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

Mustaqbalka Ameerika iyo Luulyo 18, 2020 - Lambarka Koowaad

Cavemen of Covenant: Moses & Elijah at the End of the World

Ragga Godadka ee Axdiga: Muuse iyo Eliyaah Dhammaadka Dunida

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Muuse iyo Eliyaas waa calaamado nebiyadeed oo mid kasta duruuf ahaan loogu fahmi karo calaamad keli ah, ama sidoo kale loogu fahmi karo calaamad ka kooban labadii nebi. Markhaatiga laba ayaa wax lagu adkeeyaa, oo Muujintii cutubka kow iyo tobnaad Muuse iyo Eliyaas waxay metelaan labada markhaati ee Axdigii Hore iyo Axdiga Cusub. Buurtii Isbeddelka, oo matalaysa Imaatinka Labaad ee Masiixa, calaamadda laba-geesoodka ahi waxay meteshaa labadaba boqol iyo afar iyo afartan kun (Eliyaas) iyo shuhadada (Muuse) ee dhibaatada sharciga Axadda. Iyagoo wada jira oo calaamad ah, godkii Xoreeb, waxay metelaan dadka Ilaah ee dhammaadka dunida kuwaas oo “maqla,” “akhriya” oo “xajiya” farriinta ah Muujinta dabeecadda Ilaah oo xambaarsan xoogga lagu beddeli karo Laodikiyaan oo laga dhigi karo Filadelfiyaan. Dhawaan, (aad u dhawaan) waxaa iman doona meel aanay mar dambe suurtagal u ahaan doonin Adventist-yada Laodikiyaanka ee nacasyada ah inay helaan “saliidda” loo baahan yahay si si sax ah looga jawaabo qaylada, “Bal eega, Aroosku waa imanayaa.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Markaasaa Muuse wuxuu Rabbiga ku yidhi, Bal eeg, waxaad igu tidhaahdaa, Dadkan kor u kaxee; adiguna iima aad oggolaan inaan ogaado kii aad ila dirayso. Habase yeeshee waxaad tidhi, Magacaan kugu aqaan, oo weliba nimco ayaad hortayda ka heshay. Haddaba sidaas daraaddeed, waan ku baryayaaye, haddaan nimco hortaa ka helay, hadda i tus jidkaaga, si aan kuu ogaado, oo aan nimco hortaa uga helo; oo ka fiirso in quruuntanu ay tahay dadkaaga. Markaasuu ku yidhi, Joogitaankaygu wuu kula socon doonaa, anna nasasho baan ku siin doonaa. Isaguna wuxuu ku yidhi, Haddii joogitaankaagu aanu ila socon, halkan naga kaxayn. Waayo, sidee baa halkan lagu garan doonaa in aniga iyo dadkaaguba nimco hortaa ka helnay? Sow ma aha inaad nala socoto? Sidaas ayaannu uga soocmi doonnaa, aniga iyo dadkaagu, dadyowga dunida oo dhan. Markaasaa Rabbigu Muuse ku yidhi, Waxa aad ku hadashay taasna waan samayn doonaa; waayo, nimco ayaad hortayda ka heshay, magacaan kugu aqaan. Oo isna wuxuu yidhi, Waan ku baryayaaye, ammaantaada i tus. Markaasuu yidhi, Wanaaggayga oo dhan ayaan ku hor marin doonaa, oo magaca Rabbiga ayaan hortaada kaga dhawaaqi doonaa; oo waxaan u roonaan doonaa kii aan u roonaado, oo waxaan u naxariisan doonaa kii aan u naxariisto. Oo wuxuu yidhi, Wejigayga ma arki kartid; waayo, ninna ima arki karo oo noolaan karo. Rabbiguna wuxuu yidhi, Bal eeg, meel baa agtayda taal, oo waxaad istaagi doontaa dhagax dusheeda; oo waxay noqon doontaa, intaan ammaantaydu ku ag marayso, inaan ku gelin doono dildilaaca dhagaxa, oo aan gacantayda kugu dabooli doono inta aan ku ag marayo; dabadeedna gacantayda waan ka qaadi doonaa, oo waxaad arki doontaa dhabarkayga; laakiin wejigayga lama arki doono. Markaasaa Rabbigu Muuse ku yidhi, Isu qor laba loox oo dhagax ah oo kuwa hore la mid ah; anna looxyadan ayaan ku qori doonaa erayadii ku yiil looxyadii hore ee aad jebisay. Aroortana diyaar noqo, oo aroortii u soo bax Buur Siinay, oo halkaas iigu soo muuqo buurta dusheeda. Ninnuna yaanu kula soo bixin, oo yaan ninna lagu arkin buurta oo dhan; adhiga iyo lo’duna yaanay daaqin buurtaas horteeda. Markaasuu qortay laba loox oo dhagax ah oo kuwa hore la mid ah; Muusena aroor hore ayuu kacay, oo wuxuu u baxay Buur Siinay, sidii Rabbigu isaga ku amray, oo wuxuu gacantiisa ku qaatay labadii loox ee dhagaxa ahaa. Markaasaa Rabbigu daruurtii ku soo degay, oo halkaas isagii la istaagay, oo ku dhawaaqay magaca Rabbiga. Rabbiguna hortiisuu ku ag maray, oo wuxuu ku dhawaaqay, Rabbiga, Rabbiga Ilaah ah, oo naxariis badan, nimco badan, dulqaad badan, wanaag iyo run badanna ku badan, oo kumanyaal naxariis u haya, xumaanta iyo xadgudubka iyo dembigana cafiya, laakiin sinaba ugama eed tirayo kan dembiga leh; oo xumaanta aabbayaasha ku soo dejinaya carruurta, iyo carruurta carruurtooda, tan iyo farcanka saddexaad iyo kan afraad. Markaasaa Muuse degdeg u foorarsaday oo madaxiisa dhulka u riday, wuuna caabuday. Oo wuxuu