Article

# The Revelation of Jesus Christ - Number Five

Muujintii Ciise Masiix - Lambarka Shanaad

Isaiah Forty: Comfort Ye, Comfort Ye

Ishacya Afartan: Qalbiya, Qalbiya Siiya

Author

Jeff Pippenger

Published

October 25, 2023

Formats

PDF
Word
Song MP3

In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.

Toddobada iyo tobanka iyo toddobada aayadood ee ugu horreeya Ishacyaah afartan, boqolka iyo afartan iyo afarta kun waxaa si nebiyaysan loogu meeleeyey dhammaadka saddex maalmood iyo badh, halkaas oo ay meyd ahaan ugu yaalleen jidadka, intii dunidu rayraynaysay. Nebiyada oo dhammu way isku waafaqaan, dhacdooyinka nebiyadeed ee ay soo bandhigaanna had iyo goor way la jaanqaadaan nebiyada kale, waayo, Ilaah ma aha abuure jahawareer.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Oo ruuxyada nebiyaduna nebiyada ayay u hoggaansamaan. Waayo, Ilaah ma aha qoraaga qaska, laakiin waa kan nabadda, sida ay tahay kiniisadaha quduusiinta oo dhan. 1 Korintos 14:32, 33.

The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.

Gargaaraha, kii Ciise ballanqaaday inuu soo diri doono maqnaanshihiisa, ayaa lagu dhex dhigay erayadii ugu horreeyey, aayaddii ugu horraysay, ee lix iyo labaatanka cutub ee ka kooban qisada nebinnimada ee ugu dambaysa ee Ishacyaah. “Qalbigiinna dejiya, qalbigiinna dejiya dadkayga, ayaa Ilaahiinnu leeyahay.” Xeerka xusidda ugu horraysa ayaa adkaynaya in lixdan iyo labaatanka cutub ee xiga loo fahmo iyada oo loo tixraacayo dhammaystirka kaamilka ah oo ugu dambeeya ee imaatinka Gargaaraha.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.

> Aniguna waxaan baryi doonaa Aabbaha, isaguna wuxuu idin siin doonaa Gargaare kale, inuu weligiin idinla joogo.... Laakiin Gargaaraha, kaas oo ah Ruuxa Quduuska ah, kii Aabbuhu ku soo diri doono magacayga, isagu wax kasta ayuu idin bari doonaa, oo wax kasta oo aan idinku idhi ayuu idin xusuusin doonaa. Yooxanaa 14:16, 26.

The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Qayladii Saqda-dhexe ee taariikhda Milleriyiinta ayaa mar kale ku soo noqnoqota taariikhda boqol iyo afartan iyo afarta kun.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Waxaa jira dunid ku jiifta xumaanta, khiyaanada iyo dhalanteedka, kuna sugan hooska qudhiisa ee dhimashada,—hurda, hurda. Yaa dareemaya fooshii nafta si ay u toosiyaan? Codkee gaadhi kara iyaga? Maskaxdayda waxaa loo qaaday mustaqbalka, marka calaamadda la bixin doono. ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan isaga.’ Laakiin qaar baa dib u dhigi doona inay helaan saliidda lagu buuxiyo laambadahooda, oo goor dambe ayay ogaan doonaan in dabeecadda, taas oo saliiddu astaan u tahay, aan la isu gudbin karin.” Review and Herald, February 11, 1896.

The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”

Su’aashan waa la isweydiinayaa, “codkee baa” “toosin kara” kuwa “hurda”? “Codka” iyaga toosiya ee ku xusan Ishacyaah cutubka afartan, waa “codka” “ku qayliya” “cidlada.”

> Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.

> Qudus si qalbi qaboojiya ula hadla, oo iyada ugu qayliya, in dagaalkeedii dhammaaday, in xumaanteedii la cafiyey; waayo, gacanta Rabbiga ayay ka heshay labanlaab dembiyadeeda oo dhan aawadood. “Codkii” kan “ku qaylinaya” cidlada dhexdeeda.... Ishacyaah 40:2, 3.

The message of the Midnight Cry is also the message of the latter rain.

Farriinta Qaylada Saqda Dhexe sidoo kale waa farriinta roobka dambe.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Waxaad imaatinka Rabbiga aad uga fogaynaysaan. Waxaan arkay in roobkii dambe uu imanayay sida [si kedis ah sida] qayladii saqdhexe, oo leh awood toban jeer ka badan.” Spalding and Magan, 5.

