Article

# What is Truth? - Number Four

Waa maxay Runta? - Lambarka Afraad

Let not Your Heart be Troubled

Qalbigaagu Yaanu Qasmin

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Bilowgii taariikhda Millerite ee 1798, araggii Webiga Ulai ee ku jira kitaabka Daanyeel waa la furay, taasoo keentay korodh aqoon ah oo tijaabiyey oo muujiyey laba nooc oo caabudayaal ah. Aragga Ulai wuxuu matalaa farriinta gudaha ah ee loogu talagalay dadka Ilaah sida ay u metelaan toddobada kaniisadood ee Muujintii cutubyada labaad iyo saddexaad. Dhammaadka taariikhda nebiyadeed ee bilaabatay 1798, shirkii teendhada Exeter ee dhacay Agoosto 12–17, 1844, farriintii Qaylada Saqda-dhexe waa la furay markii Libaaxa qabiilka Yahuudah uu gacantiisa ka qaaday run qarsoon, taasoo keentay korodh aqoon ah oo tijaabiyey oo muujiyey laba nooc oo caabudayaal ah.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Sannadkii 1989, markii, sida lagu qeexay Daanyeel kow iyo tobnaad, aayadda afartan, dalalkii matalayey Midowgii Soofiyeet ee hore ay baabtiisku iyo Maraykanku xaaqeen, ayaa araggii Webiga Hiddeqel ee kitaabka Daanyeel la furay, taasoo dhalisay korodh aqoon ah oo imtixaamay oo muujiyey laba qaybood oo cibaadaysato ah. Aragga Hiddeqel wuxuu metelaa farriinta dibadda ee cadawga dadka Ilaah sida ay u matalaan toddobada shaabadood ee kitaabka Muujintii. Dhammaadka taariikhda nebiyadeed ee bilaabantay 1989, laga billaabo toddobaadyadii ugu dambeeyey ee bisha Luulyo, 2023, Libaaxa qabiilka Yahuudah wuxuu bilaabay habka furidda farriinta Oohinta Saqda Dhexe isaga oo gacantiisa ka qaaday run qarsoon, taas oo dhalinaysa korodh aqoon ah oo imtixaamaya oo ugu dambayntii muujin doonta laba qaybood oo cibaadaysato ah oo ka dhex jira dadka Ilaah.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Aayadda koowaad ee Yooxanaa cutubka afar iyo tobnaad, Masiixu wuxuu xertiisa ku dhiirrigeliyaa inayan qalbiyadoodu murugoon.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Qalbigiinnu yuusan qalqalmin; Ilaah waad rumaysan tihiin, anna i rumaysta. Yooxanaa 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Saacado gudahood Masiix waa la qabtay, wax yar dabadeedna waa la iskutallaabtay, waa la aasay, wuuna soo sara kacay. Markii uu xagga Aabbaha u kacay dabadeed, wuxuu ku soo noqday xertiisii.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Intay sidaas u hadlayeen, Ciise qudhiisii ayaa dhexda uga istaagay oo ku yidhi, Nabad ha idinla jirto. Laakiin way argagaxeen oo baqeen, waxayna u maleeyeen inay ruux arkeen. Markaasuu ku yidhi, Maxaad u welwelsan tihiin? oo maxay fikirro qalbiyadiinna uga soo baxayaan? Luukos 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Niyad-jabka ugu horreeya ee ka dhaca sadar dib-u-habayn ah wuxuu yimaadaa marka dadkii Ilaah ay illoobaan run hore loo muujiyey. Xertii waxay illoobeen wixii Ciise u sheegay wax ka yar toddobaad ka hor intii aan cabsidoodii iyo niyad-jabkoodii ka muuqan qalalaasihii iskutallaabta. Niyad-jabka ugu horreeya waxaa ku xiga wakhti sugitaan ah, kaas oo masaalka tobanka gabdhood lagu metelay maqnaanshaha Arooska. Ciise si toos ah ayuu xertii ugu sheegay inuu u tegayo Aabbihiis, laakiin uu soo noqon doono. Aqoontii hore ee uu xertii siiyey kama ay hor istaagin in qalalaasuhu ka adkaado. Marka loo eego macnaha masaalka tobanka gabdhood, qalalaase waa goobta dabeecaddu ku muuqato, balse aan marnaba lagu horumarin. Ciise xertii ayuu doortay oo magacaabay, wuxuuna taas qudheeda u sheegay ka hor qalalaasaha.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Idinku ima ayddaan dooran, laakiin anigaa idin doortay, oo idin magacaabay, inaad tagtaan oo midho dhashaan, iyo in midhihiinnu sii jiraan; si wax kasta oo aad Aabbaha magacayga ku weyddiisataan uu idiin siiyo. Yooxanaa 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Hase yeeshee, inkasta oo la doortay, taasu kama ay hor istaagin in dhibaatadu ka adkaato.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Dabeecaddu waxaa muujiya imtixaan adag. Markii codkii daacadda ahaa saqdii dhexe ku dhawaaqay, ‘Bal eega, aroosku waa imanayaa; u baxa inaad ka hor tagtaan,’ bikradihii hurday way ka soo tooseen hurdadoodii, waxaana markaas la arkay kuwii isu diyaariyey dhacdadaas. Labada dhinacba si lama filaan ah ayaa loogu qabtay, hase yeeshee mid baa u diyaar ahaa xaaladda degdegga ah, kan kalena waxaa lagu helay isagoo aan diyaar garow lahayn. Dabeecaddu waxaa muujiya duruufaha. Xaaladaha degdegga ahi waxay soo saaraan birta dhabta ah ee dabeecadda. Masiibo kedis ah oo aan la filayn, geeri ama murugo, ama imtixaan culus, cudur ama xanuun lama filaan ah, wax kasta oo nafta si fool-ka-fool ah geeri ula hor keena, waxay soo bandhigi doonaan waxa dhabta ah ee ku jira dabeecadda. Waxaa la muujin doonaa inuu jiro iyo in kale iimaan dhab ah oo lagu qabo ballamaha ereyga Ilaah. Waxaa la muujin doonaa in nafta nimco lagu hayo iyo in kale, iyo inuu saliid ku jiro weelka laambadda wata.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Wakhtiyada imtixaanku way ku yimaadaan dadka oo dhan. Sidee baynu isu dhaqannaa marka aynu ku hoos jirno imtixaanka iyo tijaabinta Ilaah? Laambadaheennu ma bakhtiyaan? Mise weli waynu sii haynaa iyagoo shidan? Ma u diyaarsannahay xaalad kasta oo degdeg ah xidhiidhkeenna la leh Kan nimco iyo run ka buuxa aawadeed? Shantii bikradood ee xigmadda lahayd dabeecaddoodii uma gudbin karin shantii bikradood ee nacasyada ahayd. Dabeecaddu waa inay innagu samaysantaa innagoo ah shakhsiyaad gooni-gooni ah.” Review and Herald, Oktoobar 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Muujintii Ciise Masiix ee lagu aqoonsaday aayadaha ugu horreeya ee kitaabka Muujintii waa farriinta digniinta ugu dambaysa ee kaniisadda, dabadeedna dunida loo diro. Muujintaas waxaa furfuraya wax yar ka hor xidhitaanka wakhtiga tijaabada Libaaxa qabiilka Yahuudah, kaas oo Muujintii cutubka shanaad lagu aqoonsaday inuu yahay kan keliya ee istaahila inuu furo kitaabkii la shaabadeeyey.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> Markaas mid ka mid ah waayeellada ayaa igu yidhi, Ha ooyin; bal eeg, Libaaxa qabiilka Yahuudah ka dhashay, Xididka Daa'uud, ayaa ka adkaaday inuu kitaabka furo oo toddobada shaabadoodna ka furo. Muujintii 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Libaaxa qabiilka Yahuudah ayaa sidoo kale ah “xididka Daa’uud,” isaguna sidoo kale waa “wiilka Daa’uud,” isaguna sidoo kale waa Rabbiga Daa’uud. Xidhiidhka uu matalo Libaaxa qabiilka Yahuudah wuxuu tilmaamayaa in marka Libaaxa qabiilka Yahuudah xidho ama furo run, uu sidaas ku sameeyo isaga oo adeegsanaya qaanuunka xusitaanka ugu horraysa, kaas oo ku garta dhammaadka wax bilowgiisa, sida uu Ciise ugu matalanyahay “xididka Daa’uud.” Marka run la furo wakhti ka mid ah wakhtiga ugu dambaysta, waxaa bilaabma hab sifayn ah sida ku matalan Daanyeel laba iyo tobnaad.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> “Waxa uu ahaa Libaaxa qabiilka Yahuudah kii furfuray kitaabkii oo siiyey Yooxanaa muujintii waxa jiri doona maalmahan ugu dambeeya. Daanyeelna wuxuu istaagay meeshiisii qaybta ahayd si uu u qaado markhaatifurkiisa, kaas oo la shaabadeeyey ilaa wakhtiga dhammaadka, marka farriinta malaa’igta kowaad lagu dhawaaqi doono dunideenna. Arrimahani waxay leeyihiin muhiimad aan dhammaad lahayn maalmahan ugu dambeeya, laakiin inta ‘badan la daahirin doono, oo la caddayn doono, oo la tijaabin doono,’ ‘kuwa sharka lahu shar bay samayn doonaan; oo kuwa sharka leh midkoodna waxba ma fahmi doono.’” Manuscript Releases, volume 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Shaqada Ciise sida Libaaxa qabiilka Yahuudah waa mid leh muhiimad aan dhammaad lahayn, laakiin “kuwa sharka leh” middoodna ma “fahmi doonaan” shuqulkiisa ama farriinta la furay.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow, waayo erayada waa la xidhay oo la shaabadeeyey ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo caddaan baa laga dhigi doonaa, oo waa la tijaabin doonaa; laakiin kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka leh midkoodna ma fahmi doono; laakiin kuwa xigmadda leh ayaa fahmi doona. Daanyeel 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Habka imtixaanka waxaa lagu matalay saddex tallaabo; “la daahiriyey, la caddeeyey, oo la tijaabiyey.” Saddexdan tallaabo waxay matalaan saddexda tallaabo ee “injiilka weligiis ah,” kaas oo farriinta malaa’igta kowaad lagu muujiyey sida Ilaah ka cabsada (la daahiriyey), ammaanna siiya (la caddeeyey), waayo saacaddii xukunkiisu way timid (la tijaabiyey). Saddexdaas tallaabo waa “runta,” sida ay u matalaan xarafka kowaad, xarafka saddex iyo tobnaad, iyo xarafka ugu dambeeya ee alifbeetada Cibraaniga; marka xarfahaas sidaas isugu yimaaddaanna, waxaa samaysma erayga Cibraaniga ah ee “run.”