yidhi, Haddaba haddaan nimco hortaa ka helay, Sayidow, waxaan ku baryayaaye, Sayidkaygu ha dhex socdo annaga; waayo, waa dad madax adag; oo xumaantayada iyo dembigeennaba naga cafi, oo naga dhig dhaxalkaaga. Markaasuu yidhi, Bal eeg, axdi baan samaynayaa; dadkaaga oo dhan hortooda ayaan ku samayn doonaa yaabab aan lagu samayn dhulka oo dhan iyo quruun toona; oo dadka oo dhan oo aad dhex joogto waxay arki doonaan shuqulka Rabbiga; waayo, waxa aan kula samayn doono waa wax laga cabsado. Baxniintii 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Muuse wuxuu matalaa dadka Ilaah ee dhammaadka dunida jooga. Iyagu waa kuwa maalmaha ugu dambeeya ee xukunka baaritaanka Ilaah weyddiista inuu tuso “jidkiisa, si” ay Ilaah “u gartaan,” oo jawaab ahaan Ilaah ka hela jawaab ay ku jirto ballanqaadka ah in “joogitaankiisu uu la jiri doono” iyaga, iyo in Ilaah dadkaas siin doono “nasasho.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Rabbigu wuxuu leeyahay, Jidadka istaaga, oo fiiriya, oo weyddiista waddooyinkii hore, meesha jidka wanaagsanu ku yaal, oo ku socda; markaasna naftiinna waxaad u heli doontaan nasasho. Laakiinse waxay yidhaahdeen, Kuma socon doonno jidkaas. Oo weliba waxaan idiin taagay waardiyayaal, anigoo leh, Dhegaysta dhawaaqa buunka. Laakiinse waxay yidhaahdeen, Ma dhegaysan doonno. Yeremyaah 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yeremyaah wuxuu tilmaamayaa koox diida inay “aragto” oo “maqasho,” sidaas darteedna aan helin “nasashada” loo ballanqaaday kuwa doonda “jidka wanaagsan” oo “ku socda.” Nasashadaas waxaa Ishacyaah ku tilmaamay “nasin.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Yuu buu baraa aqoon? Oo yuu fahamsiin doonaa cilmiga? Kuwii caanaha laga gudhiyey oo naasaha laga soo qaaday. Waayo, amar waa inuu amar dul saarnaadaa, amar amar dul saarnaadaa; sadar waa inuu sadar dul saarnaadaa, sadar sadar dul saarnaadaa; halkan wax yar, halkaanna wax yar; waayo, bushimo turunturoonaya iyo af kale ayuu dadkan kula hadli doonaa. Kuwii uu ku yidhi, Kanu waa nasashadii aad kuwa daallan ku nasin lahaydeen; kanuna waa gargaarkii; hase yeeshee ma ay dhegaysan. Laakiinse eraygii Rabbigu wuxuu iyaga u noqday amar dul saaran amar, amar dul saaran amar; sadar dul saaran sadar, sadar dul saaran sadar; halkan wax yar, halkaanna wax yar; inay tagaan, oo dib u dhacaan, oo jabiyaan, oo dabin ugu dhacaan, oo la qabto. Ishacyaah 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Nasuashada” iyo “dib-u-cusboonaanta” waxay u taagan yihiin roobka dambe ee la shubo inta lagu jiro ku dhawaaqidda farriinta digniinta ugu dambaysa.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Waxaa la i tusay wakhtiga farriintii malaa’igta saddexaad ay xidhmaysey. Awoodda Ilaah waxay ku dul degtay dadkiisa; shuqulkoodii way dhammaystireen, oo waxay u diyaar garoobeen saacaddii tijaabada badnayd ee hortooda tiil. Waxay heleen roobkii dambe, ama cusboonaysiinta ka timaadda joogitaanka Rabbiga, markhaatifurkii noolna dib baa loo soo nooleeyey. Digniintii ugu dambaysay ee weynayd meel kasta way ka dhawaaqday, oo waxay kicisay oo ka cadhaysiisay dadka dhulka deggan ee aan aqbalayn farriinta.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Ballankii “nasashada” ama “qaboojinta” ee ah “roobka dambe,” waxa ku jirta ballankii Muuse loogu dhiibay godka, kaas oo ahaa in “joogitaanka” Ilaah la jiri doono dadkiisa.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Shaqadu wuxuu la mid ahaan doonaa kii maalintii Bentakostiga. Sida ‘roobkii hore’ loo bixiyey, marka Ruuxa Quduuska ah lagu shubay bilowgii injiilka, si uu u keeno biqilka abuurka qaaliga ah, sidaas oo kale ‘roobka dambe’ ayaa la bixin doonaa dhammaadkiisa, si goosashadu u bislaato. ‘Markaas ayaannu garan doonnaa, haddaynu ku sii soconno inaan Rabbiga garanno; bixitaankiisu wuxuu u diyaar yahay sida waaberiga; oo isagu wuxuu noogu iman doonaa sida roobka, sida roobka dambe iyo roobka hore ee dhulka.’ (Hosea 6:3.) ‘Haddaba farxa, kuwiinna carruurta Siyoon, oo ku reyreeya Rabbiga Ilaahiinna ah; waayo, wuxuu idin siiyey roobkii hore qiyaas ahaan, oo wuxuu idiin soo dejin doonaa roobka, roobka hore iyo roobka dambe.’ (Joel 2:23.) ‘Maalmaha ugu dambeeya, Ilaah baa leh, waxaan Ruuxayga ku shubi doonaa binu-aadmiga oo dhan.’ ‘Oo waxay ahaan doontaa in ku alla kii magaca Rabbiga ku baryaa uu badbaadi doono.’ (Falimaha Rasuullada 2:17, 21.) Shaqada weyn ee injiilku kuma dhammaan doonto muujin ka yar oo xoogga Ilaah ah intii lagu calaamadeeyey furitaankiisa. Waxsii sheegyadii ku rumoobay daadintii roobkii hore bilowgii injiilka, mar kale ayay ku rumoobi doonaan roobka dambe dhammaadkiisa. Halkan waxaa ku qoran ‘waqtiyada nasashada’ ee rasuul Butros hore u eegayay markii uu yidhi, ‘Sidaa darteed toobad keena, oo soo noqda, si dembiyadiinna loo tirtiro [xukunka baadhista gudaheeda], marka waqtiyada nasashada ay ka yimaadaan hortiisa Rabbiga; oo uu soo diro Ciise.’ (Falimaha Rasuullada 3:19–20.)”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Addoommada Ilaah, iyagoo wejiyadoodu iftiinayaan oo la dhalaalaya quduusnimo isu-hurid leh, ayay si degdeg ah meelba meel ugu kala bixi doonaan inay ku dhawaaqaan farriinta ka timid Samada. Kumannaan cod, oo dunida oo dhan ka yeedhaya, ayaa digniinta lagu bixin doonaa. Mucjisooyin waa la samayn doonaa, kuwa buka waa la bogsiin doonaa, calaamooyin iyo yaababna way raaci doonaan rumaystayaasha. Shayddaankuna isaguna wuxuu ku shaqeeyaa yaabab been ah, xataa isagoo dab samada ka soo dejinaya dadka hortooda. (Muujintii 13:13.) Sidaas ayaa dadka deggan dhulka loo keeni doonaa inay mowqifkooda qaataan.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Shubitaanka Ruuxa Quduuska ah ee maalmaha ugu dambeeya waxaa lagu tusmeeyey shubitaankii Ruuxa Quduuska ah ee bilowgii lagu dhawaaqidda injiilka. “Eraygii Rabbiga u yimid” kuwa aan dhegaysanayn waxa Ruuxu ku leeyahay kaniisadaha, wuxuu ahaa mabda’a nebiyadeed ee lagu darayo hal xariiq oo taariikh nebiyadeed ah xariiq kale oo taariikh nebiyadeed ah si loo muujiyo dhammaadka dunida. Taasu wax ka yar ma aha mabda’a ah in dhammaadka wax lagu muujiyo bilowga wax. Xeerkaas nebiyadeed waxaa diida dadka nacasyada ah ee La’odikiyaanka Adventist-ka Toddobaadka. Marka la aqbalo, Ilaah wuu “baraa aqoon,” taas oo Daanyeel tilmaamayo in ay korodho wakhtiga dhammaadka, isla aqoontaas oo Hooseeca leeyahay dadka Ilaah waa loo baabbi’iyaa sababta oo ah way diideen. Kooxda ku xusan Ishacyaah iyo Yeremyaah ee diida inay maqlaan ama arkaan, waxay diidaan “nasiinada,” taas oo ah “nasashada” Ilaah ballanqaaday inuu siiyo dadkiisa “maalinta ugu dambaysa” si ay si ammaan ah uga gudbaan qalalaasaha dhammaadka maalmaha.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“Magaca Rabbiga” (dabeecad) ee Ilaah Muuse u naadiyey wuxuu ahaa in “Rabbiga Ilaah” uu yahay “naxariis badan oo nimco badan, dulqaad badan, oo hodan ku ah wanaag iyo run.” Dabeecaddiisu waa naxariis iyo run. Runta matasha dabeecaddiisa mar walba waxay la xidhiidhaa naxariistiisa, waayo qofna ma fahmi doono runtiisa, haddaan Ilaah marka hore naxariistiisa u muujin iyaga, maxaa yeelay kulligood way dembaabeen oo waxay gaadhi waayeen ammaanta (dabeecadda) Ilaah. Runta ah in Ciise Masiix yahay Alfa iyo Oomeega waxaa garta oo xajiya kuwa Ilaah ka cafiyey xumaatooyinkooda iyo dembigooda. Cafiskaasu wuxuu dhacaa muuqaallada ugu dambeeya ee xukunka baaritaanka. Kuwii uu naxariistiisa u muujiyo, oo sidaas dembiyadooda ku cafiyo, ayuu ka dhigtaa dhaxalkiisa oo axdi ayuu la galaa.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Maalmaha ugu dambeeya ee taariikhda dunidan, axdiga Ilaah la leeyahay dadkiisa amarradiisa dhawra waa in dib loo cusboonaysiiyaa.” Review and Herald, February 26, 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Nebiyaashii oo dhan, oo uu ku jiro Muuse, waxay tilmaamayaan maalmaha ugu dambeeya ee xukunka baadhista, marka Ilaah cusboonaysiinayo axdigiisa kuwa loo aqoonsaday boqol iyo afartan iyo afar kun. Oo marka axdigaas la adkeeyo, Ilaah “wuxuu samayn doonaa yaabab aan weligood lagu samayn dhulka oo dhan, ama quruun kasta dhexdeeda; oo dadka oo dhan oo aad dhex joogto waxay arki doonaan shuqulka Rabbiga, waayo waa wax cabsi leh oo aan kula samayn doono.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Khibraddii Muuse ee godka Buur Xoreeb, oo sidoo kale loo yaqaan Buur Siinay, waxa lagu dhex dhigay macnaha halgankii Muuse kula jiray dadka Ilaah. Halgankiisu wuxuu ahaa inuu fuliyo hawshii Ilaah isaga siiyey. Muuse wuxuu ku jiray halgan ku saabsan farriinta Ilaah ee dunida loo diray. Wax yar ka hor intaan Rabbigu ammaantiisa Muuse tusin, waxaynu helaynaa Muuse oo caqli-celin u adeegsanaya Rabbiga hortiisa, isagoo soo jeedinaya in haddii Rabbigu baabbi’iyo kuwii fallaagada ahaa ee imminka ku cayaarayay agagaarka dibigii dahabka ahaa ee Haaruun, baabbi’inta fallaagadu ay baabbi’in lahayd farriintii muujinaysay xoogga Ilaah.