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# The Revelation of Jesus Christ - Number Fourteen

Muujintii Ciise Masiix - Lambarka Afar iyo Toban

The Seventh Seal

Shaabaddii Toddobaad

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Dagaalkii tijaabada ee malaa’igta, oo ka bilaabmay Luusifer samadii saddexaad ee lagu muujiyey Muujintii cutubka laba iyo tobnaad, wuxuu astaan u yahay dagaalka tijaabada ee dadka iyo malaa’igta, kaas oo ku dhammaanaya samada kowaad. Markii Shayddaan iyo malaa’igtiisii laga tuuray samadii saddexaad, Shayddaan wuxuu furay furin dagaal oo cusub beertii Ceeden. Sida dagaalkii samadii saddexaad ee Luusifer la jiray, Ilaah sidoo kale wuxuu aadanaha u dejiyey muddo tijaabo ah. Dagaalka samada kowaad ee si dhab ah u billowda marka uu yimaado sharciga Axadda ee dhowaan imanaya wuxuu ka dhigan yahay dhammaadka wakhtiga tijaabada ee aadanaha.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

Muujintii cutubyada laba iyo tobnaad iyo saddex iyo tobnaad waxaa lagu matalay masduulaagii, bahalkii, iyo nebiga beenta ah. Sida caadiga ah, saddexdaas awoodood waxaa loo fahmaa inay ugu horrayn metelaan taariikhdii hore ee saddexdaas awoodood, hase yeeshee Yooxanaa waxaa lagu amray inuu qoro “waxyaalaha ahaan doona,” waxaana kitaabka Muujintii oo dhammuna ka hadlayaa “maalmaha ugu dambeeya,” sidaas daraaddeed waxaan adeegsanaynaa mabda’a Kitaabiga ah ee ah in dhammaadku bilowga lagu sawiray, annagoo calaamadaha Muujintana u adeegsanayna inay yihiin runta hadda taagan, ee aan ahayn taariikhdii hore.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

Shaydaan waxaa lagu aqoonsaday, labadaba dagaalkii uu ka bilaabay samada saddexaad iyo dagaalkii ugu horreeyey ee uu dadka ku keenay beertii Ceeden, inuu adeegsaday “hypnotism” si uu ugu gudbiyo fariimihiisa fasahaadsan, si uu ugu fuliyo dagaalkiisa.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> “Shayddaanku wuxuu ku jirrabay Aadan kii ugu horreeyey Ceeden dhexdeeda, Aaddanna wuxuu la dooday cadowga, sidaas darteedna wuxuu siiyey isaga faa’iidada. Shayddaanku wuxuu ku adeegsaday awooddiisa suuxdinta maskaxda Aadan iyo Xaawo, awooddaasna wuxuu ku dadaalay inuu ku adeegsado Masiixa. Laakiin markii Erayga Qorniinka la soo xigtay, Shayddaanku wuu ogaaday inuusan haysan wax fursad ah oo uu ku guulaysto.

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.

> “Ragga iyo dumarku ma aha inay bartaan cilmiga sida maskaxda kuwa la macaamila loo qafaalan karo. Kanu waa cilmiga Shaydaanku baro. Waa inaynu ka hortagnaa wax kasta oo noocaas ah. Ma aha inaynu ku ciyaarno mesmerism iyo hypnotism—cilmiga kii lumiyey meeshiisii hore oo laga eryay maxkamadaha jannada.” Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

