The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Taariikhda nebinnimo ee lagu furay toddobada onkod dhexdooda ayaa tilmaamaysa taariikhda aynu hadda ku jirno. Sirtaasi way qarsoonnayd ilaa ay timid taariikhdii ay matalaysay. Waa wakhtiga uu Gargaarehu, Ruuxa “runta,” daaha ka qaado runta uu Yooxanaa ugu yeedhay Muujintii Ciise Masiix, waayo Ciise Masiix waa Runta. Ma aha oo keliya in erayga “run” uu matalo dabeecadda Ilaah. Mana aha oo keliya muujin ka timaadda xeeldheeraha afafka ee yaabka leh, in erayga Cibraaniga ah ee “run” si qoto dheer loogu adeegsaday Qorniinka oo dhan. Laakiin sidoo kale waa mucjisada la yaabka leh oo, marka la fahmo, noqota furaha lagu furo waxsii sheegyada kitaabka Muujintii, taasoo marka sidaas la sameeyo furaysa Kitaabka Quduuska ah oo dhan. Hase yeeshee waxaa loogu talagalay oo keliya kuwa doonaya inay arkaan, maqlaan, oo dhawraan waxyaalaha halkaas ku qoran, waayo wakhtigu waa dhow yahay.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
Si dadku “runta” ugu gartaan si ay quduus uga noqdaan iyada, waxaa loo baahan yahay joogitaanka Ruuxa Quduuska ah. Dadku si maskaxeed bay u fahmi karaan erayga “run,” xataa way la yaabi karaan macnaha weyn ee ku jira, hase yeeshee “runta” waa in la cuno. Waa in gudaha loo geliyo oo laga dhigo qayb ka mid ah waayo-aragnimada qofka, waayo eraygu wuxuu u gudbiyaa kuwa doonaya in loo beddelo ekaanta Masiixa awoodda abuurista ee Ilaah. Mid ka mid ah meelihii aan ka bilaabay baaritaankayga gaarka ah ee ku saabsan erayga Cibraaniga ah ee loo tarjumay “run” wuxuu ahaa culimada Cibraaniga, kuwaas oo iyaguna ka hadla dabeecadda yaabka leh ee erayga “runta” iyo sida loogu adeegsado Kitaabka Quduuska ah. Laakiin ma jirto sabab lagu rumaysto in fahamkooda maskaxeed ee erayga “runta” uu iyaga u horseeday Masiixa.
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
Xaqiiqada nebinnimada ee ah in erayga loo baahan yahay in la cuno iyadoo joogitaanka Ruuxa Quduuska ahi la socdo, waxay dhawaaq-celin u tahay qeexidda Walaashii White ee “saliidda” ku jirta masalka tobanka gabdhood ee bikradaha ah, waxayna sidoo kale waafaqsan tahay sharaxdeeda labada qaybood ee bikradaha ah ee Sugaya Arooska.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
Astaantu inta badan waxay leedahay wax ka badan hal macne, macnahaasuna waxaa lagu go’aamiyaa macnaha guud ee meesha astaantaasi ku taal. Laguma qeexayo qeexidda erayga ee khabiirka naxwaha ama muddada taariikheed ee erayga lagu qoray. Labadaas hab waa kuwa ay fiqiyaannada Adventism-ku ku dhegsadeen si ay u diidaan “runta.” Astaanta waxaa lagu qeexaa macnaha guud ee meesha lagu adeegsaday. Gudaha Ruuxa Waxsii-sheegidda, erayga “saliid” ee masaalka tobanka bikradood wuxuu u taagan yahay ugu yaraan dhowr waxyaalood oo kala duwan, taas oo ku xidhan macnaha guud ee tuduca meesha “saliiddu” ku jirto. Maxaa keenay in hal koox oo bikrado ah ay saliidda haysato halka tan kalena aanay haysan?
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Waxaa jira dun ku jiifta shar, khiyaano, iyo marin‑habaabin, kuna jirta hooska dhimashada laftiisa,—hurda, hurda. Yaa dareemaya xanuunka nafta si ay u toosiyaan? Codkee gaadhi kara? Maskaxdaydu waxay u sii qaaddan tahay mustaqbalka marka calaamadda la bixin doono, ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan Isaga.’ Laakiin qaar ayaa dib u dhigi doona inay helaan saliidda lagu buuxiyo laambadahooda, oo goor dambe ayay ogaan doonaan in dabeecadda, oo ay saliiddu matalayso, aan la isu gudbin karin. Saliiddaasu waa xaqnimada Masiixa. Waxay metelaysaa dabeecad, dabeecadduna lama isu gudbin karo. Nin qudhiis ma u sugi karo mid kale. Mid kasta waa inuu naftiisa u helo dabeecad laga nadiifiyey wasakh kasta oo dembi ah.” Bible Echo, May 4, 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Bikradaha nacaska ahi ma haystaan dabeecadda lagama maarmaanka u ah inay ku guulaystaan dhibaatada dhowaan iman doonta. Waxay ka maqan yihiin xaqnimada Masiixa. Laakiin saliiddu sidoo kale waa farriin, saliidda ku jirta masaalka tobanka bikradood ee “maalmaha ugu dambeeya”na waa farriinta digniinta ugu dambaysa ee uu matalo Muujintii Ciise Masiix oo ay tahay in la maqlo, la akhriyo, lana xajisto.