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Saddexdaas tallaabo waa “jidka,” waayo jidka Ilaah, sida uu sheegay Aasaaf ee Sabuurradii 77:13, wuxuu ku jiraa meesha quduuska ah, halkaas oo barxadda dibaddeeda dembiile lagu nadiifiyo daadinta dhiigga. Dhiigga dabadeed waxaa loo qaadaa meesha quduuska ah, taas oo astaan u ah quduusnaanta, taas oo ah habka “caddaan looga dhigo.”

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Markaasaa mid ka mid ah waayeelladii ayaa ii jawaabay, isagoo leh, Kuwan dharka cadcad huwanu waa ayo? xaggee bayse ka yimaadeen? Aniguna waxaan ku idhi, Mudane, adigu waad taqaan. Oo isna wuxuu igu yidhi, Kuwanu waa kuwii ka soo baxay dhibaatadii weynayd, oo dharkoodii maydhay, oo caddaysiiyey dhiigga Wanka. Muujintii 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Markaas dembiilaha la caddeeyey oo la quduus yeelay waxaa loo diyaariyaa in lagu “imtixaamo” xukunka uu matalo Qaybta Ugu Quduusan. Ciise waa “jidka”, “runta” iyo “nolosha”. Jidku waa bilowga, runtuna waa dhexda, noloshuna waa dhammaadka. Haddii tallaabada kowaad nalagu nadiifiyo, waxaannu ku jirnaa jidka, kaas oo ah dariiqa kuwa la caddeeyey.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Laakiinse jidka kuwa xaqa ahu waa sida nuurka ifaya oo kale, kaasu sii ifaya oo sii kordhaya ilaa maalinta qumman. Maahmaahyadii 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Tallaabada labaad waa muujinta xaqnimada oo lagu dhammaystiro runta uu leeyahay, waayo Eraygiisu waa run.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Quduus kaga dhig runtaada dhexdeeda; eraygaagu waa run. Yooxanaa 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Kuwa xaq laga dhigay waxaa metela tallaabada koowaad, kuwa quduus laga dhigayna waxaa metela tallaabada labaad. Labadan tallaabo ee hore waxay diyaariyaan kuwa xaq laga dhigay oo quduus laga dhigay inay galaan xukunka oo ay helaan nolosha weligeed ah. Ciise waa jidka, runta iyo nolosha.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> “Xaqnimada gudaha ku jirta waxaa markhaati ka ah xaqnimada dibadda ka muuqata. Kan gudaha ka xaqa ahu ma aha mid qalbi adag oo aan damqasho lahayn, laakiin maalinba maalinta ka dambaysa wuxuu ku koraa suuradda Masiixa, isagoo ka sii gudbaya xoog ilaa xoog. Kan runta quduus laga dhigayo wuxuu ahaan doonaa mid is-xakameeya, oo wuxuu raaci doonaa raadadkii Masiixa ilaa nimcadu ku lunto ammaanta. Xaqnimada aynu ku xaq noqonnana waa mid naloo xisaabiyo; xaqnimada aynu ku quduusownana waa mid nala siiyo. Ta hore waa xuquuqdeenna jannada, ta labaadna waa u-qalmitaankeenna jannada.” Review and Herald, June 4, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Yooxanaa cutubka afar iyo tobnaad ilaa cutubka toddoba iyo tobnaad waxa marar badan lagaga hadlayaa arrimaha ku saabsan falcelinta xerta marka Masiixu ka tagayo si uu ugu tago Aabbihiis. Wuxuu ballanqaaday inuu soo noqon doono, oo wuxuu garanayay, (in kastoo xertu aanay garanayn), in qalalaasaha dhowaan imanayaa uu dhalin doono niyad-jab qoto dheer. Afartaas cutub gudahooda waxa ku dhex tolman aqoonsiga iyo qeexidda Ruuxa Quduuska ah inuu yahay “Gargaare.” Ruuxa Quduuska ah afar jeer ayaa loogu aqoonsaday “Gargaare” Injiilka Yooxanaa, iyo hal mar 1 Yooxanaa, hase yeeshee halkaas erayga waxaa loo tarjumay “u-doodaha.” Meel kale oo Axdiga Cusub ahna lagama helo.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Axdigii Hore waxa ku jira eray Cibraani ah oo loo tarjumay “gargaare” Eeclesyaastes afar aayadda koowaad iyo Baroorashadii Yeremyaah cutubka koowaad aayadaha sagaal iyo lix iyo toban. Saddexdaas tixraacba waxay muujinayaan in dulmiyayaashu ay dulmeen dadka Ilaah, oo aysan lahayn gargaare ku taageera dhibaatada iyo niyad-jabka ay isku arkaan.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Aqoonsiga Ruuxa Quduuska ah inuu yahay “Gargaaraha” waxa lagu dhex sheegay cutubka uu Ciise ku doonayo inuu xertiisa ugu diyaariyo niyad-jabka weyn ee saacado yar ka hadhay. Xaaladdaas dhexdeeda wuxuu adkaynayaa in xataa maqnaanshihiisa Ruuxa Quduuska ahi joogi doono si uu ugu siiyo qalbiqabow. Markuu Ruuxa Quduuska ah ku aqoonsanayo macnaha Gargaaraha, Ciise wuxuu si cad u qeexayaa sifooyinka hawsha uu Gargaaruhu dhammaystiri doono.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Tilmaamaha Ciise ee soo noqnoqday ee ku saabsan tegiddiisa iyo soo laabashadiisa waxay mawduuca qudhiisa ka dhigayaan kan ugu sarreeya liiska marka laga eego mawduuca ugu weyn ee tuducan.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Yooxanaa 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 waa aayado si toos ah uga hadlaya wakhtiga dib-u-dhaca ee ku jira masaalka tobanka bikradood. Iyadoo lagu daray aayadihii hore waxaa jira tuducan soo socda oo ku celcelin awgeed xooga saaraya wakhtiga dib-u-dhaca, waayo “Rabbigu ma soo celceliyo waxyaalo aan ahayn kuwo cawaaqib weyn leh.