“Cilmiga Shaydaanku baro” waxa kaammil ka dhigay baayacmushtariyiinta caalamiga ah, waxaana lagu fuliyaa “jidka weyn ee xogta” xilliyada “maalmaha ugu dambeeya.” Shaydaanku waa aabbaha beenta, hay’adaha waaweyn ee warbaahintuna ma aha oo keliya inay faafiyaan been, balse waxay sidoo kale shaandheeyaan runta; waxay raadraacaan kuwa ay u arkaan bidcooleyaal; waxayna adeegsadaan nooca ugu xeeldheer ee suuxdin-maskaxeed ee abid lagu dhaqmo taariikhda meeraha dhulka. Dagaalkii ka bilaabmay samada saddexaad wuxuu adkaynayaa sifadan dagaalka Shaydaanka, si kuwa aaminka ah ee nool marka uu dagaalka samada koowaad bilaabmo loogu sii digo aqoon-hore. Marka aynu garanno in xarunta xakamaynta shabakadda caalamiga ah iyo “jidka weyn ee xogta” laga maamulo lagana taliyo Maraykanka, waxaynu helaynaa aragti ku saabsan waxa loola jeedo in Maraykanku samada dab uga soo dejiyo oo uu dunida oo dhan khiyaaneeyo. “Dab” ee kitaabka Muujintii wuxuu ka dhigan yahay farriin.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Astaanta Muujintii cutubka saddex iyo tobnaad, iyo aayadda saddex iyo tobnaad, waxaa laga soo qaatay dagaalkii Buur Karmel, halkaas oo nebiyadii Bacal iyo nebiyadii geedaha Asheeraah ay kari waayeen inay dab samada ka soo dejiyaan si ay u xaqiijiyaan in Bacal iyo Cashtoreed ay yihiin ilaahyo run ah. Bacal, isagoo ah ilaah lab ah, iyo Cashtoreed oo ah ilaahad dhedig ah, waxay matalaan sawirka bahalka, oo ah isku-darka aan quduuska ahayn ee kaniisadda iyo dawladda. Waxay ahaayeen nebiyadii Yesebeel, oo ku jirtay xiriir aan quduus ahayn la lahayd Axaab. Labadaas markhaati ee nebiyadeed ee sawirka bahalka ee ku jira qisada Buur Karmel, waxay tilmaamayaan doorka Maraykanka ee marka hore ku samaynta sawir ka mid ah nidaamka baabawnimada gudaha Maraykanka, dabadeedna dunida. “Dabkii” Karmel wuxuu ahaa caddaynta lagu muujinayo cidda Ilaaha runta ah dhab ahaan yahay. Wuxuu matalayay waxyiga samada ka yimid ee lagu aqoonsanayo Ilaaha runta ah, isla arrintaasna way jirtaa marka Maraykanku dab samada ka soo dejiyo.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

Kitaabka Ishacyaah, Ilaaha bilowga ka garta dhammaadka, wuxuu si toos ah ula hadlayaa goobtii Buur Karmel ee hore, iyo weliba deegaanka nebiyadeed ee la matalo marka Maraykanku samada dab uga soo dejiyo.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> Dacwaddiinna keena, ayuu Rabbigu leeyahay; daliilladiinna xoogga badan keena, ayuu Boqorka Yacquub leeyahay. Ha soo bixiyeen, oo ha na tusaan waxa dhici doona; waxyaalihii hore ha muujiyeen, waxay ahaayeen maxay, si aannu uga fiirsanno oo aannu u ogaanno dhammaadkooda dambe; ama waxyaalaha iman doona noo sheega. Muujiya waxyaalaha tan dabadeed iman doona, si aannu u ogaanno inaad ilaahyo tihiin; haah, wanaag sameeya ama shar sameeya, si aannu u argagno oo aannu wada aragno. Bal eega, idinku waxba ma tihin, oo shuqulkiinnuna waa eber; kii idin doortaa waa karaahiyo. Mid woqooyi ka imanaya ayaan kiciyey, wuuna iman doonaa; qorrax ka soo baxana magacayga ayuu ku baryi doonaa; amiirrada ayuu ugu iman doonaa sida dhoobo la qaso, oo sida dheryasameeyuhu dhoobada u tunto ayuu u tuman doonaa. Yaa tan bilowgii ka sheegay si aannu u ogaanno? Oo waagii horena yaa u sii sheegay si aannu u nidhaahno, Isagu waa xaq? Haah, ma jiro mid muujiya; haah, ma jiro mid sheega; haah, ma jiro mid hadalladiinna maqla. Kan ugu horreeya wuxuu Siyoon ku odhan doonaa, Bal eeg, bal eeg iyaga; oo Yeruusaalemna waxaan siin doonaa mid bishaaro wanaagsan keena. Ishacyaah 41:21–27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

Dagaalka samada koowaad oo bilaabmaya marka sharciga Axadda ee dhowaan imanaya dhaqan galo, Maraykanka, iyo weliba Shayddaanka qudhiisu, waxaa loo oggolaan doonaa inay “keenaan” “dacwaddooda,” oo waxay dab samada ka soo dejin doonaan iyagoo isku dayaya inay caddeeyaan in ilaaha Yesebeel yahay Ilaaha runta ah. Dunida waxaa lagu qasbi doonaa inay aqbasho calaamadda maalinta cibaadada ee ilaahaas. Dabka samada laga soo dejiyo, iyada oo loo marayo “jidka weyn ee macluumaadka” oo gaadha aadanaha oo dhan, waa shuqul “wax aan waxba ahayn,” oo kii doorta farriinta lagu soo gudbiyo habkaas waa “karaahiyo.”

