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# The Revelation of Jesus Christ - Number Sixteen

Muujintii Ciise Masiix - Tirada Lix iyo Toban

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Daaha-ka-qaadidda Toddobada Onkod: Falanqayn Nebiyeed ee Muujintii iyo Taariikhda Qarsoon

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Waxaannu soo bandhigaynay taxanaha dhacdooyinka nebiyadeed ee lagu aqoonsado taariikhda qarsoon ee toddobada onkod, taas oo lagu matalay Muujintii cutubyada kow iyo tobnaad ilaa saddex iyo tobnaad. Weli ma aannaan gaadhin meeshii, horumarka dhacdooyinkan gudihiisa, aynu ku dul-saarayn lahayn taariikhda geeska Protestantism-ka iyo geeska Jamhuuriyadda. Sidoo kale weli ma aannaan diyaarin saldhig faham oo lagu si sax ah ugu tilmaamo doorka Islaamku ku leeyahay farriinta Qaylada Saqda Dhexe. Hase yeeshee, waxaa jira run aad u muhiim ah oo ku xidhan dhacdooyinkan, taas oo qeexaysa waxa qofku waajib ku yahay inuu sameeyo marka uu fahmo runaha la furfurayo. Barakada ku jirta Muujintii waxaa ku lammaan masuuliyadda ah “in la dhawro” waxyaalaha halkaas ku qoran.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Khadka taariikhda ee hadda la furfurayo waxay u gudbinaysaa awoodda abuurka ee Ilaah kuwa maqli lahaa, akhrin lahaa, oo xajin lahaa waxyaalaha halkaas ku qoran. Sidaa darteed, hadda waa wakhti laga gudbo fiirsashadeennii qisadii nebiyadeed ee ugu dambaysay ee Ishacyaah, iyo Muujintii cutubyada kow iyo tobnaad ilaa saddex iyo tobnaad, si loo aasaaso micnaha “saddexda maalmood iyo badhka” ee Eliyaah iyo Muuse ay ku dhinteen jidka dhexdiisa ee marin-weynaha xogta sare, kaas oo mara dooxada lafaha engegan ee dhintay. Waxa aynu hadda aqoonsan doonnaa waa astaanta “cidlada.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Maqaalkii ugu dambeeyey waxaynu ku aqoonsannay afar markhaati oo nebiyadeed oo caddaynaya taxanaha dhacdooyinka uu dejiyey taariikhda qarsoon ee toddobada onkod. Khadka sawirka Masiixa, khadka labada markhaati, khadka sawirka bahalka, iyo khadka boqorka woqooyi ee been-abuurka ah.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Qaybta labaad ee xariiqda boqorka woqooyi ee been-abuurka ah waxay ka bilaabataa xoojintii awoodda baabnimada sannadkii 538. Markaas baabnimadu, oo ah boqorka woqooyi ee ruuxiga ah ee been-abuurka ah, waxay ku tuntay Yeruusaalemta ruuxiga ah iyo Israa’iilta ruuxiga ah muddo kun iyo laba boqol iyo lixdan sannadood ah.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Oo waxay ku dhici doonaan afka seefta, oo maxaabiis ahaan baa loogu kaxayn doonaa quruumaha oo dhan; Yeruusaalemna waxaa ku tuman doona dadka aan Yuhuudda ahayn, ilaa wakhtiyada quruumaha laga dhammeeyo. Luukos 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Yooxanaa waxaa lagu amray inuu cabbiro quduuska iyo ciidankaba, hase yeeshee waxaa kaloo lagu amray inuu ka reebo barxadda, waayo waxaa quruumaha aan Yuhuudda ahayn loo siiyey kun iyo laba boqol iyo lixdan sannadood.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Markaas waxaa la i siiyey caws lagu qiyaaso oo ul u eg; malaa’igtiina way istaagtay iyadoo leh, Kac, oo qiyaas macbudka Ilaah, iyo meesha allabariga, iyo kuwa ku dhex caabuda. Laakiin barxadda ka baxsan macbudka ka tag, hana qiyaasin; waayo, waxaa la siiyey quruumaha: oo magaalada quduuska ahna cagaha ayay ku tuman doonaan laba iyo afartan bilood. Muujintii 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yooxanaa iyo Luukos waxay ka marag kacayaan in quruumaha aan Yuhuudda ahayn ay “ku tumanayaan” “Qudus” muddo “afar iyo afartan bilood ah.” Yooxanaa wuxuu tilmaamayaa muddada, Luukosna wuxuu calaamadinayaa dhammaadka taariikhda. Labadan markhaati waxay ka hadlayaan su’aasha ku taal Daanyeel cutubka siddeedaad, aayadda saddex iyo tobnaad.