In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”
Qodobka labaatan iyo labaad waxaan ku qoray, “Markaas cutubka kow iyo tobnaad, abtirsiinta dadka la doortay waxaa lagu matalaa toban magac oo ka bilaabma Shem ilaa Abram. Cutubka kow iyo tobnaad waa qisada munaaradda Baabel, laakiin sidoo kale waa abtirsiinta dadka la doortay, sida lagu metelay Ibraahim. Cutubka kow iyo tobnaad wuxuu soo bandhigayaa dad la doortay oo geli lahaa axdi saddex-geesood ah oo ay Ilaah la yeelanayaan. Tallaabada saddexaad oo ugu dambaysa waxay ahayd allabarigii Isxaaq ee cutubka labaatan iyo labaad. Cutubka “kow iyo toban” waa bilowga alfa, cutubka “labaatan iyo laba”na waa dhammaadka omega. Rumaysadka loo baahan yahay si codka Ilaah looga maqlo macnaha magacyada, kama duwana rumaysadka loo baahan yahay si codkiisa looga maqlo tirooyinka Eraygiisa.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Cutubka kow iyo tobnaad wuxuu soo bandhigayaa axdigii Qaabiil iyo axdigii Haabiil. Sanadihii oo dhan ayaannu marar badan muujinnay in astaamaha nebiyadeed ee munaaraddii Baabel ay metelaan axdi been-abuur ah. Daadkii dabadiisna, waxaa jiray isbeddel xagga xilliyada maamulidda Ilaah ah: daadkii ka hor, cibaadadu waxay ka dhacaysay iridda Ceeden agteeda; daadkii ka dibse, cibaadadu waa inay ka dhacdaa meel allabari. Meesha allabarigu waxay lahayd shuruudo Kitaabiga ah oo gaar ah. Waxay ahayd in laga dhiso dhagax dabiici ah, iyada oo aanay jirin wax jarid ama xardhid bini’aadamku ku sameeyo dhagaxa. Waxay ahayd inay noqoto dhagax dul saaran dhagax, oo aan lahayn dhoobo isku haysa.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Ujeeddada munaaraddu waxay ahayd in kooxihii Nimrod ay magac yeeshaan, kaas oo matala dabeecad. Munaaraddii gudaheeda waxaynu ku aragnaa aadanaha oo isku dayaya inay naftooda badbaadiyaan, oo naftoodana kor ugu qaadaan sida ilaahyada samada. Munaaraddu waa astaan kaniisad u malaynaysa inay iskeed isu badbaadin karto, oo u malaynaysa in iyada la sarraysiiyo ay tahay, sida ay sameeyaan tobanka boqor ee ku xusan Sabuurka 83, markay kor u qaadaan madaxa baabaska ee isbahaysiga sharka ah ee waxsii sheegidda Kitaabka Quduuska ah, kaas oo dhaca marka sharciga Axadda la meelmariyo.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Gabay ama Sabuurradii Aasaaf. Ilaahow, ha iska aamusin; ha xasilloonaan, hana aamusan, Ilaahow. Waayo, bal eeg, cadaawayaashaadu buuq bay kiciyeen; oo kuwa ku necebuna madax bay kor u qaadeen. Sabuurradii 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Dunidu waxa hadda uun baabi’iyey daadkii Nuux, sababta Ilaahna u tilmaamay xidhitaankii wakhtigii nimcada ee dunidii daadkii ka horraysay waxay ahayd in fikirrada dadka ay si joogto ah u noqdeen shar. Kitaabku midnimada siyaabo kala duwan buu uga hadlaa, mid ka mid ahna waa in wax loo arko “il ilaa il.” Laba ma wada socon karaan, haddaanay isku raacsanayn mooyaane?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Haddaba waan idinka baryayaa, walaalayaalow, magaca Rabbigeenna Ciise Masiix aawadiis, inaad kulligiin isku hadal noqotaan, oo aan kala qaybsanaan idinku dhex jirin; laakiinse inaad si qumman ugu wada midoowdaan isku maan iyo isku garasho. 1 Korintos 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Markii Ilaah afafkii isku qalday xukunkuu ku riday boqortooyadii Nimrod, waxay taasi tilmaamaysaa in ka hor isku qasidda ay dhammaantood ku wada jireen midnimo, sidaas darteedna ay wada lahaayeen dabeecad isku mid ah; dabeecaddaasuna waxay ahayd diin ku dhisan shuqullo bini-aadmi—taas oo ka soo horjeedda kuwa isla cutubkaas lagu matalay Ibraahim. Sheem wuxuu ahaa naf aamin ah wakhtigii Nimrod. Taariikhyahannadu waxay Sheem ku tilmaamaan kii dilay Nimrod, caasigii xoogga badnaa ee Rabbiga hortiisa. Ujeeddadu way taagan tahay iyada oo aan loo baahnayn fikradaha taariikhyahannada, waayo Sheem waa nin axdi leh, oo dhiiggiisu ku abtirsado Nuux, oo ah nin axdi leh, kaas oo dhiiggiisu dib ugu abtirsado Seet, oo isaguna ah nin kale oo axdi leh, kaas oo galay taariikhda axdiga si uu u beddelo walaalkiis Haabiil, oo isaguna ahaa nin kale oo axdi leh oo si toos ah uga soo farcamay Aadan.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Bilowgii kow iyo tobnaad waa murankii weynaa ee u dhexeeya Masiixa iyo Shayddaanka, iyadoo ku jirta macnaha axdiga nolosha iyo axdiga dhimashada. Nimrod wuxuu matalaa ugaadhsadaha weyn ee Rabbiga hortiisa, waayo wuxuu matalaa kaniisad leh taageerayaal badan. Abram, isaga oo soo maraya Sheem, wuxuu matalaa kaniisad leh taageerayaal tiro yar oo keliya. Sheem wuxuu ahaa ninkii axdiga markii Nimrod dhisayay munaaraddiisa, hase yeeshee labada axdi ee ku jira cutubka kow iyo tobnaad laguma matalo Sheem iyo Nimrod, balse waxaa matala Nimrod iyo Ibraahim. Bawlos si cad ayuu u aqoonsadaa qaynuunkan nebiyadeed.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Melkisedekkan, oo ahaa boqorkii Salem, wadaadkii Ilaaha ugu sarreeya, kii la kulmay Ibraahim markuu ka soo noqonayey layntii boqorrada, oo u duceeyey; kaasoo weliba Ibraahim siiyey toban meelood meel wax walba; magiciisa marka hore fasiraaddiisu waa Boqorka xaqnimada, dabadeedna wuxuu kaloo ahaa Boqorka Salem, taas oo ah, Boqorka nabadda; aan lahayn aabbe, aan lahayn hooyo, aan lahayn nasab, aan lahayn bilow maalmeedyo ama dhammaad nololeed; laakiinse laga dhigay mid u eg Wiilka Ilaah; oo wadaad sii ahaada weligiis. Haddaba ka fiirsada sida uu ninkanu u weynaa, kan xataa awowgii quruumaha, Ibraahim, uu ka siiyey toban meelood meel boolidii.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Runtii, kuwii ka mid ah wiilashii Laawi ee hela xafiiska wadaadnimada waxay leeyihiin amar, sida sharcigu qabo, inay dadka ka qaadaan meeltobnaadyada, taas oo ah, walaalahooda, in kastoo ay ka soo farcameen miskaha Ibraahim.