One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”

Mid ka mid ah astaamaha badan ee ku jira Erayga Ilaah ee matala farriinta roobka dambe, waa astaanta lagu garto labanlaabidda erayo ama weedho. Labanlaabidda erayo ama weedho waa astaan u ah Qaylada Habeenbadhka, ama farriinta roobka dambe ee maalmaha ugu dambeeya. Astaanta labanlaabidda “qalbi qaboojiya,” waxay furitaanka Ishacyaah cutubka afartanaad gelinaysaa wakhtiga sugidda, marka farriinta uu u taagan yahay Qaylada Habeenbadhka ee masalka tobanka bikradood la garanayo dabadeedna la naadinayo. Wakhtigaas, Masiixu wuxuu soo diraa Qalbiqaboojiyaha si uu u toosiyo bikradaha hurda, kuwaas oo si nebiyaysan loogu matalay inay hurdaan, mararka qaarkoodna tudcyo nebiyaysan qaarkood lagu tilmaamo inay hurdaan hurdada dhimashada. Aayadda kowaad ee Ishacyaah afartanaad, si nebiyaysan ayaa loo meeleeyaa saddex maalmood iyo badh oo astaan ah “ka dib” niyad-jabkii Luulyo 18, 2020, waayo markaas ayaa Qalbiqaboojiyaha la soo diraa si uu u toosiyo kuwa hurda. Saddex maalmood iyo badh waa astaan cidlada ah, waana halkaas meesha “codku” ka bilaabo inuu “qayliyo.”

Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.

Muujintii kow iyo tobnaad, Yexesqeel toddoba iyo soddon, Matayos shan iyo labaatan, iyo taariikhda Millerites-ka (iyada oo lala socdo isla calaamadaha jidka ee taariikhda Millerites-ka ee ka muuqda dhaqdhaqaaq kasta oo dib-u-habayn ah), ayaa isu geeya si loo aqoonsado “hannaan gaar ah” oo lagu toosinayo bikradaha hurda. Hannaanku wuxuu ka bilaabmaa marka bikraduhu seexdaan niyad-jabkii. Muddada dib-u-dhaca ee ka bilaabatay niyad-jabka ayaa ugu dambayntii loo aqoonsadaa inay tahay muddada dib-u-dhaca. Qaybta ugu dambaysa ee muddada dib-u-dhaca waa horumarinta farriinta Qaylada Saqda-Dhexe. Marka farriinta la adkeeyo, dabadeedna waa la naadiyaa ilaa ay ka gaadho gunaanadkeeda sare, xukunka.

The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.

Rasuulka Ishacyaas loogu matalay “codka,” wuxuu weydiiyey waxa uu yahay farriinta la doonayo in la naadiyo. Waxaa loogu sheegay af astaan ah inuu soo bandhigo farriinta Islaamka. Farriinta nebiyadeed ee Islaamka lagama sooci karo sharciga Axadda ee dhowaan imanaya, waayo Islaamku waa quwad buun, toddobada buun ee Muujintuna waxay matalaan xukunka Ilaah ee ku dhaca quwadaha meel mariya sharciyada Axadda. Quwadahaasu waxay ahaayeen Roomaankii jaahiliga ahaa sannadkii 321, oo astaan u ah masduulaagii; Roomaankii baadariga ahaa sannadkii 538, oo astaan u ah bahalkii; iyo sharciga Axadda ee dhowaan imanaya ee Maraykanka, oo astaan u ah nebiga beenta ah.

In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.

Marka la xiriirta aqoonsiga waxa farriinta uu “codkii” cidlada ka qaylinayay ku dhawaaqi lahaa ahayd, waxaa jiray ballanqaadka ah in Erayga Ilaah aanu marnaba fashilmin. “Ballanqaadka iyo hubaasha” ah in Erayga Ilaah aanu marnaba fashilmin, waxa ay ku taallaa isla goobta nebiyadeed ee isku midka ah taas oo Xabaquuq cutubka labaad, aayadda saddexaad, loogu sheegay sida tan: “ugu dambaysta way hadli doontaa, mana been sheegi doonto; in kastoo ay raagto, sug iyada; maxaa yeelay hubaal way iman doontaa, dib uma dhici doonto.” Farriinta Islaamku marnaba ma fashilmi doonto; hubaal way iman doontaa. Aayadda ugu dambaysa ee Ishacyaah cutubka afartan, waxay la hadlaysaa kuwa sugaya aragtida ku jirta Xabaquuq.

