yahay Soo-celiyaha, Kan keligiis iftiinka u soo bixin kara nolosha iyo aan dhimashada lahayn. Tanu waxay ahaan lahayd caddayn aan wadaaddadu si qaldan u fasiri karin. Tanu waxay ahayd sababta dib u dhigiisa ee uu Beytaniya ugu tegayay. Mucjisadan ugu sarraysa, sarakicinta Laasaros, waxay ahayd inay shaabaddeyso shuqulkiisa iyo sheegashadiisa ilaahnimada shaabbadda Ilaah.” The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Shaabadaynta boqol iyo afar iyo afartan kun ee Ilaah waxaa lagu muujiyey taariikhda 1843 iyo 1844, waayo waxaa naloo sheegay in Laasaros uu ahaa kii Masiixa ku hoggaamiyey Yeruusaalem gelitaankii guusha. Taariikhda gelitaanka guusha waa taariikhda ay Walaashii White u adeegsatay inay ku muujiso Qayladii Habeenbadhkii ee 1843 iyo 1844. Waxay ahayd garan-waagii ku saabsanaa in Masiixu lahaa awood uu kuwii dhintay ku sara kicin karo awoodda abuurista ee Ilaah. Maryan iyo Eliisabed waxay qirteen inay ogaayeen in Ciise lahaa awood uu Laasaros ku soo sara kiciyo buunka ugu dambeeya, hase yeeshee ma ay arki karin inuu dhab ahaantii lahaa awood uu ku soo sara kiciyo isla markaas iyo meeshaas. Waxay diiddanaayeen runta qudheeda uu u yimid inuu muujiyo baabtiiskiisa iyo dhimashadiisa, bilowga iyo dhammaadka adeeggiisii shakhsiga ahaa ee saddexda sano iyo badhka ahaa. Ma ay arki karin ilaa dhagixii xabaasha laga qaaday, sida gacantiisaba hadhow looga qaadi lahaa qalad ku jiray qaar ka mid ah tirooyinka ku yaallay jaantuskii 1843.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Muuse, ka dib markii uu Sipora ka diray halganka soo socda ee Fircoon, waxaa la kulmay walaalkiis ka weyn Haaruun, labadii rasuulna waxay u gudbeen Masar iyagoo matalaya farriintii malaa’igta labaad. Ka hor intaan belaayooyin lagu soo dejin Masar, Muuse wuxuu uga digay Fircoon in haddii uusan Israa’iil, curadkii Ilaah, sii dayn si uu u baxo oo u caabudo, markaas Ilaah dili doono curadka Masar.

> And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

> Markaasaa Rabbigu wuxuu Muuse ku yidhi, Markaad ku noqoto Masar, ka fiirso inaad Fircoon hortiisa ku samayso yaabyadaas oo dhan ee aan gacantaada geliyey; laakiin anigu qalbigiisa waan adkayn doonaa, si uusan dadka u sii dayn. Oo waxaad Fircoon ku tidhaahdaa, Rabbigu wuxuu leeyahay, Israa'iil waa wiilkayga, waa curadkayga. Oo waxaan kugu leeyahay, Wiilkayga sii daa inuu ii adeego; oo haddaad diiddo inaad sii dayso, bal eeg, anigu waxaan dili doonaa wiilkaaga, kaas oo ah curadkaaga. Baxniintii 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Qayladii Habeenbadhku waxay ahayd wax sii sheegid mustaqbalka la fulin doono.

> “In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

> “Badbaadintii reer binu Israa’iil ee Masar lagaga soo samatabbixiyey, quduus ka dhigiddii curadka mar kale ayaa la amray. Intii ay reer binu Israa’iil addoonnimo ugu jireen Masriyiinta, Rabbigu wuxuu Muuse faray inuu u tago Fircoon oo ah boqorka Masar, oo ku yidhaahdo, ‘Rabbigu wuxuu leeyahay, Israa’iil waa wiilkayga, xataa curadkayga: oo anna waxaan kugu leeyahay, Wiilkayga sii daa, si uu ii adeegto; oo haddii aad diiddo inaad sii dayso, bal eeg, anigu waxaan dili doonaa wiilkaaga, kaasoo ah curadkaaga.’ Baxniintii 4:22, 23.”