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Kuwii subkan oo Rabbiga dunida oo dhan ag taaganu waxay hayaan jagadii mar la siiyey Shayddaanka isagoo ahaa keruubkii daboola. Iyadoo loo marayo makhluuqaadka quduuska ah ee carshigiisa ku wareegsan, Rabbigu wuxuu sii wadaa xidhiidh joogto ah oo uu la leeyahay dadka dhulka deggan. Saliidda dahabka ahi waxay u taagan tahay nimcada uu Ilaah ku sii sahaydo laambadaha rumaystayaasha, si aanay u liiqin oo u bakhtiyin. Haddaanay ahaan lahayn in saliiddan quduuska ahi samada laga soo shubo iyada oo loo marayo farriimaha Ruuxa Ilaah, xoogagga sharka ahi si buuxda ayay dadka u maamuli lahaayeen.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ilaah waa la quudhsadaa marka aynaan aqbalin fariimaha uu noo soo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah ee uu ku shubi lahaa nafahayaga si loogu gudbiyo kuwa gudcurka ku jira. Marka dhawaaqu yimaado, ‘Bal eega, aroosku waa imanayaa; u baxa inaad ka hortagtaan,’ kuwa aan helin saliidda quduuska ah, oo aan qalbiyadooda ku dhawrin nimcada Masiixa, waxay ogaan doonaan, sida bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay Rabbigooda la kulmaan. Iyagu kuma laha dhexdooda awood ay saliidda ku helaan, noloshooduna way burburtaa. Laakiin haddii Ruuxa Quduuska ah ee Ilaah la baryo, haddii aynu ku qayshanno sida Muuse yeelay, ‘I tus ammaantaada,’ jacaylka Ilaah ayaa qalbiyadeenna lagu daadshaa. Tuubooyinka dahabka ah ayaana saliidda dahabka ah noogu soo gudbin doona. ‘Mana aha xoog, mana aha itaal, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.’ Markay carruurta Ilaah helaan fallaadhaha dhalaalaya ee Qorraxda Xaqnimada, waxay u ifayaan sida nalal dunida ku dhex yaal.” Review and Herald, July 20, 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
“saliidda” waa farriinta ugu dambaysa, taas oo mar kale ah Muujintii Ciise Masiix. Qoraalka dhexdiisa, kuwa doonaya inay helaan saliidda waa inay Ilaah baryaan sidii Muuse ugu baryay godkii Xoreeb. Laakiin ogaada in haddii aynu doonayno inaynu “u barino, sidii Muuse yeelay” in Ilaah inoo “muujiyo” “ammaantiisa,” waa inaynu marka hore weydiisannaa Ruuxa Quduuska ah oo ah Gargaaraha. Haddii aynu sidaas yeelno, markaas malaa’igaha iyo labada dhuun ee dahabka ah ayaannu ku heli doonnaa xaqnimada Masiixa. Nafteenna ayaannu khiyaanaynaa haddii aynu u malayno inaynu tukan karno oo baryi karno dabeecadda Masiixa, sida ay tilmaamayaan dhaqammada iyo hiddaha Adventism-ka La’odikiya, iyada oo isla mar ahaantaas aynu diiddan nahay farriinta Muujintii Ciise Masiix. Xaqnimadiisa waxaa naloo soo gudbiyaa iyada oo loo marayo “farriimaha Ruuxa Ilaah,” kuwaas oo lagu soo gudbiyo labada la subkay ee hor taagan carshiga Ilaah. Markaynu diidno farriintiisa, waxaynu diidnay xaqnimadiisa.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
Markaasaan u jawaabay oo aan ku idhi, Waa maxay labadan geed oo saytuun ah ee dhinaca midig ee laambadda iyo dhinaca bidixdeeda? Oo haddana waan jawaabay oo waxaan ku idhi, Waa maxay labadan laamood oo saytuun ah oo dhex mara labada dhuun ee dahabka ah, kana sii daaya saliidda dahabka ah naftooda? Markaasuu ii jawaabay oo igu yidhi, Miyaadan garanayn waxa ay kuwanu yihiin? Aniguna waxaan idhi, Maya, sayidkaygiiyow. Markaasuu yidhi, Kuwanu waa labada la subkay, oo Rabbiga dhulka oo dhan ag taagan. Sekaryaah 4:11–14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
Labada “subkan la subkaystay, oo Rabbiga dhulka oo dhan ag taagan,” ayaa sidoo kale loo metelayaa inay yihiin labada markhaati ee Muujintii cutubka kow iyo tobnaad.
“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 wuxuu sii caddaynayaa: ‘Kuwanu waa labada geed oo saytuun ah, iyo labada laambadood oo hor taagan Ilaaha dhulka.’ ‘Eraygaagu,’ ayuu yidhi sabuuryahanku, ‘waa laambad cagahayga u ah, waana iftiin jidkayga u ah.’ Muujintii 11:4; Sabuurradii 119:105. Labada markhaatina waxay matalaan Qorniinka Axdiga Hore iyo Axdiga Cusub.” Khilaafka Weyn, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
Haddaynu tixgelinno maragga Sekaryaah ama kan Yooxanaa ee ku saabsan labada markhaati, macnaha guud ee labadaas maragba waa nidaamka isgaarsiinta kaas oo ah runta ugu horraysa ee lagu xusay xiriirka farriinta Muujintii Ciise Masiix ee ku jirta Muujintii cutubka koowaad iyo aayadda koowaad. Ka timid Aabbaha, kuna socota Wiilka, malaa'igaha, nebi, ilaa kaniisadda. Hannaanka uu Masiixu kula hadlo binu-aadmiga waa faham weyn oo uu doonayo inuu ku muujiyo farriinta digniinta ugu dambaysa. Tani waxay la jaanqaadaysaa adkaysiga ku jira soo bandhigidda farriimaha malaa'igta koowaad iyo tan saddexaad.