> But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.

> Laakiinse kuwa Rabbiga suga waxay cusboonaysiin doonaan xooggooda; baallo bay ku kori doonaan sida gorgorrada; way ordi doonaan, mana daali doonaan; way socon doonaan, mana tabar beeli doonaan. Ishacyaah 40:31.

The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”

“Taariikhda qarsoon” ee toddobada onkod, oo hadda la furfurayo, waxay tilmaamaysaa saddex calaamadood oo jidka ah kuwaas oo ku billowda kuna dhammaada niyad-jab. Taariikhdaas astaan ahaan loo muujiyey, waxaa ku jira saddex calaamadood oo jidka ah, kuwaas oo ay kala soocaan laba waqti-xilli. Niyad-jab ayaa bilaaba wakhtiga dib-u-dhaca. Wakhtiga dib-u-dhacu wuxuu horseedaa farriinta la saxay iyo sii-sheegidda Qaylada Habeenbadhka. Farriinta Qaylada Habeenbadhka waxay billowdaa muddo lagu dhawaaqayo farriinta Qaylada Habeenbadhka, taas oo horseedda niyad-jab labaad, oo loo matalay xukun ahaan. Saddexdaas tallaabo, oo ay kala soocaan laba waqti-xilli, waxay matalaan Alfa iyo Oomega, sida loogu abuuray erayga Cibraaniga ah ee “runta.”

In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”

Xisqeel toddoba iyo soddon, Xisqeel waxa uu sidoo kale matalaa “codkii” Ishacyaah afartan. Codka ku jira Ishacyaah afartan wuxuu weydiinayaa, “Maxaan qayliyaa?” “Codka” ku jira Xisqeel toddoba iyo soddon, aayadda toddobaad, markaas ayuu “wax sii sheegay sidii” isaga “lagu amray.”

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Sidaas ayaan u sii sheegay sidii laygu amray; oo intii aan sii sheegayeyna waxaa dhacay sanqadh, oo bal eeg, gariir baa dhacay, lafihiina way isu yimaadeen, laftii kastaana lafteedii bay ku biirtay. Oo markaan fiiriyey, bal eeg, seedihii iyo hilibkiiba way ku soo bexeen, maqaarkuna kor buu ka daboolay; laakiinse neefu kuma jirin. Yexesqeel 37:7, 8.

Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.

Nebiyaddii ugu horraysay ee Ezekiel waxay isu keentay lafihii iyo hilibkii, laakiin weli ma ay noolayn. “Sidaas daraaddeed,” Ezekiel “wuxuu wax sii sheegay sidii” mar labaad “loo amray.” Nebiyaddii labaad waxay jidhadkii siisay nolol. Labada nebiyadoodba waxaa astaan u ah abuuristii Aadan.

> And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

> Oo Rabbiga Ilaah ahu wuxuu nin ka sameeyey ciidda dhulka, oo dulalkiisa sanka ku afuufay neeftii nolosha; markaas ninkii wuxuu noqday naf nool. Bilowgii 2:7.

The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”

Hannaanka laba-marxaladood ah ee lafaha qallalan ee dhintay nolol loogu soo celinayo waxaa markii ugu horraysay lagu xusay abuuristii Aadan, taasoo sidaas ku adkaynaysa in Erayga nebiyadeed ee Ilaah uu sidoo kale yahay awooddiisa wax-abuurka. Ilaah marka hore Aadan wuu “sameeyey,” nebiyaddii koowaad ee Yexesqeelna waxay lafihii iyo jidhkii isu keentay; dabadeedna Ilaah “dulalka sankiisa ayuu kaga afuufay neefta nolosha; oo ninkii wuxuu noqday naf nool.”

Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.