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

Dagaalkaas gudaheeda boqol iyo afar iyo afartan kun, ka dibna dadkii badnaa oo weynaa, waxay ahaan doonaan markhaatiyaasha Ilaah ee doodda ku saabsan kan ah Ilaaha runta ah. Farriimaha laga gudbinayo labada dhinac ee dagaalka waxa lagu matalayaa “dab.” Quruumaha oo dhan waa la soo ururin doonaa si loo go’aamiyo kan ah Ilaaha runta ah, waxaana jiri doona laba nooc oo markhaatiyaal ah si loo adkeeyo “runta.”

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Quruumaha oo dhan ha la isu soo ururiyo, dadyowguna ha la isu keeno; bal yaa iyaga ka mid ahi waxan sheegi kara oo waxyaalihii hore noo muujin kara? Markhaatiyaashooda ha soo bixiyeen, si loo xaqiijiyo; ama ha maqleen, oo ha yidhaahdeen, Waa run. Idinku waxaad tihiin markhaatiyaashayda, ayaa Rabbigu leeyahay, iyo addoonkaygii aan doortay; si aad ii garataan oo ii rumaysataan, oo aad u fahamtaan inaan anigu isagu ahay; iga hor Ilaah laguma samayn, iga dambena jiri maayo. Aniga, aniga qudhaydu, waxaan ahay Rabbiga; aniga mooyaane badbaadiye kale ma jiro. Anigu waan sheegay, waanan badbaadiyey, waanan muujiyey, markii aan ilaah qalaad idinku dhex jirin; sidaas daraaddeed idinku waxaad tihiin markhaatiyaashayda, ayaa Rabbigu leeyahay, inaan anigu Ilaah ahay. Ishacyaah 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Muujinta ugu dambaysa ee Buur Karmel waxay leedahay markhaatiyo u taagan Shayddaanka iyo markhaatiyo u taagan Ilaah. Muujintaasi waxay tahay in lagu caddeeyo kan ah Ilaaha runta ah, laakiin maxay markhaatiyada aaminka ah ee Ilaah tahay inay ka marag furaan?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> Rabbigu wuxuu leeyahay, Boqorka reer binu Israa'iil iyo Bixiyahooda, Rabbiga ciidammada ahu: Anigu waxaan ahay kii ugu horreeyey, oo anigu waxaan ahay kii ugu dambeeyey; aniga mooyaane Ilaah kale ma jiro. Oo bal yaa sida aniga ah wax u yeedhi kara, oo sheegi kara, oo hortayda ugu hagaajin kara, tan iyo markii aan qoondeeyey dadkii hore? Oo waxyaalaha imanaya iyo kuwa dhici doona, ha u muujiyeen iyaga. Ha cabsanina, hana baqina; sow waagaas idiinmaan sheegin, oo idiinmaan caddayn? Idinku xataa waxaad tihiin markhaatiyaashayda. Ma jiraa Ilaah aniga iga sokow? Hubaal, Ilaah kale ma jiro; anigu midna ma aqaan. Kuwii sanam xardhan sameeya kulligood waa wax aan waxba ahayn; oo waxyaalahooda ay jecel yihiinna faa'iido ma leh; oo iyaga qudhoodu waa markhaatiyaashoodii; ma arkaan, mana oga; si ay u ceeboobaan. Ishacyaah 44:6–9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Kuwa aaminka ah ee iska horimaadka ugu dambeeya ee Buur Karmel waa inay ka markhaati furaan runta ah in Ilaah yahay kii hore iyo kii dambe. Isagu waa Ilaaha “u doortay dadkii hore,” si loo aqoonsado “waxyaalaha imanaya.” Markhaatiyaasha Ilaah waa inay soo bandhigaan Muujintii Ciise Masiix ee la furay wax yar ka hor dagaalka ugu dambeeya ee Buur Karmel.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

Farriinta Buur Karmel ee Shayddaanku waxa lagu metelaa dab samada ka soo dega.

> And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.