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
Farriinta malaa’igtii kowaad waxaa matalayay William Miller. Miller wuxuu leeyahay dhowr astaamood oo nebiyadeed oo ay lama huraan tahay in la garto. Wuxuu ahaa “Aabbaha” dhaqdhaqaaqa, taas oo marka loo eego Alfa iyo Oomeega ka dalbanaysa in uu jiri doono wiil. Wuxuu matalayay dhaqdhaqaaq uu metelo magaca “Millerite,” kaas oo ah eray loo isticmaalo nooc dhagax ah. Waxaa loo adeegsaday inuu habeeyo urur xeerar kitaabiga ah oo fasiraadda nebiyada ah. Xeerarkaasi waxay noqdaan qayb weyn oo ka mid ah gudbinta farriimaha Ruuxa Ilaah, kuwaas oo ama la diiday ama la aqbalay, sida kuwii jiilkii Miller ay u doorteen inay sii haystaan xaaladdoodii nacasnimada lahayd ee La’odikiya ama ay noqdaan Filadelfiyiin xigmad leh. Isagoo ah aabbaha farriinta malaa’igta kowaad, wuxuu tusaale u yahay dhaqdhaqaaq ku dhawaaqi doona farriinta malaa’igta saddexaad, fahamka dhaqdhaqaaqaas ee farriintuna waxaa hagi doona urur gaar ah oo xeerar kitaabiga ah oo fasiraadda nebiyada ah, kuwaas oo u aasaasaya farriinta malaa’igta saddexaad si adkaysi leh sida Miller loogu adeegsaday inuu u aasaaso farriinta malaa’igta kowaad. Ilaah marnaba isma beddelo, Ciise Masiixna waa isku mid shalay, maanta iyo weligiiba.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Ha qaldamina, walaalahayga aan jeclahayow. Hadiyad kasta oo wanaagsan iyo deeq kasta oo kaamil ah waxay ka timaadaa xagga sare, waxayna ka soo degtaa Aabbaha nuurka, kaas oo aanay ku jirin isbeddel iyo xataa hoos rogmad toona. Isagu, siduu doonistiisu ahayd, wuxuu inagu dhalay ereyga runta, si aynu u noqonno nooc ka mid ah midhaha ugu horreeya ee uunka uu abuuray. Yacquub 1:16–18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Bilowga ama dhammaadka Adventism-ka, farriimaha Ruuxa Ilaah ee saliidda lagu matalo waxaa lagu gudbiyaa labada markhaati. Bilowgii, iyada oo loo marayo Millerites-ka, labada markhaati waxay ahaayeen Axdiga Hore iyo Axdiga Cusub; dhammaadkana waxay yihiin Baybalka iyo Ruuxa Waxsii-sheegidda. Taasu waa sababta Yooxanaa, oo si ugu qumman u metela dhammaadka dadka Ilaah maalmaha ugu dambeeya ee xukunka baadhista, uu ugu jiray jasiiradda Batmos.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Anigoo Yooxanaa ah, oo haddana ah walaalkiin iyo saaxiibkiin xagga dhibaatada, iyo boqortooyada, iyo samirka Ciise Masiix, waxaan joogay jasiiradda la yidhaahdo Patmos, erayga Ilaah aawadiis, iyo markhaatifurka Ciise Masiix aawadiis. Muujintii 1:9.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
Xaaladda nebinnimo ee Batmos waxay ka dhigan tahay in Yooxanaa la silcinayo. Waxa loo silcinayay isagoo helay farriimaha Ruuxa Ilaah ee aqoonsan Muujintii Ciise Masiix iyada oo loo marayo Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda.
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
Cadaadiska lagu hayo dadka Ilaah ee “maalmaha ugu dambeeya” ayaa sidoo kale lagu sawiray Muujintii kow iyo tobnaad, markii labada markhaati lagu laayay jidadka, oo qof walbana u dabbaaldego dhimashadooda. Cutubka kow iyo tobnaad, labadaas markhaati waa Eliyaah iyo Muuse. Waxay bixiyeen markhaatifurkooda saddex sano iyo badh, dabadeedna waa la laayay, hase yeeshee intaas ka dib waa la soo sara kiciyey.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
Nebiyadii oo dhammu waxay maalmaha ugu dambeeya ka hadlaan in ka badan intay ka hadlaan taariikhdooda gaarka ah; sidaas darteed, haddii weligeed jiro buug ka hadlaya maalmaha ugu dambeeya, waa buugga Muujintii, halkaas oo dhammaan buugaagta Kitaabku ku kulmaan kuna dhammaadaan. Sidaas awgeed waa khasab inay maalmaha ugu dambeeya jirto “fariin” la laayo, dabadeedna dib loo soo nooleeyo. Muujintii kow iyo tobnaad waxay sawirtay taariikhda Kacaankii Faransiiska, hase yeeshee si ka toos ah waxay u sawiraysaa weerar ka dhan ah farriinta malaa’igta saddexaad ee maalmaha ugu dambeeya. Farriinta iyo dhaqdhaqaaqii lagu sii calaamadeeyey farriintii iyo dhaqdhaqaaqii Miller ayaa la kulmay weerarkaas, waxayna dhinteen 18-ka Luulyo, 2020. Sida ku xusan Muujintii kow iyo tobnaad, weerarkaas waxaa fulin lahaa bahalkii ka soo kacay yamayska hoose ee aan gunta lahayn.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.