> “Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

> Muuse wuxuu gaadhsiiyey farriintiisii; laakiinse jawaabtii boqorkii kibirka badnaa waxay ahayd, “Bal yaa Rabbigu yahay, si aan codkiisa u addeeco oo aan reer binu Israa’iil u sii daayo? Anigu Rabbiga ma aqaan, mana sii dayn doono reer binu Israa’iil.” Baxniintii 5:2. Rabbigu dadkiisa ayuu ugu hawlgalay calaamooyin iyo yaabab, isagoo Fircoon ku soo dejiyey xukuno aad u daran. Ugu dambayntiina malaa’igtii wax baabbi’isay ayaa lagu amray inay disho curadyada dadka iyo duunyadaba ee reer Masar. Si reer binu Israa’iil loo badbaadiyo, waxaa lagu amray inay tiirarka albaabbadooda ku mariyaan dhiigga wan la gawracay. Guri kasta waa in la calaamadeeyaa, si marka malaa’igtu u timaaddo hawsha geerida, ay uga gudubto guryaha reer binu Israa’iil.” The Desire of Ages, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Farriintii Oohinta Habeennimo ee loo diray Fircoon waxay tilmaamaysay dhimashada curadyada si jawaab looga bixiyo caasinimadii Fircoon. Markii farriinta lagu qoro diiwaanka, belaayooyinkii, kuwaas oo matalayay awoodda Oohinta Habeennimo xagaagii 1844, ayaa lagu soo dejiyey Masar. Farriintii Oohinta Habeennimo waxay ku fidaysay dalka oo dhan sidii hir duufaan ah xagaagii 1844. Belaayooyinkii waxay ku fideen Masar oo dhan, oo markii dhimashadii curadyada ee la ballanqaaday timidna, qaylo ayaa saqbadhkii laga maqlay Masar oo dhan.

> And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

> Muuse wuxuu yidhi, Rabbigu sidan buu leeyahay, Qiyaastii saqbadhka ayaan u bixi doonaa dhexda Masar; oo curadka kasta oo dalka Masar ku dhex jiraa wuu dhiman doonaa, laga bilaabo curadka Fircoon oo carshigiisa ku fadhiya ilaa curadka addoonta gabadha ah ee ka dambaysa dhagaxa wax lagu shiido; iyo curadka xoolaha oo dhan. Oo qaylo weyn baa ka jiri doonta dalka Masar oo dhan, taasoo aan weligeed mid la mid ahi ka dhicin, mana mar dambena mid la mid ahi dhici doonto. Baxniintii 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Gelitaankii guusha lahaa ee Masiixu ku galay Yeruusaalem wuxuu u horseeday iskutallaabta Kalvari, xertiisii Masiixa iyo kuwa kale ee raacsanaana waxay la kulmeen Niyad-jab Weyn.