Nebiyaddii labaad ee Yexesqeel waxaa loo jeediyey “dabaysha,” ee looma jeedin lafaha, waayo waxaa lagu yidhi, “Dabaysha ku dheh,” “Afarta dabaylood kaalay, neefsashooy, oo ku neefso kuwaas la laayay, inay noolaadaane.” Nebiyaddii labaad ee Yexesqeel, taas oo meydadka dhintay ka dhigaysa ciidan xoog weyn leh oo nool, looma jeedin meydadka dhintay, balse waxaa loo jeediyey dabaysha. Waxay ahayd amar dabaysha lagu amrayo inay ku neefsato meydadka. Markii ugu horraysay ee erayga “neef” lagu xuso Erayga Ilaah waa abuuristii Aadan, halkaasna waxaa lagu qeexay inuu yahay neefta nolosha; oo waxa nolosha gelinaya meydadka dhintay waxay ka timaadaa afarta dabaylood.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo loo metelay faras cadhaysan oo doonaya inuu iska goosto oo ku cararo dusha dhulka oo dhan, isaga oo jidkiisa ku sida halaag iyo dhimasho.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Miyaynu seexannaa annagoo jooga qarka dunida weligeed ah? Miyaynu noqonnaa kuwo caajis ah, qabow, oo dhintay? Oh, bal haddii aynu kaniisadahayaga ku lahaan lahayn Ruuxa iyo neefta Ilaah oo dadkiisa lagu afuufay, si ay cagahooda ugu istaagaan oo u noolaadaan.” Manuscript Releases, volume 20, 217.

The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.

Labada su’aalood ee halkan ku jira waa: ma seexan doonnaa, oo ma dhiman doonnaa?…laba eray oo tilmaamaya isla xaaladda nebiyadeed. Farriinta afarta dabaylood ee malaa’igtu xannibayso waa farriinta sababta neefta Ilaah u gasho kuwii dhintay oo ay ugu istaagaan oo u noolaadaan. Farriinta afarta dabaylood waa farriinta faraska cadhaysan ee Islaamka. Farriinta afarta dabaylood ee ku qoran kitaabka Muujintii waa farriinta shaabadaynta. Farriinta shaabadaynta ee Muujintii toddoba, aayadda kow ilaa saddex, waa farriinta aqoonsanaysa in afarta dabaylood la xannibay ilaa addoommada Ilaah la shaabadeeyo.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Oo intaas dabadeed waxaan arkay afar malaa’igood oo taagan afarta geesood ee dhulka, iyagoo haya afarta dabaylood ee dhulka, si aanay dabayshu ugu dhicin dhulka, ama badda, ama geedna. Markaasaan arkay malaa’ig kale oo xagga bari ka soo koraysa, iyadoo haysata shaabaddii Ilaaha nool; oo waxay cod weyn ugu qaylisay afartii malaa’igood ee loo siiyey inay waxyeelleeyaan dhulka iyo badda, iyadoo leh, Ha waxyeellaynina dhulka, ama badda, ama geedaha, ilaa aannu ku shaabadayno addoommada Ilaaheenna wejiyadooda. Muujintii 7:1–3.

Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.

Waxsii labaad ee Yexesqeel waxaa loo jeediyey dabaysha, oo nolosha ay dabayshu jidhadhka gaadhsiisay waxay ka timid farriinta afarta dabaylood. Aayadaha siddeedaad ilaa tobnaad, ee Yexesqeel 37, ereyada u muuqda ama “dabayl” ama “neef” waa isla erayga Cibraaniga ah mar kasta oo uu ku soo baxo. Ilaah wuxuu ku afuufay Aadan neefta nolosha, oo Yexesqeelna neefta noloshu waa farriinta shaabadaynta boqol iyo afartan iyo afarta kun ee ka timaadda afarta dabaylood. Farriintaasu waxay u gudbisaa awoodda hal-abuurka ee Ilaah jidhadhkii la isu keenay dooxada dhimashada, iyada oo loo marayo farriintii kowaad. Farriinta afarta dabaylood waa farriinta Islaamka oo xukun ku keenaya Maraykanka sabtida Axadda aawadeed. Waa farriinta Qaylada Saqda Dhexe.

The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.

Taariikhda qarsoon ee toddobada onkod waxay ku bilaabataa niyad-jab, kaas oo bilaaba wakhtiga dib-u-dhaca. Muujintii cutubka kow iyo tobnaad, markii labada nebi la laayay 18-ka Luulyo, 2020, wakhtiga dib-u-dhacu wuu bilaabmay. Yexesqeel wuxuu ka mid ahaa kuwii dhintay markii Rabbigu Yexesqeel weyddiiyey in labada markhaati ee waddada ku dhintay ay noolaan karaan.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.