Oo markay dhammeeyaan markhaatifurkooda, bahalka ka soo baxa yamayska aan gunta lahayn ayaa la diriri doona iyaga, wuuna ka adkaan doonaa, wuuna dili doonaa. Oo meydadkooduna waxay yaalli doonaan jidka weyn ee magaalada weyn, taas oo ruux ahaan loogu yeedho Sodom iyo Masar, meeshaas oo Rabbigeennana lagu qodbay. Muujintii 11:8, 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Walaasha White waxay inoo sheegaysaa in “yaamayska gun la’aanta ah” uu matalo muuqaal cusub oo awoodda Shaydaanka ah.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Markay dhammeeyaan [ay ku jiraan dhammeystirka] markhaatifurkooda.’ Xilligii labadii markhaati ay wax ku sii sheegi lahaayeen iyagoo joonyad huwan wuxuu dhammaaday 1798. Intay ku soo dhowaanayeen dhammaadka hawshooda ee mugdiga ku jirtay, waxaa lagu qaadi lahaa dagaal xoogga lagu metelay ‘bahalka ka soo baxa yamayska aan gunta lahayn.’ Quruumo badan oo Yurub ka mid ah, awoodihii ka talinayay Kaniisadda iyo Dawladda waxaa qarniyo badan gacanta ku hayay Shayddaan, isaga oo adeegsanaya baabbanimada. Laakiin halkan waxaa la horkeenayaa muuqaal cusub oo muujinaya awood Shaydaani ah.” The Great Controversy, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
Waxaa kitaabka Muujintii lagu aqoonsaday saddex quwadood oo ka soo baxa yaamayska aan gunta lahayn; tan ugu horraysa ee la xusay waa Islaamka ee Muujintii cutubka sagaalaad aayadda labaad, tan labaadna waa cawaannimada Kacaankii Faransiiska ee cutubka kow iyo tobnaad aayadda siddeedaad, tan saddexaadna waa Rooma casriga ah ee cutubka toddoba iyo tobnaad aayadda siddeedaad. “Muujinta cusub” ee maalmaha ugu dambeeya, taas oo aan kaliya weerari doonin dhaqdhaqaaqa lagu tusaaleeyey dhaqdhaqaaqii Millerite-ka, balse sidoo kale weerari doonta dunida, waa baraarugga been-abuurka ah ee Qayladii Habeenbadhka ee been-abuurka ahayd, oo loo yaqaan “Woke-ism.” Woke-ism-ku waxa uu metelaa “muujin cusub oo awood shaydaani ah” taas oo uu taageerayo ka geeska Masiixa ee Jesuit-ka ah ee hadda jooga, laguna faafiyo ganacsatada, hoggaamiyeyaasha siyaasadeed ee Qaramada Midoobay, wakiillada libaraalka ah ee kaniisadaha dhacay ee Protestantism-ka ee Maraykanka, iyo xisbiga Dimuqraadiga iyagoo kaashanaya Jamhuuriyiinta RINO-da ah kuwaas oo ama dhiirrigeliya ama oggolaada dhiirrigelinta dhammaan noocyada kala duwan ee hab-nololeedyada qalloocan ee bulshada khaniisiinta, sida loogu metelay cutubka kow iyo tobnaad “Sodom.” Saddexdan quwadood ayaa ah waxa dunida u horseeda Armageddoon, waxaana sidoo kale lagu metelaa “Masar,” oo ah astaanta cawaannimada iyo adduunyo-jeclaysiga. Iyagoo ku dhex jira fowdadii Kacaankii Faransiiska, taas oo ah qayb kale oo ka mid ah saddexdan quwadood ee ka kooban waxa Sister White ugu yeedhay “iskaashiga sharka ah,” waxay si toos ah u dhiirrigeliyaan ama u oggolaadaan Woke-ism. Woke-ism-ku waa been-abuurka shaydaanka ee baraarugga tobanka gabdhood ee bikradaha ah. Arrimahan wax badan ayaan weli ka odhan doonnaa, hase ahaatee waxa innagu waajib ah marka hore inaan ka hadalno wixii ka dambeeyey dilkii waddada lagu geystay ee dhacay July 18, 2020.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
Sidoo kale, Akhristaha qaaliga ahow, fadlan garaw in aanan wax taageero ah u hayn xisbiga Jamhuuriga. Ma jiro aragti siyaasadeed oo aan wax kalsooni ah ku qabo. Waxa aan keliya tilmaamayaa waa dhaqdhaqaaqyada nebiyadeed ee ka jira Maraykanka, Qaramada Midoobay, iyo Baabbanimada. Dhaqdhaqaaqyadaas si gaar ah ayaa loo faahfaahin doonaa marka aynu bilowno inaan si toos ah uga hadalno labada gees ee is barbar socda laga bilaabo 1798 ilaa sharciga Axadda.
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
Woke-ism-ka shaydaanniga ah ee matala Qaylo-Badhkii beenta ahaa wuxuu ka horreeyaa Qaylo-Badhka dhabta ah, oo ka hor wakhtiga Qaylo-Badhka runta ah, kuwii lagu laayay jidadka ugu dambayntii waxay isu beddeli doonaan ama bikrad doqon ah ama bikrad caqli leh. Xilligii lagu xidhayay dabeecadahayaga midkood xidhmada loo qoondeeyey dabka halaagga ama xidhmada bakhaarka samada ayaa imminka halkan jooga.
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
Walaal White waxay tilmaamaysaa in wakhtigii dib-u-dhaca, bikradihii nacasyada ahaa ee taariikhda Millerite ay si ka duwan bikradihii xigmadda lahaa uga falceliyeen niyad-jabkii imtixaanka ahaa, sidaas darteedna ay muujinayso in wakhtigaas dib-u-dhaca dabeecadahoodu mar hore go’een. Laakiin markhaatiga Yeremyaah wuxuu ina ogeysiinayaa in aynu dooran karno inaan Ilaah u soo noqonno, isna uusan innagu soo noqon doonin oo keliya, balse uu naga dhigi doono derbi naxaas ah oo la ooday oo ka gees ah kuwa sharka leh iyo kuwa laga cabsado, innagoo loo adeegsanayo afkiisa dhibaatada soo socota. Waa bartaas nebiyadeed ee Ciise inoogu ballanqaadayo inuu ina qalbiqaboojin doono. Tani waa ahmiyadda afarta cutub ee Yooxanaa ee la dhex dhigay taariikhdeenna hadda jirta.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
Saliiddu waa Ruuxa Quduuska ah; waa dabeecad, waana farriimaha Ruuxa Ilaah. Ruuxa Ilaah waa “Gargaare.” Sida Ilaah dunida u jeclaaday oo uu u bixiyey Wiilkiisa keliya oo uu dhalay, iyo sida Ciise uu u huray jiritaankiisii rabbaaniga ahaa si uu si ikhtiyaari ah ugu aqbalo aadanannimada uu isagu abuuray inay weligeed qayb ka noqoto naftiisa, sidaas oo kale Ruuxa Quduuska ah ee la bixiyo muddadan wakhtiga ah ayaa nala joogi doona weligiis.
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.