> “Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

> “Niyad-jabkeennu ma gaadhin sida kii xerta ahaa. Markii Wiilka Aadanuhu si guul leh ugu soo galay Yeruusaalem, waxay filayeen in boqor loo caleemo saaro. Dadkiina waxay ka soo qulqulayeen dhammaan gobolladii ku wareegsanaa, oo waxay ku qaylinayeen: ‘Hosanna Wiilka Daa’uudow.’ Oo markii wadaaddadii iyo waayeelladii Ciise ka baryeen inuu aamusiiyo dadkii badnaa, wuxuu ku dhawaaqay in haddii ay kuwanu aamusi lahaayeen xataa dhagaxyadu qaylin lahaayeen, waayo wax sii sheegiddu waa inay rumoowdaa. Hase yeeshee maalmo yar gudahood xertan isla ah waxay arkeen Macallinkoodii ay jeclaayeen, kaasoo ay rumaysnaayeen inuu ku talin doono carshiga Daa’uud, isagoo ku fidsan iskutallaabta arxan darran dusheeda, iyadoo ay hoostiisa ku jeesjeesayeen oo ku caayayeen Farrisiintii. Rajadoodii sarraysay way burburtay, oo gudcurkii dhimashadu ku hareereeyey iyaga.” Testimonies, volume 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Niyad-jabkii weynaa ee xertii iyo kuwii Millerites sidoo kale waxaa lagu metelaa Cibraaniyiintii ku xannibnayd inta u dhexeysa ciidankii Fircoon iyo Badda Cas.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Waxaa inagu ifaya iftiinkii uruursanaa ee qarniyadii tegay. Diiwaanka hilmaankii reer binu Israa’iil waxaa loo xafiday iftiimintayada. Wakhtigan Ilaah wuxuu gacantiisa u fidiyey inuu isu soo ururiyo dad ka kala imanaya quruun kasta, qabiil kasta, iyo af kasta. Dhaqdhaqaaqii imaatinka dhexdiisa wuxuu u shaqeeyey dhaxalkiisa, sida uu ugu shaqeeyey reer binu Israa’iil markuu Masar ka soo hoggaaminayey. Niyad-jabkii weynaa ee 1844 rumaysadka dadkiisa waa la tijaabiyey sida kii Cibraaniyiinta loogu tijaabiyey Badda Cas.” Testimonies, volume 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Waa muhiim in la arko in markii Masiixu Yeruusaalem soo galay, waxyiigii saacaddaas uu dhaliyey qarax ammaan ah, kaas oo Farrisiintii ay doonayeen inay aamusiyaan. Dulucda heesta ammaantu waxay ahayd tixraaca ah in Ciise yahay Wiilka Daa’uud, waana isla astaanta uu Masiixu u adeegsaday inuu ku calaamadeeyo dhammaadka wada-xidhiidhkiisii afka ahaa ee uu la lahaa Yuhuuddii dood-yaqaanka ahayd. Waxa Yuhuudda ugu sii dhib badnaa waxay ahayd garashada in markii ay Ciise ugu yeedhayeen Wiilka Daa’uud, ay si macne ahaan ka dhalanaysa ugu tixraacayeen gelitaankii boqornimo ee guusha lahaa ee Boqor Daa’uud ku galay Yeruusaalem.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