> Oo wuxuu sameeyaa calaamooyin waaweyn, xataa dab buu samada ka soo dejinayaa dhulka iyadoo dadku arkayaan, Muujintii 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Aayaddu waxay sharraxaysaa mucjisooyinka uu Maraykanku ku sameeyo cilmiga casriga ah ee suuxdinta maskaxda oo loo gudbiyo aadanaha iyada oo loo marayo “jidka weyn ee macluumaadka.” Laakiin aayaddu sidoo kale waxay ka hadlaysaa muuqashada Shayddaanka qudhiisa marka uu isu ekaysiiyo Masiixa.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Malaa’igta ku midoobaya ku dhawaaqidda farriinta malaa’igta saddexaad waa inuu dunida oo dhan ku iftiimiyaa ammaantiisa. Halkan waxaa lagu sii sheegayaa hawl baaxad caalami ah leh iyo xoog aan caadi ahayn. Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin ammaanan oo awoodda Ilaah ah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey saldhig kasta oo hawlgal mission ah oo dunida ku yaal, dalal qaarkoodna waxaa ka jiray xiisihii diineed ee ugu weynaa ee lagu arkay waddan kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; hase yeeshee, kuwanu waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee hoos yimaada digniinta ugu dambaysa ee malaa’igta saddexaad.”

> “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.

> “Shaqadu wuxuu la mid ahaan doonaa kii Maalinta Bentakostiga. Sida ‘roobkii hore’ loo bixiyey, marka Ruuxa Quduuska ah lagu shubay bilowgii injiilka, si uu u keeno soo bixidda 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; bixiddiisu waxay u diyaaraysan tahay sida waaberiga; oo wuxuu noogu iman doonaa sida roobka, sida roobka dambe iyo roobka hore ee dhulka ku da’a.’ Hoosheeca 6:3. ‘Haddaba farxa, carruurta Siyoon, oo Rabbiga Ilaahiinna ah ku reyreeya; waayo, wuxuu idin siiyey roobkii hore qiyaas ahaan, oo wuxuu idinku soo dejin doonaa roobka, kaas oo ah roobkii hore iyo roobkii dambe.’ Yoo’eel 2:23. ‘Maalmaha ugu dambeeya, ayaa Ilaah leeyahay, waxaan Ruuxayga ku shubi doonaa binu-aadmiga oo dhan dushooda.’ ‘Oo waxay noqon doontaa in ku alla kii magaca Rabbiga baryaa uu badbaadi doono.’ Falimaha Rasuullada 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, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.

