Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.
Ka hor intaanan ka hadlin mawduuca ah waxa runta yahay, waxaan xusnay in daraasaddan aynu ku billownay saddexda aayadood ee ugu horreeya Muujintii cutubka koowaad, dabadeedna ku darnay maqaal ku saabsan Eliiyaah. Qaar ka mid ah ujeeddooyinka daraasadahani waa in la aqoonsado doorka Maraykanka ee waxsii sheegidda, in la furo farriinta Muujintii Ciise Masiix, in la garto doorka nebiyada sida calaamado u ah dadka Ilaah, iyo in la tixgeliyo micnaha ka dhalanaya in Ciise yahay Alfa. Waxaannu muujinnay in saddexda aayadood ee ugu horreeya Muujintii ay waafaqsan yihiin oo is-raacayaan aayadaha ugu dambeeya ee Muujintii, iyo in labadaas xaaladoodba, bilowga iyo dhammaadka, Ciise isu aqoonsanayo inuu yahay Alfa iyo Oomeega, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya.
We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.
Waxaannu daraasadtii labaad ku adeegsanay dood kooban oo ku saabsan Eliiyaah si aannu u muujinno in aayadaha furitaanka ee Kitaabku ay waafaqsan yihiin aayadaha gunaanadka ee axdiyadii Hore iyo Cusubba, iyo weliba in aayadaha furitaanka ee Axdiga Cusubna ay iyaguna waafaqsan yihiin bilowga ama dhammaadka, si kasta oo aad u dooratid inaad Kitaabka u eegto, ha ahaado gebi ahaan ama laba Axdiba.
Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.
Qodob kale oo aynu dooneyno in aynu horumarino waa fahamka ah in Ilaahnimadu ay ka shaqaysay inay si tartiib tartiib ah u muujiso Ilaahnimada oo dhan inta taariikhdu socotay. Tani waa sababta aynu u xusnay in, marka wakhtigu ku socdo mawduuca kitaabiga ah ee taariikhda axdiga, Ilaah uu tallaabo-tallaabo u sii muujiyey dabeecaddiisa in badan oo ka badan isaga oo adeegsanaya astaamaha magacyadiisa kala duwan. Ilaaha Qaadirka ah ayaa la hadlay Ibraahim, isla Ilaahaasna wuxuu la hadlay Muuse, laakiin wuxuu Muuse ogeysiiyey in wixii markaas ka dambeeya magiciisa loo aqoonsan doono Yehowah. Dabadeed markii Masiixu yimid, wuxuu isu soo bandhigay magac aan lagu aqoon Axdiga Hore, marka laga reebo hal oraah oo magacaas ah oo uu ku dhawaaqay nin reer Baabuloon ah cutubka saddexaad ee Daanyeel. Ciise ma aha oo keliya inuu caddeeyey inuu yahay Wiilka keliya ee Aabbaha ka dhashay, laakiin sidoo kale taariikhdaas gaarka ah ee axdiga dhexdeeda wuxuu isu aqoonsaday inuu yahay Wiilka Aadanaha. Ilaah wuxuu sidoo kale siiyey Adventism-kii Millerite magac markii uu axdi la galay bilowgii Adventism-ka.
“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.
“Waqtigan, markaynu aad ugu dhow nahay dhammaadka, miyaynu ku ekaan doonnaa sida dunida xagga dhaqanka oo dadku ay micnela’aan u eegi doonaan inay helaan dadka Ilaah ee magac ahaan loo yaqaan? Ma nin baa iibin doona sifooyinkayaga gaarka ah oo ah dadkii Ilaah doortay faa’iido kasta oo dunidu bixin karto aawadeed? Raallinimada kuwa ku xadgudba sharciga Ilaah ma loo arki doonaa wax qiimo weyn leh? Kuwa Rabbigu ugu yeedhay dadkiisa ma u malayn doonaan inuu jiro awood ka sarraysa kan ah I AM weyn? Miyaynu ku dadaali doonnaa inaan tirtirno qodobbada kala soocaya ee rumaysadka kuwaas oo naga dhigay Aynu-maalinta Toddobaad?” Evangelism, 121.
The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.
Magaca loo bixiyey Adventist-ka maalinta toddobaad waxa bixiyey Rabbigu, waxaana Walaasha White marar badan ugu yeedhaa Adventist-yada inay yihiin dadka Ilaah magac ahaan u bixiyey. “Magac ahaan loo bixiyey” waxay ka dhigan tahay in magac loo bixiyey. Labada kaniisadood oo keliya ee Walaasha White ku tilmaanto inay yihiin dadka Ilaah magac ahaan u bixiyey waa Israa’iiltii qadiimiga ahayd iyo Israa’iilka casriga ah.
Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.
Sidaas darteed, markaan ku sii soconno daraasaddeenna kitaabka Muujintii Yooxanaa, waxaan soo jeedinayaa in “magaca cusub” ee loo muujiyey reer Filadelfiya—kuwaas oo sidoo kale lagu matalay boqol iyo afar iyo afartan kun—uu yahay qayb weyn oo ka mid ah sirta nebiyadeed ee la furfuro wax yar ka hor intaan wakhtiga imtixaanku xidhmin.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Kan guulaysta ayaan ka dhigi doonaa tiir macbudka Ilaahayga ku yaal, oo mar dambe dibadda uga bixi maayo; oo waxaan isaga ku qori doonaa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub oo samada kaga soo degaysa xagga Ilaahayga; oo weliba waxaan isaga ku qori doonaa magacayga cusub. Kii dhego leh ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 3:12, 13.
The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.
Farriintii ugu dambaysay ee digniinta ahi waa farriinta Muujintii Ciise Masiix, waana muujin dabeecaddiisa ah.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.
“Kuwa kuwa sugaya imaatinka Arooska waa inay dadka ku yidhaahdaan, ‘Bal eega Ilaahiinna.’ Fallaaraha ugu dambeeya ee iftiinka naxariista leh, farriinta ugu dambaysa ee naxariista ee dunida loo gudbinayo, waa muujin ka mid ah dabeecaddiisa jacaylka. Carruurta Ilaah waa inay muujiyaan ammaantiisa. Noloshooda iyo dabeecaddooda gaarka ah waa inay ku muujiyaan wixii nimcada Ilaah u qabatay iyaga.” Christ’s Object Lessons, 415, 416.
We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.
Waxaan haynaa wax ka sii badan oo aan diiwaanka ku gelinno oo ku saabsan Ciise sida Erayga, hase yeeshee hadda waxaynu qaadan doonnaa erayga “run.” Fahamka “runta,” iyo weliba erayga “run,” iyo sidoo kale xarfaha loo adeegsaday samaynta “eray run ah,” waa fahamka dabeecadda Masiixa.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Sidaas darteed Bilaatos ayaa ku yidhi, Haddaba ma boqor baad tahay? Ciise ayaa ugu jawaabay, Adigu waad sheegtay inaan boqor ahay. Taas aawadeed ayaan u dhashay, sababtaas aawadeedna dunida ayaan u imid, inaan runta u markhaati furo. Mid kasta oo runta ka yimid codkayga wuu maqlaa. Bilaatos ayaa ku yidhi, Waa maxay run? Markuu taas yidhi dabadeed, ayuu haddana dibadda ugu baxay Yuhuudda, oo ku yidhi, Anigu innaba eed kama helo isaga. Yooxanaa 18:37, 38.
The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.
Ereyga Giriigga ah ee aayaddan lagu tarjumay “run” waxa laga soo qaatay erey Cibraani ah oo isla mar ahaantaana ah xaraf iyo xataa tiro. Xarafka ugu horreeya ee alifbeetada Cibraaniga waa ‘aleph.’ Runtii, labada xaraf ee ugu horreeya alifbeetada Cibraaniga waa “aleph” iyo “beth,” waxayna aad ugu egyihiin labada xaraf ee ugu horreeya Giriigga, kuwaas oo ah alpha iyo beta. Marka la isu geeyo, waxay samaynayaan xididka erayga “alphabet.” Sidaas daraaddeed ereyga “alpha” (oo ka yimid xarafka Cibraaniga ah ee aleph) waxaa loo adeegsadaa xaraf ahaan, eray ahaan, tiro ahaan, iyo weliba inuu ka mid yahay magacyada badan ee Ciise.
When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.
Markii Bilaatos su’aashii weydiiyey, “Runtu waa maxay?” Ciise wuxuu hore ugu sheegay in sababta uu “dunida ugu yimid,” iyo sidoo kale sababta uu “u dhashay” ay ahayd inuu marag u furo “runta.” Wuxuu intaas ku daray in “qof kasta oo runta ka tirsan uu maqlo” codkiisa.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Waxaa barakaysan kan akhriya, iyo kuwa maqla erayada wax sii sheegiddaan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay. Muujintii 1:3.
TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.
RUNTA: G225—Waxay ka timid G227; runta: – run, si run ah, runta, xaqiiqo. G227—Waxay ka timid G1 (sida qayb diidmo ah) iyo G2990; run ah (sida aan waxba loo qarinayn): – run ah, si run ah, runta. G1; Α. Asal ahaan Cibraani; xarafka ugu horreeya ee alifbeetada: si maldahan oo keliya (isticmaalkeeda tiro ahaan awgeed) kan ugu horreeya. Alfa.
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.
Ciise wuxuu ku yidhi, Anigu waxaan ahay jidka, runta, iyo nolosha; ninna Aabbaha uma yimaado, aniga mooyaane. Yooxanaa 14:6.
When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.
Markii Ciise yidhi, “Anigu waxaan ahay… runta,” waxa uu sheegayay in uu yahay xaraf, tiro, iyo eray; waayo xarafka alfa, erayga alfa, iyo tirada alfa dhammaantood waa “run.” Kitaabka Daanyeel dhexdiisa, Masiixu wuxuu isu muujiyey sidii Tiriyaha Yaabka leh, taas oo ah qeexidda erayga Cibraaniga ah “Palmoni,” oo Daanyeel siddeedaad loogu tarjumay “quduuskii la hubo oo hadlay.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Markaasaan maqlay quduus keliya oo hadlaya, quduus kale na wuxuu ku yidhi quduuskii hadlayay, Ilaa goormay ahaan doontaa waxyiga ku saabsan allabariga joogtada ah, iyo xadgudubka baabba’a, si loo bixiyo quduuska iyo ciidankaba in cagaha lagu tuntumo? Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna quduuska waa la daahirin doonaa. Daanyeel 8:13, 14.
That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.
“Quduuskaas gaar ah” ee aayadda saddex iyo tobnaad lagu sheegay waa “Palmoni” — kan yaabka leh ee wax tiriya, ama tiriyaha waxyaalaha qarsoon. Labadan aayadood waa meesha lagu soo bandhigay wax sii sheegidda 2300-ka sano iyo labada wax sii sheegid ee 2520-ka sano. 2300-ka sano waxay khuseeyaan “meesha quduuska ah,” halka labada wax sii sheegid ee 2520-ka sano ay khuseeyaan “martida,” waayo meesha quduuska ah iyo martidaba Rooma ayaa ku tuman lahayd. Wax sii sheegidda 2520-ka sano waxay u taagan tahay ku tumasho lagu sameeyo meesha quduuska ah ee Ilaah iyo dadkiisa. Saddex waxsii-sheegid oo qoto dheer oo isku xiran, oo ku salaysan waqti, ayaa yaal isla barta Kitaabka ee Ciise isku muujiyo inuu yahay tiriyaha yaabka leh ee waxyaalaha qarsoon. Ma aha oo keliya inuu doortay labadan aayadood si uu isugu muujiyo Sayidka waqtiga, ee labada aayadood ee uu isku muujiyo waxay tilmaamayaan wakhtiga uu axdi la geli lahaa Israa’iilka ruuxiga ah ee casriga ah, labadaas aayadoodna sidoo kale waa aasaaska iyo tiirka dhexe ee Adventism.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Aayadda Quduuska ah ee ka sarraysay kuwa kale oo dhan, oo ahayd labadaba saldhigga iyo tiirka dhexe ee iimaanka Advent-ka, waxay ahayd bayaankii oranayay, ‘Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la nadiifin doonaa.’ [Daniel 8:14.]” Murankii Weynaa, 409.
At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.
Waqtigii dhammaadka ee 1798, kitaabkii Daanyeel waa la furay, farriintii malaa’igta koowaadna waxay soo gashay taariikhda, taasoo calaamadisay kororka aqoonta waxsii-sheegidda ee ka dhacay xilligii dhaqdhaqaaqii Millerite-ka, kaas oo ahaa bilowgii Adventism-ka Maalinta Toddobaad. Markii kitaabkii Daanyeel loo furay Millerite-yadii, farriin ka timid Palmoni—farriin ku saabsan waqti—ayaa la fahmay. Erayga Ilaah marnaba ma fashilmo, mar walbana wuxuu dhammaadka ku aqoonsadaa bilowga. Sidaas daraaddeed, dhammaadka Adventism-ka hubaal waxaa jiri doonta muujin ka timid dabeecaddiisa, sida ay uga jirtay taariikhdii Millerite-ka. Xaqiiqadani waxay ku salaysan tahay bilowga iyo dhammaadka Adventism-ka, laakiin sidoo kale waxay ku salaysan tahay xidhiidhka la sheegay ee ka dhexeeya kitaabka Daanyeel iyo kitaabka Muujintii. Daanyeel iyo Muujintii waxay matalaan hal kitaab, waxaana matalaaddaas gudaheeda ay yihiin laba markhaati, kii hore wuxuu yahay Daanyeel, kii dambena Muujintii.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.
“Buugaagta Daanyeel iyo Muujintuba waa mid keliya. Mid waa wax sii sheegid, kan kalena waa muujin; mid waa buug la shaabadeeyey, kan kalena waa buug la furay.” Seventh-day Adventist Bible Commentary, mugga 7, 972.
Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.
Daanyeel iyo Muujintii waa laba kitaab oo ah hal kitaab, sida ay Kitaabku u yahay hal kitaab oo u qaybsan Axdigii Hore iyo Axdiga Cusub, ama bilow iyo dhammaad. Muujintii kow iyo tobnaad, labada markhaati ee loo soo bandhigay Muuse iyo Eliyaah ahaan waa Axdigii Hore iyo Axdiga Cusub.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Marka laga hadlayo labada markhaati, nebigu waxa uu sii sheegayaa: ‘Kuwanu waa labada geed oo saytuun ah, iyo labada laambadood oo hor taagan Ilaaha dhulka.’ ‘Eraygaagu,’ ayuu sabuuryahanku yidhi, ‘wuxuu cagahayga u yahay laambad, jidkaygana iftiin.’ Muujintii 11:4; Sabuurradii 119:105. Labada markhaatina waxay u taagan yihiin Qorniinka Axdigii Hore iyo Axdiga Cusub.” Dagaalkii Weynaa, 267.
Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).
Daanyeel iyo Yooxanaa waa laba markhaati oo labaduba la silciyey, labaduba maxaabiis ahaan loo kaxaystay, labadabana la siiyey isla taxanaha taariikhda nebiyadeed inay qoraan, labaduba matalaya boqol iyo afar iyo afartan kun, labadubana ku noolaa wixii ka dambeeyey burburkii Yeruusaalem, labadubana calaamado u ah dhimasho iyo sarakicid, (Yooxanaa xagga saliidda karkaraysa, Daanyeelna xagga godka libaaxyada).
Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.
Daanyeel wuxuu tilmaamayaa muujin gaar ah oo ku saabsan dabeecadda Masiixa, wuxuuna taas ku sameeyaa labada aayadood ee waxyigu ugu yeedho “tiirka dhexe iyo aasaaska” kaniisadda Adventist-ka Maalinta Toddobaad. Labadaas aayadood waxay ahaayeen “dhagaxii gunaanadka,” dhagaxii ugu dambeeyey ee la dhigay aasaasyadii ay matalayeen hawlihii William Miller. Dhagaxa gunaanadku wuxuu la yimid fahamka meesha quduuska ah ee samada, sharciga Ilaah, Sabtida, xukunka baadhista, iyo saddexda malaa’igood ee Muujintii afar iyo tobnaad. Daanyeel waa bilowga kitaabka, Yooxanaa waa dhammaadkiisa.
John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.
Qoraalkii Yooxanaa wuxuu aqoonsan doonaa muujin ka mid ah dabeecadda Masiixa dhammaadka Adventism-ka. Bilowgii Israa’iil-ta casriga ah, Isagu wuxuu isu muujiyey sidii Tirsiiyaha Yaabka leh, Abuuraha wax kasta oo xisaabeed ah; dhammaadka Israa’iil-ta casriga ahna wuxuu isu muujinayaa sidii af-yaqaanka yaabka leh. Isagu waa Abuuraha wax kasta oo la xiriira afka, ha ahaato qaab-dhismeedka afka, xeerarka naxwaha, erayada, iyo xataa xuruufta alifbeetada. Wuxuu abuuray isgaadhsiinta lagu fuliyo erayo, laguna maamulo xeerar naxweeed, ha ahaato mid qoran ama lagu hadlo, laguna qoro alifbeeto uu isagu naqshadeeyey; waxaas oo dhan ka sii sarreeyana—Isagu waa Erayga. Eraygaas ayuu ku beddelaa La’odikiyaanka indhoolayaasha ah ee aan diyaar ahayn oo uu ka dhigaa Filadelfiyaan quduus laga dhigay.
Sanctify them through thy truth: thy word is truth. John 17:17.
Quduus kaga dhig runtaada; eraygaagu waa run. Yooxanaa 17:17.
The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.
Ereyga loo turjumay “quduus ka dhig” waxay ka dhigan tahay in quduus laga dhigo. Boqolka iyo afartan iyo afarta kun waxay ahaan doonaan quduus, waxayna gaadhi doonaan xaaladdaas dabeecadeed iyagoo ku gaadhaya “runta,” ama waxaad odhan kartaa, “eraygiisa,” maxaa yeelay Ciise waa Erayga, isaguna waa runta.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Bilowgii waxaa jiray Ereyga, Ereygiina wuxuu la jiray Ilaah, Ereyguna wuxuu ahaa Ilaah. Isagu bilowgii wuxuu la jiray Ilaah. Wax walba isaga ayaa lagu sameeyey; oo isaga la’aantiisna waxba lama samayn oo la sameeyey. Yooxanaa 1:1–3.
Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.
Ogow in tani ay tahay waxii ugu horreeyey ee Yooxanaa ku qoray injiilkiisa. Dabcan waxay la jaanqaadaysaa waxii ugu horreeyey ee lagu qoray Bilowgii. Waxay ku kordhinaysaa markhaatifurka, iyadoo si ka sii cad u aqoonsanaysa waxa lagu sheegay Bilowgii cutubka koowaad.
In the beginning God created the heaven and the earth. Genesis 1:1.
Bilowgii Ilaah wuxuu abuuray samada iyo dhulka. Bilowgii 1:1.
The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.
Ereyga lagu turjumay “Ilaah” ee aayadda koowaad ku jirta waa jamac, sidaas darteedna tan iyo “bilowgii”ba waxa ay caddaynaysaa in Ilaah ka badan yahay hal. “Bilowgii” ee Injiilka Yooxanaa, Eraygu Ilaah buu la jiray, oo isaguna Ilaah buu ahaa. Erayguna wuxuu ahaa Abuuraha.
Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.
Ciise waa Erayga, oo isagu wuxuu soo saaray Baybalka isaga oo isu geeyey ilaahnimo iyo dadnimo—ilaahnimada oo uu matalayo Ruuxa Quduuska ah, iyo dadnimada oo ku jirta shakhsiyadda kuwii qoray erayadii ku jiray buugaagta loo dirayay kiniisadaha. Sidaas daraaddeed, Baybalku waa isu-geyn dadnimo iyo ilaahnimo sida Ciise yahay. Baybalku, in kasta oo ay ku lug lahaayeen dad jidh leh oo dhacay, waa quduus, ragga qalin ku duugayna iyaguna quduus bay ahaayeen.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Waxaan kaloo leenahay erayga sii wax sii sheegidda oo ka sii hubsanaan badan; kaas oo aad wanaag ku samaysaan inaad dhegaysataan, sida iftiin ka ifaya meel gudcur ah, ilaa waagu ka baryo, oo xiddigta waaberigu ay qalbiyadiinna ka soo baxdo; idinkoo tan ugu horrayn garanaya, inaan wax sii sheegid ka mid ah Qorniinku ahayn mid tafsiir gaar ahaaneed leh. Waayo, wax sii sheegiddu waagii hore kuma iman doonista dadka, laakiin niman quduus ah oo xagga Ilaah ka yimid ayaa ku hadlay sidii Ruuxa Quduuska ahu u dhaqaajinayay. 2 Butros 1:19–21.
Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.
In kastoo nebiyadu ahaayeen rag quduus ah, haddana waxay ahaayeen weli dad dhacay, waayo kulligood way dembaabeen oo gaabiyey ammaanta Ilaah. Si kastaba ha ahaatee, Kitaabku waa isu-dar ilaahnimo iyo dadnimo, waana quduus, maxaa yeelay Erayga Ilaah wuxuu u yimid inuu noloshiisa iyo Eraygiisa qoranba ku muujiyo in dadnimo marka ay la midoobto ilaahnimada aanay dembaabin. Waxa run ka ah Kitaabka ayaa run ka ah Masiixa, waayo isagu waa Kitaabka.
Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.
Ciise wuxuu isku qaaday jidh dembi leh, weligiisna dembi ma uu gelin; sidaas daraaddeedna wuxuu bixiyey tusaalaha muujinaya in bini-aadminimada marka ay la midoobto ilaahnimada aanay dembaabin.
“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.
“Qisada Beytlaxam waa mawduuc aan dhammaad lahayn. Dhexdeedana waxaa ku qarsoon ‘moolka hodantinimada xigmadda iyo aqoonta Ilaah.’ Rooma 11:33. Waxaannu la yaabnaa allabarigii Badbaadiyaha ee uu carshiga samada ugu beddelay qabaal, iyo wehelnimadii malaa’igta caabudaysa ugu beddelay xoolaha xerada. Kibirka iyo isku-filnaanta aadanuhu waxay istaagaan iyagoo lagu canaantay hortiisa. Hase ahaatee, tani waxay ahayd oo keliya bilowgii is-hoosaysiintiisii yaabka lahayd. Waxay ahaan lahayd bahdilid ku dhow aan xad lahayn in Wiilka Ilaah qaato dabeecadda aadanaha, xataa markii Aadan ku taagnaa daahirnimadiisii Ceeden. Laakiin Ciise wuxuu aqbalay bani-aadminimada markii jinsigu uu daciifiyey afar kun oo sannadood oo dembi ah. Sida ilmo kasta oo Aadan ka farcamayba, wuxuu aqbalay natiijooyinka ka dhashay hawlgalka sharciga weyn ee dhaxalka. Waxa natiijooyinkaas ahaayeen waxaa lagu muujiyey taariikhda awoowayaashiisii dunida. Wuxuu la yimid dhaxal caynkaas ah si uu ula qaybsado murugooyinkeenna iyo jirrabaadahayaga, oo uu noo siiyo tusaalaha nolol aan dembi lahayn.” The Desire of Ages, 48.
Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.
Ciise waa Erayga, oo labadaba Ciise iyo Kitaabkuba waa isu-geyn bani-aadminimo iyo ilaahnimo. Markii Ciise Kitaabka soo saaray qarniyo badan gudahood, wuxuu dhex dhigay Kitaabka xeerar si kuwa maqli doona ay u maqlaan. Xeerarka xukuma Kitaabka sidoo kale waa sifooyin ka mid ah dabeecaddiisa.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Muujintii waxaa ku kulma oo ku dhammaada dhammaan kutubta Kitaabka Quduuska ah. Halkan waxaa ku jira dhammaystirka kitaabka Daanyeel.” Falimaha Rasuullada, 585.
The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?
Erayga “dhammaystir” waxay ka dhigan tahay in wax loo gaadhsiiyo kaamilnimo. Markhaatifurka Daanyeel wuxuu ku dhammaadaa Muujintii, taasoo ka dhigaysa markhaatifurka Daanyeel bilowga, Muujintana dhammaadka. Bilowga Muujintii ayaa lagu soo celiyaa dhammaadka Muujintii, oo aayadda koowaad ee cutubka koowaad ee Daanyeel waxaa ku jira dagaal u dhexeeya Israa’iilta muuqata iyo Baabuloonta muuqata, kaas oo Baabuloon ku guulaysato; laakiin gabagabada taariikhda tijaabada ee Daanyeel 11:45, 12:1; Baabuloonta ruuxiga ah waxay dagaal kula jirtaa Israa’iil ruuxi ah, ugu dambayntiina, Baabuloon way guul-darraysataa, Israa’iilkuna wuu adkaadaa. Sida Yooxanaa ku jira Muujintii oo kale, bilowga markhaatifurka Daanyeel wuxuu waafaqsan yahay dhammaadka markhaatifurkiisa. Haddaba, waa maxay runta?
Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.
Caqiiddo waa eray tilmaamaya waxa ay urur rumaystayaal ahi u fahmaan inay sax yihiin. Ujeeddadeeda ama adeegsigeedu kuma koobna Kitaabka Quduuska ah ama Masiixiyadda. Waxa loogu yeedho Masiixiyadda gudaheeda, waxaa laga yaabaa inay jiraan “caqiidooyin” been ah oo ka badan kuwa runta ah; waayo Baabuloonta ruuxiga ah, baabanimadu, waa qafis ay ku jiraan haad kasta oo wasakh ah oo nacayb leh, haadkaasuna waxay matalaan shar, kaas oo kaniisaduhu ku sii hayaan oo ku qariyaan caqiidooyin been ah, sida in sharcigii la baabi’iyey. Laakiin waxaa jira caqiiddo run ah.
“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.
“Maskaxdii reer Berea laguma cidhiidhyin eex iyo cuqdad. Waxay diyaar u ahaayeen inay baadhaan runnimada caqiidooyinkii ay rasuulladu wacdiyeen. Baybalka ma ay baran xiise keliya aawadiis, ee waxay u baranayeen si ay u ogaadaan wixii laga qoray Masiixa la ballanqaaday. Maalin kasta waxay baadheen qoraalladii waxyiga lahaa, oo markay Qorniinka Qorniin la barbar dhigeen, malaa’igta jannadu garabkooda ayay joogeen, iyagoo maskaxdooda iftiiminaya oo qalbiyadoodana saamaynaya.”
“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.
“Meel kasta oo runta injiilka laga naadiyo, kuwa si daacad ah u doonaya inay sameeyaan waxa qumman waxaa lagu hoggaamiyaa baadhitaan dadaal leh oo Qorniinka ah. Haddii, dhacdooyinka gabagabada taariikhda dhulkan, kuwa loo naadiyo runaha imtixaanka ahi ay raaci lahaayeen tusaalaha reer Berea, iyagoo maalin kasta baadhaya Qorniinka oo barbar dhigaya Erayga Ilaah farriimaha loo keenay, maanta waxaa jiri lahaa tiro badan oo daacad u ah qawaaniinta sharciga Ilaah, halkii ay hadda ka jiraan kuwo isbarbar ahaan yar. Laakiin marka runaha Kitaabka Quduuska ah ee aan la jeclayn la soo bandhigo, kuwo badan way diidaan inay sameeyaan baadhitaankan. In kasta oo aanay awoodin inay beeniyaan waxbarista cad ee Qorniinka, haddana waxay muujiyaan ka-caga-jiidashada ugu weyn ee ku aaddan inay daraaseeyaan caddaymaha la hor dhigay. Qaar waxay u qaataan in xataa haddii waxbarisyadani runtii run yihiin, ay wax yar ku kala duwan tahay inay aqbalaan iyo in kale iftiinka cusub, oo waxay ku dhegganaadaan sheekooyin macaan oo cadowgu u adeegsado inuu nafaha ku marin habaabiyo. Sidaas ayaa maskaxdoodu qalad ugu indho beeshaa, oo waxay ka soocmaan samada.”