Taariikhda shaqadii Daa’uud ee keenista sanduuqa axdiga Yeruusaalem, awoodsiinta farriinta waxaa matalayay awoodsiinta Daa’uud.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Daa’uudna wuu sii socday, wuuna weynaanayay, Rabbiga Ilaaha ciidammaduna wuu la jiray. 2 Samuu’eel 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Dabadeedna Daa’uud wuxuu go’aansaday inuu sanduuqii axdiga keeno Yeruusaalem. Markii sanduuqii axdiga la keenayay magaalada Daa’uud, waxaa jiri lahaa niyad-jab, sida ku dhacda khad kasta oo dib-u-habayn ah. Cuusah, oo magiciisu yahay xoog, isagoo si buuxda u og in aan loo idman inuu taabto sanduuqa, ayuu haddana sidaas sameeyey. Arrintii qudheeda ee markii hore sanduuqa gelisay maxaabiisnimo waxay ahayd caasinimo ka dhan ah doonista Rabbiga ee la muujiyey, iyo ku-dhiirrasho la xiriirta xoogga ku xiran sanduuqa Ilaah. Hase yeeshee Cuusah, oo ahaa nin xoog badan oo Daa’uud la jiray, wuu caasiyey, sida Muuse ugu caasiyey amarkii gudniinka. Cuusah waxaa lagu dhuftay dhimasho, sanduuqiina wuxuu ku hakaday Yeruusaalem dibaddeeda ilaa Daa’uud fahmay in kuwii ilaalinayay meeshii sanduuqu ku sii hadhay dhimashadii Cuusah ka dib la barakeynayay. Markaasaa Daa’uud mar kale u baxay inuu sanduuqa keeno Yeruusaalem. Markii Daa’uud isagoo cayaaraya uu soo galay Yeruusaalem, afadiisii waxay aragtay qaawanaantiisa, aad bayna uga niyad jabtay.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Saddex sadar oo dhaqdhaqaaqyo dib-u-habayn ah, kuwaas oo dhammaantood ka hadlaya 1843 iyo 1844, oo ah muddadii ay niman xaq ah iyo nebiyo damceen inay arkaan oo ay maqlaan. Astaamaha imaatinka malaa’igta labaad, sidaasna ku calaamadinaya wakhti dib-u-dhac ah iyo niyad-jab, dhammaantood way fudud yihiin in la arko. Runaha qoto-dheer waxay muujinayaan in niyad-jabku uusan si fudud u ahayn faham-khalad ka yimid Muuse, ama Cuusaah ama Maarta iyo Maryan, balse uu ahaa niyad-jab ku xidhnaa diidmada mabda’ aasaasi ah oo la xidhiidha isla taariikhdii lagu dhex fuliyey niyad-jabkaas. Muuse ahaan waxay u ahayd calaamadda gudniinka, Cuusaahna waxay u ahayd ku-dhiirrasho ku saabsan amarrada Ilaah ee la xidhiidha sanduuqa axdiga, Maarta iyo Maryanna waxay u ahayd iimaan-la’aan ku saabsan xoogga abuurka ee Masiixa ee wax lagu soo sara kiciyo.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

Muuse, mawduuca ugu xuddunta badan ee adeeggiisu wuxuu ahaa in la aasaaso xiriir axdi ah oo lala yeesho dad la doortay, hase yeeshee Muuse wuxuu illoobay calaamaddii axdigaas. Cuusahna, arrintu waxay ahayd mabda’a qudhiisa ee quduusnimada sharciga Ilaah, kaas oo sanduuqa axdigu u ahaa astaantiisa. Maartha iyo Maryamna, waxay ahayd isla xuddunta adeegga Masiixa, oo ka bilaabmaysa baabtiiskiisii, kuna dhammaanaysa dhimashadiisii, aaskiisii, iyo sarakiciddiisii sida lagu sii tilmaamay bilowgii adeeggiisa. Niyad-jabkii ugu horreeyey ee 1843 waxaa sababay khalad ku jiray qaar ka mid ah tirooyinka ku yaallay shaxda, kaas oo ahaa dhammaystirka wax sii sheegidda Xabaquuq. Khaladku wuxuu ku saabsanaa mabda’a ugu sarreeya ee dhaqdhaqaaqii Miller—mabda’a maalin sannad u ah.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“Toddobada onkod” waxay metelaan dhaqdhaqaaqii Imaatinka ee 1840 ilaa 1844, hase yeeshee gudaha dhaqdhaqaaqaas waxaa ku jira taariikhda 1843 ilaa 1844, taas oo ku bilaabata kuna dhammaata niyad-jab, sidaas darteedna saareysa saxiixa Alfa iyo Oomega taariikhdaas. Taariikhdaasuna waa isla taariikhdii Ciise iyo Ellen White tilmaamayaan inay tahay taariikhda quduuska ah ee kuwa xaqa ahu had iyo jeer u hiloobeen inay arkaan.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Afartaas sadar; Muuse, Daa’uud, Masiixa iyo Milleriyiintu waxay baraan in marka masalkii tobanka gabdhood mar kale lagu celiyo dhammaadka dunida ay jiri doonto awoodsiin, aan ahayn tii farriinta malaa’igta labaad, balse tii farriinta malaa’igta saddexaad, taas oo ay raacdo niyad-jab, kuna billowda wakhti dib-u-dhac ah.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Markii malaa’igii kowaad soo degay 11-ka Agoosto, 1840, wuxuu xaqiijiyey xeerkii nebinnimo ee ugu weynaa ee Milleriyiinta, niyad-jabkoodii ugu horreeyeyna si gaar ah ayuu ula xidhiidhi lahaa xeerkaas. Markii niyad-jabkaas iyo muddadii dib-u-dhaca ay ku dhammaadeen Qayladii Habeenbadhkii, farriintaasna sidoo kale waxay la xidhiidhi lahayd mabda’a maalin sannad u ah, sidaas oo kalena aqoonsigii ahaa in Masiixu iman doono 22-ka Oktoobar, 1844. Afarta calaamadood ee jidka ee 1840 ilaa 1844 dhammaantood waxay ku xidhnaayeen mabda’a maalin sannad u ah.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