> “Shaqada weyn ee injiilku kuma dhammaan doonto muujin ka yar oo xoogga Ilaah ah tan lagu gartay bilowgeedii. Waxsii sheegyadii rumoobay markii roobkii hore lagu shubay bilowgii injiilka, mar kale ayay ku rumoobi doonaan roobka dambe marka uu dhammaanayo. Kuwanu waa ‘waqtiyadii nasinta’ ee rasuul Butros sii eegayay markii uu yidhi: ‘Haddaba toobad keena oo soo noqda, si dembiyadiinna loo tirtiro, markii waqtiyadii nasintu ka iman doonaan Rabbiga hortiisa; oo isagu wuxuu soo diri doonaa 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 iftiiminayaan oo ka dhalaalayaan quduusnimada gooni isu taagga, waxay si degdeg ah uga kala gooshi doonaan meel ilaa meel si ay u naadiyaan farriinta samada ka timid. Kumannaan cod, dhulka oo dhan, ayaa digniinta lagu bixin doonaa. Mucjisooyin baa la samayn doonaa, kuwa buka waa la bogsiin doonaa, calaamooyin iyo yaababna waxay raaci doonaan rumaystayaasha. Shayddaankuna isaguna wuu shaqeeyaa, isagoo samaynaya yaabab been ah, xataa dab ayuu samada ka soo dejinayaa dadka hortooda. Muujintii 13:13. Sidaas ayaa dadka deggan dhulka loo keeni doonaa inay mowqifkooda qaataan.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “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.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Marka aynu gaarno wakhtiga uu Shayddaan dab samada ka soo dejin doono, “kuwa dhulka deggani waxaa la keeni doonaa inay mawqifkooda qaataan.” Wakhtigaas, markhaatiga Ilaah “wuxuu ku degdegi doonaa meelba meel si uu u naadiyo farriinta samada ka timid. Kumannaan cod, oo dunida oo dhan ka yeedhaya, ayaa digniinta lagu bixin doonaa.” Shaqada ay markhaatiyaasha Ilaah qaban doonaan “waxay la mid ahaan doontaa tii Maalintii Bentekoste,” marka “malaa’igta ku biirta ku dhawaaqidda farriinta malaa’igta saddexaad ay tahay inay dunida oo dhan ku iftiimiso ammaanteeda.” Bentekoste, dabku wuxuu ahaa astaanta daadinta Ruuxa Quduuska ah, dabkuna sidoo kale waa astaanta daadinta ruuxa aan quduuska ahayn ee Shayddaanka.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Ka dib markii Yooxanaa uu Muujintii cutubka toddobaad ku soo bandhigay boqol iyo afar iyo afartan kun iyo dadkii badnaa ee tirada badnaa, wuxuu caddeeyaa furitaanka shaabadda toddobaad oo ah tii ugu dambaysay. Shaabadda ugu dambaysa ama toddobaad waxay ka dhigan tahay furfuridda Muujintii Ciise Masiix, waana wax sii sheegidda keliya ee ku jirta kitaabka Muujintii oo ahayd in la furo wax yar ka hor inta aanu xidhmin wakhtiga tijaabadu. Shaabadda toddobaad, toddobada onkod, iyo Muujintii Ciise Masiix dhammaantood waa calaamado muujinaya isla runtaas, taas oo la furo wax yar ka hor inta aanu xidhmin wakhtiga tijaabadu. Muujintii Ciise Masiix waxay xoogga saaraysaa dabeecadda Masiixa iyo awooddiisa wax-u-abuurid isagoo ah Alfa iyo Oomeega. Toddobada onkod waxay tilmaamayaan taariikhda ay ku shaabadaysmaan boqol iyo afar iyo afartan kun, shaabadda toddobaadna waxay tilmaamaysaa daadinta Ruuxa Quduuska ah inta lagu jiro taariikhda ay labada markhaati dib u soo noolaadaan oo ay helaan awoodda wax-u-abuurid ee “runta” Ilaah, taas oo laga soo gudbiyo Aabbaha, loona gudbiyo Wiilka, loona sii gudbiyo Jibriil, loona sii mariyo nebiga ilaa kuwa doorta inay akhriyaan, maqlaan, oo dhawraan awoodda ku jirta.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Oo markuu furay shaabaddii toddobaad, waxaa samada ka dhacay aamusanaan ku dhow nus saac. Oo waxaan arkay toddobada malaa’igood oo Ilaah hortiisa taagan; waxaana la siiyey toddoba buun. Malaa’ig kale ayaa timid oo meesha allabariga agteeda istaagtay, iyadoo haysata weel foox oo dahab ah; waxaana iyada la siiyey foox badan, si ay ugu bixiso baryadii quduusiinta oo dhan meesha allabariga dahabka ah ee carshiga hortiisa taal. Oo qiiqii fooxa, oo la socday baryadii quduusiinta, ayaa gacantii malaa’igta ka hor kacay Ilaah hortiisa. Malaa’igtii waxay qaadday weelkii fooxa, oo ka buuxisay dabkii meesha allabariga, oo dhulka ku tuurtay; markaasaa waxaa dhacay codad, iyo onkodad, iyo hillaacyo, iyo dhulgariir. Muujintii 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

Aayadahaa, “malaa’ig toddoba” waxay “horta Ilaah istaageen” iyagoo haysta “buunno toddoba ah.” Toddobadaas malaa’igood ee buunnada wata si sax ah ayaa caadi ahaan loo fahmay inay matalaan xukummada Ilaah ee ka geesta ah Rooma sababo la xiriira ku khasbidda cibaadada Axadda. Roomaankii jaahilka ahaa, oo hoos joogay Constantine, wuxuu soo saaray sharcigii ugu horreeyey ee Axadda sannadkii 321, sannadkii 330 na boqortooyadiisii waxaa loo qaybiyey bari iyo galbeed. Laga bilaabo markaas afarta buun ee ugu horraysa ayaa bilaabay inay dhawaaqaan, waxayna matalayeen quwadihii taariikheed ee lagu soo kiciyey boqortooyadiisa, kuwaas oo sannadkii 476 ka tegay magaalada Rooma iyada oo aan mar dambe yeelan taliye Roomaan ah oo magaalada xukuma, taas oo ahayd astaantii xoogga iyo ammaanta Rooma. Markii wadaadnimada papal-ku ay sharcigii Axadda meel mariyeen Shirkii Orleans sannadkii 538, Maxamed ayaa la kiciyey si uu xukun ugu keeno kaniisadda Rooma, sida ay matalayaan buunnada shanaad iyo lixaad, kuwaas oo sidoo kale ahaa hooggii kowaad iyo kii labaad, isla markaana matalayey Islaamka. In kasta oo fahamka dhaqameed ee buunnadaas uu sax yahay, haddana marinka lagu soo bandhigayo Muujintii sagaalaad waxaa loogu qeexay “belaayooyin.”