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Laakiin kii aan abtirsiintiisa iyaga laga tirin ayaa toban meelood meel ka qaatay Ibraahim, wuuna barakeeyey kii lahaa ballammada. Oo muran oo dhan la’aantiis, kan ka yar waxaa barakeeya kan ka weyn. Oo halkan waxaa toban meelood meel qaata dad dhinta; laakiin halkaas waxaa qaata kii laga markhaati kacay inuu nool yahay. Oo, si aan sidaas u iraahdo, xataa Laawi oo toban meelood meel qaata, wuxuu toban meelood meel ku bixiyey Ibraahim dhexdiisa. Waayo, weli wuxuu ku jiray dhexda aabbihiis markii Melkisedek la kulmay isaga. Cibraaniyada 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Waxaa jira runta hadda jirta oo aad u badan mawduuca Melkisedek, hase ahaatee anigu waxaan si fudud u tilmaamayaa in Bawlos si toos ah u barayo in astaamaha nebiyadeed ee ragga axdiga—oo taas waxaan ula jeedaa ragga iyo dumarka ku jira markhaatiga la waxyooday, kuwaas oo markhaatigooda Qorniinku uu tilmaamayo calaamad-jid ku taal xariiqda nebiyadeed ee axdiga Ilaah la leeyahay aadanaha. Bawlos wuxuu barayaa in Melkisedek, oo noolaa ka hor intii aan wadaadnimada Laawiyiinta laga aasaasin Siinay, sidaas darteedna in ka badan afar boqol oo sannadood ka hor intii aanay jirin wadaadnimo Laawi ah, uu cashuurtii tobnaadka ka qaatay Laawi. Si qof ugu jiro wadaadnimada Laawiyiinta, waa inuu ahaan jiray nin Laawi ah oo caddayn kara in dhiig ahaan uu uga soo farcamay Laawi. Melkisedek ma muujin karin in farcankiisu ka yimid xariiqda Laawi, waayo Laawi weli ma uu dhalan.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
Silsiladda waxsii sheegidda ee metelaysa axdiga Ilaah la galay Aadan iyo Xaawo dhab ahaantii waa laba axdi. Kii ugu horreeyey wuxuu ahaa axdi nololeed oo leh imtixaan fudud. Ka dib dhicitaankii iyo imtixaankii lagu guul-darraystay, axdiga xigay wuxuu ka mid ahaa dhiigga wan si dhar loo bixiyo. Dabadeedna waxaa jiray axdigii Ilaah la galay aadanaha, oo uu metelayay qaansoroobaadku, Nuux iyo cibaadada meesha allabariga. Dabadeedna waxaa jiray Bilowgii kow iyo tobnaad, halkaas oo axdigii Ilaah la galay dad la doortay, kuwaas oo loogu yeedhi lahaa Cibraaniyiin, uu ka bilaabmay. Mid kasta oo ka mid ah sheekooyinkaas jilayaasha kitaabiga ahi waa rag ama dumar axdi leh.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
Bilowgii kow iyo tobnaad, waxaa lagu soo bandhigay bilowga axdiga nolosha ee lala galo dad la doortay; waxaana lagu soo bandhigay isla meeshii Nimrod ka aasaasay axdiga dhimashada, sida ay u metelaan lebenkii iyo dhoobadii, kuwaas oo ahaa kuwa been-abuurka ah ee beddelka u ahaa dhagaxyada aan la qodin iyo malaast la’aanta uu matalayay allabarigu. Sister White waxay inoo sheegaysaa in allabarigu uu metelo Masiixa; sidaas darteed diinta Nimrod, oo ah diin been-abuur ah, waxay meteshaa Masiix been-abuur ah.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Markaasay isu yidhaahdeen, Kaalaya, aynu samaysanno lebenyo, oo aynu si fiican u gubno. Oo leben bay dhagax uga dhigteene, dhoobo bitumen ahna waxay uga dhigeen malaas. Bilowgii 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Oo haddaad ii samaynayso meel allabari oo dhagax ah, ha ka dhisin dhagax la qoray; waayo, haddii aad qalabkaaga kor ugu qaaddo, waad nijaasaysay. Baxniintii 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Waxaynu khatar ugu jirnaa inaynu isku qasno waxa quduuska ah iyo waxa caadiga ah. Dabka quduuska ah ee xagga Ilaah ka yimaada waa in loo adeegsadaa dadaalladeenna. Meesha allabariga ee runta ahi waa Masiixa; dabka runta ahina waa Ruuxa Quduuska ah. Kanu waa waxyigeenna. Kaliya marka Ruuxa Quduuska ahi nin hoggaamiyo oo hanuuniyo ayuu noqdaa la-taliye ammaan ah. Haddii aynu Ilaah iyo kuwa uu isagu doortay ka leexanno si aynu uga war-doonno meelo allabari oo qalaad, waxaa naloo jawaabi doonaa sida ay shuqulladeennu yihiin.” Selected Messages, book 3, 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