Yuhuudda waxaa laga dhigay kuwo lagu aamino sharciga Ilaah, arrinta uu xariiqda Muuse metelayo na waa sharciga Ilaah iyo qaynuunnada. Taariikhda Daa’uudna mar kale waxay ahayd sharciga Ilaah. Taariikhda Masiixana waxay ahayd sharciga Ilaah, waayo dhiig daadis la’aanteed ma jirto dembi-dhaaf dembiga sharciga Ilaah uu dembilaha u muujiyey. Laakiin Adventism-ka waxaa laga dhigay kuwo lagu aamino oo keliya ma aha sharciga Ilaah, balse sidoo kale Erayga nebiyadeed.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Sidaas daraaddeed, mawduuca ku jira taxanaha taariikhda Millerite waa qawaaniinta nebiyadeed ee Ilaah. Dhammaadka Adventism-ka, mar kale waxa ay ku saabsanaan doontaa xeerarka fasiraadda nebiyadeed, laakiin tan iyo 1844 wakhtiga nebiyadeed mar dambe lama dabaqi karo. Qawaaniinta dhammaadka waxay ku salaysan yihiin Alpha iyo Omega oo dhammaadka ka muujinaya bilowga.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Markii sarreyntii Cusmaaniyiintu dhammaatay iyadoo la oofinayo hooggii labaad, taas oo matalaysay hawshii nebinnimo ee Islaamka, wax sii sheegiddii saddex boqol iyo sagaashan iyo kowdii sannadood iyo shan iyo tobanka maalmood ee Muujintii 9:15 way rumoowday, waxaana la xaqiijiyey “mabda’a maalinta ee sannadka loo tiriyo,” kaas oo ah xudunta shaqadii Miller.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Markii Islaamku ku dhuftay Sebtembar 11, 2001, imaatinka hoogga saddexaad ee lagu dhammaystirayo Muujintii 8:13 waa la dhammaystiray, waxaana la xaqiijiyey mabda’a ahaa wadnaha shaqada Future for America; mabda’aas oo si fudud loo yidhaahdo yahay soo-noqoshada taariikhda. Wax sii sheegid ku saabsan buunka hoogga oo matalaya Islaamka ayaa la xaqiijiyey markii malaa’igtii Muujintii tobnaad ee 1840 iyo malaa’igtii Muujintii siddeed iyo tobnaad ee 2001 labaduba ay rumoobeen. Taariikhdu way soo noqotay. Waxa xiga ee la filan lahaa waa niyad-jab.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Niyad-jabku waxay keenaysaa wakhti dib-u-dhac ah. Niyad-jabku wuxuu qalbi-jab iyo kala-firdhin ku keeni lahaa kuwa ku lug lahaa hawsha. Niyad-jabkaasna wuxuu ku imanayey dayac loo geystay sharci asaasi ah oo wax sii sheegidda ah, oo runtii ah xeerka koowaad ee wax sii sheegidda ee la aasaasay bilowgii Adventism-ka. Awood-siintii Sebtembar 11, 2001 waxay la xidhiidhay Islaamka, niyad-jabkii Luulyo 18, 2020-na wuxuu ku saabsanaa Islaamka. Waxaa naloo sheegay in wixii u saamaxay Samuel Snow iyo kuwa kale dabadeed inay gartaan taariikhda Oktoobar 22, 1844 ay ahayd in Rabbigu gacantiisa ka qaaday qalad ku jiray qaar ka mid ah tirooyinka ku yaallay shaxdii 1843. Markaas Snow iyo Millerites-ku waxay arkeen in isla caddayntii ku hoggaamisay inay saadaaliyaan sannadka 1843 inuu yahay xilliga rumoobidda wax sii sheegidda labada kun iyo saddex boqol ee sannadood, haddana la gartay inay tahay isla caddayntaas qudheeda tan u saamaxday inay aqoonsadaan Oktoobar 22, 1844.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