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Markaasaan maqlay mid quduusiinta ka mid ah oo hadlaya; markaasaa quduus kale ku yidhi quduuskaas hadlaya, Ilaa goormay ahaan doontaa riyadu tan ku saabsan qurbaanka joogtada ah iyo xadgudubka baabba’a, oo quduuska iyo ciidankaba loogu dhiibo in cagaha lagu tunto? Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Su’aasha ku saabsan muddada macbudka iyo ciidanka lagu tumanayey waxay aqoonsanaysaa laba awoodood oo wax baabbi’iya kuwaas oo fulin lahaa falka lagu tumayo Yeruusaalem, taas oo Daanyeel ku metelay “macbudka” iyo sidoo kale “ciidanka.” Fahamka saxda ah ee aasaasiga ah ee aayaddan, sida uu J. N. Andrews u muujiyey, waa in aayaddu aqoonsanayso laba awoodood oo wax baabbi’iya, kuwaas oo ku tumanayey macbudka iyo ciidankaba. Awoodda ugu horraysa ee wax baabbi’isa ee aayaddu aqoonsanayso waa hethanimo, tan labaadna waa baabanimada. Ereyga “ciidan” waa hadalka Daanyeel ee ku saabsan waxa Yooxanaa u aqoonsanayo “caabudayaasha” ku jira macbudka, taas oo ah Yeruusaalem.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “DANIEL 8 WAXAA KU JIRA LABA ‘BAABBA’ OO KALA DUWAN.—Xaqiiqadan waxaa si aad u cad u muujiyey Josiah Litch, sidaas daraaddeed waxaan halkan ku soo bandhigaynaa erayadiisii:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘Allabarigii joogtada ahaa’ waa akhriska hadda ee qoraalka Ingiriisiga. Laakiin wax la yidhaahdo allabari lagama helo asalka. Taasna dhinac kasta waa laga qirsan yahay. Waa gloss ama fasiraad ay turjubaannadu dusha ka saareen. Akhriska saxda ahi waa, ‘kan joogtada ah iyo xadgudubka baabbaʼga,’ iyadoo kan joogtada ah iyo xadgudubka lagu xidhayo “iyo;” baabbaʼga joogtada ah iyo xadgudubka baabbaʼga. Waa laba awoodood oo wax baabbiʼiya, kuwaas oo ay ahayd inay baabbiʼiyaan meesha quduuska ah iyo ciidanka.’—Prophetic Expositions, Volume 1, bogga 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> Way caddahay in meesha quduuska ah iyo ciidankaba lagu tunti lahaa allabariga joogtada ah iyo xadgudubka baabba’a keena. Akhrinta taxaddarka leh ee aayadda 13aad ayaa qodobkan go’aaminaysa. Xaqiiqadani waxay kaloo sugaysaa mid kale, taas oo ah: in labadan baabba’ ay yihiin labada qaab ee waaweyn ee Shayddaan isku dayay inuu ku dumiyo cibaadada iyo qaddiyadda Rabbiga. Faallooyinka Mr. Miller ee ku saabsan macnaha labadan eray, iyo habkii uu isagu u maray ogaanshaha macnahaas, waxaa lagu soo bandhigayaa cinwaanka soo socda:

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “LABADA BAABBA’ WAA HEATHEN-NIMO IYO BAABNIMADA”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Waxaan sii akhriyey, mana aanan helin meel kale oo laga helayo taas [tan maalinlaha ah] marka laga reebo Daanyeel. Markaas waxaan [anigoo adeegsanaya caawinta buugga eray-isbarbardhigga] qaatay erayadii la socday, “laga qaado”; isagu wuu qaadi doonaa, “tan maalinlaha ah;” “laga bilaabo wakhtiga tan maalinlaha ah la qaadi doono”, iwm. Waxaan sii akhriyey, waxaanan moodayey inaanan iftiin ka heli doonin qoraalka; ugu dambayntiina, waxaan imid 2 Tesaloniika 2:7, 8. “Waayo qarsoodiga xumaantu durba wuu shaqaynayaa; laakiin kii imminka celiyaa wuu celin doonaa ilaa laga qaado jidka, markaasna kan sharka leh waa la muujin doonaa,” iwm. Oo markaan qoraalkaas imid, oh! sida runtaasu u caddaatay oo u ammaansanayd! Waa taas! Taasu waa ‘tan maalinlaha ah!’ Hadda bal, maxaa Bawlos uga jeedaa “kii imminka celiyaa,” ama horjoogsada? “Ninkii dembiga,” iyo “kan sharka leh,” waxaa loola jeedaa baabnimada. Haddaba, waa maxay waxa ka horjoogsada baabnimada in la muujiyo? Waa jaahilnimada; sidaas darteed, “tan maalinlaha ah” waa inay ka dhigan tahay jaahilnimo.’