Runaha kale ka mid ah, mid ka mid ah casharrada si nebiyad ah looga soo saaro Bilowgii kow iyo tobnaad waa in uu matalo bilowga xariiq nebiyadeed. Daadkii Nuux wuxuu calaamadeeyaa kala-soocid nebiyadeed. Markii Nuux ka baxay doonnida, waxaa jiri lahaa hab cusub oo cibaado, habkaas cibaadona mar walba wuxuu soo saaraa laba dabaqadood oo caabudayaal ah, sida lagu muujiyey taariikhda Qaabiil iyo Haabiil. Bilowgii kow iyo tobnaad waa dunun cusub, leh taariikh bilow ah oo noqota qisada aasaasiga ah ee taariikhda dhammaadka, marka dadka axdiga ee Ilaah ee maalmaha ugu dambeeya ay ka yeeraan shaqaalihii saacadda kow iyo tobnaad Baabuloon inta lagu jiro qalalaasaha sharciga Axadda. Nimrod waa ninkii dembiga inta lagu jiro qalalaasaha sharciga Axadda, Sheemna, oo ah Ibraahim, waa ninkii Ilaah isla qalalaasahaas gudaheeda. Bilowgii kow iyo tobnaad kala-firdhintiisa iyo jahawareerka afafka, waxay bilaabmeen wax yar ka dib markii Nuux ka baxay doonnida. Mawduuca cutubka kow iyo tobnaad waa labada axdi, qisaduna waxay gaadhaa gunaanadkeeda marka tallaabada saddexaad ee axdiga Ibraahim lagu soo bandhigo cutubka laba iyo labaatanaad.
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Cutubka kow iyo tobnaad waa taariikhda alfa ee xariiqda Ibraahim oo gaadha taariikhda omega ee cutubka laba iyo labaatanaad. Sheekada bilowga ah ee Baabelkii Nimrod iyo sheekada dhammaadka ah ee bixintii Isxaaq, labaduba waxay matalaan xukunka ugu dambeeya ee lagu ridi doono aadanaha. Xariiqdu waxay ka bilaabataa munaaraddii Nimrod, waxayna ku fidsan tahay ilaa bixintii Isxaaq, xariiqduna waxay ku dhammaataa laba bixinood oo iska soo horjeeda. Bixintii Nimrod waxay heshaa xukunka fulinta ah ee Ilaah, halka xukunkii Ibraahim uu helo barakada Ilaah. Nimrod waa alfa-ga cutubka kow iyo tobnaad, Ibraahimna waa omega-da cutubka laba iyo labaatanaad. Omega had iyo jeer way ka weyn tahay, ugu yaraan laba iyo labaatan jeer sida ay tahay marka loo eego alifbeetada Cibraaniga, xooggiina lagu muujiyey khaldidda afafka iyo quruumaha lagu kala firdhiyey dhulka oo dhan, waxaa aad uga sarreeyey xoogga iskutallaabta. Munaaraddii Nimrod waxay matalaysaa Mataanaha Daaraha ee 9/11, bixintii Isxaaqna waxay matalaysaa sharciga Axadda.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
Xarriiqda axdiga ee la leh dad la doortay waxay ka bilaabataa astaanta tirada kow iyo toban, waxayna ku dhammaataa astaanta laba iyo labaatan. Xarriiqdu waxay ku dhammaataa xidhitaanka wakhtiga nimcada ee taariikhda alfa ee Nimrod, iyo sidoo kale taariikhda omega ee Ibraahim. Taariikhda qudheeda ee Nimrod iyo Ibraahim waxaa lagu soo bandhigay buuggii ugu horreeyey ee Kitaabka Quduuska ah, waxaana lagu dhex dejiyey macnaha guud ee ururinta burburkii ka dhashay daadkii Nuux ee dhawaan dhacay. Buuggii ugu horreeyey ee Kitaabka Quduuska ah, tusaalaha labada axdi wuxuu bixiyaa laba markhaati oo soo bandhigaya xidhitaanka wakhtiga nimcada ee xarriiqda cutubka kow iyo tobnaad ilaa laba iyo labaatanaad.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Kan xaqa daranu, ha sii ahaado xaq-daran weli; kan nijaasaysanna, ha sii ahaado nijaasaysan weli; kan xaqa ahna, ha sii ahaado xaq ah weli; kan quduuska ahna, ha sii ahaado quduus weli. Muujintii 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nimrod weli waa aan caddaalad ahayn oo wasakhaysan, Ibraahimna weli waa xaq oo quduus ah, sida lagu aqoonsaday alfa ee Bilowgii 11–22, iyo sidoo kale omega ee Muujintii 22:11. Wax yar ka hor inta xilliga imtixaanku xidhmin, waxaa aayadda 10 lagu sheegay dhawaaq ah inaan la shaabadayn erayada waxsii sheegidda kitaabkan. Wax yar ka hor inta xilliga imtixaanku xidhmin, aayadda isla markiiba ku xigta waxaa jiri doona waxsii sheegid ku jirta Muujintii oo ay tahay in shaabadda laga furo. Laba aayadood ka dib aayadda kow iyo tobnaad, Masiixu wuxuu bixiyaa furaha lagu furo shaabadda waxsii sheegiddaas.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Oo wuxuu igu yidhi, Ha shaabadayn erayada wax sii sheegidda ee kitaabkan; waayo, wakhtigu waa dhow yahay. Kii aan xaq ahaynu ha sii ahaado aan xaq ahayn weli; kii wasakhaysanna ha sii ahaado wasakhaysan weli; kii xaq ahuna ha sii ahaado xaq weli; kii quduuska ahuna ha sii ahaado quduus weli. Oo bal eeg, dhaqso baan u imanayaa; abaalgudkayguna waa ila jiraa, si aan nin kasta ugu siiyo sida shuqulkiisu ahaan doono.