“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.
“Dhammaan waxaa lagu xukumi doonaa sida waafaqsan nuurka la siiyey. Rabbigu wuxuu diraa safiirradiisa isagoo wata farriin badbaado, kuwa maqla na wuxuu kula xisaabtami doonaa sida ay ula dhaqmaan erayada addoommadiisa. Kuwa si daacad ah runta u doonaya waxay baadhitaan taxaddar leh ku samayn doonaan, iyagoo ku eegaya iftiinka Erayga Ilaah, caqiidooyinka loo soo bandhigo.” Acts of the Apostles, 231, 232.
There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”
Waxaa jira “caqiidooyin” ah “runta injiilka,” waana in la baadho. Qaar ka mid ah, (haddii aanay dhammaantood ahayn) waa “runno tijaabo ah.” Sabtida waa run tijaabo ah oo si fudud loo fahmi karo. Waxaa jira caqiidooyin run ah iyo caqiidooyin been ah. Qaar ka mid ah caqiidooyinka runta ah waxay tijaabo u soo bandhigaan kuwa maqla. Waxaa kaloo jira nooc run ah oo loogu talagalay muddo cayiman. Runahan waxaa loo yaqaan “runta hadda jirta.”
“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
“Waxaa jira runno qaali ah oo badan oo ku jira Erayga Ilaah, laakiin waa ‘runta haatan jirta’ ta ay adhigu hadda u baahan yihiin. Waxaan arkay khatarta ku jirta in rasuulladu ka leexdaan qodobbada muhiimka ah ee runta haatan jirta, oo ay ku dheeraadaan mawduucyo aan ku habboonayn inay adhiga mideeyaan oo nafta quduus ka dhigaan. Shayddaan halkan wuxuu ka faa’iidaysan doonaa fursad kasta oo suurtagal ah si uu dacwada u dhaawaco.”
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Laakiin mowduucyada noocaas ah sida meesha quduuska ah, marka lala xiriiriyo 2300-ka maalmood, amarrada Ilaah iyo rumaysadka Ciise, si buuxda ayay ugu habboon yihiin inay sharxaan dhaqdhaqaaqii Imaatinka ee hore oo ay muujiyaan waxa ay tahay mowqifkeenna haatan, xoojiyaan rumaysadka kuwa shakisan, oo ay siiyaan hubaal mustaqbalka ammaanta leh. Kuwaas, marar badan baan arkay, inay ahaayeen mowduucyada ugu waaweyn ee ay tahay in farriinwadayaashu ku dheeraadaan.” Early Writings, 63.
Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.
Adventistu badanaa waxay tuducan u adeegsadaan inay kaga fogaadaan waxa uu dhab ahaantii sheegayo. Waxay ku doodaan in wax kasta oo ay tahay in lagu adkeeyo farriimaheena “runta wakhtigan taagan” ay yihiin meesha quduuska ah, 2300-ka maalmood, amarrada, iyo rumaysadka Ciise. Sheegashadan waxay u sameeyaan inay kaga fogaadaan waxa laga caddeeyey afartan mawduuc.
The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”
Ujeeddada afartan runood ee waaweyn waa in si “aad u qumman loogu talogalay inay sharxaan dhaqdhaqaaqii Advent-ka ee hore oo muujiyaan waxa ay tahay mowqifkeenna hadda, adkeeyaan rumaysadka kuwa shakisan, oo siiyaan hubaal mustaqbalkaas ammaanta leh.” Afartan caqiido ee runta hadda jirta waxaa loo habeeyey inay muujiyaan in bilowgii Adventism-ka (dhaqdhaqaaqii Advent-ka ee hore) uu tusaale u yahay dhammaadka Adventism-ka (mowqifkeenna hadda). Afartaas caqiido ee aasaasiga ah waxaa “si aad u qumman loogu talogalay” inay sharxaan mabda’a ah in dhammaadka lagu tusaaleeyo bilowga. Sida ku cad tuducan waxyiga ah, tani waa “runta hadda jirta” ee “adhigu hadda u baahan yahay.”
Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.
Reer Binuu Israa’iil waa bilowgii Israa’iil, Israa’iilka casriguna waa dhammaadkii. Reer Binuu Israa’iilkii hore ee suugaan ahaan jiray waxay astaan u ahaayeen dadka Adventist-ka Maalinta Toddobaad laga bilaabo wakhtiga dhammaadka ee 1798 ilaa sharciga Axadda. Ka hor imaanshihii ugu horreeyey ee Masiixa, “runta haatan jirta” Yuhuuddu ma ay arkin, waayo waxay ahaayeen indhala’aan (La’odikiya), taas oo ka dhalatay ku-tiirsanaantooda caadooyinka iyo dhaqammada.
“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.
“Waxaan doonaynaa inaan fahanno wakhtiga aynu ku nool nahay. Si badh ah uma fahamsanin. Si badh ahna uguma qaadanno qalbiga. Qalbigaygu wuu igu gariiraa markaan ka fikiro cadowga aynu la kulmayno, iyo sida liidata ee aynu ugu diyaarsannahay inaan la kulanno. Dhibaatooyinkii reer binu Israa’iil, iyo mawqifkoodii wax yar ka hor imaatinkii ugu horreeyey ee Masiixa, ayaa marar badan hortayda la soo dhigay si loo muujiyo xaaladda dadka Ilaah ee waayo-aragnimadooda ka horraysa imaatinka labaad ee Masiixa—inuu cadowgu raadinayey fursad kasta oo uu ku xukumo maskaxda Yuhuudda, maantana uu doonayo inuu indho tirto maskaxda addoommada Ilaah, si aanay u awoodin inay gartaan runta qaaliga ah.” Selected Messages, buugga 2, 406.
According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.
Sida ku xusan tixraaceenna xigta, Yuhuuddu waxay ka indho beeleen “runta asalka ah ee Ilaah,” runtaas asalka ahna ee Yuhuudda waxay ahayd taariikhdii samatabbixintii Masar laga soo bixiyey. Taariikhda samatabbixintaas ayaa ahayd runtii asalka ahayd ee iyaga u taallay; waxay ahayd runta lagu amray inay carruurtooda baraan qarniyadooda oo dhan. Way ku guuldarraysteen, sida Adventism-kuna u guuldarraystay. Si uu runta ugu soo bandhigo Yuhuuddii indhaha la’, Ciise wuxuu runta geliyey qaab-dhismeed.
“In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.
“Waqtigii Badbaadiyaha, Yuhuuddu waxay si weyn ugu dabooleen jawharadihii qaaliga ahaa ee runta qashin ka samaysan dhaqan-soojireen iyo sheekooyin mala-awaal ah, sidaas darteedna waxay noqotay wax aan suurtagal ahayn in runta laga sooco beenta. Badbaadiyuhu wuxuu u yimid inuu ka fogeeyo qashinka khuraafaadka iyo khaladaadka muddada dheer la haystay, iyo inuu jawharadaha ereyga Ilaah ku dhejiyo qaab-dhismeedka runta. Maxuu Badbaadiyuhu samayn lahaa haddii uu hadda noogu iman lahaa sida uu Yuhuudda ugu yimid? Wuxuu ku khasbanaan lahaa inuu qabto hawl la mid ah oo ah ka nadiifinta qashinka dhaqan-soojireenka iyo xafladaha. Yuhuuddu aad bay u qasnaadeen markii uu hawshan sameeyey. Waxay ka indho beeleen runta asalka ah ee Ilaah, laakiin Masiixu mar kale ayuu muuqaalkeeda soo celiyey. Waa shaqadeenna inaan runaha qaaliga ah ee Ilaah ka xoraynno khuraafaadka iyo qaladka.”
“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.
“Runmooyin ammaano leh ayaa la aasay oo indhaha laga qariyey, waxaana lagu ka dhigay kuwo bilicdoodii luntay oo aan soo jiidasho lahayn qalad iyo khuraafaad aawadood. Ciise wuxuu muujiyaa nuurka Ilaah, wuxuuna soo saaraa iftiinka quruxda badan ee runta dhammaan ammaanteeda rabbaaniga ah. Maskaxaha kuwa daacadda ah waxaa ka buuxa yaab iyo qaddarin. Quluubtooduna waxay ku soo jiidmaan jacayl quduus ah xaggiisa, kaas oo soo bixiyey jawharadaha runta oo uu fahamkooda hor dhigay.
“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.
“Yuhuuddu qayb ka mid ah runta way garanayeen, oo qayb ka mid ah ereyga Ilaahna way bareen; laakiinse ma ay fahmin baaxadda fog ee sharciga Ilaah. Masiixu wuxuu xaaqay qashinkii dhaqanka, oo wuxuu muujiyey xuddunta dhabta ah iyo qalbiga ujeeddooyinka Ilaah. Markuu sidaas yeelay, waxay u cadhoodeen si ka baxsan xakamaynta. Waxay warar been ah ka faafiyeen magaalo ilaa magaalo iyagoo leh Masiixu wuxuu dumiyey shuqulkii Ilaah. Laakiinse intuu Ciise meesha ka saaray qaababkii hore, haddana wuxuu dib u soo celiyey runihii hore, isagoo ku meeleeyey qaab-dhismeedka runta. Wuxuu isu waafajiyey oo isu xidhay, isagoo ka dhigay nidaam run ah oo dhammeystiran oo isu dheellitiran. Tanu waxay ahayd shaqadii Badbaadiyaheenna sameeyey; haddaba innagu maxaynu yeeli doonnaa? Miyaynaan la shaqaynayn Masiixa si waafaqsan? Miyaynu ku socon doonaa hadal-haynta? Miyaynu u oggolaan doonnaa mala-awaalladeenna inay naga qariyaan iftiinka Ilaah? Waa inaynu si feejigan u akhrinnaa, si faham lehna u dhegeysannaa, oo kuwa kalena aan barnaa waxyaalihii aynu barannay. Waa inaynu had iyo goor u gaajaysnaannaa kibista nolosha, had iyo goorna u doondoonnaa biyaha nool iyo barafka Lubnaan, si aynu dadka ugu hoggaamin karno biyaha nool ee qabow ee Isha runta.” Review and Herald, June 4, 1889.
At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.
Imaatinkiisii ugu horreeyey Ciise wuxuu “dib u soo celiyey runnihii hore, isaga oo ku meeleeyey qaab-dhismeedka runta. Wuxuu isu waafajiyey oo isu xidhxidhay, isaga oo ka dhigay nidaam run ah oo dhammaystiran oo isu dheellitiran.” Ciise wuxuu adeegsaday taariikhdii bilowgii reer binu Israa’iiltii hore si uu dib ugu aasaaso runnihii hore, wuxuuna taas ku sameeyey isaga oo runahaas isu waafajinaya (mawduuc ahaan) oo isu xidhaya (is barbar socda, sadarba sadar ka korreeya). Wuxuu taas u sameeyey ujeeddada ah inuu Yuhuudda ka xoreeyo caadooyinkii iyo hiddooyinkii indhatiray. Taariikhdaasu waxay ahayd taariikhdii dhammaadka Israa’iilkii suugaaneed.
Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.
Adventism-ku wuxuu ku celcelinayaa taariikhdii dhammaadka Israa’iiltii qadiimiga ahayd, qaab-dhismeedka runta lagu dhex dejinayana si indha-la’aanta dhaqanka iyo caadadu keentay ee La’odikiya looga qaado waxaa hadda la fulinayaa sidii markii Masiixu ula macaamilay Yuhuudda. “Runihii hore” waa in lagu dhex dejiyaa “qaab-dhismeedka” runta, si xariiqyada waxsii-sheegidda loogu mideeyo xariiqyo kale oo waxsii-sheegid ah, “xariiq dul xariiq” iyagoo isbarbar socda, ujeeddaduna tahay in laga yaabo in La’odikiyaan laga xoreeyo indha-la’aantooda. Masiixu waa tusaalaheenna, wax kasta oo dhan.
There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.
Waxaa Kitaabka Quduuska ah ku jira runno loo aqoonsado caqiido ahaan, oo “waxaa jira runno badan oo yaab leh,” hase yeeshee sidoo kale waxaa jira “runta hadda jirta” taas oo ah “imtixaan u ah dadka” “jiilka” nool marka runtaas la muujiyo. Sida wax sii sheegidda ku cad, tani waxay dhacdaa jiilka afraad ee Adventism-ka, oo “runta hadda jirta” “taas oo imtixaan u ah jiilkan” imtixaan uma ahayn jiilashii hore ee Adventism-ka.
“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
“Qorniinka waxaa ku jira waxyaalo qaarkood oo ay adag tahay in la fahmo, kuwaas oo, sida ku cad hadalka Butros, kuwa aan wax baran oo aan degganayn ay qalloociyaan ilaa ay isu keenaan halaaggooda. Waxaa laga yaabaa in aynaan noloshan ku awoodin inaan sharaxno macnaha qayb kasta oo Qorniinka ka mid ah; hase yeeshee ma jiraan qodobo aasaasi ah oo runta la taaban karo ah oo mugdi qarsoodi ah lagu dabooli doono. Marka wakhtigu yimaado, sida ku jirta qaddarinta Ilaah, in dunida lagu tijaabiyo runta wakhtigaas, maskaxaha waxaa kicin doona Ruuxiisa inay baadhaan Qorniinka, xataa iyagoo sooman oo tukanaya, ilaa xidhiidhba xidhiidhka ka dambeeya la baadho oo lagu mideeyo silsilad kaamil ah. Xaqiiq kasta oo si toos ah ula xidhiidha badbaadada nafaha waxaa loo caddayn doonaa si bayaan ah oo aan qofna ugu baahnayn inuu qaldo ama ku socdo gudcurka.”