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Markaasaa Rabbigu wuxuu Muuse ku yidhi, Dadkan waan arkay, oo bal eeg, waa dad madax-adag; haddaba ii daa, si cadhadaydu ugu kululaato iyaga, oo aan baabbi’iyo; adigana waxaan kaa dhigi doonaa quruun weyn. Markaasaa Muuse baryay Rabbiga Ilaahiisa ah, oo yidhi, Rabbiyow, maxaa cadhadaadu ugu kululaataa dadkaaga, kuwaad dhulka Masar kaga soo bixisay xoog weyn iyo gacan xoog badan? Bal maxay Masriyiintu u odhanayaan oo u leeyihiin, Shar buu ugu soo bixiyey inuu buuraha ku laayo oo uu ka baabbi’iyo dhulka dushiisa? Cadhadaada kulul ka noqo, oo ka toobadkeen xumaantan aad dadkaaga ku samayn lahayd. Xusuuso addoommadaadii ahaa Ibraahim, Isxaaq, iyo Israa’iil, kuwaad naftaada ugu dhaaratay, oo aad ku tidhi, Farcankiinna waxaan u badin doonaa sida xiddigaha samada, oo dalkaas oo dhan oo aan ka hadlay waxaan siin doonaa farcankiinna, wayna dhaxli doonaan weligood. Markaasaa Rabbigu ka toobadkeenay xumaantii uu ku fikiray inuu dadkiisa ku sameeyo. Baxniintii 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Waayaha Muuse ee godka waxaa ku jira farriintii Muuse loo doortay inuu dunida u soo bandhigo. Markhaatifurka Rabbiga oo Muuse ag maraya oo ku dhawaaqaya dabeecaddiisa waxaa lagu dhex dhigay macnaha farriin gudaha ah oo ku saabsan dadka Ilaah ee caasiga ah (La’odikiyaanka), halka macnaha waayaha Eliiyaah ee godka lagu dhex dhigay halgankiisii uu la galay Yesebeel, ama isbahaysiga saddex-geesoodka ah ee Maraykanka, Baabbanimada, iyo Qaramada Midoobay. Mid wuxuu metelaa farriinta gudaha ah ee kaniisadda, kan kalena farriinta dibadda ah ee dunida, laakiin labada markhaati ee Muuse iyo Eliiyaah waxay ku wada jiraan isla godka Xoreeb, labadoodana waxaa lagu metelaa godka dhammaadka dunida.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Oo Axaab wuxuu Yesebeel uga warramay wax kasta oo Eliiyaah sameeyey, iyo weliba siduu nebiyadii oo dhan seef ugu laayay. Markaasaa Yesebeel waxay Eliiyaah u dirtay ergay, iyadoo leh, Ilaahyadu sidaas ha igu sameeyeen, oo weliba ka sii daran ha igu kordhiyeen, haddaan berri wakhtigan oo kale aan naftaada uga dhigin sida nafta midkood. Oo markuu taas arkay, ayuu kacay oo naftiisa u cararay, oo wuxuu yimid Bi’ershebacii dalka Yahuudah lahayd, addoonkiisiina halkaas ayuu kaga tegey. Laakiinse isagu qudhiisu wuxuu maalin socodkeed u galay cidlada, oo wuxuu yimid oo fadhiistay geed qudhac ah hoostiis; markaasuu naftiisa u baryay inuu dhinto, oo wuxuu yidhi, Way igu filan tahay; hadda haddaba, Rabbiyow, naftayda iga qaad, waayo, anigu ka sii roonaan maayo awowayaashay. Oo intuu jiifay oo hurday geedkii qudhaca ahaa hoostiisa, bal eeg, markaasaa malaa’ig taabatay, oo ku tidhi, Kac oo cun. Oo markuu eegay, bal eeg, madaxiisa agtiisa waxaa yiil kibis dhuxul lagu dubay iyo weel biyo ah. Markaasuu cunay oo cabbay, dabadeedna haddana dib buu u jiifsaday. Malaa’igtii Rabbiguna mar labaad ayay timid, oo taabatay, oo tidhi, Kac oo cun; waayo, safarku aad buu kuugu dheer yahay. Markaasuu kacay, oo cunay oo cabbay, oo xoogga cuntadaas ayuu ku socday afartan maalmood iyo afartan habeen ilaa Xoreeb, buurtii Ilaah. Oo halkaas ayuu god u yimid, oo habeenkiina halkaas ayuu ku hoyday; oo bal eeg, eraygii Rabbiga ayaa u yimid, oo ku yidhi, Eliiyaahow, maxaad halkan ka samaynaysaa? Markaasuu yidhi, Aad baan ugu qiirooday Rabbiga ah Ilaaha ciidammada; maxaa yeelay, reer binu Israa’iil waxay ka tageen axdigaaga, waxay dumiyeyeen meelahaaga allabariga, nebiyadaadiina seef bay ku laayeen; aniguna aniga oo keliya ayaa hadhay, oo naftaydana way doondoonayaan inay iga qaadaan. Oo wuxuu ku yidhi, Bax, oo buurta Rabbiga hortiisa ku istaag. Oo bal eeg, Rabbigu wuu ag maray, oo dabayl weyn oo xoog badan ayaa buurihii jeexjeexday, dhagaxyadiina Rabbiga hortiisa ku burburisay; laakiinse Rabbigu dabaysha kuma jirin. Dabayshii dabadeedna waxaa yimid dhulgariir; laakiinse Rabbigu dhulgariirka kuma jirin. Dhulgariirkii dabadeedna dab baa yimid; laakiinse Rabbigu dabka kuma jirin. Dabkii dabadiisna