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> In yar, oo mar dambena ima arki doontaan; haddana in yar, oo waad i arki doontaan, maxaa yeelay waxaan u tegayaa Aabbaha. Sidaas daraaddeed qaar xertiisii ka mid ah ayaa is-kula yidhi, Waa maxay wuxuu inagu leeyahay, In yar, oo ima arki doontaan; haddana in yar, oo waad i arki doontaan; iyo, Maxaa yeelay waxaan u tegayaa Aabbaha? Sidaas daraaddeed waxay yidhaahdeen, Waa maxay wuxuu leeyahay, In yar? Ma garanayno waxa uu ku hadlayo. Haddaba Ciise wuxuu gartay inay doonayeen inay wax weyddiiyaan, markaasuu ku yidhi, Miyaad is-weyddiisanaysaan wixii aan idinku idhi, In yar, oo ima arki doontaan; haddana in yar, oo waad i arki doontaan? Runtii, runtii, waxaan idinku leeyahay, Waad ooyi doontaan oo barooran doontaan, laakiin dunidu way rayrayn doontaa; idinkuna waad murugoon doontaan, laakiinse murugadiinna farxad bay isu beddeli doontaa. Naagta marka fooli ku dhacdo way murugootaa, maxaa yeelay saacaddeedii ayaa timid; laakiin kolkii ay ilmihii dhasho, mar dambe ma xusuusato dhibaatadii, farxadda ay u qabto nin dunida ku dhashay aawadeed. Haddaba idinkuna imminka murugo baad leedihiin; laakiinse mar kale ayaan idin arki doonaa, qalbigiinnuna wuu rayrayn doonaa, farxaddiinnana ninna idinkama qaadi doono. Yooxanaa 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Ugu yaraan kow iyo labaatan aayadood oo ku jira cutubka afar iyo tobnaad ilaa cutubka toddoba iyo tobnaad ayaa tilmaamaya muddada wakhtiga ah ee xertii u baahnaan lahayd inay sugaan soo-noqoshada Masiixa. Muddadaas wakhtiga ahi waxay ka bilaaban lahayd dhimashadii Masiixa, waxayna sii socon lahayd ilaa soo-noqoshadiisa xagga Aabbihiis. Wakhtiga loo xilsaaray inay sugaan soo-noqoshadiisa wuxuu astaan u yahay wakhtiga dib-u-dhaca ee masaalka tobanka bikradood. Sida ku jirta qisada Luukos ee xertii Emba'uus, niyad-jabkii iskutallaabta ayaa si nebiyadeed u metelaya bilowga wakhtiga dib-u-dhaca ee ka dambeeya niyad-jabkii kowaad.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Qaybta ugu horraysa ee kitaabka ugu horreeya ee Baybalka waxaynu ka helaynaa qisada abuurista, waxaana aynu ku garanaynaa saddexda qof ee saddexnimada jannada. Qaybta ugu horraysa ee kitaabka ugu dambeeya ee Baybalka waxaynu ka helaynaa saddexda qof ee saddexnimada jannada. Afarta cutub ee aynu tixgelinayno waxaynu ka helaynaa saddexda qof ee saddexnimada jannada. Aqoonsiga xaqiiqadan ayaa inoo saamaxaya in aynu afarta cutub ee Yooxanaa dul saarno xariiqda waxsii sheegidda ee Bilowgii cutubka koowaad aayadda koowaad ilaa cutubka labaad aayadda saddexaad, iyo sidoo kale Muujintii cutubka koowaad aayadaha koowaad ilaa kow iyo tobnaad.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Qoraalkaas dhexdiisa Ciise wuxuu Toomas ku leeyahay in haddii qof arkay Ciise, uu arkay Aabbaha. Qoraalku sidoo kale wuxuu caddeynayaa in Masiixu yahay kii xertii ku qalbiqaboojiyey joogitaankiisa, laakiin marka uu tago, uu soo diri doono “mid kale” oo ah “Qalbiqaboojiye.” Ruuxa Quduuska ahi waa Qalbiqaboojiyaha, hase yeeshee Masiixuna sidoo kale wuxuu ahaa Qalbiqaboojiye.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Haddaad i aqoonteen, Aabbahayna waad aqoonteen; tan iyo hadda waad taqaaniin isaga, waadna aragteen. Filibos wuxuu ku yidhi, Sayidow, na tus Aabbaha, taasina way nagu filan tahay. Ciise wuxuu ku yidhi, Intan oo dhan miyaan idinla joogay, oo welina miyaadan i aqoon, Filibos? Kii i arkay ayaa arkay Aabbaha; haddaba sidee baad u leedahay, Na tus Aabbaha? Yooxanaa 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Toomas wuxuu matalaa kuwa ku jira Adventism-ka ee diida inay arkaan markhaatifurka ku saabsan xidhiidhka saddexda jannada ah, in kasta oo ay u badan tahay inay marar badan akhriyeen markhaatiyada taageeraya runtaas.

> 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. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Aniguna waxaan baryi doonaa Aabbaha, oo isna wuxuu idin siin doonaa Gargaare kale, inuu idinla joogo weligiin; kaas oo ah Ruuxa runta; kaasoo dunidu aanay aqbali karin, maxaa yeelay ma aragto isaga, mana taqaan isaga; laakiinse idinku waad taqaannaan isaga; waayo, wuu idinla deggan yahay, oo idinku dhexdiinna ayuu ahaan doonaa. Keligiin idinkama tegi doono, waan idiin imanayaa. Wakhti yar dabadeed dunidu mar dambe ima arki doonto; laakiinse idinku waad i arki doontaan; waayo, anigu waan noolahay, idinkuna waad noolaan doontaan. Yooxanaa 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Haddii aynu aragnay Ciise, Aabbaha ayaynu aragnay. Ciise waa “Gargaare,” Ruuxa Quduuska ahuna waa “Gargaare kale.” Haddii aynu aragnay Ciise, Aabbaha ayaynu aragnay, Gargaarihii na waynu aragnay. Shanta jeer ee erayga gargaare lagu adeegsaday Kitaabka Quduuska ah, dhammaantood rasuul Yooxanaa ayaa isticmaalay. Tixraaca shanaadna erayga waxaa loo tarjumay “u-doodaha.”