—Second Advent Manual, bogga 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Si loo oofiyo “toddobada goor” ee Laawiyiintii lix iyo labaatan, heethennimadu waxay ku tumatay meesha quduuska ah iyo ciidanka muddo kun iyo laba boqol iyo lixdan sannadood ah, dabadeedna baabanimadu waxay qabatay isla shuqulkaas kun iyo laba boqol iyo lixdan sannadood oo dheeraad ah. Baabanimadu waxay ku tumatay Yeruusaalem kun iyo laba boqol iyo lixdan sannadood sida ku qoran Luukos iyo Yooxanaa, ilaa baabanimadu heshay dhaawaceedii dhimashada lahaa sannadkii 1798. Marka kun iyo laba boqol iyo lixdan sannadood laga jaro 1798, waxaa la gaarayaa 538. Marka kun iyo laba boqol iyo lixdan sannadood laga jaro 538, waxaa la gaarayaa 723 BC, markaas oo Ashuur, boqorkii woqooyi ee dhabta ahaa wakhtigaas, uu boqortooyadii woqooyi ee reer binu Israa’iil u kaxeeyey addoonsi.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yooxanaa wuxuu ka hadlayaa oo keliya kun iyo laba boqol iyo lixdanka sannadood ee baabtiisnimada papalku ku tuntay meesha quduuska ah iyo ciidanka; laakiin Luukos wuxuu ka hadlayaa labadii muddo ee min kun iyo laba boqol iyo lixdan sannadood ahaa ee heellaniyadda iyo papalnimadu ku tuntayeen Yeruusaalem, waayo wuxuu leeyahay, “ilaa wakhtiyada quruumaha la dhammaystiro.” Luukos wuxuu muujinayaa in ku tuntidda Yeruusaalem ay ka badan tahay hal “wakhti”, maxaa yeelay wuxuu ugu yeedhay dhammaystirka “wakhtiyada” quruumaha.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Dabcan, sannadkii 1856, Adventism-kii Millerite wuxuu noqday La’odosiya, toddoba sannadood dabadeedna waxay diideen runta “toddobada goor” ee Laawiyiintii laba iyo labaatanaad, sidaas daraaddeedna waa wax aan suurtagal ahayn in Adventism-ku arko xaqiiqooyinkan cad ee Kitaabka Quduuska ah. Xaqiiqada aan tilmaamayo waxay tahay in taariikhda qarsoon ee toddobada onkod, oo aqoonsanaysa saddex calaamadood oo jidka ah, iyo wakhti u dhexeeya calaamadda jidka ee koowaad iyo tan labaad, dabadeedna wakhti labaad oo u dhexeeya calaamadda jidka ee labaad iyo tan saddexaad, lagu metelay gudaha xariiqda nebiyadeed ee boqorka woqooyi ee been-abuurka ah.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Xariiqdaasu waxay bilaabatay 723 BC, markii boqortooyadii woqooyi ee Israa’iil ay addoonsi gashay gacanta boqorkii Ashuur, oo ahaa boqor dhab ah oo woqooyi. Dabadeed 538, boqorkii woqooyi ee ruuxiga ahaa ayaa awood la siiyey, markaasuu Yeruusaalemta ruuxiga ah ku tuntay kun iyo laba boqol iyo lixdan sannadood oo kale, ilaa uu dhaawac dhimasho leh ku helay 1798. Laga bilaabo 723 BC ilaa 538, quwadihii Israa’iil ku hayay hoosaysiin mar walba waxay ahaayeen quwado jaahilnimo ah.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Khadka Masiixa waxay tilmaamaysaa subkidda boqorka runta ah ee woqooyi xilligii baabtiiskiisa sannadkii 27, oo kun iyo laba boqol iyo lixdan maalmood oo nebiyadeed dabadeedna waa la iskutallaabtay. Markaas xertiisii waxaa loo xoojiyey inay soo bandhigaan farriinta boqorka runta ah ee woqooyi, ilaa dhagax-ku-dhufashadii Istefanos sannadkii 34. Wakhtiga keliya ee Masiixu aanu socon muddadii oo dhan ee kun iyo laba boqol iyo lixdanka maalmood ee adeeggiisa, wuxuu ahaa markii uu Yeruusaalem ku galay fuulidii guusha. Sidaas daraaddeed Yeruusaalem ayuu ku tuntay kun iyo laba boqol iyo lixdan maalmood, sida ay xertiisuna sameeyeen iskutallaabta dabadeed. Labada khadba, boqorka woqooyi ee been-abuurka ah iyo Masiixa, boqorka runta ah ee woqooyi, waxay ku tunteen Yeruusaalem iyo ciidanka kun iyo laba boqol iyo lixdan maalmood.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Heedhnimadu waxay ahayd wax-ekaansiin been-abuur ah oo nidaamkii cibaadada ee adeegga macbudka dhulka ee Yuhuuddii dhabta ahayd, halka baabinnimaduna ay tahay wax-ekaansiin been-abuur ah oo adeegga macbudka jannada ee Yuhuudda ruuxiga ah. Kun iyo laba boqol iyo lixdanka sannadood ee heedhnimada waxay barbar socdeen kun iyo laba boqol iyo lixdanka maalmood ee Masiixa, halka kun iyo laba boqol iyo lixdanka sannadood ee baabinnimaduna ay barbar socdeen kun iyo laba boqol iyo lixdanka maalmood ee xertiisii.