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
“Sida aynu u soo raacnay silsiladda waxsii sheegidda, runta daahfuran ee wakhtigeenna si cad ayaa loo arkay oo loo sharraxay. Waxa nalagula xisaabtamayaa mudnaannada aynu ku raaxaysanno iyo iftiinka ku ifaya jidkeenna. Kuwii ku noolaa qarniyadii hore waxa lagula xisaabtamayay iftiinkii loo oggolaaday inuu ku ifo iyaga. Maskaxdooda waxaa lagu tababaray qodobo kala duwan oo Qorniinka ka mid ah kuwaas oo imtixaan u ahaa. Laakiin ma ay fahmin runaha aynu fahamno. Mas’uul kama ay ahayn iftiinkii aanay haysan. Waxay haysteen Kitaabka Quduuska ah, sida aynu u haysanno; laakiin wakhtiga daahfurka runta gaarka ah ee la xidhiidha dhacdooyinka gabagabada taariikhda dunidan waa inta lagu jiro jiilasha ugu dambeeya ee ku noolaan doona dhulka.
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.
“Runnooyin gaar ah ayaa loo waafajiyey duruufaha jiilashii sida ay u jireen. Runta wakhtigan taagan, oo imtixaan u ah dadka jiilkan, imtixaan uma ay ahayn dadka jiilashii hore fogaa. Haddii iftiinka hadda nagu ifaya ee ku saabsan Sabtida amarka afraad la siin lahaa jiilashii hore, Ilaah wuxuu iyaga kula xisaabtami lahaa iftiinkaas.” Testimonies, volume two, 692, 693.
For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.
Kuwa doonaya inay diidaan in taariikhda Adventism-ku leedahay afar fac, waxaan idiin tilmaamayaa Miisaskii Xabaquuq. Hab aad u fudud oo xaqiiqadan lagu fahmi karo waa in magaca La’odikiya uu ka dhigan yahay dad la xukumay. Bilowgii Adventism-ku wuxuu ku dhawaaqay furitaanka xukunka, dhammaadka Adventism-kuna wuxuu ku dhawaaqaa xidhitaanka xukunka. Xidhitaanka xukunku wuxuu ka dhacaa facyada saddexaad iyo afraad.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Waa inaadan samaysan wax sanam xardhan ah, ama ekaansho wax kasta oo samada sare ku jira, ama dhulka hoose ku yaal, ama biyaha dhulka ka hooseeya ku jira; waa inaadan iyaga u sujuudin, ama u adeegin; waayo, aniga Rabbiga Ilaahaaga ahu waxaan ahay Ilaah masayr badan, oo xumaanta aabbayaasha ku ciqaaba carruurta tan iyo farcanka saddexaad iyo kan afraad oo kuwa i neceb ah; oo naxariisna u muujiya kun kun kuwa i jecel oo amarradayda xajiya. Baxniintii 20:4–6.
At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.
Dhammaadka xukunka, jiilka ugu dambeeya ee Adventism-ka La'odikiyaanka ah (dad la xukumay) waa la xukumi doonaa, oo afka Rabbiga ayaa laga tufayaa, sidii reer binu Israa'iiltii hore loogu sameeyey markii Yeruusaalem la baabbi'iyey. Caqiidooyinka Kitaabiga ah waa runo; waxa kale oo jira runooyin imtixaan ah, dabadeedna waxaa jira runta hadda joogta. Runta hadda joogta mar walba waa run imtixaan ah, hase yeeshee waxay si gaar ah u tilmaantaa run imtixaan ah oo loogu talagalay jiilka hadda nool. Hase ahaatee, xaqiiqadu waxay u badan tahay inay noqoto tan: run kasta oo ka timid Erayga Ilaah oo aynu dooranno inaynu diidno, waxay isla markiiba noqotay run imtixaan ah oo aynu ku fashilannay.
Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.
Ciise waa Erayga Ilaah, waana runta. Wuxuu Bilaatos u sheegay in sababta uu “u yimid” “dunida” ay ahayd inuu “runta u markhaati furo,” iyo in mid kasta oo codkiisa maqlaa “uu runta ka yahay.” Erayga “run” ee Bilaatos iyo Ciise ka hadleen wuxuu ka yimid eray Cibraani ah oo loo tarjumay “run,” kaas oo toddoba iyo labaatan jeer iyo boqol laga helayo Axdiga Hore. Eraygaas Cibraaniga ah (H571) waxaa loo tarjumaa erayo kala duwan oo Ingiriisi ah, laakiin sagaashan iyo laba jeer ayaa “run” loogu tarjumay Axdiga Hore. Waa mid ka mid ah erayadaas si qoto dheer u awood badan, heerar badan leh.
The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!
Ereyga loo tarjumay “runta” ee Axdigii Hore waxa uu ka kooban yahay saddex xaraf oo Cibraani ah; xarafaha Cibraaniguna mid kastaa wuxuu leeyahay qeexitaankiisa u gaarka ah, sidaas darteed ereyga ka samaysma xarafahaasi wuxuu isu geeyaa macnayaasha wadajirka ah ee xaraf kasta si uu u soo saaro macnaha ugu dambeeya ee ereyga. Ereyga “runta” waxa uu ka kooban yahay saddex xaraf oo Cibraani ah: xarafka ugu horreeya ee alifbeetada Cibraaniga, xaraf ku yaal bartamaha, iyo xarafka ugu dambeeya ee alifbeetada Cibraaniga. “Runta” ee Axdigii Hore waxa lagu metelaa xarafka ugu horreeya iyo xarafka ugu dambeeya ee alifbeetada, iyadoo uu xaraf ku yaal bartamaha!
This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.
Tani waa qeexidda “xeerka xusidda ugu horraysa” ee kitaabiga ah. Markii ugu horraysay ee mowduuc la soo bandhigo ayaa ah tixraaca ugu muhiimsan ee eraygaas, kaas oo ah iniin, waxana uu xanbaarsan yahay dhammaan hidde-sidaha lagama maarmaanka u ah inuu soo saaro sheekada oo dhan. Tixraaca labaad ee ugu muhiimsan ee “xeerka xusidda ugu horraysa” waa tixraaca ugu dambeeya, waayo halkaas ayaa dhammaan sheekooyinka ka soo baxa inta u dhexaysa bilowga iyo dhammaadka lagu wada xiraa. “Muujintii dhexdeeda ayaa dhammaan kutubta Kitaabka Quduuska ahi ku kulmaan kuna dhammaadaan,” Muujintuna waa kitaabka ugu dambeeya ee Kitaabka Quduuska ah.
The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.
Ereyga Cibraaniga ah ee “runta” ee aynu tixgelinayno waxa ay ku bilaabataa xarafka “Aleph,” xarafka saddex iyo tobnaadna waa “Mem,” halka xarafka laba iyo labaatanaad ee ugu dambeeyana uu yahay “Tav.” Dabcan, waxaa jira kala duwanaanshooyin kala geddisan oo ku jira macnayaasha xarafahani, taas oo ku xidhan afaqoonyahanka aad u laabato si uu qeexid uga bixiyo; hase yeeshee, qeexitaannada guud aad bay u iftiimin badan yihiin.
א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.
א (Aleph): Xarafka koowaad ee alifbeetada Cibraaniga, waxaana badanaa lala xidhiidhiyaa midnimada, wuxuuna metelaa Ilaahnimada iyo weligeednimada, isaga oo astaan u ah xidhiidhka ka dhexeeya Ilaah iyo uunka.
מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.
מ (Mem): Xarafka saddex iyo tobnaad ee alifbeetada Cibraaniga ah, badanaana waxa lala xidhiidhiyaa biyo.
ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.
ת (Tav): Xarafka ugu dambeeya ee alifbeetada Cibraaniga, wuxuuna xambaarsan yahay macnaha “calaamad” ama “summad.” Badanaa waxa lala xiriiriyaa fikradda dhammaystirnaanta ama “shaabadda” abuurista. Cibraaniyaddii hore, xarafka Tav wuxuu lahaa qaabka iskutallaabta.
The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.
Ereyga Cibraaniga ah ee loo tarjumay “runta” oo aynu ka fiirsanaynaa waxa ay ka kooban tahay saddex xaraf, kuwaas oo wadajir u metela injiilka weligiis jira. Sidee? Tani si fudud ayaa loo garan karaa haddii aad fahamto in farriimaha saddexda malaa’igood ay yihiin injiilka weligiis jira. Waa la garan karaa, maxaa yeelay qeexitaannada saddexdan xaraf waxay metelaan farriinta saddexda malaa’igood.
The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”
Malaa’igii ugu horreeyay ee Muujintii afar iyo tobnaad wuxuu aqoonsanayaa injiilka weligiis jira, dabadeedna wuxuu dunida oo dhan ku amraa inay “Ilaah ka cabsato” oo ay isaga ammaanto iyagoo caabudaya Abuuraha. Qeexidda (Aleph), oo ah ka ugu horreeya saddexdaas xaraf, waa “Ilaaha Rabbaaniga ah ee weligiis jira, iyo isagoo ah Abuuraha aadanaha, Ilaaha ay tahay in dadku si xushmad leh uga cabsadaan oo u caabudaan.”
Aleph represents the first angel’s message.
Alef wuxuu u taagan yahay farriintii malaa’igta kowaad.
The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.
Farriinta malaa’igta labaad waxay dadka uga yeedhaysaa inay ka soo baxaan Baabuloon, waxay calaamadisaa goorta Ruuxa Quduuska ah la daadshayo, waxayna aqoonsataa fallaaganimada Baabuloon. Qeexidda (Mem) waxay la xidhiidhaa biyo, (taas oo astaan u ah daadinta Ruuxa) waana xarafka saddex iyo tobnaad ee alifbeetada, tirada saddex iyo tobankuna waa astaan fallaagannimo; sidaas darteedna waxay aqoonsanaysaa Baabuloon. Mem waxay matalaysaa farriinta malaa’igta labaad.
The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.
Malaa’igta saddexaad waxay dadka uga digaysaa inay qaataan calaamadda bahalka, waxayna qeexaysaa laba qaybood oo caabudayaal ah iyo cadhada Ilaah. Macnaha (Tav) waa in ay u taagan tahay “calaamad,” (calaamadda bahalka) waxayna sidoo kale u taagan tahay shaabadda abuurista (shaabadda Ilaah). Xarafka laftiisu wuxuu u samaysan yahay sida iskutallaabta. Tav waxay u taagan tahay farriinta malaa’igta saddexaad.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.
“Waa maxay shaabadda Ilaaha nool, taas oo la saaro foodaha dadkiisa? Waa calaamad ay malaa’igtu akhrin karaan, laakiin aanay indhaha aadanuhu akhrin karin; waayo malaa’igta wax baabbi’isa waa inay aragtaa calaamaddan furashada. Maskaxda garashada leh waxay ku aragtay calaamadda iskutallaabta Kalbari wiilasha iyo gabdhaha Rabbiga korsaday. Dembiga xadgudubka sharciga Ilaah waa laga qaaday. Waxay xidhan yihiin dharka arooska, waxayna addeecsan yihiin oo aamin ugu yihiin amarrada Ilaah oo dhan.
“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.
“Rabbigu marmarsiin maayo kuwa runta garanaya haddii aanay hadal iyo camalba ku addeecin amarradiisa.” Maranatha, 243.
The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.
Ereyga Cibraaniga ah ee loo turjumay “run” waxay ka kooban tahay saddex xaraf oo mid kastaa leeyahay qeexitaankiisa u gaarka ah. Saddexdaas qeexitaan sidoo kale waa qeexitaannada farriimaha saddexda malaa’igood. Waxay kaloo yihiin qeexitaannada farriinta malaa’igta kowaad, waayo farriinta malaa’igta kowaad waxay ahayd farriintii bilowgii Adventism-ka, farriinta malaa’igta saddexaadna waa farriinta dhammaadka Adventism-ka. Maaddaama Ciise dhammaadka ku muujiyo bilowga, malaa’igta kowaad waxay haysataa dhammaan calaamadaha jidka ee nebiyadeed ee farriinta malaa’igta saddexaad. Sidaas darteed, qeexitaannada saddexda xaraf ee Cibraaniga ahi waxay noqdaan astaamo aan keliya ahayn farriinta malaa’igta saddexaad, laakiin sidoo kale astaamo u ah farriinta malaa’igta kowaad.
John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.
Yooxanaa ku jira Muujintii waxaa loo sheegay inuu qoro waxyaalihii markaas jiray, isagoo sidaas yeelayana isla mar ahaantaana wuxuu qorayay waxyaalaha mustaqbalka jiri doona. Wuxuu diiwaangeliyey bilowgii si uu u muujiyo dhammaadka. Si aan madmadow ku jirin, toddobaad-maalinleyda Adventist-ka ah waxaa lagu wargeliyey inay daraaseeyaan oo ku dhawaaqaan farriinta Milleriyiinta, taas oo ah farriinta malaa’igta kowaad. Markaan daraasaynno oo ku dhawaaqno xaqiiqooyinkaas iyo taariikhdaas, waxaannu ku dhawaaqaynaa farriinta malaa’igta saddexaad, isla markaana ku celinaynaa taariikhdii malaa’igta kowaad.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Ilaah farriin cusub nama siinayo. Waa in aynu ku dhawaaqnaa farriintii 1843 iyo 1844 naga soo saartay kaniisadaha kale.” Review and Herald, Janaayo 19, 1905.
“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.” Manuscript Releases, volume 21, 437.