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Carruurtaydii yaryaraydow, waxyaalahan ayaan idiin soo qorayaa, si aynu dembi u gelin. Oo haddii nin uun dembaabo, waxaynu Aabbaha la leenahay Dhex-dhexaadiye, kaasoo ah Ciise Masiix kii xaqa ah. 1 Yooxanaa 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Haddii nin uun dembaabo, waxaynu leenahay Gargaare, kaas oo ah Ciise Masiix kii xaqa ahaa. Qareenku waa mid u barya dembilaha aawadiis. Bawlos wuxuu qeexayaa hawsha Ciise inay tahay tan qareenkeenna.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Waa kuma kii wax xukuma? Waa Masiixa kan dhintay, oo weliba ka sii badan, kan haddana soo sara kacay, kan xataa jooga midigta Ilaah, oo weliba noo duceeya. Rooma 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Ciise waa u doodaha dembilaha, taas oo ku jirta in Isagu yahay qalbiqaboojiye. Isla cutubkaas Bawlos hore ayuu u muujiyey in Ruuxa Quduuska ahuna uu sidoo kale inoo shafeeco.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Sidoo kale Ruuxu wuu caawiyaa itaaldarradeenna; waayo ma naqaan waxa aynu ku tukanno sida ay inagu habboon tahay; laakiin Ruuxu qudhiisu ayuu inoogu baryaa taah aan la sheegi karin. Oo kan qalbiyada baadhaa waa garanayaa waxa maanka Ruuxu yahay, maxaa yeelay wuxuu quduusiinta ugu baryaa sida doonista Ilaah tahay. Rooma 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Ciise iyo Ruuxa Quduuska ah labadaba waxaa lagu aqoonsaday inay yihiin Gargaareha, sidaas darteedna labaduba waa dhex-dhexaadiyayaal inoo baryootama. Saddexda qof ee saddexleyda jannada dhammaantood waxaa lagu matalay tuduca Yooxanaa ee aynu ka fiirsanayno, oo marka la isugu geeyo markhaatifurkii ugu horreeyey ee kitaabka ugu horreeya ee Kitaabka Quduuska ah iyo markhaatifurkii ugu horreeyey ee kitaabka ugu dambeeya ee Kitaabka Quduuska ah, iftiinka ku saabsan xiriirka iyo shaqada saddexda qof ee Ilaahnimada ayaa sii weynaada.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Aabbaha laguma sifayn karo waxyaalaha dhulka. Aabbuhu waa buuxnaanta oo dhan ee Ilaahnimada oo jidh ahaan ah, waana ka qarsoon yahay aragga dadka dhimanaya. Wiilku waa buuxnaanta oo dhan ee Ilaahnimada oo la muujiyey. Erayga Ilaah wuxuu ku dhawaaqayaa isaga inuu yahay ‘ekaanta qumman ee shakhsiyaddiisa.’ ‘Ilaah intuu dunida jeclaaday ayuu siiyey Wiilkiisa keliya ee uu dhalay, in ku alla kii isaga rumaystaa uusan lumin, laakiin uu helo nolosha weligeed ah.’ Halkan waxaa lagu muujiyey shakhsiyadda Aabbaha.”

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> “Gargaarihii Masiixu ballanqaaday inuu soo diri doono ka dib markuu samada kor ugu kacay, waa Ruuxa ku jira buuxnaanta oo dhan ee Ilaahnimada, isaga oo u muujinaya xoogga nimcada rabbaaniga ah dhammaan kuwa Masiixa u aqbala oo u rumaysta inuu yahay Badbaadiye shakhsi ah. Waxaa jira saddex qof oo nool oo ka tirsan saddexleyda samada. Magaca saddexdan awoodood,—Aabbaha, Wiilka, iyo Ruuxa Quduuska ah,—ayaa lagu baabtiisaa kuwa Masiixa ku aqbala rumaysad nool, awoodahaasina waxay la shaqayn doonaan kuwa adeeca ee samada ka tirsan dadaalkooda ay ugu jiraan inay ku noolaadaan nolosha cusub ee Masiixa.”

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> “Maxaa dembiiluhu sameeyaa?—Ha rumaysto Masiixa. Isagu waa hantidii Masiixa, oo lagu soo iibsaday dhiigga Wiilka Ilaah. Imtixaan iyo tijaabooyin dhexdeeda ayuu Badbaadiyuhu banii’aadamka kaga furtay addoonsiga dembiga. Haddaba maxay tahay waxa ay tahay inaan samayno si dembiga laynaga badbaadiyo?—Ku rumaysta Rabbi Ciise Masiix sida Badbaadiyaha dembi-dhaafa. Kii qirta dembigiisa oo qalbigiisana is-hoosaysiiya wuxuu heli doonaa cafis. Ciise waa Badbaadiyaha dembi-dhaafa, sida uu sidoo kale u yahay Wiilka keliya oo dhalan ee Ilaaha aan xadka lahayn. Dembiilihii la cafiyey waxaa Ilaah dib loola heshiisiiyaa xagga Ciise Masiix, Bixiyahayaga dembiga naga samatabbixiya. Isagoo ku sii jira jidka quduusnimada, wuxuu noqdaa mid ka tirsan nimcada Ilaah. Waxaa loo keenaa badbaado buuxda, farxad, iyo nabad, iyo xigmadda runta ah ee xagga Ilaah ka timaadda.”

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> “Iimaanka lagu qabo dhiigga kafaaraggudka ah ee Ciise Masiix waa dammaanadda cafiska. Masiixu wuu ka nadiifin karaa dembi kasta. Ku-tiirsanaan fudud oo maalinba maalinta ka dambaysa lagu qabo xooggaas waxay wakiilka aadanaha siin doontaa xigmad fiiqan oo uu ku garto waxa nafta ka ilaalin doona maalmahan ugu dambeeya addoonsiga dembiga. Iimaan iyo duco, iyo aqoonta Masiixa, ayuu ku hawlanaa inuu ka shaqeeyo badbaadadiisa.”

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> “Ruuxa Quduuska ahu way garanaysaa, waxayna nagu hagtaa runta oo dhan. Ilaah wuxuu bixiyey Wiilkiisa keliya oo uu dhalay, in ku alla kii isaga rumaystaa aanu lumin, laakiinse uu helo nolosha weligeed ah. Masiixu waa Badbaadiyaha dembilaha. Geerida Masiixu waxay soo furtay dembilaha. Tanu waa rajadeenna keliya. Haddii aynu si buuxda isu dhiibno, oo aynu ku dhaqanno wanaagga Masiixa, waxaynu heli doonnaa abaalmarinta nolosha weligeed ah.”

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> “‘Kii Wiilka rumaystaa, Aabbahana wuu leeyahay.’ Kii rumaysad joogto ah ku qaba Aabbaha iyo Wiilka, Ruuxa quduuska ahna wuu leeyahay. Ruuxa Quduuska ahi waa Gargaarihiisa, oo isagu marnaba runta kama leexdo.” Bible Training School, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Marka laga soo tago iftiinka dheeraadka ah ee ku saabsan hawsha iyo xidhiidhka saddexda samada ah, aqoonsiga saddexda samada ah ee cutubkan ku jira wuxuu markhaati ka bixinayaa in afartan cutub ay tahay in lala waafajiyo farriinta hadda uu furfurayo Libaaxa qabiilka Yahuudah.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Markhaatiga ku jirta qisada xertii Emma'us waxay ka dhigan tahay saddex maragfur oo caddaynaya in niyad-jabkii iyo wakhtigii dib-u-dhaca ee ka dambeeyey iskutallaabta ay astaan u yihiin niyad-jabka iyo wakhtiga dib-u-dhaca ee ka dambeeya niyad-jabkii koowaad. Waxaa jira marag kale oo taageeraya in taariikhda lagu matalay afarta cutub ee Yooxanaa ay ka dhigan tahay duruufihii niyad-jabkii koowaad.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Aayadda ugu dambaysa ee qisada abuurista, oo ah runta ugu horraysa ee lagu xuso Erayga Ilaah, waxay ku dhammaataa saddex eray, mid kasta oo ka mid ah erayadaasna wuxuu ku bilaabmaa mid ka mid ah saddexda xaraf ee sameeya erayga “run,” waxayna u dhacaan sidaas iyagoo ku jira kala horraynta saxda ah. Qisada abuurista ee Bilowgii waxay ku bilaabataa erayadan, “Bilowgii,” waxayna ku dhammaataa saddexda eray, “Ilaah wuu abuuray oo sameeyey.”