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Anigu waxaan ahay Alfa iyo Oomeega, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya. Muujintii 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Cutubka laba iyo labaatanaad waa cutubka omega ee Kitaabka Quduuska ah oo dhan, furaha lagu furo wax sii sheegidda ku jirta Muujintii oo la shaabadeeyeyna waa mabda’a Masiixu ka aqoonsaday inuu ka sarreeyo kuwa kale oo dhan cutubka koowaad ee Muujintii. Cutubka koowaad waa xarafka ugu horreeya ee alifbeetada Cibraaniga, cutubka laba iyo labaatanaadna waa kan ugu dambeeya. Aayadaha sagaal ilaa kow iyo toban ee cutubka koowaad, Yooxanaa wuxuu isa soo bandhigayaa, wuxuuna Masiixa ku aqoonsanayaa Alfa iyo Oomeega.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.
Aniga Yooxanaa, oo ah walaalkiin iyo saaxiibkiinna la wadaaga dhibaatada, iyo boqortooyada, iyo samirka Ciise Masiix, waxaan joogay jasiiradda la yidhaahdo Patmos, erayga Ilaah aawadiis iyo markhaatifurka Ciise Masiix aawadiis. Waxaan Ruuxa ku jiray maalinta Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn oo u eg buun, oo leh, Anigu waxaan ahay Alfa iyo Oomega, kan ugu horreeya iyo kan ugu dambeeya; oo waxa aad aragto ku qor buug, oo u dir toddobada kiniisadood ee Aasiya ku jira; Efesos, iyo Simurna, iyo Bergamos, iyo Tiyatira, iyo Sardis, iyo Filadelfiya, iyo La’odikiya. Muujintii 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Aayadda kow iyo tobnaad, Yooxanaa wuxuu joogaa Patmos, laakiin aayadda laba iyo tobnaad ayuu jeestaa, halkaasna wixii ka dambeeya wuxuu ku sugan yahay meesha quduuska ah ee samada. Sidaas darteed, aayadaha 9/11, waxaan ka helaynaa markhaatifurka Yooxanaa, kaas oo Ciise ku aqoonsanaya Alfa iyo Oomega, wax Ciise horeba isagu isugu aqoonsaday aayadda 8:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Anigu waxaan ahay Alfa iyo Oomeega, bilowgii iyo dhammaadkii, ayaa Rabbigu leeyahay, kan jira, oo jiray, oo iman doona, Qaadirka ah. Muujintii 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
Aayadda siddeedaad, Yooxanaa waxa uu qorayaa wixii uu maqlay Masiixu isaga qudhiisa ka yidhi. Aayadaha sagaalaad ilaa kow iyo tobnaadna, waa Yooxanaa oo naftiisa ka hadlaya. Taasu waxay ka dhigan tahay laba markhaati oo ku jira kow iyo tobanka aayadood ee ugu horreeya, kuwaas oo Masiixa u aqoonsanaya Alfa iyo Oomega. Aayadaha sagaalaad ilaa kow iyo tobnaad waxay metelaan unug fikir oo goonni u taagan. In kastoo ay ku xiran yihiin cutubka oo dhan, aayadahan Yooxanaa naftiisa ayuu ka hadlayaa; halka aayadaha afraad ilaa siddeedaad, Yooxanaa ugu hadlayo kaniisadihiisa isagoo wakiil ka ah Ilaahnimada. Aayadda afraad waxay bilaabaysaa unug fikir, kaas oo ku dhammaanaya aayadda siddeedaad. Tan waxaa lagu garanayaa sifooyinka bilowga ah ee Masiixa oo ahaa, oo ah, oo welina iman doona, kuwaas oo lagu aqoonsaday aayadda afraad dabadeedna mar kale aayadda siddeedaad.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Yooxanaa wuxuu u qorayaa toddobada kiniisadood oo Aasiya ku yaal: Nimco iyo nabad ha idinka timaaddo kan jira, oo jiray, oo iman doona; iyo toddobada Ruux ee carshigiisa hortiisa jooga; iyo Ciise Masiix, kaas oo ah markhaatiga aaminka ah, curadka kuwii dhintay, iyo amiirka boqorrada dhulka. Kan ina jeclaaday oo dembiyadeenna dhiiggiisa ku inaga maydhay, oo inaga dhigay boqorro iyo wadaaddo Ilaah iyo Aabbihiis u ah; isaga ha u ahaato ammaanta iyo taliska weligiis iyo weligiisba. Aamiin. Bal eega, wuxuu la imanayaa daruuraha; oo il kasta way arki doontaa, iyo kuwii mudayna isaga; oo qabiilooyinka dhulka oo dhammuna isaga aawadiis way u barooran doonaan. Saas oo kale, Aamiin.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Anigu waxaan ahay Alfa iyo Oomega, bilowga iyo dhammaadka, ayaa Rabbigu leeyahay, kan jira, oo jiray, oo iman doona, Kan Qaadirka ah. Muujintii 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Saddexda aayadood ee ugu horreeya cutubka koowaad waxay soo bandhigayaan muujintii Ciise Masiix, taas oo la furay wax yar ka hor inta albaabka nimcadu xidhmin, waayo aayadda saddexaad waxay leedahay, “waqtigu waa dhow yahay.” “Waqtigu waa dhow yahay” waa isla hadalka ku qoran aayadda tobnaad ee cutubka labaatan iyo labaad, oo leh, “ha xidhin hadallada wax sii sheegidda ee kitaabkan, waayo waqtigu waa dhow yahay.” Wax sii sheegidda la furay waa Muujintii Ciise Masiix.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Aayadda afraad ayaa bilaabaysa furfuridda shaabadda, oo aayadda afraadna waxay ku bilaabmaysaa markhaatifurka Yooxanaa ee ah, “Aniga Yooxanaa,” dabadeedna aayadda siddeedaad waa Masiixa kan isagu Isaga qudhiisa isu aqoonsanaya. Markhaati bini-aadan ah ayaa ku jira tii ugu horraysay ee shanta aayadood, iyo markhaati rabbaani ah dhammaadka. Aayadda afraad waxay ku aqoonsanaysaa Aabbaha Jannada inuu yahay kan “jira, oo jiray, oo iman doona.” Aayadda siddeedaadna waxay Masiixa ku aqoonsanaysaa inuu yahay kan “jira, oo jiray, oo iman doona.”