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Mid kasta oo ka mid ah labada sadar waxa uu xanbaarsan yahay isla qaab-dhismeedka nebiyadeed ee taariikhda qarsoon ee toddobada onkod, taas oo bilowday in si fagaare ah loo furo bishii Luulyo, 2023. Furitaankan waxa qayb ahaan lagu dhammaystiray garashada niyad-jabkii ugu horreeyey ee dhaqdhaqaaqii Millerite-ka. Niyad-jabkoodii ugu horreeyey waxa uu soo geliyey xilli waqti ah, oo masalka tobanka bikradood loogu yeedhay “wakhtiga dib-u-dhaca.” “Wakhtiga dib-u-dhaca” waxa uu ku dhammaaday shirkii teendhada ee Exeter, New Hampshire, markii farriintii Qaylada Saqda Dhexe si buuxda loo aasaasay. Shirkii teendhada ee Exeter waxa uu noqday astaantii labaad ee jidka, taas oo markaas keentay xilli waqti ah oo farriinta Qaylada Saqda Dhexe lagu dhawaaqayey, ilaa ay timid astaantii saddexaad ee jidka oo ah xukunka iyo niyad-jabkii ugu dambeeyey.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Saddexda calaamadood waxay ahaayeen niyad-jabkii kowaad, farriintii Qaylada Saqda Dhexe, iyo niyad-jabkii ugu dambeeyey. Saddexdaas calaamadood waxay la jaanqaadaan erayga Cibraaniga ah ee “run,” kaas oo ka dhigan xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga. In kii kowaad iyo kii ugu dambeeyeyuba ay yihiin niyad-jabyo, waxay metelaan saxiixa Alfa iyo Oomega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Taariikhda Millerite-ka lagama helo matalaad toos ah oo ah kun laba boqol iyo lixdan maalmood, hase yeeshee taariikhda Millerite-ku waa taariikhda dhaqdhaqaaqii ugu horreeyey, sidaas darteedna waxay u taagan tahay nooc ahaan dhaqdhaqaaqa ugu dambeeya. Taariikhda niyad-jabkii ugu horreeyey ee dhaqdhaqaaqa ugu dambeeya waxay bilaabatay Luulyo 18, 2020, waxaana lagu muujiyey Muujintii cutubka kow iyo tobnaad. Muujintii cutubka kow iyo tobnaad, labadii markhaati waa la laayaa, taasoo calaamad u ah niyad-jabkii ugu horreeyey ee dhaqdhaqaaqa ugu dambeeya, kaas oo dhaqdhaqaaqii ugu horreeyey uu nooc ahaan u sii muujiyey.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Muujintii kow iyo tobnaad, niyad-jabku wuxuu keenay xilli laba iyo toban boqol iyo lixdan maalmood ah oo meydadkoodu ay yaalleen waddada, sidaas darteedna calaamadaynaya wakhtiga dib-u-dhaca ee masaalka. Markay sara kaceen, isla saacaddaas waxaa kor loogu qaadaa sida calan oo kale, taas oo la socota xukunka sharciga Axadda. Taariikhda labada markhaati waxay ka kooban tahay xilli astaan ah oo laba iyo toban boqol iyo lixdan maalmood ah.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Faahfaahinta ku saabsan socodka malaa’igta saddexaad ee taariikhda qarsoon ee toddobada onkod waxay bixisaa qeexid aad uga sii badan tan xariiqyada kale ee isbarbar socda, hase yeeshee xariiqda malaa’igta saddexaad, xariiqda boqorka runta ah ee woqooyi, iyo xariiqda boqorka been-abuurka ah ee woqooyi, dhammaantood waxay wada leeyihiin astaamaha waxsii-sheegga ee isku midka ah: bar bilow ah, oo ay ku xigto wakhti gaaraya bar-dhexe, kaas oo ay haddana ku xigto wakhti gaaraya xukunka ee barta-dhammaadka.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Kun iyo laba boqol iyo lixdanka maalmood waa curiye asaasi ah oo ka mid ah taariikhda qarsoon ee toddobada onkod. Kunkaas iyo laba boqol iyo lixdanka maalmood waxaa loo calaamadiyey sida “lamadegaan” ku qoran Muujintii cutubka laba iyo tobnaad.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Naagtiina waxay u carartay cidlada, halkaas oo ay ku lahayd meel Ilaah u diyaariyey, inay halkaas ku quudiyaan kun iyo laba boqol iyo lixdan maalmood. Muujintii 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Kaniisaddu waxay u carartay cidlada si ay uga baxsato ku tumashada awoodda baabawnimada muddo kun iyo laba boqol iyo lixdan sannadood ah. Aayadda afar iyo tobnaad waxay bixisaa markhaati kale.