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Xarafka ugu horreeya ee saddexdaas eray marka la isu geeyo waxay sameeyaan erayga runta. Sheekada abuuristu waxay ka bilaabataa “bilowgii” waxayna ku dhammaataa eray si astaan ahaan loogu muujiyey xarfaha matala Alfa iyo Oomeega. Sidoo kale, tuduca furitaanka ee kitaabka ugu dambeeya ee Baybalka, Ciise laba jeer ayaa loogu aqoonsadaa Alfa iyo Oomeega, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya. Saddexdaas xaraf ee matala Alfa iyo Oomeega waxay bixiyaan markhaati kale oo muujinaya in tuduca ku jira Yooxanaa ay tahay in la isu geeyo xariiqda nebinnimada ee bilowga Bilowgii iyo xariiqda nebinnimada ee bilowga Muujintii. Markhaatigaas waxaa lagu gartaa sharaxaadda hawsha Gargaareha. Hawsha Gargaarehu waa hawsha saddex-tallaabo ah ee ay matalaan isla saddexdaas xaraf ee Cibraaniga ah. Saxeexa Alfa iyo Oomeega wuxuu noo oggolaanayaa inaan afartan cutub ku meeleyno macnaha guud ee farriinta Muujintii Ciise Masiix ee la furay wax yar ka hor intaan xilligii nimcadu xidhmin.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Toddobada onkod waxay metelaan afar calaamadood oo gooni ah (waqtiyo cayiman) iyo saddex muddooyin waqti oo gooni ah, kuwaas oo ka bilaabma calaamadda soo-degidda malaa’ig la rabo inay dhulka ku iftiimiso ammaantiisa. Calaamaddaasu waxay ahayd dhibic waqtiyeed. Calaamadda labaad (dhibic waqtiyeed) waa niyad-jabkii ugu horreeyey, kaas oo soo gelinaya muddada waqtiga dib-u-dhigashada. Waqtiga dib-u-dhigashadu wuxuu horseedaa calaamadda saddexaad (dhibic waqtiyeed), halkaas oo run la furfuro, taasuna ay soo saarto dhaqdhaqaaq. Dhaqdhaqaaqu wuxuu ku dhammaadaa calaamadda afraad (dhibic waqtiyeed) oo lagu metelay xukun. Afartaas calaamadood iyo saddexdaas muddooyin waqti mid kastaa wuxuu metelaa onkod, wadartoodna waxay noqonayaan toddoba onkod. Waxay kaloo metelaan isu-geyn afar-saddex ah.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Qoraalladii hore waxaynu ku caddaynay in fahamkii hormuudka ee toddobada kaniisadood, toddobada shaabadaha, iyo toddobada buun ay aqoonsan yihiin “isku-darka afar iyo saddex.” Afarta kaniisadood ee hore, shaabadaha, iyo buunanku way ka soocan yihiin saddexda kaniisadood ee dambe, shaabadaha, iyo buunanka. Toddobada onkod waxay matalaan afar calaamadood oo jidka ah, hase yeeshee afartaas calaamadood ee jidka ku dhex jira waxaa ku jira saddex waqtiyood. Isku-darka rabbaaniga ah ee “afar iyo saddex” oo ku jira kitaabka Muujintii waxaa lagu adkeeyey markhaati saddex ah (kaniisadaha, shaabadaha, iyo buunanka), markhaatiyaashaasina waxay ka marag kacayaan saxnaanta isku-darka “afar iyo saddex” ee toddobada onkod ee kitaabka Muujintii.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Haddana gudaha xariiqda taariikhda ee ay matalayaan toddobada onkod waxaa ku duugan xariiq kale oo qarsoon oo ka duwan oo wax sii sheegid ah, taas oo leh saddex calaamadood oo jidka ah oo ka soocan astaanta loo matalay sida toddobada onkod. Sidaa darteed, markaan ka fiirsanno xidhiidhka nebiyadeed ee u dhexeeya toddobada onkod iyo taariikhda qarsoon ee hadda la furfurayo, waxaan ogaanaynaa in toddobada onkod ay soo bandhigaan afar calaamadood oo jidka ah (waqtiyo cayiman) halka taariikhda qarsoon ay soo bandhigayso saddex calaamadood oo jidka ah (waqtiyo cayiman.) Sida kaniisadaha, shaabadaha, buunanka iyo onkodka oo kale, taariikhda qarsoon waxay matalaysaa saddex calaamadood oo jidka ah oo ku xiran afarta calaamadood ee jidka ah ee toddobada onkod. Taariikhda qarsoonuna sidoo kale waxay leedahay isku-darka saddex-afar.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

Taariikhda qarsoon ee ku dhex duugan toddobada onkod, waxaa ku jira saddex astaamood oo kala soocan, kuwaas oo mid kastaa yahay “wakhti gaar ah,” waxaana kan koowaad iyo kan ugu dambeeya ee saddexdaas astaamood ay matalaan niyad-jab. Waxaa jira “muddo waqti” oo kala soocan oo u dhexaysa astaanta koowaad iyo tan labaad, iyo “muddo waqti” oo kale oo kala soocan oo u dhexaysa astaanta labaad iyo tan saddexaad ee wakhtiyada gaarka ah. Erayga “niyad-jab” wuxuu ka soo farcamay fikradda ballan la seegay, wuxuuna qeexitaankiisa ku sidaa adkaynta qodob wakhti gaar ah. Saqbadhkuna sidoo kale waa wakhti gaar ah. Taariikhda qarsoon waxaa lagu sawiray saddex qodob oo wakhti ah oo ay kala soocayaan laba muddo waqti ah; wakhtiga dib-u-dhaca iyo dhaqdhaqaaqii bisha toddobaad.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Calaamadda ugu horraysa ee taariikhda qarsoon waxay tilmaamaysaa niyad-jab, calaamadda ugu dambaysana sidoo kale waxay tilmaamaysaa niyad-jab. Sidaas daraaddeed, laga bilaabo niyad-jabkii ugu horreeyey ilaa niyad-jabkii ugu dambeeyey waxaa jira xariiq nebiyadeed oo qarsoon oo leh isla saddexda tallaabo ee ay leeyihiin dhammaan xariiqyada dib-u-habaynta. Waxa kale oo ay sidataa saxeexa Alfa iyo Oomeega, waayo saddexda xaraf ee sameeya “runta” waxay u dhigmaan saddexda calaamadood ee ku billowda oo ku dhammaada niyad-jab. Taariikhdaas qarsoon ee ku dhex jirta toddobada onkod waa runta uu Libaaxa qabiilka Yahuudah hadda furfurayo.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Qaybta Yooxanaa ku jirta ee aynu ka fiirsanayno waxaa cutubkii hore lagu soo bandhigay Cashadii Ugu Dambaysay, taas oo adkaynaysa in farriinta afartan cutub ay tahay mid la cuno. Afartaas cutub waxay ku dhammaadaan socodkii Getsemane. Sheekadu waxay ka dhacdaa dhaqdhaqaaqa ka bilaabma cunidda ilaa ay bilowdo dhibaatada iskutallaabta. Si nebiyad ahaan ah, goobta afarta cutub waxay qeexaysaa farriintii ugu dambaysay ee ay tahay in la cuno ka hor xukunka. Farriinta horseedda xidhitaanka xukunka waa farriinta lagu furfuro kitaabka Muujintii, wax yar ka hor intaanu xukunku xidhmin.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Xertii iyo Ciise waxay joogaan barta taariikhda nebiyadeed ee lagu wargelinayo wakhtiga dib-u-dhaca. Taariikhda Millerite-ka dhexdeeda Rabbigu wuxuu ka qaaday gacantiisa si loo soo saaro fahamka farriinta Qaylada Saqda Dhexe, laakiin fahamkii soo saaray farriinta Samuel Snow ayaa sidoo kale Millerite-yadii ku wargeliyey inay ku jireen wakhtiga dib-u-dhaca ee tobanka bikradood. Xertii waxay hadda uun cuneen Cashadii Ugu Dambaysay, oo intay dheefshiidayeen farriinta ayuu Masiixu ku sharraxay wakhtiga dib-u-dhaca afarta cutub ee Yooxanaa.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Fahamka Samuel Snow waxaa lagu diiwaangelin karaa sidii taxane maqaallo ah, kuwaas oo horumariyey fahamkii ugu dambeeyey ee lagu matalay farriinta Qaylada Habeenbadhka. Intii farriintiisu sii kobcaysay, waxa uu sidoo kale farriinta ku soo bandhigay taxane shirar teendhooyin ah. Taxanaha maqaallada ee horseeday shirarka teendhooyinka ayaa ugu dambayntii geeyey shirkii teendhada Exeter, kaas oo socday lix maalmood. Si nebiyad ahaan ah, farriinta Qaylada Habeenbadhka si tartiib-tartiib ah ayaa loo horumariyaa muddo wakhti ah gudaheed. Afarta cutub ee Yooxanaa waxay ka dhacaan taariikhda nebiyadeed ee ay farriintu ku jirto iyadoo la horumarinayo.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Afarta cutub ee Yooxanaa, shaqada Ruuxa Quduuska ah waxaa lagu qeexay saddex tallaabo: qancinta dembiga, xaqnimada, iyo xukunka. Saddexdan tallaabo sidoo kale waa saddexda calaamadood ee jidka ee taariikhda qarsoon ee ku duugan toddobada onkod.