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Furaha furidda Muujintii Ciise Masiix waa mabda’a alfa iyo omega. Isagoo ah Kan ugu horreeya oo ugu dambeeya, Masiixu wuxuu kaloo ku jiraa waqtigan xaadirka ah, in kastoo uu jiray waagii hore oo uu jiri doono mustaqbalka. Xaqiiqda ah in Ciise iyo Aabbuhu labaduba yihiin Ilaaha jiray, oo jira, oo weli iman doona, waa soo-bandhigid kale oo Masiixa u ah Alfa iyo Omega. Isagu waa Alfa iyo Omega, Kan ugu horreeya iyo Kan ugu dambeeya, Bilowga iyo Dhammaadka; wuxuuna ku jiray bilowgii, wuxuuna jiri doonaa dhammaadka. “Furayaasha” boqortooyada ee kaniisadda lagu siiyey Kaysariya Filiboy, sidoo kale waa “furaha” garabka Eliyaaqiim la saaray ee ku xusan Ishacyaah 22:22. Alfa-ga kitaabka Muujintii waa cutubka koowaad, omega-duna waa cutubka laba iyo labaatanaad, sidaas awgeedna waxaan ka helaynaa xarfaha Cibraaniga oo dhan cutubyada Muujintii. Cutubka saddex iyo tobnaad wuxuu matalaa fallaagowga Maraykanka iyo dabadeedna dunida. Cutubka koowaad wuxuu Masiixa u soo bandhigayaa sida Alfa iyo Omega, cutubka laba iyo labaatanaadna wuxuu caddaynayaa isla runtaas, laakiin isagoo la xidhiidha furidda lagu sheegay cutubka koowaad. Cutubyada koowaad, saddex iyo tobnaad, iyo laba iyo labaatanaad waxay matalaan saddexda xaraf ee Cibraaniga ah kuwaas oo marka la isu geeyo sameeya erayga “run.”
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Cutubka saddex iyo labaatanaad ee Matayos, Ciise wuxuu ku dhawaaqayaa siddeed hoog oo ka dhan ah Farrisiinta iyo Sadukiinta. Aayadda ugu dambaysa ee cutubka laba iyo labaatanaad, isdhexgalka Masiixa iyo Yuhuuddii doodda badan lahaa wuxuu ku dhammaaday halxidhaalaha Daa’uud, halxidhaale aan lagu xallin karin haddii aan la fahmin mabda’a alfa iyo oomega.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Intii Farrisiintu isu soo urursanaayeen, Ciise ayaa weyddiiyey iyaga, isagoo leh, Maxaad Masiixa ka fikirtaan? Wiilkii yuu yahay?
They say unto him, The Son of David.
Waxay ku yidhaahdeen, Wiilka Daa’uud.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Wuxuu ku yidhi, Sidee haddaba Daa’uud Ruuxa ugu yeedhaa Rabbiga, isagoo leh, Rabbigu wuxuu Rabbigayga ku yidhi, Midigtayda fadhiiso, ilaa aan cadaawayaashaada ka dhigo meel ay cagahaagu ku dul nastaan? Haddaba haddii Daa’uud ugu yeedho Rabbi, sidee buu haddana wiilkiisu u yahay?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Oo ninna kama uusan kari karin in uu hal eray ugu jawaabo; mana jirin qof maalintaas ka dib ku dhiirrada inuu mar dambe wax su’aal ah weyddiiyo. Matayos 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Gabagabada cutubka laba iyo labaatanaad waxay tilmaamaysaa calaamad jidka taariikhda axdiga ah. Yeremyaahna sidoo kale wuxuu ka hadlayaa xariiqdan runta ah:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Kanu waa eraygii Yeremyaah xagga Rabbiga uga yimid, isagoo leh, Istaag iridda guriga Rabbiga, oo halkaas ka naadi eraygan, oo dheh, Bal maqla erayga Rabbiga, kuwiinna reer Yahuudah oo dhan ee irdahan ka soo gala inay Rabbiga caabudaan. Rabbiga ciidammadu wuxuu leeyahay, kaasoo ah Ilaaha reer binu Israa’iil, Jidadkiinna iyo falimihiinnaba hagaajiya, oo anna waxaan idinka dhigi doonaa inaad meeshan degganaataan. Ha isku hallaynina erayo been ah, idinkoo leh, Kanu waa macbudkii Rabbiga, macbudkii Rabbiga, macbudkii Rabbiga.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Waayo, haddii aad si dhab ah u hagaajisaan jidadkiinna iyo falimihiinna; haddii aad si dhab ah caddaalad ugu dhex fulisaan nin iyo deriskiisa; haddii aydnaan dulmin shisheeyaha, agoonta, iyo carmalka, oo aydnaan meeshan ku daadin dhiig aan eed lahayn, oo weliba aydnaan raacin ilaahyo kale si ay idiin waxyeelleeyaan; markaasaan idinka dhigi doonaa inaad degganaataan meeshan, oo ah dalka aan awowayaashiin siiyey, tan iyo weligeed iyo weligeed. Bal eega, idinku waxaad isku hallaysaan erayo been ah oo aan faa’iido lahayn. Miyaad xadaysaan, wax dishaan, sino gashaan, oo been ku dhaarataan, oo foox u shiddaan Bacal, oo raacdaan ilaahyo kale oo aydaan garanayn; dabadeedna ma waxaad timaaddaan oo hortayda uga istaagtaan gurigan magacayga loogu yeedhay, oo aad tidhaahdaan, Annagu waannu samatabbaxnay si aannu u samayno karaahiyooyinkan oo dhan?