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Naagtiina waxaa la siiyey laba baal oo gorgor weyn ah, inay ugu duusho cidlada, meesheeda, halkaas oo lagu quudiyo wakhti, iyo wakhtiyo, iyo wakhti badhkiis, iyada oo laga fogeeyey wejiga abeesada. Muujintii 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Kaniisaddu waxay ka carartay silicdii masduulaagga iyo baadarinimada muddo kun laba boqol iyo lixdan sannadood ah, sidaas darteedna “cidladu” waa astaan u taagan kun laba boqol iyo lixdankaas maalmood. Tiradaas si toos ah toddoba jeer ayay uga muuqataa buugaagta Daanyeel iyo Muujintii, hase yeeshee siyaalo kale oo dhowr ah ayaa Qorniinka dhexdiisa loogu metelaa. Xaalad kasta, waxay u taagan tahay “toddobada wakhti” ee Laawiyiintii lix iyo labaatan.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Ha ahaato jaahilinnimadu ku tumanaysay meesha quduuska ah iyo ciidankii Ilaah laga bilaabo 723 BC ilaa sannadka 538, ama baabnimadu ku tumanaysay Yeruusaalemta ruuxiga ah iyo kuwa ku dhex caabuda, waxay ahayd sawir muujinaya kala firdhinta dadka Ilaah, taas oo ka dhalatay in dadka Ilaah jebiyeen axdigii “sabtiyada-dhulka” sida lagu matalay Laawiyiintii cutubyada shan iyo labaatanaad iyo lix iyo labaatanaad. Cutubka lix iyo labaatanaad waxaa loogu yeedhaa muranka axdiga Ilaah.

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> Oo waxaan idinku soo dayn doonaa seef ka aar-gudata jebinta axdigayga; oo markaad ku ururtaan magaalooyinkiinna gudaheeda, waxaan idinku soo diri doonaa belaayo; oo gacanta cadowga ayaa laydiinku gelin doonaa. Laawiyiintii 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Kacdoonkii lagaga hor yimid axdiga Ilaah waxay ku soo dejisay dadkii Ilaah addoonsigii iyo kala firdhintii lagu matalay “khilaafka axdigayga.” Haddii aan la garanayn ciqaabtaas, oo Daanyeel ugu yeedhay “habaarka” iyo “dhaarta” Muuse, taas oo sidoo kale loo yaqaan “khilaafka axdigayga,” waxay qofka ka indho tiraysaa inuu arko macnaha qotada dheer ee hawsha Masiixa sida loogu matalay Daanyeel cutubka sagaalaad. Qiimayn joogto ah oo ku saabsan dadka Ilaah ee ku jira indho la’aanta La’odikiya ee qoraallada Ellen White ku jirta ayaa ah inayan karin “inay ka sababeeyaan waxa keenay, una gudbaan waxa ka dhashay.” Waxaad qiran kartaa inaad fahamsan tahay kun iyo laba boqol iyo lixdanka sannadood ee Qarniyadii Mugdiga, laakiin haddii aadan garanayn “sababta” keentay tuntankaas, waad indho la’dahay.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Oo axdiga ayuu qaar badan kula adkayn doonaa hal toddobaad; toddobaadka badhtiisana wuxuu joojin doonaa allabariga iyo qurbaanka, oo baalasha karaahiyooyinka aawadood wuxuu ka dhigi doonaa meel cidla ah, tan iyo dhammaadka; oo wixii la goostayna waxaa lagu shubi doonaa kan cidlada ah. Daanyeel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Xaqiijintii Masiixu ee axdiga waxay si toos ah ula xiriirtaa “muran axdigiisa.” Muddada “habaarka” waxay ahayd laba kun iyo shan boqol iyo labaatan sano, muddada Masiixuna ku xaqiijinayey isla axdigaasna waxay ahayd laba kun iyo shan boqol iyo labaatan maalmood. Iyadoo waafaqsan erayga Cibraaniga ah ee “runta,” kaas oo bixiya qaab-dhismeedka taariikhda qarsoon ee toddobada onkod, usbuuca nebiyadeed ee Masiixu lahaa inuu ku xaqiijiyo axdigiisa wuxuu lahaa saddex calaamadood oo jidka ah, kuwaas oo ay matalaan xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Calaamaddii ugu horraysay ee toddobaadka waxay ahayd baabtiiskiisii, calaamaddii labaadna waxay ahayd iskutallaabta, tan ugu dambaysayna waxay ahayd dhimashadii Istefanos. In la diido in la arko “toddobadii wakhti” ee Laawiyiintii labaatan iyo lix, sida malaa’igaha samadu ugu hoggaamiyeen William Miller inuu u arko “toddobadii wakhti,” waxay meesha ka saaraysaa awoodda in si buuxda loo arko isla wax sii sheegiddii uu Masiixu dhiiggiisa ku daadshay oo uu ku xaqiijiyey isla axdigii ay dadkiisii hore ee dhabta ahaa diideen. Qof kasta oo ugu dambaysta badbaada wuxuu yeelan doonaa oo keliya faham qayb ahaan ah oo aan dhammaystirnayn oo “runta” ah. Laakiin ninna ma badbaado haddii uu si ula kac ah u diido inuu arko “runta.” Aabbaha waxaa loo maraa hal jid oo keliya, kaasuna waa Ciise, Ciisena waa “runta.