Haddaad i jeceshihiin, amarradayda xajiya. Aniguna Aabbaha waan baryi doonaa, isaguna wuxuu idin siin doonaa Gargaare kale, si uu weligiin idiinla joogo; kaas oo ah Ruuxa runta; kan dunidu aanay aqbali karin, maxaa yeelay ma aragto isaga, mana taqaan isaga; laakiin idinku waad taqaannaan isaga, waayo wuu idinla deggan yahay, wuuna idinku jiri doonaa. Idiin dayn maayo agoonnimo; waan idiin iman doonaa. Yooxanaa 14:15–18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Allabarigan Ruuxa ee ah inuu doorto inuu weligiisba la joogo aadanaha, waxay la jaanqaadaysaa allabariga labada Qof ee kale ee saddexleyda jannada. Waxaa laga yaabaa in allabariga Ruuxa ee oggolaanshihiisa inuu ku dhex noolaado mid kasta oo ka mid ah kuwa la soo furtay weligiis uu la egyahay muhiimad ahaan in imaatinka “Gargaareha” ee taariikhdan gaarka ahi uu muujinayo goorta dadka Ilaah loo shaabadeeyo weligood.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
Oo ha murugoonina Ruuxa quduuska ah ee Ilaah, kaas oo laydinku shaabadeeyey ilaa maalinta furashada. Efesos 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
Taariikhda ay ballanqaadka Gargaarehu si kaamil ah ugu rumoobo, taas oo ah taariikhda boqolka iyo afartan iyo afarta kun, Ruuxu wuxuu nagu “naga sii jiri doonaa” “weligiis.” Masiixi kasta oo buuxiyey shuruudihii injiilka wuxuu helay Ruuxa Quduuska ah, sidaas darteedna waxaa “lagu shaabadeeyey ilaa maalinta furashada”; hase yeeshee shaabadayntaasi si fudud waxay u tilmaamaysaa wakhtiga ay tahay in boqolka iyo afartan iyo afarta kun lagu shaabadeeyo inta lagu jiro taariikhdan hadda jirta. Efesos dhexdeeda kuwa lagu shaabadeeyey ilaa maalinta furashada waxaa lagu barbardhigay kuwa “murug geliya” “Ruuxa Quduuska ah.” Waxay Ruuxa Quduuska ah ku murug geliyaan iyagoo diidaya inay aqbalaan farriimaha Ruuxa Ilaah, sidaas darteedna diidaya saliidda dahabka ah. Marka Masiixu noogu ballanqaado inuu noo soo diri doono “Gargaareha,” oo ah “Ruuxa runta” muddadan niyad-jabka, wuxuu ballanqaadayaa inuu shaabaddiisa nagu saari doono; shaabaddiisuna waxay ka dhigan tahay ilaalinta amarradiisa, gaar ahaan amarka Sabtida, taas oo ah maalintii Yooxanaa helay muujintii, isla markaana ah qodobka ku dhow inuu dunida horyimaado.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
Shaabadaynta bikradaha caqliga leh waxaa la dhammaystiraa ka hor imtixaanka sharciga Axadda, waayo halkaas ayaa lagu muujin doonaa dabeecadaha kuwa caqliga leh iyo kuwa nacasyada ahba; dabeecadduna weligeed laguma horumariyo xilli qalalaase ah, ee si fudud ayaa loo muujiyaa. Shaabadayntu waxay ka dhigan tahay, waxyaalaha kale ka mid ah, isbeddel ka yimaadda maskaxda La’odikiya una gudbaya maskaxda Filadelfiya. Dhibaatadu waxay tahay in si isbeddelkaas loo dhammaystiro, imtixaanka ugu horreeya ee mid kasta oo inaga mid ah saaran uu yahay in si dhab ah loo garto in ilaa hadda aynu ahayn La’odikiyaan; waayo annagoo La’odikiyaan ah, mowqifkeenna ruuxiga ah ee ugu weynu waa in wax walba hagaagsan yihiin, halka runtii wax walba qaldan yihiin. Mowqifkaas waa in dhinac la iska dhigaa; waa mid ka mid ah waxyaalaha wasakhda ah ee ay tahay in laga sooco waxa qaaliga ah.
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Isla marka dadka Ilaah fooddooda lagu shaabadeeyo—mana aha shaabad ama calaamad indhaha lagu arki karo, balse waa ku sugnasho runta ah, xagga garashada iyo xagga ruuxa labadaba, si aan loo dhaqaajin karin—Isla marka dadka Ilaah la shaabadeeyo oo loo diyaariyo gariirinta, way iman doontaa. Runtii, durba way bilaabatay; xukummada Ilaahna hadda waxay ku soo degeen dalka, si ay inoogu noqdaan digniin, aynu ugu ogaanno waxa imanaya.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
“Gargaare” uu Ciise u ballanqaaday xertiisii, kaas oo ku qalbiqaboojiya wakhtiga niyad-jabka, wuxuu dadkiisa ku hoggaamiyaa runta oo dhan, waana iyada oo loo marayo “ku degganaanshaha runta” in layna shaabadeeyo. “Runta” ay tahay in dadka Ilaah ay xilligan ku degganaadaan waa “runta” la furayo wax yar ka hor intaan albaabka nimcadu xidhmin, waayo “wakhtigu waa dhow yahay.” Runtaasina waa qaab-dhismeedka taariikhda qarsoon ee toddobada onkod, taariikhdaas qarsoonna waxay tilmaantaa taariikhda lagu furo Muujintii Ciise Masiix. Taariikhda qarsoon ee toddobada onkod waa la oofin doonaa isla wakhtigaas ay “runta” taariikhda qarsoon lagu matalay la furayo. Furitaanka “runta” ayaa ah waxa shaabadaynaya kuwa aqbala farriinta hore loo shaabadeeyey.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
Dadka Ilaah waxaa lagu shaabadeeyey fooddahooda ka hor ruxidda quruumaha cadhaysan ee dhacda marka sharciga Axadda la dhaqan geliyo, taas oo sidaas ku billowda burburka qaran. Muujintii Ciise Masiix waa “erayadii wax sii sheegidda” ee kitaabka Muujintii oo aan mar dambe la shaabadaynayn, waayo wakhtigu waa dhow yahay. Waa runta hadda la doonayo in la akhriyo, la maqlo, uguna muhiimsanna la ilaaliyo, haddii aynu doonayno in nala barakeeyo.