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
Miyaan gurigan oo magacayga loogu yeedho indhihiinna ku noqday god tuugo? Bal ogaada, aniguba waan arkay, ayaa Rabbigu leeyahay. Haddaba tegiya meeshaan tii Shilo ahayd, meeshii aan markii hore magacayga dejiyey, oo arka wixii aan ku sameeyey xumaantii dadkayga reer binu Israa'iil aawadeed.
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. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Haddaba, maxaa yeelay, idinku waxaad samayseen shuqulladan oo dhan, ayaa Rabbigu leeyahay, oo anna waan idinla hadlay, anigoo aroor hore kacaya oo hadlaya, laakiinse idinku ma aydin maqlin; oo waan idiin yeedhay, laakiinse idinku iima aydaan jawaabin; sidaas daraaddeed waxaan gurigan magacayga loogu yeedho, oo aad ku kalsoon tihiin, iyo meeshan aan idinka iyo awowayaashiinba idin siiyey, ku samayn doonaa sidii aan Shiiloh ugu sameeyey. Oo hortaydaan idinka xoori doonaa, sidaan u xooriyey walaalihiin oo dhan, xataa farcankii Efrayim oo dhan. Sidaas daraaddeed dadkan ha u ducayn, hana u qaadin qaylo iyo baryo toona, hana ii baryin; waayo, kuuma maqli doono. Yeremyaah 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
Yeremyaah waxaa loo sheegay inuusan u ducayn reer binu Israa’iilkii hore, waayo waxay gaadheen meel aan dib looga soo noqon karin, sida ay yeeleen Yuhuuddii muranka badnayd dhammaadka cutubka laba iyo labaatanaad. Markii Muuse, (nin axdi leh) la hor keenay go’aankii Ilaah ee ahaa inuu baabbi’iyo dadka axdiga ee la doortay, Muuse wuxuu ku dhexgalay duco. Cutubka toddobaadna, Yeremyaah waxaa loo sheegay inuusan u ducayn isla dadkaas axdiga ah. Taariikhda nebiyadeed ee Shiiloh waxaa lagu aqoonsaday inay tahay caddaynta isdaba-joogga ah ee muujinaysa in Ilaah diido dad axdi ah oo la doortay marka dembigoodu gaadho heer aan la soo furan karin, sida lagu sheegay hal aayad.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efrayim wuxuu ku dheggan yahay sanamyada; iska daa isaga. Hoosheeca 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Taariikhda axdiga dhexdeeda, barta uu Ilaah ku soo afjaro xidhiidhkiisa axdiga waa calaamad gaar ah oo jidka muujisa. Diidmada warkii Yashuuca iyo Kaaleeb oo calaamadisay tijaabadii tobnaad waa tusaale kale. Yeremyaahna waxa kale oo loo sheegay, dhawr cutub ka dib, inuusan dadkan u ducayn.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
Sidaas daraaddeed dadkan ha u baryin, qaylo ama duco toona ha ugu qaadin; waayo, anigu ma aan maqli doono markii ay dhibkooda aawadiis iigu qayshadaan. Yeremyaah 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Cutubka toddobaad, matagidda dadka La'odikiya xilliga sharciga Axadda, sida ay u metelayso astaanta Shiloah, waxayna tilmaamaysaa waxa uu “sameyn doono” mustaqbalka dhow.
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. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Sidaas daraaddeed ayaan ku samayn doonaa gurigan magacayga loogu yeedho, oo aad ku kalsoon tihiin, iyo meeshan aan idinka siiyey idinka iyo awowayaashiinba, sidii aan Shiiloh ugu sameeyey. Oo hortayda ayaan idinka xoori doonaa, sidii aan u xooriyey walaalihiin oo dhan, kuwaas oo ah farcankii Efrayim oo dhan. Sidaas daraaddeed dadkan ha u ducayn; hana u qadin qaylo iyo baryo toona aawadood, hana ii shafeecin; waayo, ku maqli maayo. Yeremyaah 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Cutubka kow iyo tobnaad, amarka ah inaan la tukan wuxuu ku saabsan yahay cabsida qabsan doonta La'odikiyaanka marka ay isku arkaan wakhtiga dhibaatada ee ka dambeeya sharciga Axadda. Cabsida ay la kulmaan waxa lagu dhex dejiyey taariikhda diidmadooda axdiga.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
Maqla erayada axdigan, oo kula hadal nimanka dalka Yahuudah iyo dadka Yeruusaalem deggan; oo waxaad ku tidhaahdaa iyaga,
Thus saith the Lord God of Israel;
Rabbiga ah Ilaaha reer binu Israa’iil wuxuu leeyahay;
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Nacabka ha ku dhacdo ninka aan addeecin erayada axdigan, kaas oo aan awowayaashiin ku amray maalintii aan iyaga ka soo bixiyey dalkii Masar, oo ahaa foornada birta, anigoo leh, Codkayga addeeca, oo sameeya wax kasta sida aan idiin amro; markaas waxaad ahaan doontaan dadkayga, anna waxaan ahaan doonaa Ilaahiinna; si aan u oofiyo dhaartii aan awowayaashiin ugu dhaartay, inaan iyaga siiyo dal caano iyo malab la barwaaqaysan, sida ay maanta tahay.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Markaas baan u jawaabay, oo waxaan idhi, Ha noqoto sidaas, Rabbiyow. Markaasaa Rabbigu igu yidhi,