> “Ciise iyo ciidankii samooyinka oo dhammu waxay si naxariis iyo jacayl leh u eegeen kuwii, iyagoo filasho macaan leh, muddada dheer u hanqal taagay inay arkaan Isaga ay nafahoodu jeclaayeen. Malaa’ig baa dul heehaabayay hareerahooda, si ay u xoojiyaan saacaddii imtixaankooda. Kuwii dayacay inay aqbalaan farriintii samada waxaa looga tegey gudcur, oo cadhadii Ilaahna way ka holacday iyaga, maxaa yeelay ma ay doonayn inay aqbalaan iftiinkii uu samada uga soo diray. Kuwii aaminka ahaa ee niyad jabay, oo aan fahmi karin sababta Rabbigood u iman waayay, gudcur laguma tegin. Mar kale ayaa loo hoggaamiyey Kitaabbadooda Quduuska ah si ay u baadhaan xilliyada nebiyadeed. Gacantii Rabbiga ayaa laga qaaday tirooyinka, qaladkiina waa la sharraxay. Waxay arkeen in xilliyadii nebiyadu gaadhayeen 1844, iyo in isla caddayntii ay soo bandhigeen si ay u muujiyaan in xilliyadii nebiyadu ku xidhmeen 1843, ay caddaynaysay inay ku dhammaanayeen 1844. Iftiin ka yimid Erayga Ilaah ayaa ku ifay xaaladdooda, waxayna ogaadeen waqti dib-u-dhac ah—‘In kastoo ay [riyadu] raagto, sug iyada.’ Jacaylkoodii ay u qabeen imaatinka degdegga ah ee Masiixa, waxay ku indho-tireen dib-u-dhaca riyada, kaas oo loogu talagalay inuu muujiyo kuwa sugaya ee runta ah. Mar kale waxay lahaayeen waqti go’an. Habase yeeshee waxaan arkay in badan oo iyaga ka mid ahi aanay ka sara kici karin niyad-jabkoodii ba’naa si ay u yeeshaan heerkaas qiiro iyo tamar ee calaamad u ahaa rumaysadkoodii 1843.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Waa inaga gudboon in aynu filanno in caddaymihii horseeday saadaasha ahayd in Islaamku weerari doono Maraykanka 18-ka Luulyo, 2020, ay xaqiijin doonaan in sharciga Axadda ee dhowaan imanaya, Islaamku yahay xukunka lagu soo dejinayo Maraykanka, iyada oo curiyaha wakhtigu aanu mar dambe la xidhiidhin dhacdadaas.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

Afar calaamadood oo waaweyn oo taariikheed oo ku jira taariikhda 1840 ilaa 1844. Calaamad kastaa waxay la xidhiidhaa adeegsiga qaanuunka koowaad ee Miller—mabda’a ah maalin sannad u dhiganta.