waxaa yimid cod deggan oo yar. Oo waxay noqotay in Eliiyaah markuu maqlay, uu wejigiisa maradiisii ku duubay, markaasuu baxay oo istaagay godkii afkiisa. Oo bal eeg, cod baa u yimid, oo ku yidhi, Eliiyaahow, maxaad halkan ka samaynaysaa? Markaasuu yidhi, Aad baan ugu qiirooday Rabbiga ah Ilaaha ciidammada; maxaa yeelay, reer binu Israa’iil waxay ka tageen axdigaaga, waxay dumiyeyeen meelahaaga allabariga, nebiyadaadiina seef bay ku laayeen; aniguna aniga oo keliya ayaa hadhay, oo naftaydana way doondoonayaan inay iga qaadaan. Markaasaa Rabbigu ku yidhi, Tag, oo jidkaaga ku noqo cidlada Dimishaq; oo markaad timaaddo, Xaasaa’eel subag ugu shub inuu boqor u ahaado Suuriya. Yehuuna ina Nimshii subag ugu shub inuu boqor u ahaado Israa’iil; Eliishaa ina Shaafaad oo reer Aabeelmehoolaah ahna subag ugu shub inuu nebi kuugu beddelo. Oo waxay noqon doontaa in kii ka baxsada seefta Xaasaa’eel uu Yeeduu dilo, kii ka baxsadana seefta Yeehuu uu Eliishaa dilo. Habase yeeshee, toddoba kun ayaan Israa’iil ku dhex reebay, kuwaas oo dhammaantood jilbahoodu aanay Baalc u sujuudin, oo af kasta oo aan isaga dhunkan. 1 Boqorradii 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Waayo-aragnimada Eliyaah ee godku waxay ka dhigan tahay niyad-jabka nebiga ee ku saabsan farriinta iyo saameynta uu u arkayay in farriintiisa iyo hawshiisu yeesheen. Muuse wuxuu difaacayay farriintii Ilaah si cad u sheegay, Eliyaahna wuu ka quustay farriintaas. Waa isla farriintaas, marka laga reebo in middi gudaha kaga saabsan tahay kaniisadda, ta kalena dibadda kaga saabsan tahay kaniisadda. Hase yeeshee, dhinaca nebinnimada, marka la isu geeyo, labadooduba waxay sawirayaan farriinta laba-geesoodka ah ee Muujintii siddeed iyo tobnaad. Waxa aan u baahanahay inaan adkeeyo ee ku saabsan runaha oo dhan ee la xiriira godka ayaa ah in “maalmaha ugu dambeeya” niyad-jabka labada xaaladoodba lagu muujiyey uu ku saabsan yahay farriinta iyo saameynteeda.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Muuse iyo Eliyaah labaduba waxay matalaan kuwa “maqla” oo “arka” “codka,” kaas oo ah “erayga Rabbiga.” “Eraygaas” wuxuu matalaa dabeecaddiisa naxariis iyo run. Sabuur-qoruhuna sidoo kale wuxuu baryaa in la tuso naxariista Ilaah, taas oo ah dabeecaddiisa. Si uu u arko “naxariistiisa,” Sabuur-qoruhu wuxuu ballanqaadaa inuu “maqlo” waxa Ruuxu ku leeyahay kiniisadaha.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Kii Madaxda Muusigga, Sabuur loo tiriyey wiilashii Qooraax. Rabbiyow, dalkaaga waad u roonaatay; maxaabiistii Yacquubna dib baad u soo celisay [rogtay]. Xumaantii dadkaagana waad cafiday, dembigoodii oo dhanna waad asturtay. Selaah. Cadhadaadii oo dhan waad qaaday; kulaylkii cadhadaadana waad ka jeesatay. Noo soo celi, Ilaaha badbaadadayadow, oo cadhadaada nagu wajahan jooji. Miyaad weligaa noo cadhaysnaan doontaa? Cadhadaadana ma jiidi doontaa tan iyo qarniyada oo dhan? Miyaadan mar kale na soo noolayn doonin, si ay dadkaagu kuugu reyreeyaan? Rabbiyow, na tus naxariistaada, oo na sii badbaadadaada. Waxaan maqli doonaa waxa Ilaaha Rabbiga ahu ku hadli doono; waayo, nabad buu kula hadli doonaa dadkiisa iyo quduusiintiisa; laakiinse yaanay mar kale nacasnimo ugu noqon. Hubaal badbaadadiisu way u dhowdahay kuwa isaga ka cabsada; in ammaanu dalkayaga ku dhex degganaato. Naxariis iyo run baa isla kulmay; xaqnimo iyo nabadna way isdhunkadeen. Run baa dhulka ka soo bixi doonta, xaqnimona samada ayay hoos ka soo eegi doontaa. Hubaal Rabbigu wuxuu bixin doonaa waxa wanaagsan; dalkayaguna wuxuu dhalin doonaa midhihiisa. Xaqnimo ayaa isaga ka horrayn doonta, oo waxay nagu hagaajin doontaa jidka tallaabooyinkiisa. Sabuurka 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Ogow in “naxariis iyo run” (iyo “run” waa erayga Cibraaniga ah ee ‘emet’ oo aynu tilmaamayney) kuwaas oo dhalinaya xaqnimo iyo nabad ay “is-dhunkadeen.” Way isku xiran yihiin. Sabuur-qaaduhu wuxuu heestiisa dhigay maalmaha ugu dambeeya ee xukunka baadhista marka Ilaah “cafiyey xumaantii” “dadkiisa.” Codsigu waa in Rabbigu “soo nooleeyo” dadkiisa.