> 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.

> Habase yeeshee, runta ayaan idinku leeyahay; waxaa idiin roon inaan tago; waayo, haddaanan tegin, Gargaaraha idiin iman maayo; laakiinse haddaan tago, isagaan 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 waxaan u tegayaa Aabbahay, idinkuna mar dambe ima arkaysaan; xukun, maxaa yeelay amiirka dunidan waa la xukumay. Weli waxyaalo badan baan idinku leeyahay inaan idiin sheego, laakiinse imminka ma qaadi kartaan. Habase yeeshee markuu yimaado isagu, Ruuxa runta ahu, wuxuu idinku hanuunin doonaa runta oo dhan; waayo, isagu iskama hadli doono; laakiin wax alla wixii uu maqlo ayuu ku hadli doonaa; oo wuxuu idiin sheegi doonaa waxyaalaha iman doona. Isagu wuu i ammaani doonaa; waayo, wuxuu ka qaadan doonaa waxa kayga ah, oo idiin muujin doonaa. Yooxanaa 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Taariikhda Millerite-ka, Ciise uma uu soo noqonin si uu u soo afjaro wakhtiga dib-u-dhaca ee Qayladii Habeenbadhka. Gacantiisii ayuu ka qaaday, oo wuxuu daadshay ama soo diray Ruuxa Quduuska ah. Ruuxa Quduuska ah, oo loo matalay sidii Gargaaraha, wuxuu u yimid inuu kala diro niyad-jabkii. Wuxuu u yimid inuu siiyo qalbiqabow kuwii la doortay, hase yeeshee ku wareersanaa niyad-jabkii ka dhashay wax-sheegid fashilantay.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Waxaan hore u tilmaannay in rasuul Yooxanaa, Yexesqeel, iyo Yeremyaah dhammaantood lagu sawiray iyagoo cunaya kitaabka yar oo afka ugu macaan sida malab. Waxaa jira kala sooc ula kac ah oo u dhexeeya saddexdaas nebiyadood, kaas oo badanaa la seego.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Yexesqeel waxaa loo adeegsadaa in lagu muujiyo kuwii cunay kitaabka yar, oo la siiyey farriin ay u geeyaan kaniisadda Ilaah ee riddowday. Yexesqeel wuxuu ka dhigan yahay in kitaabka la cuno uu aqoonsanayo hawsha dabadeed la doonayo in la fuliyo. Wuxuu matalaa farriinta la siiyey dadkii Ilaah ee hore loo doortay. Farriintiisu waa waxa ku xidhaya dadkii hore loo doortay xidhmooyin loogu talagalay dabka. Afarta cutub ee Yooxanaa, Ciise wuxuu ku aqoonsanayaa ujeeddada shaqada Yexesqeel.

> 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 hadalkii aan idinku idhi, Addoon sayidkiisa kama weyno. Hadday i silciyeen, idinkana way idin silcin doonaan; hadday hadalkaygii dhawreenna, 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 aan la hadlin, dembi ma ay lahaadeen; laakiinse imminka marmarsiiyo dembigooda ah ma haystaan. Kii i neceb, Aabbahayna wuu neceb yahay. Haddaanan iyaga dhexdooda ka samayn shuqulladii aan ninna kale samayn, dembi ma ay lahaadeen; laakiinse imminka way arkeen, wayna neceen aniga iyo Aabbahayba. Laakiin taasu waxay u dhacday in uu rumoobo hadalkii ku qornaa sharcigooda, Sababla’aan bay ii naceen. Laakiin markii Gargaarehu yimaado, kan aan Aabbaha idiinka soo diri doono, kaasoo ah Ruuxa runta oo Aabbaha ka soo baxa, isagu wuu ii marag furi doonaa. Yooxanaa 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Shaqadii Yexesqeel, oo bilaabatay markii uu kitaabkii cunay, waxay ka dhigan tahay soo bandhigidda farriin la diidi doono; hase yeeshee diidmadaasu waa caddaynta inay Ilaah neceb yihiin oo ay si buuxda u buuxiyeen koobkii wakhtigooda tijaabada.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> Oo wuxuu igu yidhi, Wiilka Aadanow, waxaan kuu dirayaa reer binu Israa’iil, quruun caasi ah oo igu caasiyowday; iyaga iyo awowayaashoodba way igu xadgudbeen ilaa maantadan la joogo. Waayo, iyagu waa carruur wejigabax ah oo qalbi adag. Anigu waxaan kuu dirayaa iyaga; oo waxaad ku tidhaahdaa, Rabbiga Sayidka ahu wuxuu leeyahay sidan. Oo iyagu, hadday maqlaan ama hadday diidaan, (waayo, waa reer caasi ah,) weliba way ogaan doonaan in nebi dhex joogay. Yexesqeel 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Shaqadii Ezekiel waxay ahayd markhaati ka gees ah dadkii axdigii hore, sidaas oo kale Masiixu ula ahaa Yuhuuddii muranka badnayd; sidaas darteedna farriinta Ezekiel waa farriintii digniinta ugu dambaysay ee dadkii axdigii hore u xidha sida haramaha oo xidhmo loo ururiyey, oo loo qoondeeyey dabka baabbi’inta.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> “Markaasaan arkay malaa’igtii saddexaad. Malaa’igtii i weheshanaysayna waxay tidhi, ‘Cabsi badan yahay shuqulkiisu. Argagax badan tahay hawshiisu. Isagu waa malaa’igta kala saaraysa sarreenka iyo haramaha, oo shaabadaynaysa, ama xidhaysa, sarreenka si loogu ururiyo bakhaarka samada. Waxyaalahanu waa inay mashquuliyaan maskaxda oo dhan, dareenka oo dhanna ay qabsadaan.’” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Shaqada uu cunidda kitaabka yar lagu metelayo waxay bilaabataa marka malaa’igta xoogga badani soo degto iyadoo gacanteeda ku sidata kitaab yar. Taariikhda malaa’igtii kowaad arrintaasu waxay dhacday 11-ka Agoosto, 1840, halka taariikhda malaa’igta saddexaadna ay ka dhacday 11-ka Sebtembar, 2001. Labadaas taariikhoodba waxay metelaan rumoobitaanno waxsii sheegyo la xidhiidha ama Islaamka hoogga labaad ama Islaamka hoogga saddexaad siday u kala horreeyaan. Taas aawadeed Ishacyaah cutubka laba iyo labaatanaad, markuu sharxayo qalalaasaha dooxada aragga ee reer Filadelfiya iyo reer La’odikiya, wuxuu tilmaamayaa in reer La’odikiya—kuwaas oo ahaa dadkii la doortay ee Protestantism-ka 1840, iyo Adventism-ka oo ahaa dadkii la doortay 2001—ay ahaayeen “kuwo qaansoleydu xidheen.” Qaansoleyda waxsii sheegyada Kitaabka Quduuska ahi waa Islaam, oo markii araggii Islaamka uu rumoobay 1840 iyo 2001, dadkii hore loo doortay waxay diideen waxsii sheegiddii Islaamka sida ay u soo bandhigeen kuwii uu Yexesqeel matalayey. Halkaas iyo markaasba waxaa loogu xidhay sida haramaha. Shaqadii Yexesqeel waxay ahayd inuu ka qaado “go’a” daboolaya “dembigooda,” kaas oo Ciise ku matalo nacaybka Ilaah loo qabo.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Waxyiga dooxada aragga. Maxaa kugu dhacay haddaba, oo aad dhammaantiin saqafyada ugu wada baxdeen? Adigoo ah magaalo buuq ka buuxo, magaalo sawaxan badan, magaalo faraxsan: kuwii lagaa laayay seef laguma dilin, dagaalna kuma dhinteen. Taliyayaashaadii oo dhammu way wada carareen, qaansoleydu way xireen; kuwii lagaa dhex helayna dhammaantood waa la wada xidhay, kuwaas oo meel fog ka soo cararay. Ishacyaah 22:1–3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Ilaahna wiilkii [Ismaaciil] wuu la jiray; wuuna koray, oo cidlada degganaa, oo qaansoley noqday. Bilowgii 21:20.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Meesha aan muujin jirin, dadku way halligmaan; laakiin kii sharciga dhawraa, isagu waa barakaysan yahay. Maahmaahyadii 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Yeremyaah wuxuu matalaa kuwii cunay kitaabka markii malaa’igtii xoogga badnayd soo degtay, taas oo ahayd inay dhulka ku iftiimiso ammaanteeda; hase yeeshee waxay la kulmeen niyad-jabkii ka dhashay saadaashii fashilantay ee 1843. Yeremyaah si nebiyaysan ayuu uga fiirsadaa in Ilaah been sheegay iyo in kale. Tixraacaas wuxuu Yeremyaah ku xiriirinayaa Xabaquuq laba.