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Yuudas ayaa ku yidhi isaga, kii aan Iskariyod ahayn, Sayidow, sidee bay ku tahay in aad naftaada noo muujin doonto annaga, oo aadan dunida u muujin doonin? Ciise ayaa u jawaabay oo ku yidhi, Haddii nin i jeclaado, ereyadayda ayuu xajin doonaa; Aabbahayna wuu jeclaan doonaa isaga, oo waannu u iman doonnaa isaga, oo hoygayaga ayaannu la yeelan doonnaa. Kii aan i jeclaynna hadalladayda ma xajiyo; oo hadalka aad maqashaan kayga ma aha, laakiin waa kii Aabbaha i soo diray. Waxyaalahan ayaan idinkula hadlay anigoo weli idinla jooga. Laakiin Gargaaraha, oo ah Ruuxa Quduuska ah, kan Aabbuhu magacayga ku soo diri doono, isagu wax walba ayuu idin bari doonaa, oo wax kasta oo aan idinku idhi ayuu idin xusuusin doonaa. Yooxanaa 14:22–26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Kuwa xajiya farriinta hadda la furfurayo, ballanku waa in Gargaaruhu “ina baro” “wax walba” oo ah “wax alla wixii” Ciise “idinku” yidhi. Kanu waa ballankii loo oofiyey xertii Emma'us, dabadeedna kow iyo tobanka xerta ah. Markii Masiixu gacantiisa ka qaaday indhahii xertii Emma'us ee “la hayey,” dabadeedna “furay” “garashadii” kow iyo tobanka xerta ah si ay si buuxda “u gartaan Qorniinka,” wuxuu duubayay ballan loogu talagalay kuwa ku nool “maalmaha ugu dambeeya” oo ka soo noqon doona niyad-jabkooda, ka toobad keeni doona xaaladdooda La'odikiya, oo aqbali doona “runta.” “Gargaaruhu” ee “maalmaha ugu dambeeya” wuxuu “xusuusteenna ku soo celin doonaa wax walba” isaga oo ina baraya “wax walba.” Sida ay muhiim u tahay inuu xusuusteenna ku soo celiyo runihii hore isagoo ina baraya wax walba, sidaas oo kale wuxuu sidoo kale “ina tusi doonaa waxyaalaha iman doona.”
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Si kastaba ha ahaatee, runta ayaan idiin sheegayaa; waxaa idiin roon inaan tago; waayo, haddaanan tegin, Gargaarehu idiin iman maayo; laakiin haddaan tago, isaga ayaan idiin soo diri doonaa. Oo markuu yimaado, wuxuu dunida ku canaanan doonaa dembi, iyo xaqnimo, iyo xukun: Dembi, maxaa yeelay, aniga ima rumaystaan; Xaqnimo, maxaa yeelay, Aabbahay baan u tegayaa, idinkuna mar dambe i arki maysaan; Xukun, maxaa yeelay, amiirka dunidan waa la xukumay. Weli waxyaalo badan baan idiin leeyahay inaan idiin sheego, laakiin imminka ma qaadi kartaan. Habase yeeshee markuu yimaado isaga, Ruuxa runta ahu, wuxuu idinku hanuunin doonaa runta oo dhan; waayo, isagu iskama hadli doono; laakiin wixii uu maqlo, kuwaas ayuu ku hadli doonaa; oo wuxuu idiin sheegi doonaa waxyaalaha iman doona. Isagu wuu i ammaani doonaa; waayo, wuxuu qaadan doonaa waxa kayga ah, oo idiin sheegi doonaa. Yooxanaa 16:7–14.
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
Waqtigan Qalbiqaboojiyuhu wuxuu nagu “hanuunin” doonaa “runta” gudaheeda, wuxuuna “na bari doonaa wax walba,” oo ay ku jiraan “waxyaalaha iman doona,” waayo waqtigan Ciise weli wuxuu hayaa “waxyaalo badan oo uu” noogu “sheego.” Waxyaalahaas, ha ahaadeen waxyaalo ka yimid “xusuustayada,” ama “waxyaalaha iman doona,” ama “waxyaalaha” badan ee uu weli noogu hayo inuu noogu sheego, waa waxa ina shaabadeeya dhibaatada imanaysa aawadeed. Sidaas ayay u yeelaysaa, maxaa yeelay runtiisu waxay matashaa awooddiisa wax-abuurka. Wuxuu ina shaabadeeyaa ka hor dhibaatada imanaysa, waayo wuxuu doonayaa in hore naloo sii digo xilliga ugu weyn ee silcinta ka dhanka ah dadkiisa oo abid ka dhaca taariikhda quduuska ah. Silcintaas si gaar ah waxay tilmaamaysaa in erayadii iyo falalkii aynu waagii hore samaynay la xusuusan doono oo inaga gees loo adeegsan doono, sida erayadii Masiixa loo qalloociyey oo isaga looga soo horjeedsiiyey. Si kastaba ha ahaatee, waa inaynu farriinta u soo bandhignaa markhaati ka gees ah caasinimadooda, sida uu u metelay Ezekiel iyo Masiixu.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Xusuusta eraygii aan idinku idhi, Addoon sayidkiisa kama weyna. Hadday aniga i silciyeen, idinkana way idin silcin doonaan; hadday hadalkayga dhawreen, kiinnana way dhawri doonaan. Laakiin waxyaalahan oo dhan waxay idiinku samayn doonaan magacayga aawadiis, maxaa yeelay ma yaqaaniin kii i soo diray. Haddaanan iman oo aanan la hadlin, dembi ma ay lahaadeen; laakiinse imminka cudurdaar uma haystaan dembigooda. Kii i neceb, Aabbahayna wuu neceb yahay. Haddaanan iyaga dhexdooda ku samayn shuqullada aan ninna kale samayn, dembi ma ay lahaadeen; laakiinse imminka way arkeen oo way neceen aniga iyo Aabbahayba. Laakiin tanu waxay u dhacaysaa in uu rumoobo erayga ku qoran sharcigooda, Waxay ii neceen sababla’aan. Laakiin markii Gargaaruhu yimaado, kan aan Aabbaha ka soo diri doono xaggiinna, kaas oo ah Ruuxa runta, oo Aabbaha ka soo baxa, isagu wuu iga marag furi doonaa. Yooxanaa 15:20–26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
“Ruuxa runta” oo ah “Gargaareha” ayaa “Masiixa ka marag furi doona,” kaas oo ah “runta.” “Runtuna” waa Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya, bilowga iyo dhammaadka. Taariikhda qarsoon ee toddobada onkod oo haatan la furfurayo waa farriinta shaabadaynta ee boqol iyo afartan iyo afarta kun. Wixii ka dambeeyey Luulyo 18, 2020 Yeremyaah wuxuu bixiyaa tusaale aynu ku dooran karno inaan ugu soo noqonno Kan markii hore ina jeclaaday. Gudashada hawshaas soo-noqoshada ah, waxaa ina saaran mas’uuliyadda ah inaan qaaliga ka soocno waxaasidka. Haddii aynu badbaadadeenna ku hawlgalno cabsi iyo gariir, oo aynu hawshaas dhammaystirno, waa layna shaabadayn doonaa, dabadeedna isla markiiba waxaynu geli doonnaa qalalaasaha ugu weyn ee taariikhda dunida. Sidoo kale waxaynu heli doonnaa mudnaanta ah inaan la kulanno taariikhda ay nebiyo, boqorro, iyo rag xaq ah damceen inay arkaan.