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Oo dadka intiisa kale ee aan belaayooyinkan lagu dilin, weli kamay toobadkeenin shuqulladii gacmahooda, si aanay u caabudin jinniyo iyo sanamyo dahab ah, iyo lacag ah, iyo naxaas ah, iyo dhagax ah, iyo qoryo ah; kuwaas oo aan waxba arki karin, mana maqli karaan, mana socon karaan; oo mana ayan ka toobadkeenin dilalkoodii, iyo sixradoodii, iyo sinohoodii, iyo xatooyooyinkoodii. Muujintii 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Dhammaadka qumman oo ugu dambaysa ee toddobada buun waa toddobada belaayo ee ugu dambaysa ee Muujintii cutubka lix iyo tobnaad. Xataa eegid guud oo sahlan oo lagu sameeyo astaamaha nebiyadeed ee toddobada buun ee Muujintii cutubka sagaalaad waxay muujinaysaa inay leeyihiin astaamo isbarbar socda oo la mid ah toddobada belaayo ee ugu dambaysa. Furitaanka shaabadda toddobaad wuxuu ka dhacaa taariikhda xilliga ay nimcadu ku dhowdahay inay xidhanto oo cadhada Ilaah, sida ay u matalaan toddobada belaayo ee ugu dambaysa, ay qarka u saaran tahay in la daadsho.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Markii Masiixu, isagoo ah Libaaxa qabiilka Yahuudah, “furay shaabaddii toddobaad,” malaa’ig baa timid oo istaagtay meesha allabariga, iyadoo haysata weel fooxeed dahab ah; waxaana la siiyey foox badan, si ay ugu bixiso isaga oo la socda baryada quduusiinta oo dhan dusha meesha allabariga ee dahabka ah oo taallay carshiga hortiisa. Oo qiiqii fooxa, oo la socday baryadii quduusiinta, ayaa gacanta malaa’igta kaga kacay oo kor ugu baxay Ilaah hortiisa.” Daadintii Ruuxa Quduuska ah maalintii Bentekoste waxa ka horraysay tukashadii midaysnayd ee rumaystayaasha ku urursanaa Yeruusaalem.

> “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. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