> 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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Waxaan istaagi doonaa waardiyahayga, oo waxaan istaagi doonaa munaaradda dusheeda, oo waxaan fiirin doonaa si aan u arko waxa uu igu odhan doono, iyo waxa aan ku jawaabi doono marka la i canaanto. Markaasaa Rabbigu ii jawaabay, oo yidhi, Qor muujinta, oo looxyada si cad ugu qor, si kii akhriyaa uu u ordo. Waayo, muujintu weli waxay u taal wakhti la goostay, laakiinse ugu dambaysta way hadli doontaa, mana been sheegi doonto; in kastoo ay raagto, iyada sug; maxaa yeelay, hubaal way iman doontaa, mana raagi doonto. Bal eeg, naftiisa kor isu qaadday kuma qummana isaga dhexdiisa; laakiinse kii xaq ahu rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Yooxanaa waxaa loo adeegsaday inuu astaan u noqdo kuwa la kulmay macaanka iyo qadhaadhka niyad-jabka, isagoo matalaya taariikhda oo dhan ee laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Markaasaan u tegey malaa’igtii, oo waxaan ku idhi, I sii kitaabka yar. Oo isna wuxuu igu yidhi, Qaado, oo cun; wuxuuna calooshaada ka dhigi doonaa qadhaadh, laakiinse afkaaga wuxuu ugu ahaan doonaa macaan sida malab. Markaasaan kitaabkii yaraa ka qaaday gacantii malaa’igta, oo waan cunay; afkaygana wuxuu ugu macaanaa sida malab; oo markii aan cunay dabadeed, calooshaydii way qadhaadhatay. Muujintii 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Yexesqeel wuxuu matalaa hawsha soo bandhigidda farriinta nebiyadeed ee xidhaysa dadkii hore loo doortay, taas oo la bilaabay markii malaa’igtii soo degtay 11-ka Agoosto, 1840 iyo 11-ka Sebtembar, 2001.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Laakiinse adigu, wiilka aadanaha ahow, maqal waxa aan kugu leeyahay; ha noqon caasiyow sida gurigaas caasiga ah; afkaaga fur, oo cun waxa aan ku siinayo. Oo markaan wax eegay, bal eeg, gacan baa la ii soo diray; oo bal eeg, duudduub buug ah baa ku jiray; oo isna hortayduu ku kala bixiyey; oo waxaa lagu qoray gudaha iyo dibaddaba; oo waxaa ku qornaa baroor, iyo oohin, iyo hoog. Oo weliba wuxuu igu yidhi, Wiilka aadanaha ahow, cun waxa aad hesho; duudduubkan cun, dabadeedna tag oo la hadal reer binu Israa'iil. Sidaas daraaddeed afkaygii baan furay, oo isna duudduubkaas buu i siiyey inaan cuno. Oo wuxuu igu yidhi, Wiilka aadanaha ahow, calooshaada wax ku cun, uurkaagana ka buuxi duudduubkan aan ku siinayo. Markaasaan cunay; oo afkaygana wuxuu ugu macaanaa sida malab. Yexesqeel 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Yeremyaah wuxuu matalaa taariikhda laga bilaabo Agoosto 11, 1840 ilaa wax yar ka hor Qayladii Saqda Dhexe.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Erayadaadii waa la helay, anna waan cunay; eraygaaguna wuxuu ii noqday farxad iyo rayrayn qalbigayga; waayo, magacaaga ayaa laygu yeedhaa, Rabbiyow Ilaaha ciidammada ahow. Maanan dhex fadhiisan shirka kuwa jeesjeesa, mana aanan rayrayn; anigu keli baan u fadhiistay gacantaada aawadeed; waayo, waxaad iga buuxisay cadho. Bal maxaa xanuunkaygu u yahay mid joogto ah, oo nabarkayguna u yahay mid aan bogsan karin, oo diida in la bogsiiyo? Ma waxaad ii ahaan doontaa gebi ahaanba sida mid beenaale ah, iyo sida biyo baabba’a? Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaas ayaan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad kan qaaliga ah ka soocdo kan liita, waxaad ahaan doontaa sida afkayga oo kale; iyagu ha kuu soo noqdeen, laakiinse adigu ha ugu noqon iyaga. Oo waxaan kaa dhigi doonaa dadkan derbi naxaas ah oo deyran; way kula diriri doonaan, laakiinse kuguma adkaan doonaan; waayo, anigu waan kula jiraa inaan ku badbaadiyo oo aan ku samatabbixiyo, ayaa Rabbigu leeyahay. Oo gacanta kuwa sharka leh waan kaa samatabbixin doonaa, oo gacanta kuwa cabsida lehna waan kaa furan doonaa. Yeremyaah 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Yeremyaah wuxuu matalaa taariikhdeenna iyo farriinteenna hadda jirta. Farriinta hadda jirta waa farriinta Qaylada Habeennimo, taas oo si tartiib-tartiib ah loo sii horumarinayo marka ay gaadho heerka ay dadka Ilaah, oo uu Yeremyaah matalo, “ka buuxsameen” “cadhada,” iyagoo u malaynaya in “xanuunkoodu” noqon doono “mid joogto ah” iyo in “boogtoodu aan la daawayn karin,” boog aan weligeed la bogsiin doonin. Waxay ka go’een “shirka kuwa wax quudhsada.” Mar dambe “ma farxaan” sidii ay u farxi jireen markii ugu horraysay ee ay kitaabka cuneen oo uu ahaa “farxaddii” “qalbigooda.”