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
Kuwa hawshaas qaata oo soo noqda “waxay ku socon doonaan iftiinka ka soo baxaya carshiga Ilaah,” oo “iyada oo malaa’igta loo marayo waxaa jiri doona xidhiidh joogto ah oo u dhexeeya samada iyo dhulka,” kaas oo ah habka xidhiidhka ee lagu tilmaamay aayadda furitaanka ee kitaabka Muujintii.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Dhammaan kuwa dunidan ku jira cadowga kama ay barbar istaagin iyagoo ka gees ah Ilaah. Dhammaanna kuwo aan daacad ahayn ma ay wada noqon. Waxaa jira in yar oo aaminka ah oo Ilaah run u ah; waayo, Yooxanaa wuxuu qoray: ‘Waa kuwan kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise.’ Muujintii 14:12. Dhawaan dagaalku si kulul ayuu uga dhex qarxi doonaa kuwa Ilaah u adeega iyo kuwa aan isaga u adeegin. Dhawaan wax kasta oo la gariirin karo waa la gariirin doonaa, si ay u sii jiraan waxyaalaha aan la gariirin karin.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“Shayddaanku waa arday dadaal badan oo Kitaabka Quduuska ah barta. Wuxuu og yahay in wakhtigiisu gaaban yahay, wuxuuna mar kasta doonayaa inuu ka hor yimaado hawsha Rabbiga ee dhulkan ka socota. Suurtagal ma aha in wax fikrad ah laga bixiyo waayo-aragnimada dadka Ilaah ee weli dhulka ku noolaan doona marka ammaanta samadu iyo ku-noqoshada silcisyadii waagii hore la isu geeyo. Waxay ku socon doonaan iftiinka ka soo baxa carshiga Ilaah. Malaa’igta dhexdooda waxaa jiri doona xiriir joogto ah oo u dhexeeya samada iyo dhulka. Shayddaankuna, isagoo ay hareereeyeen malaa’ig shar leh oo sheeganaya inuu Ilaah yahay, wuxuu samayn doonaa mucjisooyin cayn kasta ah si uu u khiyaaneeyo, hadday suurtagal tahay, xataa kuwa la doortay. Dadka Ilaah nabadgelyadooda kama heli doonaan samaynta mucjisooyinka, waayo Shayddaanku wuxuu iska dhigi doonaa mucjisooyinka la samayn doono. Dadka Ilaah ee la tijaabiyey oo la imtixaamay xooggooda waxay ka heli doonaan calaamadda lagu sheegay Baxniintii 31:12–18. Waa inay ku taagnaadaan Erayga nool: ‘Waa qoran tahay.’ Kanu waa aasaaska keliya ee ay si ammaan ah ugu istaagi karaan. Kuwa jebiyey axdigoodii Ilaah la galeen maalintaas waxay ahaan doonaan kuwo aan Ilaah lahayn oo aan rajo lahayn.
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Kuwa Ilaah waxaa si gaar ah loogu kala sooci doonaa ixtiraamka ay u hayaan amarka afraad, waayo kanu waa calaamadda awoodda abuurista ee Ilaah iyo markhaatiga xuquuqdiisa ku aaddan qaddarinta iyo maamuuska aadanaha. Kuwa sharka lehna waxaa lagu kala sooci doonaa dadaalkooda ay ku duminayaan xusuusta Abuuraha oo ay ku sarraysiinayaan hay’adda Rooma. Marka arrinta khilaafku gaadho heerkeeda, Masiixiyadda oo dhammu waxay u kala qaybsami doontaa laba dabaqadood oo waaweyn: kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise, iyo kuwa caabuda bahalka iyo sanamkiisa, oo qaata summaddiisa. In kasta oo kaniisadda iyo dawladdu ay mideyn doonaan awooddooda si ay dhammaan ugu khasbaan, “yar iyo weynba, taajir iyo faqiirba, xor iyo addoonba,” inay qaataan summadda bahalka, haddana dadka Ilaah ma qaadan doonaan. Muujintii 13:16. Nebigii Batmos wuxuu arkaa “kuwa ka guulaystay bahalka, iyo sanamkiisa, iyo summaddiisa, iyo tirada magiciisa, oo taagan bad quraarad ah dusheed, iyagoo haysta kataaradihii Ilaah,” oo ku heesaya gabaygii Muuse iyo Wanka. Muujintii 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
“Tijaabooyin iyo imtixaanno cabsi leh ayaa sugaya dadka Ilaah. Ruuxa dagaalku wuxuu kicinayaa quruumaha dhulka gees ilaa geeska kale. Laakiin badhtamaha wakhtiga dhibaatada ee soo socda,—wakhti dhibaataysan oo aan la arag tan iyo intii ay qaran jireen,—dadka Ilaah ee la doortay waxay istaagi doonaan iyagoo aan la dhaqaajin. Shayddaanka iyo ciidankiisu ma baabbi’in karaan iyaga, maxaa yeelay malaa’igaha ku xeel dheer xoogga ayaa ilaalin doona iyaga.” Testimonies, volume 9, 15–17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
Waa arrin mudan in la garto in tuducan uu yahay dhammaadka cutub ka bilaabma bogga kow iyo tobnaad ee Testimonies, jildiga sagaalaad, kaas oo loo aqoonsan karo inuu metelayo sagaal-kow-iyo-toban. Sidoo kale waa arrin mudan in la xuso in cinwaanku ku saabsan yahay Imaatinka Arooska, iyo weliba jaantusyadii Xabaquuq oo ah halka Bawlos ka soo qaatay aayadda uu ku qoray kitaabka Cibraaniyada. Bilowga cutubku wuxuu calaamadeynayaa taariikhda bilaabatay Sebtembar 11, 2001, labada loox ee axdiga waxsii sheegidda ee la galay bilowgii Adventism-ka, iyo in cinwaanku yahay dhibaatadii ugu dambaysay, taas oo tilmaamaysa Qayladii Habeenbadhkii ee ugu dambaysay. Dhammaadka cutubkuna wuxuu si buuxda ula waafaqsan yahay bilowga, waayo bilowga iyo dhammaadkuba labaduba waxay ka hadlayaan dhibaatada ugu dambaysa.