> “Soo nooleyn runta ah oo inagu dhex soo noolaata waa tan ugu weyn uguna degdegga badan dhammaan baahiyadeenna. Raadinteeda waa inay ahaataa hawshayada ugu horraysa. Waa inay jirtaa dadaal daacad ah oo lagu helo barakada Rabbiga, ma aha sababta oo ah Ilaah uusan doonaynin inuu barakadiisa ina siiyo, laakiin waa sababta oo ah innagu diyaar uma nihin inaan qaabilno. Aabbaheenna jannada ku jira ayaa ka sii doonis badan inuu Ruuxiisa Quduuska ah siiyo kuwa isaga weyddiista, sida ay waalidiinta dhulku uga doonis badan yihiin inay carruurtooda siiyaan hadiyado wanaagsan. Laakiin waa shaqadeenna inaanu, qirasho, is-hoosaysiin, toobadkeen, iyo tukasho daacad ah ku gudanno shuruudaha uu Ilaah ku ballanqaaday inuu inagu siiyo barakadiisa. Soo nooleyn waxaa la filan karaa oo keliya iyadoo jawaab looga helo tukasho.” Selected Messages, buugga 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Furitaanka shaabaddii toddobaad waxa uu tilmaamayaa shaabadaynta boqol iyo afar iyo afartan kun. Shaabadayntu waxay ku bilaabataa salaad, hase yeeshee ma aha oo keliya hawsha salaadda guud ahaan, balse waa salaad gaar ah. Salaaddaas gaarka ah waxaa lagu aqoonsaday kitaabka Daanyeel, kaas oo dabcan ah sidoo kale kitaabka Muujintii.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Yooxanaa kitaabka Muujintii ku jira iyo Daanyeel kitaabkiisa ku jira waxay matalaan boqol iyo afartan iyo afar kun ee ku sugan “maalmaha ugu dambeeya.” “Maalmaha ugu dambeeya,” kuwa loo doortay inay markhaatiyaasha Ilaah noqdaan inta lagu jiro dagaalka samada koowaad waxay markhaati ka bixin doonaan wax sii sheegidda la furay wax yar ka hor intaan nimcadu xidhmin. Tan waxaa lagu matalayaa inay tahay shaabaddii toddobaad ee ku jirta aayadaha aynu hadda ka fiirsanayno. Ducada malaa’igta ula timaadda “weelka fooxa ee dahabka ah” waxaa lagu matalayaa ducadii Daanyeel ee cutubka sagaalaad ee kitaabkiisa. Ducadaasu waa duco gaar ah, oo Muuse uu qeexay iyadoo la xidhiidha wax sii sheegidda “todobada jeer.” Ducadaasu waa laba qaybood, Daanyeelna macnaha guud ee ducadiisa laba-geesoodka ah wuxuu ku dejinayaa erayada Muuse ee “habaarka” iyo “dhaarta.” Kitaabbada Daanyeel iyo Muujintuba waa isla kitaab, isla xariiqyada wax sii sheegidda ee ku jira kitaabka Daanyeelna waxaa dib loogu qaadaa kitaabka Muujintii.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Tukashada keenta daadashada dabka quduuska ah ee la socda dhaqdhaqaaqa malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad, waa tukashadii Daanyeel ee “toddobada jeer.” Waa tukashadii malaa’igta Jibriil samada ka soo dejisay si ay Daanyeel ugu sharraxdo waxsii sheegyada. Dhammaadkii tukashadiisa, oo ka kooban labaatanka aayadood ee ugu horreeya ee Daanyeel sagaal, Jibriil ayaa soo degay qiyaastii wakhtiga qurbaanka fiidkii. Tukashooyinka kor u kaca ee malaa’igta leh fooxa dahabka ah ay qaabbisho waa tukashooyin kor u kaca marka qorraxdu dhacayso, fiidnimada “maalmaha ugu dambeeya.”

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Oo anigoo weli hadlaya, oo tukanaya, oo qiranaya dembigayga iyo dembiga dadkayga reer binu Israa’iil, oo baryadaydana ku hor keenaya Rabbiga Ilaahayga ah buurta quduuska ah ee Ilaahayga aawadeed; haa, anigoo weli hadlaya anigoo tukashada ku jira, ayaa ninkii Jibriil oo aan bilowgii riyada ku arkay, isagoo loo yeelay inuu si degdeg ah u duulo, i taabtay wakhtigii allabarigii fiidkii. Daanyeel 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Ducadii Daanyeel waxay ahayd qirasho aan ku koobnayn oo keliya dembiyadiisa, balse sidoo kale dembiyadii dadka Ilaah. Ducadiisu waa naqshadda aasaasiga ah ee ducada toobadda ee la xidhiidha “toddobada goor” ee Laawiyiintii labaatan iyo lix.

> 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.

> Kuwa idinka hadhaana waxay ku baabbi'i doonaan xumaantooda iyagoo jooga dalalka cadaawayaashooda; oo weliba xumaatooyinkii awowayaashood ayay kula baabbi'i doonaan iyaga. Haddii ay qirtaan xumaantooda, iyo xumaatooyinkii awowayaashood, iyo xadgudubkoodii ay igu xadgudbeen, iyo weliba inay iga gees socdeen; iyo inaan aniguna iyaga ka gees socday, oo aan geeyey dalkii cadaawayaashooda; haddaba haddii qalbigooda aan gudnayn la hoosaysiiyo, oo ay markaas aqbalaan ciqaabta xumaantooda, markaasaan soo xusuusan doonaa axdigaygii Yacquub, oo weliba axdigaygii Isxaaq, oo weliba axdigaygii Ibraahim baan soo xusuusan doonaa; oo weliba dalka waan soo xusuusan doonaa. Laawiyiintii 26:39–42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Ka dib markii Muuse soo bandhigay ciqaabta la xidhiidha “toddobada jeer,” oo uu ugu yeedhay “muranka” axdiga Ilaah, wuxuu qeexayaa waxa dadka Ilaah ay tahay inay sameeyaan haddii iyo marka ay ogaadaan inay addoomo ku yihiin dalka cadowga, sida Daanyeel ahaa. Waxay u baahnaayeen, sida Daanyeel matalayay, inay qirtaan dembiyadooda, iyo weliba dembiyadii awowayaashood.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Marka salaaddan gaarka ah ay bixiyaan kuwa loogu yeedhay inay noqdaan boqol iyo afartan iyo afar kun, malaa’igta leh fooxsigeeda dahabka ah waxay qaadi doontaa “fooxsiga, oo” waxay ka buuxin doontaa “dabkii allabariga, oo waxay ku tuuri doontaa dhulka: markaasna waxaa dhacay codad, iyo onkodad, iyo hillaacyo, iyo dhulgariir.” Dabka quduuska ah ee matala farriinta “runta” oo ka soo horjeedda farriinta been-abuurka ah ee “dab”, taas oo Maraykanka iyo Shaydaanku samada kaga soo dejiyaan, waxay dhacdaa saacadda “dhulgariirka” oo ah sharciga Axadda.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