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Tani waa faham mudan in laga fiirsado, waayo waxay la xiriirtaa axdigii ku qoran Laawiyiintii shan iyo labaatan iyo lix iyo labaatan. “Inkaarta” “toddobada goor” waxaa lagu keenay Israa’iiltii hore ee dhabtaa sababta oo ah diidmadoodii inay hirgeliyaan tilmaamaha oggolaanaya in dalku nasto, iyo inay oofiyaan amarradii Jubilee-ga. Waxay ahayd dembi ka yimaadda dayacid. Inkaartu waxay ku timid iyaga sababta oo ah waxay dayaceen hawl lagu amray inay qabtaan, halkii ay si toos ah uga jebin lahaayeen amar, sida “ha dilin” ama “ha xadin.” Waxay si fudud iskaga indhatireen tilmaamihii la xiriiray in dalku nasto. Adventist-yada si fudud u diida “toddobada goor” (taas oo malaa’igtu ku hoggaamisay William Miller inuu ogaado), sabab kastoo aan quduus laga dhigin awgeed, si fudud weligood waqti uma qaadan inay runta si dhab ah u baaraan, waxayna fulinayaan isla noocaas caasinnimada dayacaadda ah iyagoo iska indhatiraya isla macluumaadkii axdiga ee Israa’iiltii hore ee dhabtaa iska indhatirtay. Bilowgu wuxuu sawiraa dhammaadka.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Maalmaha kun iyo laba boqol iyo lixdanka ah ee ku xusan Muujintii laba iyo tobnaad, ee loo aqoonsaday “lamadegaan,” waa astaan u ah “toddobada wakhti.” Labadaba kun iyo laba boqol iyo lixdanka maalmood ee adeegiddii Masiixa, iyo kun iyo laba boqol iyo lixdanka maalmood ee adeegiddii xertiisa, waxay metelaan toddobaadka oo dhan ee axdigu lagu adkaynayay. Sidoo kale, kun iyo laba boqol iyo lixdanka sannadood ee jaahilnimadu ku tumanaysay dadka Ilaah, iyo kun iyo laba boqol iyo lixdanka sannadood ee baabanimadu ku tumanaysay dadka Ilaah, waxay metelaan dhammaan “toddobada wakhti” ee habaarka Muuse.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Muujintii kow iyo tobnaad, laba iyo toban boqol iyo lixdan maalmood dabadeed, lafihii dhintay ayaa dib loogu soo nooleeyaa si ay axdi u galaan iyagoo ah boqol iyo afar iyo afartan kun. Laakiin si ay u fuliyaan xidhiidhkaas axdiga ah, waxaa looga baahan yahay inay oofiyaan shuruudaha axdiga, sidii Daanyeel ugu sameeyey cutubka sagaalaad. Shuruudaha axdiga “toddobada goor” waxay ka kooban yihiin tilmaamo gaar ah oo loogu talagalay kuwa isku arka dhulka cadowga. Marka kuwa ku baraaruga xaqiiqada ah in la kala firdhiyey ay damcaan inay Rabbiga ku soo noqdaan, Laawiyiintii lix iyo labaatan waxay bixisaa tilmaamo ku saabsan sida ay ugu soo noqonayaan.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Kuwiinna idinka hadhayna waxay ku baabbi’i doonaan xumaantooda iyagoo jooga dalalka cadaawayaashooda; oo weliba xumaatooyinkii awowayaashood ayay iyaga la jirto ugu baabbi’i doonaan. Hadday qirtaan xumaantooda, iyo xumaantii awowayaashood, iyo xadgudubkoodii ay igu xadgudbeen, iyo weliba inay aniga iga gees socdeen; iyo inaan aniguna iyaga ka gees socday, oo aan geeyey dalkii cadaawayaashooda; haddii markaas qalbiyadooda aan gudnayn la hoosaysiiyo, oo ay markaas aqbalaan ciqaabta xumaantooda; markaasaan soo xusuusan doonaa axdigaygii Yacquub, oo weliba axdigaygii Isxaaq, oo weliba axdigaygii Ibraahim waan soo xusuusan doonaa; oo dhulkana waan soo xusuusan doonaa. Laawiyiintii 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Weedha “dhammaan” ee Qorniinka ku jirtaa waxay ka dhigan tahay in la milmo, la qudhmo, oo la baabba’o. In la dhammaado waa in la sii xumaado ilaa laga noqdo lafo qallalan oo dhintay. Oo tilmaantu waxay qeexaysaa dhimasho, waayo waxay metelaysaa kuwa ku baraaruga xaaladdooda iyagoo ku jira “dhulkiinna cadowgiinna.”