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Soo nooleyn iyo dib-u-habayn waa inay dhacaan, iyagoo ku hoos jira adeegidda Ruuxa Quduuska ah. Soo nooleyntu iyo dib-u-habayntu waa laba waxyaalood oo kala duwan. Soo nooleyn waxay ka dhigan tahay cusboonaysiinta nolosha ruuxiga ah, kicinta xoogagga maskaxda iyo qalbiga, sarakicid laga soo sara kaco dhimashada ruuxiga ah. Dib-u-habayn waxay ka dhigan tahay dib-u-abaabulid, isbeddel ku yimaadda fikradaha iyo aragtiyaha, caadooyinka iyo dhaqammada. Dib-u-habayntu ma soo saari doonto midhaha wanaagsan ee xaqnimada haddii aanay ku xidhnaan soo nooleynta Ruuxa. Soo nooleynta iyo dib-u-habayntu waa inay gutaan shaqadooda loo magacaabay, oo marka ay shaqadan gudanayaan waa inay is dhexgalaan.” Selected Messages, book 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Soo nooleynta” uu Sabuur-qaaduhu baryayo waxay muujinaysaa codsi ka imanaya qof garanaya in uu dhintay. Soo nooleynta uu Sabuur-qaaduhu baryayo waa codsi aad ugu adag qof La’odikiya ah inuu weydiisto, waayo qofka La’odikiya ahi ma oga inuu ruux ahaan dhintay; haddiise uusan sidaas ahayn, uma baahdeen in dib loo soo nooleeyo. Soo nooleyntaas waxaa lagu helaa in lagu waafaqo “in la maqlo waxa Rabbiga Ilaah ahi ku hadli doono,” mana jiro hawl kale oo innaga mudan inay ka horrayso sugidda soo nooleyntaas timaadda marka Ruuxa Quduuska ahi gudahayaga dego.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Dib-u-soo-nooleynta cibaado run ah oo innaga dhex dhalata waa tan ugu weyn uguna degdegga badan baahiyaheenna oo dhan. In taas la raadiyo waa inay noqotaa shaqadeenna ugu horraysa.” Selected Messages, buugga 1, 121.

Speaking of the book of Revelation Sister White states the following.

Iyadoo ka hadlaysa kitaabka Muujintii, Sister White waxay sheegaysaa sidan soo socota.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Markaynu innaga oo ah qoom fahanno waxa buuggani inooga dhigan yahay, waxaa dhexdeenna ka muuqan doona soo nooleyn weyn.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Ereyga “soo nooleyn” waxaa lagu qeexaa dib-u-soo-celin nololeed. Kuwii la doortay inay ka mid noqdaan boqol iyo afartan iyo afar kun waa inay marka hore gartaan inay dhinteen oo ay u baahan yihiin soo nooleyn. Xaqiiqada ah in boqol iyo afartan iyo afarta kun ay dhinteen waa qayb muhiim ah oo ka mid ah farriinta la furayo wax yar ka hor intaan muddada imtixaanku xidhmin. Runtaas wax badan oo dheeraad ah ayaan ka odhan doonnaa. Waxa iyaga soo nooleeya waa “naxariista” Ilaah u fidiyo marka uu “soo nooleeyo” oo uu siiyo xaqnimadiisa. Waxa iyaga soo nooleeya waa runta ah in Ciise yahay Alfa iyo Oomega, fahamkanuna wuxuu ku dhex dhalaa “nabad” ka sarraysa garasho kasta. Ballanku waa in “runta” “dhulka ka soo bixi doonto.” Farriinta loo matalay “runta,” taas oo ah Alfa iyo Oomega, waxay ka soo bilaabataa Maraykanka, waayo waxay ka soo baxaysaa “dhulka.” Farriintii bilowga waxay ka timid Maraykanka, farriinta dhammaadkuna isla meeshii ayey ka soo baxdaa.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Iyadoo duruufaha ay godadka Ilaah calaamad u yihiin la tixgelinayo, waxa aynu eegi doonnaa nebiyo kale oo ku jiray god calaamadaysan. Ciise wuxuu Yooxanaa Baabtiisaha u aqoonsaday Eliyaas, Yooxanaana xabsi buu ku jiray markii uu u baahday inuu ogaado in Ciise yahay Masiixa iman doona. Wuxuu u baahday inuu ogaado dabeecadda runta ah ee Ciise. Wuxuu u baahday inuu ogaado in farriintii uu ku dhawaaqay iyo farriintii Ciise sii waday inuu ku dhawaaqo ay ahayd farriinta runta ah. Wuxuu xertiisii u diray inay Ciise su’aashaas weydiiyaan, Ciisena, isagoo ka gudbay su’aashoodii, wuxuu u dhaqaaqay inuu ammaantiisa tuso.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “Sidaas ayaa maalintii ku dhammaatay, iyadoo xertii Yooxanaa ay wada arkayeen oo maqlayeen wax walba. Ugu dambayntiina Ciise ayaa ugu yeedhay xaggiisa, oo ku amray inay tagaan oo Yooxanaa u sheegaan wixii ay markhaati ka ahaayeen, isagoo ku daraya, ‘Waxaa barakaysan kii aan igu dhex helin sabab uu u turunturoodo.’ Luukos 7:23, R. V. Caddaynta ilaahnimadiisa waxaa lagu arkay sida ay ugu habboonayd baahiyaha dadka silicaya. Ammaantiisuna waxaa lagu muujiyey is-hoosaysiintiisii uu ugu soo degay xaaladdeenna hoose.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Xertii waxay sideen farriinta, taasina way ku filnayd. Yooxanaa wuxuu xusuustay waxsii sheegiddii ku saabsanayd Masiixa, ‘Rabbigu waa i subkay inaan war wanaagsan u wacdiyo kuwa qabow; wuxuu ii soo diray inaan bogsiiyo kuwa qalbigoodu jabay, inaan xorriyad ku naadiyo maxaabiista, iyo furitaanka xabsiga kuwa xiran; inaan naadiyo sannadda la aqbali karo ee Rabbiga.’ Ishacyaah 61:1, 2. Shuqulladii Masiixu ma aha oo keliya inay caddeeyeen inuu isagu yahay Masiixa, laakiin waxay muujiyeen qaabka boqortooyadiisa loo dhisi lahaa. Yooxanaa waxaa loo muujiyey isla runtaas tii Eliyaas kaga timid cidlada, markii ‘dabayl weyn oo xoog leh ay buurihii kala jeexday, oo dhagaxyadiina ku jajabisay Rabbiga hortiisa; laakiinse Rabbigu dabaysha kuma jirin; dabaysha dabadeedna dhulgariir baa yimid; laakiinse Rabbigu dhulgariirka kuma jirin: dhulgariirka dabadiisna dab baa yimid; laakiinse Rabbigu dabka kuma jirin:’ dabka dabadiisna Ilaah wuxuu nebiga kula hadlay ‘cod deggan oo yar.’ 1 Boqorradii 19:11, 12. Sidaas oo kale Ciise wuxuu u qaban lahaa shuqulkiisa, ma aha sanqadha hubka iyo afgembiga carshiyada iyo boqortooyooyinka, laakiin isagoo qalbiyada dadka kula hadlaya nolol naxariis iyo is-allabari leh.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Awoodda Ilaah waxaa lagu gudbiyaa Eraygiisa. Waxaa la geeyaa “qalbiyada dadka.” Taasu waxay ahayd casharkii “codka deggan ee yar.” Hase yeeshee farriinta Eliiyaah waa farriinta dibadda ah ee aqoonsanaysa xoogagga ka baxsan dadka Ilaah. Masiixu wuxuu Eliiyaah ugu sheegay in “maalmaha ugu dambeeya” Eraygiisu yahay meesha ay awooddu taallo; hase yeeshee “isku dhaca hubka iyo afgembiga carshiyada iyo boqortooyooyinka,” oo ay matalayaan dabaysha wax burburisa, dhulgariirka, iyo dabku, waxay u taagan yihiin saddex ka mid ah xoogagga dibadda ah ee lagu metelay kitaabka Muujintii kuwaas oo dadka Ilaah ay la kulmi doonaan. “Dabaysha” wax burburisa waa astaan u ah Islaamka ee waxsii sheegista Kitaabka Quduuska ah. “Dhulgariirku” waa fallaagadii iyo fowdadii Kacaankii Faransiiska. “Dabku” waa burburkii lagu soo dejiyey Sodom iyo Gomora. Eliiyaah wuxuu ka cararay awooddii baabbanimada si uu u gaaro godka, sidaas darteed Rabbigu wuxuu u muujiyey in inkasta oo ay jiraan dhammaan xoogagga sharka ah ee sameeya qalalaasaha dhammaadka dunida, haddana waa codka deggan ee yar meesha laga helo awoodda Ilaah.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Muuse, Eliyaah, iyo Yooxanaa Baabtiisaha dhammaantood waxay ka marag kacayaan inay dabeecadda Ilaah ka arkeen god. “Godku” waa calaamadda keliya ee la siin doono qarni shar leh oo sino badan. Ciise wuxuu ka hadlay “qarni sino badan oo shar leh,” kaas oo ah qarniga “maalmaha ugu dambeeya” ee xukunka baadhista. Calaamadda qarnigaasna waxay ahayd nebi Yoonis oo saddex maalmood ku jiray god—caloosha nibiriga.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Markii dadku aad isugu soo urureen, ayuu bilaabay inuu yidhaahdo, Tanu waa qarni shar leh; calaamad bay doondoonayaan; calaamadna lama siin doono, calaamaddii nebi Yoonis mooyaane. Waayo sida Yoonis calaamad ugu ahaa reer Nineweh, sidaas oo kalena Wiilka Aadanahu calaamad ugu ahaan doonaa qarnigan. Luukos 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yoonis wuxuu caloosha nibiriga ku jiray saddex maalmood iyo saddex habeen, sidaas oo kale Ciise wuxuu qabriga ku jiray saddex maalmood. Yoonis wuxuu ahaa calaamad, Ciisena sidoo kale waa calaamad. Waxay matalaan calaamada sarakicidda, taas oo dabcan ka dambaysa dhimashada.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Markaas culimmadii iyo Farrisiintii qaarkood ayaa u jawaabay, iyagoo leh, Macallimow, waxaannu doonaynaa inaannu calaamo kaa aragno. Laakiin isagu wuu u jawaabay oo ku yidhi, Qarnigan shar leh oo sino badan ayaa calaamo doondoona; oo calaamo looma siin doono isaga, calaamada nebi Yuunus mooyaane. Waayo, sida Yuunus uu saddex maalmood iyo saddex habeen ugu jiray caloosha nibiriga, sidaas oo kale Wiilka Aadanahu saddex maalmood iyo saddex habeen ayuu ku jiri doonaa wadnaha dhulka. Nimankii Nineweh waxay xukunka kula kici doonaan qarnigan, wayna xukumi doonaan; maxaa yeelay, waxay ka toobad keeneen wacdintii Yuunus; oo bal eega, mid Yuunus ka weyn ayaa halkan jooga. Matayos 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Haddaan fahanno mabda’a ku-noqoshada taariikhda, annagoo ku lammaanin xaqiiqda ah in taariikhda quduuska ah oo dhammu tilmaamayso dhammaadka dunida, markaas dhimashadii, aasiddii, iyo sarakiciddii Yoonis iyo Masiixu waa “calaamadda” iyo weliba farriinta dadka Ilaah hadda loo hayo. Markii Yoonis laga soo tuuray calooshii nibiriga, wuxuu ku dhawaaqay farriinta, sida farriintii sarakicidda Masiixa isla markiiba loo naadiyey markii malaa'igtu ka rogtay dhagixii godka uu Masiixu ku jiray. Kuwii uu matalayey Muuse, Eliyaah, Yoonis, iyo Masiixu ma astaan u yihiin oo keliya dadka Ilaah ee “maalmaha ugu dambeeya,” laakiin sidoo kale farriinta uu mid kastaaba bixiyey.