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Laakiin waxaa talo u taal kuwa ku jira xaaladdaas. “Haddaad soo noqoto” iyo weliba “haddaad waxa qaaliga ah ka soocdo waxa liita,” markaas Ilaah iyaga ayuu u soo noqon doonaa. Cibraaniga, weedha ku jirta meeriska ah “waan ku soo celin doonaa” waxay ka dhigan tahay, Ilaah iyaga ayuu u soo noqon doonaa, haddii ay isaga u soo noqdaan.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Sidaas darteed isu dhiiba Ilaah. Ka hor taga Ibliiska, wuuna idinka carari doonaa. U soo dhowaada Ilaah, isna wuu idiin soo dhowaan doonaa. Gacmihiinna daahiriya, dembilayaalow; qalbiyadiinnana daahiriya, kuwiinna laba-maanka ahow. Dhibtoon, baroorta, ooyana; qosolkiinnu ha isu beddelo baroor, farxaddiinnuna murugo. Is-hoosaysiiya Rabbiga hortiisa, isna kor buu idiin qaadi doonaa. Yacquub 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Hadday Ilaah u soo dhowaadaan, isaguna wuu u soo dhowaan doonaa. Hadday waxyaalahan sameeyaan, markaasay Rabbiga “hortiisa istaagi” doonaan, oo waxay ahaan doonaan “afka” Ilaah. Intaa dabadeed wuxuu Yeremyaah (innaga) ku amrayaa in uu dadkiisa uga dhigi doono “derbi naxaas ah oo deyr leh” si ay uga hortagaan “kuwa sharka leh,” dabadeedna “kuwa cabsida leh” waxay dagaal ku qaadi doonaan kuwa uu Yeremyaah metelo. “Kuwa sharka leh” waa matalaadda Daanyeel ee bikradaha nacasyada ah ee Matayos. “Kuwa cabsida leh” waxay matalaan midowga saddex-geesoodka ah ee Baabuloonta casriga ah inta lagu jiro dhibaatada sharciga Axadda.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Markhaatifurinta saddexda nebi dhammaantood waxay ka hadlayaan isla taariikhdaas, hase yeeshee waxay ka hadlayaan saddex dhinac oo kala duwan oo isla taariikhdaas ah. Yeremyaah wuxuu metelaa kuwa hadda uun la kulmay niyad-jabkii ugu horreeyey, balse aan weli gaadhin calaamadda Jidhifka Habeennimo. Tani waa halkii aynu joognay tan iyo Luulyo 18, 2020. Su’aashu waxay tahay inaynu dib u noqon doonno iyo in kale. Haddii aynu sidaas yeelno, waxaynu Rabbiga ugu “hadli” doonnaa isla wakhtigaas ay Maraykanku u “hadlayaan” sida masduulaagii.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Taariikhda uu Yeremyaah sawirayo waa taariikhdeenna hadda taagan, waana taariikhda ay matalaan saddexda astaamood ee qarsoon ee ku dhex jira toddobada onkod. Sidoo kale waa taariikhda si nebinnimo ah loogu meeleeyey tuduca ku jira Yooxanaa, waayo xuddunta afarta cutub ee Yooxanaa waa hawsha Ruuxa Quduuska ah ee ku qalbiqaboojinta Yeremyaah oo is weydiinaya inuu rumaystay been iyo in kale, iyo in farriintii sidaas u macaanayd dhab ahaantii ay ahayd biyo fashilma.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Sidaas awgeed Yeremyaah wuxuu matalaa taariikhda ka bilaabmaysa Sebtembar 11, 2001, kuna sii socota ilaa Luulyo 18, 2020, markaas oo wakhtigii dib-u-dhaca bilaabmay, sida ay u taagan yihiin saddex maalmood iyo badh oo astaan ah oo ka dambeeya. Marka aan idhaahdo “astaan ah,” ulama jeedo saadaalin waqtiyeed. Waxaan leeyahay Luulyo 18, 2020 waa xilligii labada markhaati, Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda, la dilay, oo meydadkoodiina lagu reebay jidka weyn saddex maalmood iyo badh, sida ku qoran Muujintii kow iyo tobnaad.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 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. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> Oo anna waxaan siin doonaa amar iyo xoogga markhaatiyaashayda labada ah, oo iyagu waxay wax sii sheegi doonaan kun iyo laba boqol iyo lixdan maalmood, iyagoo joonyad huwan. Kuwanu waa labada geed oo saytuun ah iyo labada laambadood oo hor taagan Ilaaha dhulka. Oo haddii nin doonayo inuu waxyeelleeyo, dab baa afkooda ka soo baxa oo cadowgooda baabbiʼiya; oo haddii nin doonayo inuu waxyeelleeyo, waa inuu sidan lagu dilo. Kuwanu waxay leeyihiin amar ay samada ku xidhaan, si aan roob u diʼin intii ay wax sii sheegayaan; oo waxay amar u leeyihiin biyaha inay dhiig u beddelaan, oo dhulkana ay ku dhuftaan belaayo kasta, mar kasta oo ay doonaan. Oo markay dhammeeyaan markhaatifurkooda, bahalka ka soo baxa yaamayska aan gunta lahayn ayaa la diriri doona, wuuna ka adkaan doonaa, wuuna dili doonaa. Oo meydadkoodu waxay yaalli doonaan jidka magaalada weyn, taas oo ruux ahaan loogu yeedho Sodom iyo Masar, meeshii Rabbigeenna isaguna lagu qodbay. Oo qaar ka mid ah dadyowga iyo qabiilooyinka iyo afafka iyo quruumaha ayaa meydadkooda eegi doona saddex maalmood iyo badh, mana oggolaan doonaan in meydadkooda qabuuraha lagu rido. Oo kuwa dhulka degganuna way ku farxi doonaan, wayna rayrayn doonaan, oo hadiyado ayay isu diri doonaan; waayo, labadan nebina waxay silciyeen kuwii dhulka degganaa. Muujintii 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Markhaatiga ay xaaladda Yeremyaah soo bandhigtay waxay ku taallaa niyad-jabka ka dib, laakiin ka hor Qayladii Saqda Dhexe. Yeremyaah wuxuu u baahnaa inuu soo laabto ka hor intuusan noqon codka farriinta Qayladii Saqda Dhexe. Tani waa xaaladdeenna maanta. Sidoo kale waa goobta taariikheed ee afarta cutub ee Yooxanaa ee aynu tixgelinayno, waana sidoo kale taariikhda uu matalo taariikhda qarsoon ee ku dhex jirta toddobada onkod.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Haddii aynu tixgelinno iftiinka la xidhiidha “Gargaareha” ee markhaatifurka Yooxanaa ee afarta cutub ka kooban, waxaynu helaynaa caddayn badan oo aynu ku garan karno in sheekadani ku saabsan tahay Luulyo 18, 2020, niyad-jabkii iyo wakhtigii dib-u-dhaca, farriinta Qaylada Habeenbadhka oo la furfuray, iyo xukunka soo socda ee sharciga Axadda. Cutubyadu waxay ku dul dhisayaan qaab-dhismeedka nebiyadeed ee taariikhda qarsoon.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Haddaynu doonayno in aynu u noqonno sidii afka Ilaah ee dhibaatada dhowaan imanaysa, shaqadeenna hadda waa in aynu “ka soo saarno waxa qaaliga ah waxa xun dhexdiisa,” ama sida Yacquub isla shaqadan u tilmaamayo, waa in aynu “nadiifisaan gacmihiinna, dembilayaalow; oo daahiriya qalbiyadiinna, kuwiinnan labaqalbi leh. Dhibtooda dareema, oo baroorta, oo ooya; qosolkiinna ha isu beddelo baroor, farxaddiinnuna murugo. Is-hoosaysiiya Rabbiga hortiisa, isna wuu idin sarraysiin doonaa” sidii calan kor loo qaado mustaqbalka aadka u dhow.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Oo calan buu u taagi doonaa quruumaha, oo wuxuu soo ururin doonaa kuwii reer binu Israa’iil laga eryay, wuxuuna isu keeni doonaa kuwii Yahuudah kala firidhsanaa oo ka imanaya afarta geesood ee dhulka. Ishacyaah 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Maqaalka xiga ayaan ku soo gabagabayn doonaa ka-fiirsashadeenna afartan cutub.

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