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Cadawgii ugu dambeeyey ee la baabbi’in doono waa dhimashada. 1 Korintos 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

Luulyo 18, 2020, niyad-jabkii ugu horreeyey ee dhaqdhaqaaqa malaa’igta saddexaad ayaa dhacay. Waxaa hore loogu sii tusay dhammaan niyad-jabyadii ugu horreeyey ee kale ee ku jira khadadka dib-u-habaynta nebiyadeed ee quduuska ah. Cutubka soddon iyo toddobaad ee Yexesqeel wuxuu dadka Ilaah ee maalmaha ugu dambeeya ku aqoonsanayaa inay kala daateen, qudhmeen, oo baabba’een ilaa ay si fudud u noqdeen dooxadii lafo engegan oo meyd ah. Waxay ku sugan yihiin dalkii cadowga, kaas oo ah dalka dhimashada. Muujintii 11, labadii markhaati waa la dilay oo jidka ayaa lagu reebay. Nebiyadu dhammaantood way isku waafaqaan. Sidaa darteed Muuse wuxuu la hadlayaa kuwii ku dhintay jidka dhex mara dooxada Yexesqeel. Xaaladdooda niyad-jabsan gudaheeda waxaa lagu siiyaa waxbarid Yeremyaah dhexdiisa.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Sidaas daraaddeed, Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaas waan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad kan qaaliga ah ka soocdo kan liita, waxaad ahaan doontaa sida afkayga; iyagu ha kuugu soo noqdeen adiga, laakiinse adigu ha ugu noqon iyaga. Yeremyaah 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yeremyaah waxaa loo sheegay in haddii uu doonayo inuu Ilaah u hadlo, ay khasab ku tahay inuu soo noqdo, isagoo sidaas yeelayana uu qaaliga ka sooco kan waxashnimada ah. Macnaha guud ee tuducani wuxuu caddaynayaa in kuwa waxashnimada ah ay yihiin kuwii aan loo oggolayn inuu iyaga dib ugu noqdo. Markii tuduca lagu muujiyo isaga isagoo ku jira xaaladdiisii niyad-jabka lahayd, wuxuu caddeeyaa inuu keligiis ahaa.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Anigu kuma aan fadhiisan shirka kuwa wax quudhsada, kumana aan farxin; keligay baan u fadhiistay gacantaada aawadeed, waayo waxaad iga buuxisay cadho. Yeremyaah 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Yeremyaah kuma uu fadhiyin “shirka kuwa wax quudhsada,” waayo keligiis buu fadhiyey. Looma oggolayn inuu ku noqdo kuwa xunxun, kuwaas oo ah shirka kuwa wax quudhsada. Sannadkii 1863, Adventism-ku wuxuu bilaabay ku noqoshadiisii “shirka kuwa wax quudhsada” markii uu ku noqday habraacii kitaabiga ahaa ee gabdhaha Baabuloon si uu u diido “toddobadii jeer” ee Muuse. Hase ahaatee, Yeremyaah wuxuu si ka sii gaar ah uga hadlayaa maalmaha ugu dambeeya marka loo eego taariikhdii Millerite-ka. Marka kuwa ku jira dooxada lafaha dhintay ay ku baraarugaan xaqiiqda ah inay ku jiraan dalka cadowga, marnaba looma oggola inay ku noqdaan kuwii ku reyreeyey dhimashadoodii waddada. Kooxdaasu way ku noqon karaan Yeremyaah, laakiin isagu kuma noqon karo iyaga.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Laakiin haddii ay soo noqonayaan, waa inay sidoo kale gutaan tilmaamihii Muuse bixiyey ee si toos ah ula xidhiidha “toddobada wakhti.” Kuwa ku dhintay jidka ee ku xusan Muujintii kow iyo tobnaad, waxay dhinteen saddex maalmood iyo badh, taas oo si nebiyad ahaan ah ah “lamadegaanka.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Tani waa sababta baraarugga bilowga ah ee kuwii dhintay loogu fuliyaa farriin keenta in lafihii isugu yimaadaan oo isu samaysmaan, hase yeeshee weli ma noola. Waxay u baahan tahay farriinta afarta dabaylood, taas oo ah farriinta shaabadaynta, si ay uga dhigto ciidan xoog badan. Farriinta ugu horraysa ee isu keenta waxay ka timaaddaa “cod.”