“Dhammaan farriimihii la bixiyey intii u dhexeysay 1840–1844 waa in hadda loo dhigo si xoog leh oo miisaan leh, waayo waxaa jira dad badan oo lumiyey jihadoodii. Farriimaha waa in loo geeyaa dhammaan kaniisadaha.” Manuscript Releases, mugga 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.
“Runta aan helnay sannadihii 1841, ’42, ’43, iyo ’44 waa in hadda la barto oo la naadiyo.” Manuscript Releases, volume 15, 371.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Digniintu way timid: Waa inaan sinaba loo oggolaan wax soo gala oo khalkhal geliya aasaaska iimaanka ee aynu ku dul dhisaynay tan iyo markii farriintu timid 1842, 1843, iyo 1844. Anigu farriintan waan ku jiray, oo tan iyo markaas waxaan dunida horteed uga taagnaa anigoo daacad u ah iftiinkii Ilaah ina siiyey. Ujeeddadeennu ma aha inaan cagahayaga ka qaadno madashii lagu saaray markii aynu maalinba maalinta ka dambaysa Rabbiga ku doondoonaynay tukasho kulul, innagoo iftiin raadinayna. Miyaad moodaysaan inaan ka tegi karo iftiinkii Ilaah i siiyey? Waa inuu ahaadaa sida Dhagaxii Qarniyada. Wuxuu i hagayey tan iyo markii la i siiyey.” Review and Herald, April 14, 1903.
The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.
Farriinta malaa’igta kowaad iyo taariikhdii lagu soo bandhigay farriintaas waxay isbarbar dhigaan oo iftiiminayaan taariikhdeenna hadda jirta—iyadoo ay jiraan qaar ka mid ah digniinaha nebiyadeed. Labadaas taariikhoodba waxaa sidoo kale metela saddexda xaraf ee uu adeegsaday Af-yaqaanka Rabbaaniga ahi si uu u sameeyo erayga “run.” Eraygaas “run” ahina wuxuu metelaa injiilka weligiis ah.
The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.
Taariikhda Milleriyiinta ee bilowgii Adventism-ka waxay matalaysaa malaa’igtii kowaad, halka taariikhda dhammaadka Adventism-ka oo uu matalo malaa’igtii saddexaad ay yihiin taariikho isbarbar socda; hase yeeshee, waxay xambaarsan yihiin kala duwanaanshooyin qaarkood.
The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”
Malaa’igtii kowaad waxay ku dhawaaqdaa furitaanka xukunka, malaa’igtii saddexaadna waxay ku dhawaaqdaa xidhitaanka xukunka. Qaab-dhismeedka nebiyadeed ee taariikhda Adventism-ku ku furfurtay wuxuu si isku mid ah ugu egyahay taariikhdiisa bilowga iyo taariikhdiisa dhammaadka. Mid kasta oo ka mid ah labada darafba waxaa la muujin karaa inuu raaco saddexda tillaabo ee saddexda malaa’igood marka ay taariikhda ku soo gaadhaan. Saddexdaas malaa’igoodna iyaguna waa saddexdaas xaraf. Sidaas daraaddeed, taxanaha nebiyadeed ee dhacdooyinka labada daraf ee Adventism-ku wuxuu ku dhisan yahay saddexda tillaabo ee saddexda malaa’igood, kuwaas oo ah calaamado-jid oo sidoo kale ay matalaan saddexdaas xaraf ee Cibraaniga ah ee sameeya ereyga “run.”
Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.
Alfa waa bilowga Adventism-ka, Oomega-na waa dhammaadka Adventism-ka, xarafka dhexda ku yaallana, isagoo ah xarafka saddex iyo tobnaad, sidaas ayuu ku tilmaamayaa fallaagada Adventism-ka tan iyo bilowgiisa ilaa dhammaadkiisa.
We are instructed about where God’s way is:
Waxaa nala barayaa halka jidka Ilaah ku yaal:
Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.
Jidkaagu, Ilaahow, wuxuu ku jiraa meesha quduuska ah; yaa ah Ilaah sidaas u weyn sida Ilaaheenna oo kale? Sabuurradii 77:13.
In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”
Quduuska dhexdeeda waxaynu ka helaynaa in jidka Ilaah uu yahay isla saddexda tallaabo ee la midka ah farriimaha saddexda malaa’igood. Barxadda gudaheeda cabsida Ilaah waxay qofka ku hoggaamisaa inuu qurbaan bixiyo oo helo xaqnimada lagu caddeeyo. Meesha Quduuska ah quduusnimaynta waxaa lagu metelaa nolosha salaadda oo uu metelo meesha fooxa, nolosha daraasadda oo ay metesho miiska kibista tusmada, iyo nolosha adeegga oo ay metelaan laambadaha. Meesha Ugu Quduusan waxay meteshaa xukunka. Marka aynu haysanno cabsida Ilaah sida lagu metelay farriinta malaa’igta kowaad, waxaynu raadinnaa xaqnimada lagu caddeeyo agta iskutallaabta, barxadda gudaheeda. Marka nala caddeeyo xaqnimada (laga dhigo kuwo xaq ah) waxaynu ku soconnaa cusaybka nolosha quduusnimaysan (koritaanka quduusnimada) sida ay u metesho Meesha Quduuska ahi. Meesha Quduuska ahi waxay meteshaa hawsha Masiixiga sida ay u fuliyeen Milleriyiintu intii lagu jiray farriinta malaa’igta labaad oo ay la socotay Qayladii Habeenbadhka. Annagoo la caddeeyey oo la quduusnimaysiiyey, waxaynu u diyaarsannahay xukunka uu metelo Meesha Ugu Quduusani. Saddex tallaabo oo qoduuska ah, kuwaas oo waxyaalo kale ka mid ah metelaya saddex eray oo fiqi ahaaneed—xaqnimada lagu caddeeyo, quduusnimaynta, iyo ammaanaynta—kana sii metelaya farriimaha saddexda malaa’igood, dabcan sidoo kale metelaya farriinta malaa’igta kowaad, dabcan sidoo kalena metelaya saddexda xaraf ee loo adeegsado samaynta erayga “runta.”
In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”
Barxadda quduuska gudaheeda, waxaan ka helaynaa saddexda tallaabo oo dhan sidoo kale. Tallaabada koowaad ee loo galo quduuska waa inay muujisaa tallaabada ugu dambaysa ee quduuska, sida malaa’igta koowaad ay ula siman tahay malaa’igta saddexaad. Tallaabada koowaad ee barxadda ku taal waa gowraca qurbaanka, taas oo metelaysa xaqnimaynta. Tallaabada labaad waa berkedda dhaqidda, meesha dufanka (dembiga) laga saaro oo qurbaanka lagu nadiifiyo ka hor tallaabooyinka ugu dambeeya. Biyaha berkedda dhaqiddu waa sifo ka mid ah tallaabada labaad. Tallaabada saddexaad waa qurbaanka la gubo laftiisa, kaas oo ahaa astaan Masiixa iskutallaabta dusheeda, meesha xukunku ku dhammaaday. Saddexdaas tallaabo oo isla midka ahi waxay ku jiraan tallaabada koowaad ee quduuska, sida ay saddexdaas tallaabo oo isla midka ahi ugu jiraan farriinta malaa’igta koowaad. Mabda’a alfa iyo omega wuxuu ku dhex jiraa quduuska, sida uu ugu jiro farriimaha saddexda malaa’igood, sida uu ugu jiro xarfaha samaynaya erayga “runta.”
The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.
Waxsii 2300-ka sano waxay leedahay isla qaab-dhismeedkaas. Waxsii sheegashadu waxay ku bilaabatay saddex amar, waxayna ku dhammaatay imaatinka farriinta malaa’igta saddexaad Oktoobar 22, 1844. Waxsii sheegashadu waxay soo bandhigaysaa shan khad oo waxsii sheegid ah, taariikhduna bilowga waxsii sheegashada 2300-ka sano waxay matalaysaa taariikhda dhammaadka ee mid kasta oo ka mid ah shantaas waxsii sheegid. Bilowga iyo dhammaadka waxsii sheegashada dhamaystiran ee 2300-ka sano waxaa ku jira saddex amar, waxayna ku dhammaataa saddex farriimood.
The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.
Bilowgii waxsii sheegista ee 457 BC wuxuu dhacay wakhtiyo dhib badan, wuxuuna Yuhuudda u oggolaaday inay soo noqdaan oo ay dib u dhisaan macbudka iyo magaalada. Sida waafaqsan saadaasha, 49 sannadood dabadeed, ka dib hawshii lagu bilaabay 457 BC, waxaa lagu dhammeeyey wakhtiyo dhib badan. Bilowga 49-ka sannadood wuxuu tusaale u yahay dhammaadka 49-ka sannadood.
457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.
457 BC wuxuu calaamad u yahay bilowga waxsii sheegidda qeexaysa subkidda Masiixa markii la baabtiisay. Subkiddiisu waxay astaan u ahayd bilowga hawshiisii uu dadka isugu ururinayay si ay u noqdaan muwaadiniinta Yeruusaalemta Cusub, ee aan ahayn tii Hore, sida ay reer binu Israa’iil hore loogu ururiyey inay dib u dhisaan Yeruusaalemtii dhabta ahayd sanadkii 457 BC.
457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.
457 BC waxa kale oo ay calaamadisaa bilowga wax sii sheegidda qeexaysa goorta Masiixa la qodbi lahaa. Sister White waxay taariikhda iskutallaabta la simaysaa Niyad-jabkii Weynaa ee Oktoobar 22, 1844, sidoo kalena waxay taariikhda gudubkii Badda Cas la simaysaa Niyad-jabkii Weynaa. Sannadkii 457 BC waxaa jiray niyad-jab astaan u ahaa niyad-jabkii Cibraaniyiinta ee Badda Cas, Niyad-jabkii Weynaa ee Adventist-yada, niyad-jabkii xertii ee iskutallaabta, iyo kii Cesraa ee 457 BC.
“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.
“Cesraa wuxuu filayay in tiro badan ay ku soo noqon doonto Yeruusaalem, laakiin tiradii ka jawaabtay baaqii waxay ahayd mid niyad-jab leh u yar. Kuwo badan oo helay guryo iyo dhulal ma lahayn rabitaan ay ugu huraan hantidaas. Waxay jeclaayeen raaxo iyo degganaansho, waxayna aad ugu qanacsanaayeen inay sii joogaan. Tusaalahoodu wuxuu caqabad ku noqday kuwo kale oo haddii kale laga yaabo inay doorteen inay qaddarkooda la wadaagaan kuwa ku sii socday rumaysad.” Prophets and Kings, 612.
457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.
457 BC waxa kale oo ay calaamad u tahay bilowga wax sii sheegidda qeexaysa goorta Israa’iiltii hore Ilaah ka furi doono, oo injiilkana loo qaadi doono quruumaha, taas oo calaamadaynaysa dhammaadka wakhti tijaabo gaar ah oo 490 sannadood ah oo si khaas ah loogu asteeyey Israa’iiltii hore. Sidaas darteed, 457 BC waxay calaamad u tahay bilowga wakhtigooda tijaabada, halka 34 AD ay calaamad u tahay dhammaadka wakhtigooda tijaabada, iyada oo taasu tusaale u tahay in wakhtiga tijaabada ee Adventism-ku uu bilaabmay 1844 kuna dhammaado sharciga Axadda.
There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.
Waxa jira wax sii sheegidyo kale oo waqtiyeed oo gudaha ah oo ku jira wax sii sheegidda 2300-ka sano, hase ahaatee dhammaantood waxay xambaarsan yihiin astaanta Alfa iyo Oomeega. Bilowgoodu wuxuu sawir ka bixiyaa dhammaadkooda.
It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.
Waa muhiim in la ogaado in reer binu Israa’iilkii hore laga dhigay kuwii lagu aaminay sharciga Ilaah, halka reer binu Israa’iilkan casriga ah laga dhigay aanay ahayn oo keliya kuwii lagu aaminay sharcigiisa, balse sidoo kale kuwii lagu aaminay waxsii sheegyadiisa. Markii Rabbigu axdi la galay reer binu Israa’iilkii hore, wuxuu ka dhigay kuwii lagu aaminay Tobanka Amar sida loogu qoray laba loox oo dhagax ah. Markii uu axdi la galay reer binu Israa’iilkan casriga ah taariikhda Millerite-ka, wuxuu ka dhigay kuwii lagu aaminay eraygiisa nebiyadeed sida loogu muujiyey labada loox ee Xabaquuq, kuwaas oo ay metelayeen shaxannadii hormuudka ee 1843 iyo 1850. Bilowgii reer binu Israa’iilkii hore wuxuu tusaale u yahay bilowgii reer binu Israa’iilkan casriga ah.
“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.
“Rabbigu wuxuu u yeedhay dadkiisii reer binu Israa’iil, wuuna ka soocay dunida, si uu ugu aammibo ammaanad quduus ah. Wuxuu iyaga ka dhigay kuwa lagu xafido sharcigiisa; wuxuuna u qasdiyey in iyaga dhexdeeda lagu ilaaliyo aqoonta isaga ku saabsan oo dadka dhexdeeda lagu sii hayo. Iyaga dhexdooda iftiinka samadu wuxuu ka ifi lahaa meelaha mugdiga ah ee dhulka, waxaana la maqli lahaa cod dadka oo dhan ugu yeedhaya inay sanamyadooda ka soo noqdaan oo ay u adeegaan Ilaaha nool oo runta ah.”
“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.