> Gacantii Rabbiga ayaa i saarnayd, oo wuxuu igu bixiyey Ruuxa Rabbiga, wuxuuna i dhigay bartamaha dooxadii oo lafo ka buuxeen, Oo wuxuu igu wareejiyey hareerahooda; oo bal eeg, dooxada bannaan waxaa yiil kuwo aad u badan; oo bal eeg, aad bay u engegnaayeen. Markaasuu igu yidhi, Wiilka Aadamow, lafahanu ma noolaan karaan? Aniguna waan u jawaabay oo idhi, Sayidow Rabbiyow, adigu waad og tahay. Yexesqeel 37:1–3.

In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.

Aayadda toddobaad, markii Ezekiel gudbinayo tii ugu horraysay ee labada waxsii sheegid, farriintu waxay si fudud ahayd, “Lafaha engeganow, erayga Rabbiga maqla.” Yooxanaa, kitaabka Muujintii, wuxuu ku qoray, “Waxaa barakaysan kuwa maqla erayada waxsii sheegidda kitaabkan.” Ezekiel wuxuu metelaa lafaha engegan ee dhintay ee barakaysan, kuwaas oo ah kuwii maqlay amarkii Ezekiel ee ahaa inay maqlaan Erayga Rabbiga, Eraygiisuna waa Run. Cutubka labaad ee Ezekiel waxaa lagu sharxay waayo-aragnimada kuwa maqla erayga Ilaah.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Oo wuxuu igu yidhi, Wiilka Aadanow, cagahaaga ku istaag, anna waan kula hadli doonaa. Ruuxiina wuu igu soo galay markuu ila hadlay, oo cagahaygana wuu igu taagay, si aan u maqlo kii ila hadlayay. Yexesqeel 2:1, 2.

In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.

Muujintii kow iyo tobnaad, markii meydadku maqlaan Erayga Rabbiga, Gargaaraha ayaa galaa dhexdooda, wayna istaagaan cagahooda. Waa Gargaaraha kan cagahooda ku taaga.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Saddex maalmood iyo badh dabadeedna Ruuxa nolosha ee Ilaah ka yimid ayaa galay iyaga, oo cagahoodii ayay ku istaageen; oo cabsi weyn ayaa ku dhacday kuwii arkay. Muujintii 11:11.

The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.

Istaagidda kuwii dhintay waa tallaabada koowaad ee hab laba-tallaabo ah oo iyaga ka soo sara kicinaya qabuurahooda si ay u noqdaan calanka kor loo taagay xukunka sharciga Axadda. Marka ay istaagaan cutubka kow iyo tobnaad, “cabsi weyn” ayaa ku dhacda kuwii arkaya.

> And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.

> Oo qalcaddiisa ayuu u gudbi doonaa cabsi daraaddeed, amiirradiisuna calanka ayay ka cabsan doonaan, ayaa Rabbigu leeyahay, kan dabkiisu Siyoon ku jiro, foornadiisuna Yeruusaalem ku taal. Ishacyaah 31:9.

The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.

Farriintii Oohinta Habeennimo ee taariikhda Millerite waxay ahayd qaybtii labaad ee farriintii malaa’igta labaad. Farriintii malaa’igta labaad waxay keentay kala-soociddii Millerites-ka iyo kaniisadihii markaas loo aqoonsaday gabdhaha Baabuloon, waxaana kuwa aaminka ah loogu yeedhay inay ka soo baxaan oo ay u yimaadaan inay la istaagaan Millerites-ka. “Jidh” rumaystayaal ah ayaa lagu sameeyey farriintaas, dabadeed tallaabadii labaadna waxay ahayd farriintii Oohinta Habeennimo oo ku biirtay oo xoog ku dartay farriintii labaad. Markaas Millerites-ku waxay noqdeen ciidan xoog badan oo farriinta u qaaday dalka oo dhan sida hir baaxad leh. Hannaankaas laba-tallaabo ahu waa labada cod ee Muujintii siddeed iyo tobnaad, waana isla hannaanka sarakicidda lafihii engegnaa ee kuwii dhintay ee ku jira Yexesqeel, kuwaas oo lagu laayay jidka Muujintii kow iyo tobnaad.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

> “Malaa’ig ayaa loo soo diray inay caawiyaan malaa’igtii xoogga badnayd ee samada ka timid, oo waxaan maqlay codad u ekaa inay meel kasta ka dhawaaqayaan, Ka soo baxa iyada, dadkaygow, si aydaan uga qayb gelin dembiyadeeda, iyo inaydaan u helin belaayooyinkeeda; waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna wuu xusuustay xumaatooyinkeeda. Farriintani waxay u ekayd inay tahay ku-daris farriintii saddexaad, oo ay ku biirtay, sida qayladii saqda dhexe ugu biirtay farriintii malaa’igta labaad sannadkii 1844.” Spiritual Gifts, volume 1, 195, 196.