> Comfort ye, comfort ye my people, saith your God. 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, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Qalbiyeysta, qalbiyeysta dadkayga, ayuu Ilaahiinnu leeyahay. Si raaxo leh ula hadla Yeruusaalem, oo ugu qayliya, in dagaalkeedii dhammaaday, in xumaanteediina la cafiyey; waayo, waxay gacanta Rabbiga ka heshay labanlaab dembiyadeeda oo dhan. Waa codka kan cidlada kaga qaylinaya, Jidka Rabbiga hagaajiya, oo cidlada weyn jid toosan ugu sameeya Ilaaheenna. Dooxo kastaa kor ha loo qaado, oo buur kasta iyo taag kasta ha la hoosaysiiyo; qalloocanna ha la toosiyo, oo meelaha qallafsan bannaanno ha laga dhigo. Ishacyaah 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Codku wuxuu ka imanayaa cidlada, taas oo astaan u ah kala firdhidda “toddobada jeer.” Codkaasu wuxuu ku jiraa cidlada, waayo Yexesqeelna waxaa loo qaaday dooxada lafaha dhintay. Isagu wuxuu markhaati ka bixinayey isla dooxada gudaheeda, ee meel fog kama uu ahayn.

> 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. Ezekiel 37:1.

> Gacantii Rabbigu way igu soo degtay, oo wuxuu igu bixiyey Ruuxa Rabbiga, oo wuxuu i fadhiisiyey dooxada dhexdeeda oo ay lafo ka buuxeen. Yexesqeel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Dooxadu waa cidladii saddex maalmood iyo badhka ahayd. Ballanqaadka codku waa in xumaantii Yeruusaalem la saamaxay iyo in dagaalkeedii dhammaaday. Ballanqaadku wuxuu matalayaa shaabadaynta boqol iyo afartan iyo afarta kun oo lagu dhammaystiro maalmaha ugu dambeeya. Laakiin saamaxaadda xumaanteeda waxaa lala xiriiriyey inay hesho “labanlaab” dembiyadeeda oo dhan. Dawada uu Muuse bixiyey waxay u baahan tahay qirasho aan ku koobnayn xumaantooda oo keliya, laakiinse sidoo kale xumaatooyinkii awowayaashood. Haddii ay amarkaas oofiyaan, xumaantooda waa la saamixi doonaa.

We will continue these truths in the next article.

Waxaan sii wadi doonnaa runahan maqaalka xiga.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Haa, reer binu Israa'iil oo dhammu sharcigaaga way ku xadgudbeen, iyagoo ka leexday si aanay codkaaga u addeecin; sidaas daraaddeed inkaartii baa nalagu dul shubay, iyo dhaartii ku qoran sharciga Muuse oo ahaa addoonkii Ilaah, maxaa yeelay annagu isaga ayaan ku dembaabnay. Oo isagu wuxuu adkeeyey erayadiisii uu nooga hadlay annaga, iyo xaakinnadeennii na xukumi jirayba, isagoo nagu soo dejiyey belaayo weyn; waayo, samada oo dhan hoosteeda laguma samayn wax la mid ah wixii Yeruusaalem lagu sameeyey. Sidii ay ugu qoran tahay sharciga Muuse, belaayadan oo dhammu way nagu timid; laakiinse Rabbiga Ilaaheenna ah baryo kama aynaan hor keenin, si aannu xumaatooyinkayaga uga soo noqonno, oo runtaada u garanno. Daanyeel 9:11–13.

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