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Calaamadda Yoonis waxaa ku jira waayo-aragnimada godka, halkaas oo dabeecadda naxariista leh ee Masiixa lagu muujiyo. Isla naxariistii Ciise u fidiyey Eliiyaah ayaa loo fidiyey Yoonis intuu ka cararayay mas’uuliyaddiisii ku aaddanayd ku dhawaaqidda farriinta. Waxaa jira wax badan oo kale oo laga sheegi karo Yoonis, hase yeeshee qodobo kale ayaa hadda u baahan in laga hadlo.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Godkii, waxyaalaha kale ka sokow, waxay astaan u tahay dhimasho iyo sarakicid. Dadka axdiga Ilaah ee maalmaha ugu dambeeya maragyo badan ayaa lagu aqoonsaday inay dhinteen dabadeedna la sara kiciyey. Dabcan, Masiixi waa inuu mar labaad dhashaa si uu boqortooyada Ilaah u arko, taasina waxay ka dhigan tahay dhimashada ninkii hore ee jidhka ku socday, laakiin xagga nebiyaddu waxay ka dhigan tahay wax ka sii badan. Waxay ka hadlaysaa farriin lagu joojiyey socodkeedii. Eliyaah wuxuu joojiyey ku dhawaaqidda farriinta, Yoonisna wuu ka cararay ku dhawaaqidda farriinta. Yooxanaa xabsi ayaa lagu tuuray oo la dilay. Ciise waa la iskutallaabay.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Calaamadda Yoonis sidaas daraaddeed ma aha oo keliya mid ku saabsan dhimasho iyo sarakicid; ee waa mid ku saabsan dhimashada iyo sarakicidda farriin, oo dhammaan farriimaha lagu matalay Erayga Ilaah waxay ka dhigan yihiin farriinta digniinta ugu dambaysa ee Aabbuhu siiyey Ciise, kaas oo markaas siiyey Jibriil, kaas oo markaas siiyey nebiga, kaas oo markaas qoray oo u diray kiniisadaha. Ilaah wuxuu diyaar u ahaa inuu soo afjaro farriinta oo dib u bilaabo waayo-aragnimadii godka ee Muuse. Eliyaah wuxuu soo afjaray hawshiisii rasuul ahaan oo wuxuu u cararay godka. Yoonis wuxuu u cararay Tarshiish. Yooxanaa Baabtiisaha waa la dilay, sida Ciisena loo dilay. Dhammaan markhaatiyadan waa in la keenaa kitaabka Muujintii oo la isu waafajiyaa. Daanyeel iyo Muujintii waa laba kitaab, laakiin “markhaatifurka Ciise” wuxuu caddeeyaa in ay sidoo kale yihiin hal kitaab. Waxay leeyihiin isla astaamihii Kitaabka Quduuska ah. Laba kitaab oo sameeya hal kitaab iyo laba qoraa oo metela laba markhaati.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Daanyeel, oo maxbuus u ahaa Baabuloon dabadeedna Medo-Faaris, wuxuu si astaan ahaan ah u dhintay markii lagu tuuray godka libaaxyada. Yoonis wuxuu si astaan ahaan ah u dhintay markii nibirigu liqay. Yooxanaa Muujiyihii wuxuu si astaan ahaan ah u dhintay markii lagu tuuray saliidda karkaraysa. William Miller wuu dhintay, hase yeeshee wuxuu leeyahay ballanqaadka ah in malaa’iguhu ay qabrigiisa ku sugayaan sarakicidda kuwa xaqa ah. Adeegga Future for America wuxuu si astaan ahaan ah u dhintay Luulyo 18, 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Farriinta ugu dambaysa ee digniinta ah waxaa lagu dejiyey macnaha guud ee boogtii dhimashada lahayd ee awoodda baabtiisku bogsanayso. Bogsashada boogtu waa mawduuc gaar ah oo ku jira cutubyada saddex iyo tobnaad iyo toddoba iyo tobnaad ee Muujintii. Marka boogtii dhimashada lahayd la bogsiiyo, baabtinimadii dib loo soo nooleeyey waxay noqon doontaa boqortooyada siddeedaad ee lagu matalay cutubka toddoba iyo tobnaad ee Muujintii. Waxaa loo aqoonsaday inay tahay tan siddeedaad, taas oo ka mid ah toddobada. Siddeed waa astaan sarakicid ah, waayo gudniinku, isagoo ah shaabaddii xidhiidhka axdiga, waxaa la fulin jiray maalinta siddeedaad ka dib marka wiil dhasho. Cibaadadaas waxaa lagu beddelay baabtiiska xilligii Masiixiga, baabtiiskuna wuxuu matalaa dhimashada, aasidda, iyo sarakicidda Masiixa. Masiixu wuxuu sara kacay maalintii ka dambaysay maalintii toddobaad. Sidaas darteed, si nebiyad ahaan ah ayuu u sara kacay maalintii siddeedaad. Ka dib kun sannadood oo nasasho ah, dhulka dib loo cusboonaysiiyey wuxuu soo sara kacaa kun-guurada siddeedaad.

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