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Erayadan oo dhan ku naadi magaalooyinka Yahuudah iyo jidadka Yeruusaalem, adigoo leh, Maqla erayada axdigan, oo yeela. Waayo, aad baan ugu digay awowayaashiin maalintii aan ka soo bixiyey dalkii Masar ilaa maantadan, anigoo waabari hore kacaya oo uga digaya, oo leh, Codkayga addeeca. Hase ahaatee, ma ay addeecin, dhegna umay dhigin, laakiinse midkood kastaaba wuxuu ku socday mala-awaalka qalbigiisa sharka leh; sidaas daraaddeed waxaan iyaga ku soo dejin doonaa erayada axdigan oo dhan, kuwaas oo aan ku amray inay yeelaan; laakiinse ma ay yeelin.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Markaasaa Rabbigu wuxuu igu yidhi, Shirqool baa laga dhex helay nimanka Yahuudah iyo dadka deggan Yeruusaalem. Waxay dib ugu noqdeen xumaatooyinkii awowayaashood, kuwaas oo diiday inay maqlaan erayadayda; oo waxay raaceen ilaahyo kale inay u adeegaan: reer binu Israa'iil iyo reer binu Yahuudah waxay jebiyeen axdigaygii aan la dhigtay awowayaashood.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Haddaba Rabbigu wuxuu leeyahay, Bal eega, waxaan ku soo dejin doonaa masiibo ayan ka baxsan karin; oo in kastoo ay ii qayshan doonaan, anigu iyaga ma maqli doono. Markaas magaalooyinka Yahuudah iyo dadka deggan Yeruusaalem way tegi doonaan, oo waxay u qayshan doonaan ilaahyadii ay fooxa u shidi jireen; laakiinse innaba iyagu ma badbaadin doonaan wakhtiga dhibaatadooda. Waayo, sida ay u tiro badan yihiin magaalooyinkaagu ayey ilaahyadaaduna u tiro badnaayeen, Yahuudahow; oo sida ay u tiro badan yihiin jidadka Yeruusaalem ayaad meelo allabari uga dhiseen waxaas ceebta leh, kuwaas oo ah meelo allabari oo foox loogu shido Bacal.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Sidaas aawadeed dadkan ha u baryin, hana u qaadin qaylo ama duco toona; waayo, anigu ma maqli doono wakhtiga ay ii qayliyaan dhibtooda aawadeed. Yeremyaah 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
Sarakicidda musharrixiinta ka mid noqon doona boqol iyo afartan iyo afar kun waxaa lagu aqoonsaday Muujintii 11:11; ururintoodii ugu dambaysayna waxaa lagu aqoonsaday Ishacyaah 11:11; safka dibadda ee masduulaagga, bahalka, iyo nebiga beenta ahna waxaa lagu aqoonsaday Daanyeel 11:11; Xukunka sharciga Axadda ee haramaha waxaa lagu aqoonsaday Yexesqeel 11:11, ciqaabta iyo cabsida ku dhacda bikradaha nacasyadana waxaa lagu aqoonsaday Yeremyaah 11:11.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
Amarka ah inaan dadkan loo ducayn waa calaamadda jidka ee ku jirta aayadaha ugu dambeeya ee Matayos cutubka laba iyo labaatanaad, cutubka saddex iyo labaatanaadna wuxuu qeexayaa siddeed hoog oo ku soo degaya Adventism-ka. Cutubka saddex iyo labaatanaad waa ama Oktoobar 22, 1844, ama sharciga Axadda. Labadaas calaamadood ee jidkuba waa dhammaystirkii guurka, guurkuna waa u dhexeeya aroosad iyo saygeed, kuwaas oo isu yimaada oo noqda hal jidh. Dhammaystirka guurku wuxuu u taagan yahay kafaaraggud, ama “midnimo laga dhigay.” Aadanaha waxaa lagu abuuray suuradda Ilaah, oo Isagu wuxuu abuuray lab iyo dheddig. Ubadkooda waxaa matala saddex iyo labaatan kromosoom oo ka yimaadda ninka iyo saddex iyo labaatan ka yimaadda naagta. Wadajir afartan iyo lixdooda kromosoom waxay ka kooban yihiin macbudka. Qof kasta waa macbud, waayo miyaydaan garanaynin in idinku tihiin macbudka Rabbiga?
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Dhammaystirka guurka, marka labadu ay mid noqdaan, waa isu-geynta laba macbud oo min saddex iyo labaatan ah si loo sameeyo hal macbud oo lix iyo afartan ah. Masiixu waa kan dhisa macbudka, wuxuuna kiniisaddiisa u dhisaa sidii macbud dheddig ah oo ay tahay inay ku biirto macbudkiisa labka ah. Isku-xidhkaasu wuxuu dhacaa marka macbudka aadanaha lagu xidho Kan Ilaahiga ah ee Ku jira Quduuska ugu Quduusan ee macbudka Ilaah. “Saddex iyo labaatan” waa astaan u ah shaabadaynta boqol iyo afar iyo afartan kun, shaqadaasina waxay billowday dhammaadka waxsii sheegidda laba kun iyo saddex boqol oo sannadood. Matayos saddex iyo labaatan waa ku dhawaaqidda xukunka ka geesta ah Adventistayaasha Maalinta Todobaad ee La’odikiyaanka ah, kuwaas oo ah been-abuurka boqol iyo afar iyo afartan kun.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
Boqol iyo afar iyo afartan kun waa kan siddeedaad oo ka yimid toddobada, waana kuwa maalinta siddeedaad la sara kiciyo, waana siddeedii naf ee doonnidii Nuux saarnaa; iyagu waa siddeedii farac ee Seet, oo shaabadda fooddooda saaran waxaa astaan u ahaa gudniinka la sameyn jiray maalinta siddeedaad. Iyagu waa wadaaddadii adeegga loo subki jiray maalinta siddeedaad, oo ku dhawaaqidda siddeed hoog oo ka dhan ah Adventism-ka ee cutubka laba iyo labaatanaad, waa ku dhawaaqid ka dhan ah siddeedda been-abuurka ah.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Ku dhawaaqidda hoogga ee ku timid bikradaha nacasyada ah waxaa ka horraysa shaabadaynta dadka Ilaah ee aayadda ugu dambaysa ee cutubka labaatan iyo labaad. Cutubka labaatan iyo labaad wuxuu la jaanqaadaa cutubka labaatan iyo labaad ee Bilowgii, waayo, kitaabka ugu horreeya ee Axdiga Hore wuxuu tusaale u yahay kitaabka ugu horreeya ee Axdiga Cusub. Bartamaha xariiqda nebiyadeed ee Matayos kow iyo toban ilaa cutubka labaatan iyo labaad oo matalaysa laba iyo toban cutub, cutubka lixaad ee laba iyo tobankaas cutubna waa cutubka lix iyo tobnaad, halkaas oo magaca Simoon Barjona loogu beddelay Butros.