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

Afar calaamadood oo aasaasi ah ayaa ku jira taariikhda laga bilaabo 2001 ilaa sharciga Axadda. Sebtembar 11, 2001 waxay ahayd Islaam. Saadaashii fashilantay ee Luulyo 18, 2020 waxay ku saabsanayd Islaam. Calaamad kasta waxay la xidhiidhaa ku-dhaqanka xeerka aasaasiga ah ee Future for America—ku-celcelinta taariikhda. “Toddobada onkod” waxay matalaan dhacdooyin mustaqbalka ah oo lagu muujin doono siday u kala horreeyaan. Calaamaddii ugu horraysay ee afarta calaamadood waxay ahayd Sebtembar 11, 2001, taas oo aqoonsanaysay weerar uu Maraykanka ku qaaday Islaam, iyada oo fulin u ah hooggii saddexaad. Calaamadda ugu dambaysa, oo matalaysa sharciga Axadda ee taariikhdeenna, waa inay ku saabsan tahay Islaam, waayo Alfa iyo Oomega had iyo jeer waxay tusaan dhammaadka laga soo bilaabo bilowga, Alfa iyo Oomegana waa Kan xidhay “toddobada onkod” taariikhdan qudheeda aawadeed. Islaam ayaa weerari doona Maraykanka marka uu yimaado sharciga Axadda.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Tani waa mid ka mid ah saddexda qodob ee aasaasiga ah ee furfuridda toddobada onkod oo hadda la furayo. Markii Muuse ku dhawaaqay farriinta astaynaysay Qayladii Habeenbarka ee khadkiisa taariikhda, dhaqdhaqaaqyadii ugu dambeeyey waxay noqdeen kuwo degdeg ah. Toban belaayo oo ka sarraysa dabiiciga ah oo wax baabbiʼisa, ilaa wax sii sheegiddii curadka laga oofiyey, taasoo dhalisay qayladii Habeenbarka ee Masar. Markii Masiixu Yeruusaalem galay, tillaabooyinkii degdegga ahaa ee iskutallaabta ku sii jeeday way bilaabmeen. Markii farriinta la ku dhawaaqay, dib u noqosho ma jirin. Laga soo bilaabo shirkii xerada Exeter 12-kii Agoosto, 1844, wax ka yar laba bilood ka dib saadaashii waa la oofiyey.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Oo haddana Eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadamow, maahmaahdee baa idinku dhex taal dalka reer binu Israa’iil, oo leh, Wakhtigii wuu dheeraaday, oo wax aragti kastaa way baabba’day? Sidaas daraaddeed waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Maahmaahdan waan joojin doonaa, oo mar dambe ma ay ugu adeegsan doonaan maahmaah ahaan dalka Israa’iil; laakiinse waxaad ku tidhaahdaa, Wakhtigu waa dhow yahay, oo rumoobidda wax aragti kastaana waa timid. Waayo, mar dambe guriga Israa’iil dhexdiisa ma jiri doonto wax aragti aan micne lahayn ama wax sii-sheegid sasabasho ah. Waayo, anigu waxaan ahay Rabbiga; waan hadli doonaa, oo erayga aan ku hadlo wuu rumoobi doonaa; mar dambe dib looma dhigi doono; waayo, wakhtigiinna, guri caasiyow, ayaan erayga ku hadli doonaa, oo waan oofin doonaa, ayaa Sayidka Rabbiga ahu leeyahay. Oo haddana Eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadamow, bal eeg, kuwa guriga Israa’iil waxay yidhaahdaan, Aragtida uu arkaa waa wakhti badan oo iman doona aawadeed, oo wuxuu wax ka sii sheegaa wakhtiyo fogfog. Sidaas daraaddeed waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Erayadayda mar dambe midna dib looma dhigi doono, laakiinse eraygii aan ku hadlay waa la oofin doonaa, ayaa Sayidka Rabbiga ahu leeyahay. Ezekiel 12:21–28.

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