The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.

Calaamaddii ugu horraysay ee taariikhda qarsoon ee toddobada onkod, waa niyad‑jabka bilaaba wakhtiga dib‑u‑dhaca. Wakhtiga dib‑u‑dhacu waa muddo lagu matalo saddex maalmood iyo badh, taas oo astaan u ah cidlada. Dhammaadkii afartankii sannadood ee warwareegga cidlada, Yashuuca wuxuu ciidan xoog weyn ku hoggaamiyey Dhulkii Ballanqaadka. Dhammaadka saddexda maalmood iyo badh, Yexesqeel waxaa loo kaxeeyaa dooxada dhimashada, waxaana lagu yidhaahdaa inuu ku amro meydadka inay “maqlaan erayga Rabbiga.” Yexesqeel waa “cod” cidlada ka qaylinaya. Amarka ah in la maqlo Erayga Rabbiga wuxuu xubnaha jidhka isu keenaa, laakiin weli ma noola, weli ciidan ma aha, welina lama shaabadayn. “Erayga Rabbiga” ee uu Yexesqeel kaga hadlayo cutubka labaad, wuxuu tilmaamayaa in marka Gargaaruhu yimaado, dadka Ilaah ay istaagaan, isla markaasna ay maqlaan Erayga Rabbiga. Masiixu wuxuu ballanqaaday inuu soo diri doono Gargaaraha, saddex maalmood iyo badh ka dib markii iyaga lagu dilay jidka dhexdiisa.

Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.

Markay istaagaan, jidhadhka “aan weli noolayn” waxaa la siin doonaa wax sii sheegid labaad. “Codka qaylinaya cidlada dhexdeeda” ee Ishacyaah ku jira ayaa weyddiinaya waxa ay tahay wax sii sheegidda uu ku qaylinayo. “Farriinta” ay labadaba Yexesqeel iyo “codka” ku jira Ishacyaah afartan lagu amray inay soo bandhigaan, waa farriinta Islaamka. Marka wax sii sheegiddaas la gudbiyo, “Aadan” wuxuu u soo noolaadaa sidii ciidan xoog badan. Markaas labada markhaati ee nool waxay ku dhawaaqaan farriinta xukunka Islaamka ee ku soo degaya Maraykanka, sababta oo ah meelmariyeynta sharciga Axadda ee dhowaan imanaya. Xukunka sharciga Axadda waa calaamadda saddexaad ee jidka ee taariikhda qarsoon ee toddobada onkod. Marka ay taasu rumoowdo, ciidanka waxaa kor loogu qaadaa sidii calam samada loo taagay, waxaana lagu metelaa Muujintii afar iyo tobnaad.

> “I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.

> “Waxaan waayo-aragnimo u lahaa farriimaha malaa’igta koowaad, tan labaad, iyo tan saddexaad. Malaa’igaha waxaa lagu muujiyey iyagoo ku duulaya bartamaha samada, iyagoo dunida ku dhawaaqaya farriin digniin ah, taas oo si toos ah khusaysa dadka ku nool maalmaha ugu dambeeya ee taariikhda dunidan. Qofna ma maqlo codka malaa’igahan, waayo, iyagu waa astaan u taagan dadka Ilaah oo si waafaqsan ula shaqaynaya koonka samada. Rag iyo dumar, oo lagu iftiimiyey Ruuxa Ilaah laguna quduus yeelay runta, ayaa ku dhawaaqa saddexda farriimood siday isugu xigaan.” Selected Messages, buugga 2, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Calanka kor loo taagay waa malaa’igta saddexaad ee ku duulaysa bartamaha samada, iyada oo digniin siinaysa dadka oo dhan inayan aqbalin calaamadda bahalka. Ciidanka xoogga weynuna waxay sii wadaan inay farriintaas dunida u bandhigaan, ilaa Miikaa’eel istaago oo fursadda imtixaanka aadanuhu xidhanto.

We will continue these thoughts in the next article.

Waxaan sii wadi doonnaa fikradahan maqaalka xiga.

> And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.

> Habeenbadhkiina waxaa dhacay qaylo la maqlay, Bal eega, aroosku waa imanayaa; u baxa inaad ka hortagtaan isaga. Matayos 25:6.

Back to Articles