“Hadday Cibraaniyiintu aamin ku ahaan lahaayeen ammaanohooda, waxay dunida ku ahaan lahaayeen quwad. Ilaah baa difaacooda ahaan lahaa, oo isagaa ka sarraysiin lahaa quruumaha kale oo dhan. Awooddiisa iyo runtiisa ayaa iyaga dhexdiisa lagu muujin lahaa, waxayna u soo bixi lahaayeen, iyagoo hoos jooga xukunkiisa xigmadda leh oo quduuska ah, iyagoo tusaale u ah sarraynta dowladnimadiisa marka loo eego nooc kasta oo sanamcaabudid ah. Laakiin axdigoodii Ilaah la galeen ma ay xajin. Waxay raaceen dhaqammadii sanamcaabudidda ee quruumaha kale; oo halkii ay magaca Abuurahooda ammaanu ku yeeli lahaayeen dhulka, waxay u keeneen quudhsasho.”
“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.
“Habase yeeshee qasdiga Ilaah waa inuu rumoobaa. Ogaanshaha doonistiisa waa in dunida la gaadhsiiyaa. Ilaah wuxuu gacanta dulmiga ku soo dejiyey dadkiisii, oo wuxuu iyaga addoommo ahaan ugu kala firdhiyey quruumaha dhexdooda. Dhibaatada dhexdeeda qaar badan oo iyaga ka mid ahi dembiyadoodii way ka toobad keeneen, oo Rabbiga ayay doondooneen. Sidaas awgeed, iyagoo ku kala firidhsanaa dalalka quruumaha aan Ilaah aqoon, waxay meel kasta ku faafiyeen aqoonta Ilaaha runta ah.”
“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.
“Maalintan, Ilaah wuxuu kaniisaddiisa ugu yeedhay, sida uu Israa’iil hore ugu yeedhay, inay dunida dhexdeeda u istaagto iftiin ahaan. Isagoo adeegsanaya faaska weyn ee runta,—farriimaha malaa’igta kowaad, labaad, iyo saddexaad,—wuxuu dad ka soocay kaniisadaha iyo dunidaba, si uu ugu soo dhoweeyo quduusnimo isaga qudhiisa. Wuxuu ka dhigay kaydiyeyaasha sharcigiisa, wuxuuna u wakiishay iyaga runaha waaweyn ee wax sii sheegidda ee wakhtigan. Sida hadalladii quduuska ahaa ee loo dhiibay Israa’iil hore, kuwanu waa ammaanad quduus ah oo ay tahay in dunida lala wadaago.
“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.
“Waxsii sheegiddu waxay ku dhawaaqaysaa in malaa’igtii kowaad ay ogeysiiskeeda gaadhsiin doonto ‘quruun kasta, iyo qabiil kasta, iyo af kasta, iyo dad kasta.’ Digniinta malaa’igta saddexaad, oo ka mid ah isla farriintaas saddex-geesoodka ah, isla markaana ah farriinta wakhtigan, ma ahaan doonto mid ka baaxad yar. Calanka ay ku qoran yihiin, ‘Amarrada Ilaah iyo rumaysadka Ciise,’ waa in kor loo qaadaa. Awoodda farriimaha kowaad iyo labaad waa in lagu xoojiyo tan saddexaad. Waxsii sheegiddu waxay u sawiraysaa iyada iyada oo lagu naadinayo cod weyn oo ay ku dhawaaqayso malaa’ig ku duulaysa cirka dhexdiisa, waxayna soo jiidan doontaa dareenka dunida.”
“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.
“Hanjabaadda ugu cabsida badan ee abid loo jeediyo dadka dhimanaya waxay ku jirtaa farriinta malaa’igta saddexaad. Taasu waa inay ahaataa dembi aad u daran oo soo dejinaya cadhada Ilaah iyadoo aan naxariis lagu darin. Laakiin dadka laguma dayn mugdi arrinkan muhiimka ah ku saabsan; digniinta ka geesta ah caabudidda bahalka iyo sanamkiisa waa in dunida la siiyaa ka hor imaatinka xukummada Ilaah, si ay kulligood u ogaadaan sababta xukummadu u dhacayaan, oo ay u helaan fursad ay kaga baxsadaan.” Signs of the Times, January 25, 1910.
The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.
Samayntii labada loox, iyada oo lagu gudanayo Xabaquuq cutubka labaad, waxay ahayd dhammaystirka dhowr waxsii-sheegid.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
Waxaan istaagi doonaa meeshaydii waardiyenimo, oo waxaan isku taagi doonaa munaaradda, oo waxaan fiirin doonaa si aan u arko waxa uu igu odhan doono, iyo waxa aan ku jawaabi doono marka lay canaanto. Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor muujintada, oo si cad ugu qor looxyada, si kii akhriyaa uu ula ordo. Waayo, muujintadu weli waxay u taal wakhti la goostay, laakiinse dhammaadka ayay ka hadli doontaa, oo been sheegi mayso; in kastoo ay raagto, sug iyada; waayo, hubaal way iman doontaa, mana raagi doonto.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Bal eeg, naftiisa kor loo qaadey ma aha mid qumman oo ku dhex jirta isaga; laakiinse kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:1–4.
The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.
Soo saariddii jaantuskii hormuudka ee 1843 iyo jaantuskii hormuudka ee 1850 labaduba waxay ahaayeen rumoobid wax sii sheegid ah. Barashada Miisaska Xabaquuq waxay arrintan u bixisaa caddayn ku filan. Laakiin tuducii ku jira Xabaquuq wuxuu ku darsanayaa qodob muhiim ah qodobkan dooddeena ku saabsan.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Waxaan arkay in jaantuskii 1843 uu hagayay gacanta Rabbiga, iyo inaan la beddelin; in tirooyinku ahaayeen sidii uu isagu doonayay; in gacantiisu ay dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74, 75.
After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.
Kadib 1843, Rabbigu wuxuu faray in la sameeyo shax kale, hase yeeshee tii ugu horraysay (1843) aan wax laga beddelin, marka laga reebo waxyi lagu hago mooyaane.
“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Waxaan arkay in runta si cad loogu muujiyo looxyada, in dhulka iyo waxa buuxiyaaba ay Rabbiga leeyihiin, iyo in aan wax kharash ah laga ceshan wixii lagama maarmaan u ah in taas si cad loo muujiyo. Waxaan arkay in shaxdii hore Rabbigu hagay, iyo in aan hal tiro oo ku taalna la beddelin marka laga reebo waxyi mooyaane. Waxaan arkay in tirooyinka shaxdu ay ahaayeen sida Ilaah doonayay in ay ahaadaan, iyo in gacantiisu saarnayd oo qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arkin ilaa gacantiisa laga qaado.” Spalding and Magan, 2.
While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.
Intii ay la degganayd Walaal Nichols (kii sameeyey shaxda 1850), wakhtigii uu sameynayey shaxdaas, Walaal White waxay tidhi waxay Kitaabka Quduuska ah ku aragtay shaxda 1850.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Waxaan arkay in Ilaah ku jiray daabacaadda shaxda uu sameeyey Walaal Nichols. Waxaan arkay in Kitaabka Quduuska ah ay ku jirtay wax sii sheegid ku saabsan shaxdan, oo haddii shaxdani loo qorsheeyey dadka Ilaah, haddii ay ku filan tahay mid, waxay ku filan tahay mid kale sidoo kale, oo haddii mid u baahday shax cusub oo lagu sawiray cabbir ka weyn, dhammaantoodna sidaas oo kale ayay ugu baahan yihiin.” Manuscript Releases, mugga 13, 359.
Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”
Xabaquuq waxaa la amray, “Aragtida qor, oo looxyada si cad ugu qor.” Labadii loox ee Xabaquuq waxay ahaayeen astaanta axdiga Ilaah la galay Adventism-ka markii uu ka dhigay kaydiyeyaasha waxsii sheegyadiisa, sida uu yeelay markii uu axdi la galay reer binu Israa’iilkii hore oo uu siiyey labadii loox ee sharciga iyo masuuliyadda ah inay noqdaan kaydiyeyaasha sharciga. Laakiin Xabaquuq wuxuu tilmaamayaa laba qaybood oo caabudayaal ah marka la eego looxyada loo baahnaa inay aragtida caddeeyaan. Qayb ka mid ah waa tan “nafteedu kor isu qaadday” oo “aan qummanayn,” qaybta kalena waa kuwa lagu garto “kuwa xaqa ah” oo “rumaysadkiisa ku noolaan doona.”
The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:
Macnaha guud ee Xabaquuq wuxuu caddaynayaa in kuwa la xaq ka dhigay ay ku nool yihiin rumaysad ku salaysan Erayga nebinnimada, sida ay u metelaan labada loox, sidaas daraaddeedna kuwa aan la xaq ka dhigin ay diideen bilowgii Adventism-ka. Qodobka aan doonayo inaan caddeeyo wuxuu ku salaysan yahay tuduc aynu waqti ka hor ka fiirsannay. Wuxuu u qoran yahay:
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Laakiin mawduucyo sida meesha quduuska ah, oo la xiriira 2300-ka maalmood, amarrada Ilaah iyo iimaanka Ciise, ayaa si buuxda ugu habboon inay sharxaan dhaqdhaqaaqii imaatinka ee hore oo ay muujiyaan waxa mowqifkeenna hadda yahay, xoojiyaan rumaysadka kuwa shakisan, oo ay hubaal ka dhigaan mustaqbalka ammaanta leh. Kuwan, waxaan marar badan arkay, waxay ahaayeen mawduucyada ugu waaweyn ee ay farriinwadayaashu ku sii dul nagaadaan.” Early Writings, 63.
We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.
Waxa aynu imminka dib u eegnay afartan xaqiiqo oo dhan; meesha quduuska ah, 2300-ka maalmood, amarrada Ilaah, iyo rumaysadka Ciise. Afartan xaqiiqo oo dhan waxa aynu gelinnay qaab-dhismeedka runta ee “si qumman loogu talagalay in uu sharxo dhaqdhaqaaqii Advent-ka ee hore oo muujiyo waxa mowqifkeenna haatan yahay.” Qaab-dhismeedkaas waa “xeerka xusidda kowaad,” waa summadda Alfa iyo Oomega, waana qaab-dhismeedka runta, waayo erayga “run” waxa ku jira isla summaddii qudheeda ee afartaas xaqiiqo oo dhan ee loo aqoonsaday “runta wakhtigan” taas oo loo dejiyey in ay sharaxdo bilowgii Adventism-ka.
If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.
Haddii aan wax kale jirinba, tani waxay ka dhigan tahay in erayga loo tarjumay “runta” ee aynu ka fiirsanayno uu yahay qaab-dhismeedka injiilka weligiis ah, waana qaab-dhismeedka farriinta digniinta ugu dambaysa, waana qaab-dhismeedka farriinta malaa’igta saddexaad, waana qayb weyn oo ka mid ah Muujintii Ciise Masiix.
The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.
Farriinta digniinta ee ugu dambaysa, oo lagu matalay Muujintii Ciise Masiix sida ku qoran saddexda aayadood ee ugu horreeya ee Muujintii cutubka kowaad, ayaa mar labaad looga markhaati kacayaa dhammaadka Muujintii. Dhammaadka Muujintii wuxuu markhaati ka bixinayaa aayadaha ugu horreeya ee Axdiga Hore iyo sidoo kale aayadaha ugu dambeeya ee Axdiga Hore. Afartaas tixraac ayaa laga soo dheehan karaa, marka la adeegsado qaanuunka rabbaaniga ah ee ah in xariiqda nebiyadeed la dul saaro xariiq nebiyadeed kale, in farriinta digniinta ee ugu dambaysaa ay khusayso xiriirka Abuuraha la leeyahay makhluuqiisa. Waxay khusaysaa awooddiisa wax-abuurka. Waxay khusaysaa sida awooddiisa wax-abuurka loogu gudbiyo kaniisaddiisa. Waxay khusaysaa sifada Ilaahnimada ee aqoonsiisa dhammaadka bilowga. Waa farriin imanaysa wax yar ka hor xidhitaanka wakhtiga imtixaanka, iyo wax ka sii badan. Marka si wadajir ah loo eego, waxay ku saabsan tahay awoodda wax-abuurka ee Ilaah! Xuska ugu horreeya ee awooddiisa wax-abuurkana wuxuu ku yaal bilowga Bilowgii cutubka kowaad, laga bilaabo aayadda koowaad ilaa cutubka labaad aayadda saddexaad.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Bilowgii Ilaah wuxuu abuuray samada iyo dhulka. Dhulkuna wuxuu ahaa bilaa qaab oo madhan; gudcurkuna wuxuu dul saarnaa oogada gunta dheer. Ruuxa Ilaahna wuxuu ku dul socday oogada biyaha.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
Oo Ilaah wuxuu yidhi, Iftiin ha ahaado; markaasaa iftiin noqday. Oo Ilaah wuxuu arkay in iftiinku wanaagsan yahay; markaasaa Ilaah iftiinka gudcurka ka soocay. Oo Ilaah iftiinka wuxuu u bixiyey Maalin, gudcurkiina wuxuu u bixiyey Habeen. Oo fiidkii iyo subaxdii waxay ahaayeen maalintii kowaad.
And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.
Oo Ilaah wuxuu yidhi, Ha jiro samada bannaan oo dhexda biyaha ku taalla, oo ha kala soocdo biyaha iyo biyaha. Oo Ilaah wuxuu sameeyey samada bannaan, oo kala soocay biyihii samada bannaan ka hooseeyey iyo biyihii samada bannaan ka sarreeyey; wayna noqotay saas. Oo Ilaah samada bannaan wuxuu u bixiyey Cir. Fiidkiina iyo subixii waxay ahaayeen maalintii labaad.
And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.