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Oo weliba waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan duskiisa ayaan ka dul dhisi doonaa kiniisaddayda; oo iridaha cadaabkuna kama adkaan doonaan. Matayos 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Waxaa ku jira 459 aayadood Matayos 11 ilaa 22. Aayadda dhexe waa aayadda 17aad ee cutubka 16aad, laakiin aayaddaas lagama sooci karo aayadaha 18 iyo 19, waayo waa hal hadal.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Markaasaa Ciise ayaa u jawaabay oo ku yidhi isaga, Waad barakaysan tahay, Simoon Bar-yoona, waayo jidh iyo dhiig kuuma muujin tan, laakiinse Aabbahayga jannada ku jira ayaa kuu muujiyey. Oo weliba waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; albaabbada naartaana kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax kasta oo aad dhulka ku xidho, jannada waa lagu xidhi doonaa; oo wax kasta oo aad dhulka ku furto, jannada waa lagu furi doonaa. Matayos 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Bartamaha qudheeda ee cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad waa bayaanka axdiga aasaasiga ah ee Masiixiyadda. Bayaankaas dhexdiisa, magaca Simoon waxaa loo beddelaa Butros, kaas oo; marka aad ku dabaqdo booska tiroeed ee xaraf kastaa ku leeyahay afka Ingiriisiga; sida “a” ay u tahay kow, iyo “z” ay u tahay lix iyo labaatan—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. Marka aad isku dhufato 16 X 5 X 20 X 5 X 18 waxay noqotaa 144,000, tixraaca beddelidda magaca Butrosna, oo astaan u ah xiriirka axdiga, waxaa laga helaa cutubka 16 aayadda 18, xarafka ugu horreeya ee Butrosna waa tirada 16, kan ugu dambeeyana waa tirada 18. Waxyaalahan oo dhammu waxay ku jiraan bartamaha laba iyo toban cutub oo ka bilaabma astaanta kow iyo tobnaad kuna dhammaada astaanta laba iyo labaatanaad.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
Xariiqdaas waxa kale oo laga helaa Bilowgii cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad, xariiqdaasna waxaa ku jira 305 aayadood, taas oo tilmaamaysa in cutubka toddoba iyo tobnaad iyo aayadda kow iyo tobnaad ay yihiin bartamaha xariiqdaas. Xariiqdaas laba iyo tobanka cutub ah ee buugga koowaad ee Axdiga Hore waxay tilmaamaysaa axdigii Ibraahim, waxayna ka dhigan tahay xariiqda alfa oo la kulanta xariiqda omega, isla cutubyadaas ee buugga koowaad ee Axdiga Cusub. Bartamaha xariiqda omega ee Matayos waa meesha ugu sarraysa ee xiriirka axdiga ee boqol iyo afartan iyo afar kun, kuwaas oo ah calaamadda axdiga ee kor loo qaado marka sharciga Axadda la soo saaro. Aayadda dhexe ee xariiqda Bilowgii ma tilmaamayso oo keliya aayadda dhexe, balse sidoo kale tallaabada labaad ama tan dhexe ee axdiga saddex-geesoodka ah ee Ibraahim, iyo sidaas oo kale si weyn calaamadda axdiga.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Oo waa inaad gudo hilibka buuryadiinna; oo waxay calaamad u ahaan doontaa axdiga dhexdiinna aniga iyo idinka. Bilowgii 17:11.
We will continue these things in the next article.
Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Markaas, intuu xaaqayay boodhka iyo qashinka, dahab-beenayaal iyo lacag been-abuur ah, kulligood way kacaan oo daaqadda ayay uga baxeen sida daruur oo kale, dabayshuna way qaaday. Intii mashquulkaas socday ayaan indhaha hal mar isku qabtay; markaan furayna, qashinkii oo dhan waa baaba’ay. Jawharadihii qaaliga ahaa, dheemanka, lacagihii dahabka iyo qalinka ahaa, waxay si faro badan ugu kala daadsanaayeen qolka oo dhan.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Markaasuu miiska ayuu saaray sanduuq, kii hore aad uga weyn oo aad uga qurux badan, dabadeedna wuxuu gacmo-buuxa ku soo ururiyey dahabkii la qoday, dheemammadii, iyo lacagihii, wuxuuna ku dhex tuuray sanduuqa ilaa aan mid qudha ka hadhin, in kastoo qaar ka mid ah dheemammadu aanay ka weynayn caaradda biin.
“He then called upon me to ‘come and see.’
Markaasuu igu yeedhay inaan “imaado oo arko.”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
“Waxaan eegay sanduuqii, laakiin indhahaygu way la dhalaaleen araggaas. Waxay ku ifayeen toban laab ammaantoodii hore. Waxaan mooday in ciidda lagu xoqay cagaha dadkaas sharka leh ee kala firdhiyey oo boodhka ku tuntay. Waxaa sanduuqii loogu habeeyey nidaam qurux badan, mid kastaa meeshiisii, iyada oo aan laga arag wax calaamad ah oo ka hadhay dadaalkii ninkii ku dhex tuuray. Waxaan qayliyey farxad weyn awgeed, qayladaasina way i toosisay.” Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Waxaad imaatinka Rabbiga ka dhigaysaan mid aad u fog. Waxaan arkay in roobkii dambe imanayay sida [si kedis ah sida] qayladii saqda-dhexe, oo leh toban laab awoodda.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
Oo dhammaan arrimaha xigmadda iyo garashada ee boqorku wax ka weyddiiyey, wuxuu ka helay iyaga inay toban jibbaar ka sii wanaagsan yihiin saaxiriintii iyo xiddigiska-yaqaannadii oo dhan ee boqortooyadiisa ku jiray. Daanyeel 1:20.