Kitaabka Sekaryaah waxaa naloo sheegay in Serubaabel uu dhigay labadaba aasaaska iyo dhagaxii madaxa ee macbudka, taariikhda dib-u-dhiska macbudka iyo Yeruusaalem ka dib soo noqoshadii addoonsigii Daanyeel qaybta ka ahaa.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> Markaasuu ii jawaabay oo ila hadlay, isagoo leh, Kanu waa eraygii Rabbiga ee ku socday Serubaabel, oo leh, Ma aha xoog, mana aha itaal, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay. Buur weynay, yaad tahay? Serubaabel hortiisa waxaad ku noqon doontaa bannaan; oo isagu wuxuu soo bixin doonaa dhagaxa madaxa ah iyadoo lagu qaylinayo, Nimco, nimco ha ku ahaato. Oo haddana eraygii Rabbiga ayaa ii yimid, isagoo leh, Gacmihii Serubaabel ayaa aasaaska gurigan dhigay; gacmihiisuna way dhammayn doonaan; oo waxaad ogaan doontaan in Rabbiga ciidammadu uu idiin soo diray aniga. Waayo, bal yaa quudhsaday maalinta waxyaalaha yaryar? Waayo, iyagu way rayrayn doonaan, oo waxay arki doonaan xarigga miisaanka oo ku jira gacanta Serubaabel, iyagoo la jira toddobadaas; kuwaasu waa indhaha Rabbiga oo hor iyo dib ugu orda dunida oo dhan. Sekaryaah 4:6–10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Zerubbabel micnihiisu waa “farcankii Baabuloon”, waana astaan farriinta malaa’igta labaad, taas oo markii lagu daray farriinta Oohintii Habeenbarka, dhigtay “aasaaska” dhaqdhaqaaqii bilowga ahaa ee Adventism-ka. Zerubbabel wuxuu kaloo matalaa ku-celcelinta farriinta malaa’igta labaad ee dhaqdhaqaaqa dhammaadka Adventism-ka, ee ku jirta dhaqdhaqaaqa Future for America, marka “dhagaxa madaxa” la dhigo.

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Dunidu waxa ay ku farxeen labadii markhaati ee lagu laayay dooxada lafaha engegan, ee ku taal jidka loo yaqaan “information super highway.” Markii labadii markhaati dib loogu soo celiyey nolosha, dunidu way cabsatay, samaduna way rayraysay. Sekaryaah, sida nebiyadii oo dhan, waxa uu tilmaamayaa “maalmaha ugu dambeeya” marka ay dadka Ilaah ku farxaan. Sekaryaah waxa uu inoo sheegayaa in ay ku farxaan sarakicidda labadii markhaati, marka ay arkaan “kuwaas toddobada ah.” “Kuwaas toddobada ah” waa isla eraygii Cibraaniga ahaa ee ku turjuman “toddoba goor” ee ku jira Laawiyiintii labaatan iyo lix. Dhaqdhaqaaqii malaa’igtii kowaad ayaa dhigay dhagaxii aasaaska ee “toddobada goor” ee Muuse, “runtaasina” waa inay sidoo kale noqotaa dhagaxa gunaanadka ee dhaqdhaqaaqa malaa’igta saddexaad, in kasta oo la diiday 1863.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Marka la garto oo la oofiyo, laguna dhaqmo salaadda ku habboon ee laba-geesoodka ah, dabka runta ah ayaa dhulka lagu soo tuuri doonaa, sidii uu ahaa maalintii Bentekoste.

We will continue to address the opening of the seventh seal in the next article.

Waxaan sii wadi doonnaa ka hadalka furitaanka shaabaddii toddobaad maqaalka xiga.

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