Markaasaa Ilaah yidhi, Biyaha samada ka hooseeya meel qudha ha isugu urureen, oo berrigu ha muuqdo; wayna noqotay sidaas. Ilaahna berriga wuxuu u bixiyey Dhul; biyihii isugu ururayna wuxuu u bixiyey Badaha; oo Ilaahna wuxuu arkay inay wanaagsan tahay. Markaasaa Ilaah yidhi, Dhulku ha soo bixiyo caws, geedo yaryar oo abuur dhala, iyo geedo midho dhala oo midho u soo saara noocooda, oo abuurkoodu ku jiro iyaga dhexdooda, oo dhulka korkiisa ku yaal; wayna noqotay sidaas. Dhulkiina wuxuu soo bixiyey caws, iyo geedo yaryar oo abuur dhala noocooda, iyo geedo midho dhala, oo abuurkoodu ku jiro iyaga dhexdooda, noocooda; oo Ilaahna wuxuu arkay inay wanaagsan tahay. Waxaa jiray fiid iyo subax, oo kaasu wuxuu ahaa maalintii saddexaad.
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.
Oo Ilaah wuxuu yidhi, Ha ahaadeen iftiinno ku jira bannaanka samada si ay u kala soocaan maalinta iyo habeenka; oo ha ahaadeen calaamooyin, iyo xilliyo, iyo maalmo, iyo sannado; oo ha ahaadeen iftiinno ku jira bannaanka samada si ay iftiin ugu bixiyaan dhulka; oo sidaas bay noqotay. Oo Ilaah wuxuu sameeyey laba iftiin oo waaweyn; iftiinka weyn inuu xukumo maalinta, iyo iftiinka yar inuu xukumo habeenka; xiddigahana wuu sameeyey. Oo Ilaah wuxuu ku dhigay bannaanka samada si ay iftiin ugu bixiyaan dhulka, oo ay u xukumaan maalinta iyo habeenka, oo ay iftiinka uga soocaan gudcurka; oo Ilaahna wuxuu arkay inay wanaagsan tahay. Oo fiidkii iyo subaxdii waxay ahaayeen maalintii afraad.
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.
Oo Ilaah wuxuu yidhi, Biyuhu ha soo saareen si badan xayawaan nool oo dhaqaaqa, iyo haad ku duula dhulka korkiisa bannaanada samada. Oo Ilaah wuxuu abuuray nibiriyada waaweyn, iyo xayawaan kasta oo nool oo dhaqaaqa, oo biyuhu si badan u soo saareen sida noocyadooda, iyo haad kasta oo baalal leh sida noociisa; oo Ilaahna wuxuu arkay inay wanaagsan tahay. Oo Ilaahna wuu barakeeyey iyaga, isagoo leh, Tarmo, oo bata, oo ka buuxsama biyaha badaha, oo haadkuna ha ku bato dhulka. Oo fiidkii iyo subaxdiina waxay ahaayeen maalintii shanaad.
And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.
Oo Ilaahna wuxuu yidhi, Dhulku ha soo bixiyo noolaha caynkiisa, xoolaha la dhaqdo, iyo waxa gurguurta, iyo dugaagga dhulka caynkiisa; wayna noqotay sidaas. Oo Ilaah wuxuu sameeyey dugaagga dhulka caynkiisa, iyo xoolaha la dhaqdo caynkooda, iyo wax kasta oo dhulka ku gurguurta caynkiisa; Ilaahna wuxuu arkay in taasu wanaagsan tahay. Oo Ilaah wuxuu yidhi, Aynu dadka ka samayno suuraddeenna, ekaanshaheenna ka dib; oo ha u taliyaan kalluunka badda, iyo haadka cirka, iyo xoolaha la dhaqdo, iyo dhulka oo dhan, iyo wax kasta oo gurguurta oo dhulka ku gurguurta. Sidaas daraaddeed Ilaah wuxuu dadka ku abuuray suuraddiisa; suuradda Ilaah ayuu ku abuuray isaga; lab iyo dheddig ayuu ku abuuray iyaga. Oo Ilaah wuu barakeeyey iyaga, Ilaahna wuxuu ku yidhi, Tarmo, oo tarma, oo dhulka buuxiya, oo ka adkaada; oo u taliya kalluunka badda, iyo haadka cirka, iyo wax kasta oo nool oo dhulka ku socda. Oo Ilaah wuxuu yidhi, Bal eega, waxaan idin siiyey geed kasta oo yaryar oo iniin dhal ah, oo yaal dhulka dushiisa oo dhan, iyo geed kasta oo ay ku jirto midhaha geed iniin dhal ah; idinka cunto bay idiin ahaan doonaan. Oo dugaag kasta oo dhulka jooga, iyo haad kasta oo cirka jooga, iyo wax kasta oo dhulka ku gurguurta oo naf leh, waxaan cunto ahaan u siiyey geed kasta oo cagaaran; wayna noqotay sidaas. Ilaahna wuxuu arkay wax kasta oo uu sameeyey, oo bal eeg, aad bay u wanaagsanaayeen. Waxaa jiray fiid iyo waxaa jiray subax, maalintii lixaad. Sidaas ayaa samooyinka iyo dhulku u dhammaadeen, iyo ciidankoodii oo dhan. Oo maalintii toddobaad Ilaah wuxuu dhammeeyey shuqulkiisii uu sameeyey; oo maalintii toddobaad ayuu ka nastay shuqulkiisii oo dhan oo uu sameeyey. Ilaahna maalintii toddobaad wuu barakeeyey, wuuna quduus ka dhigay, maxaa yeelay, dhexdeeda ayuu kaga nastay shuqulkiisii oo dhan oo Ilaah abuuray oo sameeyey. Bilowgii 1:1–2:3.
The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.
Aayadihii hore waxay matalaan markhaatifurka oo dhan ee uunka, iyagoo adkaynaya in hadalka Ilaah leeyahay awood abuuris.
Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.
Dadka dhulka oo dhammu Rabbiga ha ka cabsadeen; dadka dunida deggan oo dhammuna isaga ha ka yaabeen. Waayo, isagu wuu hadlay, oo wax walbana way noqdeen; isagu wuu amray, oo way sii taagnaadeen. Sabuurradii 33:8, 9.
The same creative power that made the world is employed by Christ to transform men.
Awooddii wax-abuurka ah ee dunida sameeyey ayaa Masiixu u adeegsadaa inuu dadka beddelo.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
Awoodda abuurista ee dunidyada ugu yeedhay jiritaan waxay ku jirtaa ereyga Ilaah. Ereyganu wuxuu gudbiyaa xoog; wuxuu dhalaa nolol. Amar kastaa waa ballan; marka doonista lagu aqbalo oo nafta lagu soo dhoweeyo, wuxuu la yimaadaa nolosha Kan Aan Xadidnayn. Wuxuu beddelaa dabeecadda, oo naftana mar kale ayuu ku abuuraa suuradda Ilaah.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.
“Nolosha sidaas loo bixiyeyna si la mid ah ayaa loo sii hayaa. ‘Qofku kuma noolaan doono kibis oo keliya, laakiinse wuxuu ku noolaan doonaa eray kasta oo afka Ilaah ka soo baxa’ (Matthew 4:4).” Education, 126.
The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.
Muujintii Ciise Masiix waxay adkaynaysaa sida Erayga Ilaah loogu gudbiyo dadka. Wuxuu ka yimaadaa Aabbaha, wuxuu u yimaadaa Wiilka, markaas malaa’ig, dabadeed nebi qorta oo u dira kaniisadaha. Habka isgaadhsiineed ee lagu dhigay bilowga iyo dhammaadka kitaabka Muujintii waxaa kaloo lagu sawiray sallaanii Yacquub oo malaa’igtu ku korayaan kuna soo degayaan sallaanka. Waxaa lagu sawiray tuubooyinkii dahabka ahaa ee Sekaryaah oo saliidda geeya meesha quduuska ah. Habka isgaadhsiinta ee u dhexeeya Ilaah iyo dadka waa mawduuc ka mid ah waxsii sheegidda Kitaabka Quduuska ah, farriinta la dirayana waxay sidataa awooddii wax-abuurka ee samaysay koonka. Habka isgaadhsiinta ee cutubka koowaad ee Muujintii, waa in la fahmo in farriinta loo soo dhiibay kaniisadaha ay ku jirto awoodda ay ku beddeli karto qof La’odikiya ah una rogi karto Filadelfiyaan.
Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”
Haddaynu ha ka fiirsanno bilowga ama dhammaadka Axdigii Hore ama Axdiga Cusub, waa isla farriintii. Ilaah wuxuu gudbinayaa farriinta digniinta ugu dambaysa, oo waxay xambaarsan tahay xoogga abuurka ee Ilaah haddii la maqlo oo la dhawro kuwa maqla. Farriinta tan fulinaysa waxaa lagu dejiyey qaab-dhismeedka rabbaaniga ah ee Alfa iyo Oomeega. Bilowga, dhexda, iyo dhammaadka. Saddexda xaraf ee Cibraaniga ah ee isu taga si ay u sameeyaan erayga “runta” waa injiilka weligiis ah, xarfahaas iyo macnahooda, iyo erayga ay soo saaraan marka la isu geeyo, waxay astaan u yihiin mabda’a iyo sidoo kale Kan ah Alfa iyo Oomeega. Waxay adkaynaysaa xooggiisa abuurka. Saddexda eray ee ugu dambeeya ee qisada abuurista, mid kastaba wuxuu ku bilaabmaa saddexdaas xaraf, sida ay u kala horreeyaan ee ka kooban erayga “runta.”
The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.
Saddexda eray ee ah dhammaadka qisada abuurista waxay ka bilaabmaan saddexda xaraf oo marka la isu geeyo sameeya erayga “runta.” Saddexda eray ee ugu dambeeya aayaddu waxay u kala bilaabmaan xarfaha א (Aleph), מ (Mem), iyo ת (Tav) siday u kala horreeyaan. Saddexdaas eray waxaa loo tarjumaa “Ilaah,” “abuuray,” iyo “sameeyey.” Saddexdan eray, oo mid kastaa ku bilaabmo xarfaha א (Aleph), מ (Mem), iyo ת (Tav) sida ay u kala horreeyaan, waxay sii adkeeyaan dhammaystirnaanta iyo nidaamsanaanta qisada abuurista. Hannaankan ayaa faalleeyayaasha Yuhuuddu xuseen inuu yahay astaan luqadeed xiise leh oo ku jirta qoraalka Cibraaniga.
The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.
Sheekada abuuristu waxay ku bilaabataa erayadan “bilowgii,” waxayna ku dhammaataa saddex eray oo metelaya Alfa iyo Oomeega, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya. Awoodda abuurista ee lagu muujiyey maragga Bilowgii waxay ku bilaabataa oo ku dhammaataa saxiixa Af-yaqaanka yaabka leh.
The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.
Waxa nebi Yooxanaa adkeeyey waxay ahayd in bilowga wax uu tusaale u yahay dhammaadka waxaas; sidaas darteed, markuu qorayey wixii markaas jiray, isla mar ahaantaana wuxuu qorayey wixii jiri lahaa.
The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.
Farriinta ugu dambaysa ee digniinta Eliiyaah, sida loogu matalay dhammaadka Axdigii Hore, waxay tilmaamaysaa isla mabda’a nebiyadeed, iyada oo ku jirta duruufaha qalalaasaha sharciga Axadda iyo toddobada belaayo ee ugu dambaysa ee soo dhowaanaya.
The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.
“Xeerka xusitaanka ugu horreeya” iyo wax kasta oo uu metelayo oo dhan waa “qaab-dhismeedka” ay tahay in “runta taagan” lagu dhex dhigo. Qaab-dhismeedkaasina waa “xeerka xusitaanka ugu horreeya,” kaas oo sidoo kale ah mid ka mid ah sifaatka Ilaah.
In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.
Buugga Daanyeel oo matalaya bilowgii Adventism-ka iyo buugga Muujintii oo matalaya dhammaadka Adventism-ka, waxaan ka helaynaa isbarbar-yaacyo yaab leh marka aynu ku eegno mabda’a ah in kan ugu horreeya uu kan ugu dambeeya sawiro. Buugga Daanyeel wuxuu soo bandhigayaa sifo ka mid ah Ciise marka uu adeegsado magaca Palmooni, oo macnihiisu yahay tiriyaha yaabka leh ee waxyaalaha qarsoon. Daanyeel sidoo kale wuxuu Ciise u soo bandhigayaa sidii Mikaa’iil oo ah malaa’igta sare. Yooxanaa waxaa loo adeegsaday inuu sameeyo isla wixii Daanyeel sameeyey, wuxuuna tilmaamayaa, ma aha sayidka xisaabta, ama hoggaamiyaha malaa’igaha, balse sayidka afka. Marka aynu Ciise u tixgelinno inuu yahay sayidka alifbeetada, waa inaynu tixgelinno Sabuurrada 119, oo ah cutubka ugu dheer Kitaabka Quduuska ah.
Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.
Sabuurrada 119 waa gabay xaraf-raac ah oo alifbeeto ku dhisan, taas oo micnaheedu yahay in xarfaha ugu horreeya ee koox kasta oo ka kooban siddeed aayadood ay ku bilaabmaan isla xarafkaas. Alifbeetada Cibraaniga waxay ka kooban tahay laba iyo labaatan xaraf, sidaas darteedna waxaa jira laba iyo labaatan qaybood oo min siddeed aayadood ah. Qayb kastaa waxay ku bilaabataa xarafka alifbeetada sida ay u kala horreeyaan, dabadeedna mid kasta oo ka mid ah siddeedda aayadood ee xarafkaas loo qoondeeyey wuxuu ku bilaabmaa isla xarafkaas. Xaraf kasta waxaa loo leeyahay siddeed aayadood; sidaas awgeed siddeed aayadood oo lagu dhuftay laba iyo labaatanka xaraf ee alifbeetada Cibraaniga waxay isu dhigaan boqol iyo lix iyo toddobaatan sadar. Sabuurku wuxuu adkaynayaa addeecidda Ilaah, oo ah Ilaah nidaam leh (sidaas darteedna qaab-dhismeedka xaraf-raaca ah), ee aan ahayn Ilaah fowdo ah.
Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:
Mawduuc kale oo caan ka ah Sabuurka 119 waa runta qotada dheer ee ah in Erayga Ilaah uu wax walba ku filan yahay. Waxaa Sabuurkan dhexdiisa ku jira siddeed eray oo kala duwan oo tilmaamaya Erayga Ilaah: sharciga, markhaatifurka, qaynuunnada, qawaaniinta, amarrada, xukummada, erayga, iyo xeerarka. Ku dhowaad aayad kasta, Erayga Ilaah waa lagu xusaa. Sabuurka 119 ma xaqiijinayo oo keliya dabeecadda Qorniinka, laakiin wuxuu kaloo xaqiijinayaa in Erayga Ilaah uu ka tarjumayo dabeecadda Ilaah qudhiisa. U fiirso sifooyinkan Ilaah ee lagu soo bandhigay Sabuurka 119:
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Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
Xaqnimo (aayadaha 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
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Trustworthiness (verse 42)
Aaminnimo (aayadda 42)
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Truthfulness (verses 43, 142, 151, 160)
Run-sheegnimo (aayadaha 43, 142, 151, 160)
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Faithfulness (verse 86)
Daacadnimo (aayadda 86)
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Unchangeableness (verse 89)
Aan‑beddelnaanta (aayadda 89)
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Eternality (verses 90, 152)
Waaridda (aayadaha 90, 152)
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Light (verse 105)
Iftiin (aayadda 105)
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Purity (verse 140)
Daahirsanaan (aayadda 140)
The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).
Sabuurku wuxuu ku furmayaa laba hambalyo. “Waxaa barakaysan” kuwa jidkoodu aan ceeb lahayn, oo u socda sida sharciga Ilaah qabo, oo xajiya qaynuunnadiisa, oo isaga ku doondoona qalbigooda oo dhan. Kuwanu waa casharrada inoo yaal annaga ee ku jira Sabuurkan weyn. Erayga Ilaah waa ku filan yahay inuu inaga dhigo kuwo xigmad leh, ina tababaro xagga xaqnimada, oo inoo qalabeeyo shuqul kasta oo wanaagsan (2 Timoteyos 3:15–17).
Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.
Dabcan, Sabuurka 119 waa qayb ka mid ah mawduuc si weyn aan weli loogu xallin dunida diinta. Waxay la xiriirtaa aayadda ay tahay aayadda dhexe ee Kitaabka Quduuska ah iyo cutubka ay tahay cutubka dhexe ee Kitaabka Quduuska ah. Haddii aad internetka ka baadho, waxaad heli doontaa doodaha kala duwan ee ku qotoma Kitaabka aad isticmaalayso iyo wixii la mid ah. Dhibaatada ka jirta mawqif kasta oo dooddaas ku jira waa in qeexidda dhexda Kitaabka Quduuska ah, ha ahaato aayad ama cutub, ay tahay in uu qeexo Qoraaga Kitaabka, ee aanay qeexin ardayga ama naqdiyaha bini’aadamka ah ee Kitaabka.
The Bible teaches that there is a beginning and end to everything. To everything there is a season.
Kitaabku wuxuu ina barayaa in wax kasta ay leeyihiin bilow iyo dhammaad. Wax walba waxaa u yaal xilli u gaar ah.
To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.
Wax walba waxay leeyihiin xilli, oo ujeeddo kasta oo samada ka hooseysaana waxay leedahay waqti: Waqti la dhasho, iyo waqti la dhinto; waqti wax lagu beero, iyo waqti lagu rujiyo wixii la beeray. Wacdiyahii 3:1, 2.
There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.
Waxaa jira wakhti la dhasho iyo wakhti la dhinto, hase ahaatee waxaa kale oo jira nolosha ka dhacda dhexda bilowga iyo dhammaadka nolosheena. Dhalashadu waa daqiiqad gaaban oo waqti ah, sidaas oo kale ayayna dhimashadu tahay. Noloshu waa dhexda, badanaana waxay leedahay taariikh aad uga badan tan la xidhiidha wakhtiga aynu dhalanno iyo wakhtiga aynu dhimanno.
The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.
Dhexda ku jirta “xeerka xusidda ugu horraysa” guud ahaan waxay leedahay marag aad uga badan kan bilowga iyo kan dhammaadka. In la raadiyo aayad keliya ama cutub keliya oo Kitaabka Quduuska ah ku jira, dabadeedna lagu qeexo inuu yahay dhexdu, waxay iska indhatiraysaa caddaynta kitaabiga ah, inkasta oo bilowga iyo dhammaadku asal ahaan yihiin dhibco waqtiyeed; dhexduse guud ahaan waa wakhti soconaya. Dabcan, bilowga, dhammaadka, iyo dhexdu way isu waafaqi doonaan, in kastoo marar badan isla calaamadda jidka ee dhammaadka taalla ay ka soo horjeeddo bilowga.
Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.
Ciise wuxuu Yooxanaa Baabtiisaha u aqoonsaday Eliiyaah, labadooduna waxay muujiyaan isla taxanaha nebiyadeed ee dhacdooyinka; hase yeeshee Eliiyaah waxaa silcinaysay naag shar leh (Yeesebeel) oo doonaysay inay xidho oo disho Eliiyaah, laakiin weligeed ma ay samayn. Yooxanaa, oo astaan u ahaa Eliiyaah, waxaa doonaysay naag shar leh (Herodiyaas) inay xidho oo disho, wayna samaysay. Eliiyaah iyo Yooxanaa waa astaamo is-weydaarsan kara, laakiin waxay leeyihiin qaar ka mid ah astaamo nebiyadeed oo iska soo horjeeda, iyagoo haddana weli is barbar socda. Eliiyaah ma dhiman, Yooxanaase wuu dhintay. Fahamka in calaamadaha nebiyadeed ee is waafaqa ay marar badan yihiin kuwo iska soo horjeeda ayaa u oggolaanaya kuwa doonaya inay arkaan in bartamaha Kitaabka Quduuska ahi yahay Sabuurradii 118.
When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.
Marka aynu adeegsanno mabda’a xukunka xusitaanka ugu horreeya sida aynu u qeexaynay, waxaynu ogaanaynaa in bilowga bartamaha Kitaabka Quduuska ahi yahay Sabuurrada 117, oo ah cutubka ugu gaaban Kitaabka Quduuska ah, kana kooban laba aayadood. Waxaa ku xiga cutubka 118, kaas oo ah bartamaha Kitaabka Quduuska ah, cutubka 118-na waxaa ku xiga 119, oo ah cutubka ugu dheer Kitaabka Quduuska ah isla markaana ah dhammaadka bartamaha Kitaabka Quduuska ah. Af-yaqaanka yaabka leh wuxuu bilowga ku calaamadeeyaa cutubka ugu gaaban, dabadeedna dhammaadka ayuu ku calaamadeeyaa cutubka ugu dheer. Waa laba cutub oo iska soo horjeeda. Bilowgu waa iniinka, dhammaadkuna waa meesha geedka si buuxda u bislaaday ku kobco, halkaas oo dhammaan markhaatiyada ku yaal bartamaha gudaheeda la isugu xidho. U fiirsada Sabuurrada 117.
O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.
Rabbiga ammaana ha loo qaado, quruumaha oo dhammow; isaga ammaana, dadyowga oo dhammow. Waayo, raxmaddiisa naxariista leh aad bay noogu weyn tahay; oo Rabbiga runtiisuna weligeed way sii waartaa. Rabbiga ammaana. Sabuurka 117:1, 2.
The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.
Ereyga aynu ka fiirsanayno ee ka kooban saddex xaraf waxaa aayadda labaad loogu tarjumay “run,” waxayna u taagan tahay bilowga bartamaha Kitaabka Quduuska ah, (bartamaha Kitaabka Quduuska ahna waa Sabuurradii 117–119). Dhammaadka bartamaha waa Sabuurradii 119. Sabuurradii 118 waa bartamaha bartamaha. Sabuurradii 118 waxa ay ku dhex jirtaa cutubyada ugu gaaban uguna dheer Kitaabka Quduuska ah dhexdooda, kan ugu gaaban oo ah bilowguna waxa uu soo bandhigayaa erayga “run” oo laga sameeyey saddex xaraf oo metela saddexda-tallaabo ee injiilka weligiis ah, kuwaas oo ah qaab-dhismeedka lagu garto runta. Qaab-dhismeedkani waa mabda’a metelaya dabeecadda Masiixa sida Alfa iyo Oomega.
The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.
Dhammaadka qaybta dhexe, oo ah cutubka 119aad, waa gabay acrostic ah oo alifbeetada ku dhisan, laguna meeleeyey bartamaha Kitaabka Quduuska ah si uu u adkeeyo cajiibnimada af-yaqaanka. Afar jeer oo ku jira cutubka 119aad isla eraygaas ayaa loo tarjumay sida runta.
And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.
Oo afkayga runta ahna gebi ahaanba ha iga qaadin; waayo, waxaan rajadayda saaray xukummadaada. Aayadda 43.
Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.
Xaqnimadaadu waa xaqnimo weligeed ah, sharcigaaguna waa runta. Aayadda 142.
Thou art near, O Lord; and all thy commandments are truth. Verse 151.
Adigu waad dhowdahay, Rabbiyow; amarradaaduna kulligood waa run. Aayadda 151.
Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.
Eraygaagu run bay ka run yahay tan iyo bilowgii; oo mid kasta oo ka mid ah xukummadaada xaqa ahna weligiisba way waartaa. Aayadda 160.
Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”
Runta ku jirta aayadahan waa qaanuun ka mid ah waxsii-sheegidda Kitaabka Quduuska ah oo lagu garto dhammaadka bilowga, runta ku jirtana aayadahana waa in Alfa iyo Oomeega uu saxiixiisa dul saaray bartamaha Kitaabka, sida uu ugu saaray bilowga iyo dhammaadkaba. Saxiixa Kan ugu horreeya iyo Kan ugu dambeeya waa “qaab-dhismeedka” lagu soo bandhigayo farriinta digniinta ugu dambaysa ee malaa’igta saddexaad. Kan ugu dambeeya ee bartamaha waxa ku jira afar aayadood oo adeegsada erayga loo tarjumay “run,” in kastoo tixraaca afraad si fudud loogu tarjumay “run ah.” Kan ugu dambeeya ee ugu dambaysta ah ee afartaas aayadood wuxuu tilmaamayaa in “bilowgii,” eraygu yahay “run ah.”
In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.
Bilowgii sheekada abuurista ee Bilowgii cutubyada koowaad iyo labaad, erayga “runta” in kastoo aan si toos ah loo qorin, haddana waxa uu ku metelan yahay saddexda eray ee ugu dambaysa sheekada abuurista, waayo eray kasta wuxuu ku bilaabmaa xuruufta, siday u kala horreeyaan, u sameeya erayga “runta.” Bilowgii waxaa jiray Erayga, oo wax walba isaga ayaa lagu abuuray, maragga abuurista ee ku qoran Bilowgii-na wuxuu ku bilaabmaa erayada, “Bilowgii,” wuxuuna ku dhammaadaa saddex eray oo metelaya runnada la xiriira sifo ka mid ah Masiixa oo Ishacyaah lagu qeexay inay tahay caddaynta ah inuu yahay Ilaaha keliya oo qudha.
The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.
Bartamaha Kitaabka Quduuska ah (Sabuurradii 117–119) waxay ku bilaabataa cutubka 117 iyadoo tixraacaysa xaqiiqda ah in bilowgu uu matalo dhammaadka iyada oo adeegsanaysa erayga “run.” Eraygaas waxaa sameeya saddex xaraf oo matala injiilka weligiis ah iyo farriimaha saddexda malaa’igood, isla markaana tilmaama dhammaadka qisada abuurista. Dhammaadka bartamaha Kitaabka Quduuska ah waa soo bandhigidda alifbeetada uu curiyey Af-yaqaanka yaabka leh si loo adkeeyo fahamka ah in waxa hadda la muujinayo ee ku saabsan dabeecaddiisa ay waafaqsan yihiin qeexidda erayga muujin, waayo Muujintii Ciise Masiix waa farriin loo habeeyey in lagu soo bandhigo dhinac ka mid ah dabeecadda Masiixa oo ilaa hadda aan si buuxda loo aqoonsan, haddiiba la aqoonsaday. Muujintu waxay la jaanqaadaysaa khadadka taariikhda axdiga, maxaa yeelay taariikhda axdigu waxay ku jirtaa caddayn dadaalka Ilaah ee uu isagu isku muujinayay magacyo ahaan intii Taariikhdiisu socotay.
“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.
“Mabaadi’da waaweyn ee sharciga, ee ku jira dabeecadda Ilaah qudhiisa, waxaa lagu muujiyey ereyada Masiixa ee buurta. Kii iyaga ku dul dhisaa, wuxuu ku dul dhisayaa Masiixa, Dhagaxa Weligiis ah. Markaan erayga aqbalno, waxaan aqbalnaa Masiixa. Oo keliya kuwa sidaas ereyadiisa u aqbalaa ayaa isaga ku dul dhisaya. ‘Aasaas kale ninna ma dhigi karo kan la dhigay mooyaane, kaas oo ah Ciise Masiix.’ 1 Corinthians 3:11. ‘Magac kale oo samada hoosteeda dadka dhexdooda lagu siiyey ma jiro oo ay inagu waajib tahay inaynu ku badbaadno.’ Acts 4:12. Masiixa oo ah Erayga, muujinta Ilaah,—soo bandhigista dabeecaddiisa, sharcigiisa, jacaylkiisa, noloshiisa,—waa aasaaska keliya ee aynu ku dhisi karno dabeecad sii waarta.” Mount of Blessings, 148.
There is of course much more to address concerning this truth, but we will leave off here.
Dabcan, waxaa jira wax badan oo dheeraad ah oo laga odhan karo runtaan, laakiin halkan ayaynu ku joogsan doonnaa.