“Section 1—For the Coming of the King
“Qaybta 1aad—Imaatinka Boqorka”
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“Haddana wax yar dabadeed, Kii iman lahaa wuu iman doonaa, mana raagi doono.” Cibraaniyada 10:37.
“The Last Crisis
“Qalalaasihii Ugu Dambeeyey”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
“Waxaynu ku nool nahay wakhtiga dhammaadka. Calaamadaha wakhtiyada ee si degdeg ah u rumoobaya waxay caddeynayaan in imaatinka Masiixu aad u dhow yahay. Maalmaha aynu ku nool nahay waa kuwo murugo leh oo muhiim ah. Ruuxa Ilaah si tartiib ah, hase yeeshee hubaal ah, ayaa looga sii qaadayaa dhulka. Belaayooyin iyo xukuno ayaa durba ku soo dhacaya kuwa quudhsada nimcada Ilaah. Aafooyinka berriga iyo badda, xaaladda bulshada ee aan degganayn, digniinaha dagaalka, waa wax saadaalin culus leh. Waxay sii sheegayaan dhacdooyin soo dhowaanaya oo leh miisaan aad u weyn.” Testimonies, volume 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Haddaynu soo noqono oo aqbalno yeedhidda sarraysa ee ah inaan noqonno “afka” Ilaah sida uu Yeremyaah u metelay, waxaan si dhakhso leh uga qayb qaadan doonnaa ururinta ugu weyn ee taariikhda quduuska ah.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
Wuxuu sidoo kale kula hadlay erayo rajo iyo dhiirrigelin leh. “Qalbigiinnu yuusan murugoon,” ayuu yidhi; “waxaad rumaysan tihiin Ilaah, anigana i rumaysta. Guriga Aabbahay waxaa ku yaal hoyo badan; haddaanay sidaas ahayn, waan idiin sheegi lahaa. Waxaan tegayaa inaan meel idiin diyaariyo. Oo haddaan tago oo meel idiin diyaariyo, mar kale ayaan iman doonaa, oo xaggayga ayaan idiin qaadi doonaa; si meesha aan joogo, aad idinkuna u joogtaan. Meesha aan tegayana waad taqaaniin, jidkana waad taqaaniin.” Yooxanaa 14:1–4. Aawadiin ayaan dunida u imid; idinka aawadiin ayaan u soo shaqeeyey. Markaan tago weli si daacad ah ayaan idiinku shaqayn doonaa. Waxaan dunida u imid inaan isu muujiyo idin, si aad u rumaysataan. Waxaan u tegayaa Aabbahay iyo Aabbihiinni si aan isaga ula wada shaqeeyo dartiinna.
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“‘Runtii, runtii, waxaan idinku leeyahay, Kii i rumaystaa, shuqullada aan sameeyo isaguna wuu samayn doonaa; oo kuwaas ka waaweynna wuu samayn doonaa; maxaa yeelay, waxaan u tegayaa Aabbahay.’ Yooxanaa 14:12. Tani Masiixu ugama uu jeedin in xertii ay samayn doonaan dadaallo ka sarreeya kuwii uu Isagu sameeyey, laakiin wuxuu uga jeeday in hawshoodu ay yeelan doonto baaxad ka weyn. Isagu kama uu hadlin oo keliya samaynta mucjisooyinka, ee wuxuu ka hadlay wax kasta oo dhici doona iyada oo loo marayo hawlgalka Ruuxa Quduuska ah. ‘Markuu Gargaaruhu yimaado,’ ayuu yidhi, ‘kan aan idiinka soo diri doono xagga Aabbaha, kaas oo ah Ruuxa runta oo ka soo baxa Aabbaha, isagu markhaati buu iga furi doonaa; idinkuna sidoo kale markhaati baad furi doontaan, maxaa yeelay tan iyo bilowgii waad ila joogteen.’ Yooxanaa 15:26, 27.”
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
“Si yaab leh ayaa erayadan loo oofiyey. Ka dib soo degiddii Ruuxa Quduuska ah, xertii waxa si aad ah uga buuxsamay jacayl ay u qabeen Isaga iyo kuwii uu u dhintay, sidaas daraaddeed quluubtii ayaa ku dhalaashay erayadii ay ku hadleen iyo baryadii ay kor u qaadeen. Waxay ku hadleen awoodda Ruuxa; oo saamaynta awooddaas hoosteeda, kumannaan ayaa soo jeestay.” Acts of the Apostles, 21, 22.