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# The Revelation of Jesus Christ - Number Three

Muujintii Ciise Masiix - Lambarka Saddexaad

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Muujinta Aasaaska Nebinimada: Daraasad ku Saabsan Muujintii iyo Jidka Runta

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> Sidaas darteed, marka beerka la baadhayo oo loo qodayo jawharadaha qaaliga ah ee runta, ayaa khasnadaha qarsoon la gartaa. Si lama filaan ah ayaannu u helnaa macdan qaali ah oo ay tahay in la ururiyo oo la kaydiyo. Raadintuna waa in la sii wado. Ilaa hadda, qayb aad u badan oo ka mid ah khasnadda la helay waxay taalay meel dusha u dhow, waxaana si fudud loo heli jiray. Marka raadinta si habboon loo sameeyo, dadaal kasta waxaa loo galaa in la ilaaliyo garasho daahir ah iyo qalbi daahir ah. Marka maanku furnaado oo uu si joogto ah u baadho beerka waxyiga, waxaynu heli doonnaa kayd hodan ah oo runta ah.

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> “Runooyinkii hore ayaa lagu muujin doonaa wajiyo cusub, waxaana soo bixi doona runooyin aan la dareemin intii baaritaanka lagu jiray. Runooyin waaweyn ayaa lagu aasay hoosta hadallada qalloocan ee qaladka, laakiin waxaa heli doona kii si dadaal leh u raadiya. Markuu helo oo furo khasnadda luulka qaaliga ah ee runta, taasu ma aha xatooyo; waayo, kulli kuwa luulkan qiimeeya way yeelan karaan, markaasna iyaguna waxay leeyihiin khasnad ay kuwa kale u furaan. Kii wax bixiyaana khasnadda iskama duwo; waayo, markuu baadho si uu ugu soo bandhigo hab soo jiidanaya kuwa kale, wuxuu helaa khasnado cusub....”

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> “Kuwa dadka hortooda u taagan sida macallimiinta runta waa inay la tacaalaan mawduucyo waaweyn. Waa inaanay waqtiga qaaliga ah ku lumin ka hadlidda waxyaalo aan muhiim ahayn. Ha bartaanna Erayga, hana ku wacdiyenna Erayga. Eraygu ha ku jiro gacmahooda sida seef af badan oo laba af leh. Ha u markhaati furo runihii hore oo ha muujiyo waxa ahaan doona mustaqbalka.

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> “Iftiin sii kordhaysa ayaa ka ifi doonta dhammaan xaqiiqooyinka waaweyn ee waxsii-sheegidda, waxaana lagu arki doonaa cusboonaan iyo dhalaal, maxaa yeelay fallaadhaha ifaya ee Qorraxda Xaqnimada ayaa iftiimin doona wax walba oo dhan.” Manuscript Releases, volume 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Waxaan rumaysanahay in aan haddaba meeleeyey tusaalooyin nebiyadeed oo ku filan, iyada oo loo marayo maqaaladii hore, si aynu u helno meel tixraac wanaagsan marka aynu bilaabayno in aynu ku soconno kitaabka Muujintii. Haddii aad maqaalladan ka akhrinayso internetka, waxaan rajaynayaa inaad fahamsan tahay in maqaalladu u taxan yihiin si isdaba-joog ah marka loo eego taariikhda. Waxaan garanayaa inay jiraan kuwo la socda maqaallada kuwaas oo aqoon u leh inta badan waxyaalaha aan wadaagayo, waxaana iyaga ka siinayaa raalligelin ku saabsan soo noqnoqoshada badan oo dhan. Waxaan isku dayayay inaan bixiyo taageero Kitaabka Quduuska ah oo ku filan oo ku saabsan runnada aynu ka shaqaynayno, si qof ku cusub mabaadi’da ay Future for America adeegsato uu u fahmo oo uu u sii xiiseeyo, in kastoo uu ka maqnaan karo qayb ka mid ah aqoonta hore ee fikradahan oo qaar badan oo innaga mid ahi hore u leeyihiin.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Waxaa jira xaqiiqooyin aad u xoog badan oo qaarkood ah, kuwaas oo ilaa waqti dhow aanan weligay garanaynin, kuwaas oo lagu furay kitaabka Muujintii. Waxaan si fudud xaqiiqooyinkaas ugu soo bandhigi kari lahaa fagaaraha dadweynaha anigoon marka hore isku dayin inaan dhiso saldhig taageero nebiyadeed ka hor intaanan wadaagin; hase yeeshee xaqiiqooyinku waa kuwo aad u cusub oo aad u culus, sidaas daraaddeed diyaar uma aanan ahayn inaan wadaago anigoon haysan wax sal ah oo xaqiiqooyinkaas lagu dul dhigo, kuwaas oo aan rumaysanahay in loo matalay furfuridda Muujintii ee dhacda wax yar ka hor intaan albaabka naxariistu xidhmin.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Markaasuu igu yidhi, Ha shaabadayn erayada wax sii sheegidda kitaabkan; waayo, wakhtigu waa dhow yahay. Kan aan xaqa ahayni, ha sii ahaado mid aan xaq ahayn weli; kan nijaasta ahuna, ha sii ahaado mid nijaas ah weli; kan xaqa ahuna, ha sii ahaado mid xaq ah weli; kan quduuska ahuna, ha sii ahaado mid quduus ah weli. Muujintii 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Ciise wuxuu soo bandhigay mabda’ ku saabsan baridda runta, oo aan rumaysanahay inuu halkan khuseeyo. Mabda’ani wuxuu ku dhex yaallaa aqoonsiga shaqada Ruuxa Quduuska ah.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

> Oo markuu yimaado, wuxuu dunida ku canaanan doonaa dembi, iyo xaqnimo, iyo xukun: dembi, maxaa yeelay aniga ima rumaystaan; xaqnimo, maxaa yeelay waxaan u tegayaa Aabbahay, oo mar dambe ima arkaysaan; xukun, maxaa yeelay amiirka dunidan waa la xukumay. Weli waxyaalo badan baan idinku leeyahay inaan idiin sheego, laakiinse hadda ma qaadi kartaan. Habase yeeshee markii uu yimaado Isaga, Ruuxa runta ahi, wuxuu idinku hanuunin doonaa runta oo dhan; waayo, iskiis ugama hadli doono; laakiinse wax alla wixii uu maqlo ayuu ku hadli doonaa; oo wuxuu idiin sheegi doonaa waxyaalaha iman doona. Isagu wuu i ammaani doonaa; waayo, wuxuu kayga ka qaadan doonaa, oo idin tusi doonaa. Yooxanaa 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Markii Masiixu yidhi, “Wax badan ayaan weli idiin leeyahay inaan idinku idhaahdo, laakiinse haatan ma qaadi kartaan,” waxay taasi adkaynaysaa rumaysadkayga ah in hadda ay jiraan wax badan oo la wadaago, hase yeeshee ay tahay in marka hore la helo sal macquul ah oo xaqiiqooyinkaasi lagu dul dhiso. Sidaas oo ay tahay, aayaadkii hore waxay tilmaamayaan farriimaha saddexda malaa’igood inay yihiin kuwa uu Ruuxa Quduuska ahi ku canaanto “dunida xagga dembiga, iyo xaqnimada, iyo xukunka.” Saddexdaas farriimood waa farriinta digniinta ugu dambaysa, sidaas darteed tuducan aqoonsanaya hawsha Ruuxa Quduuska ahi waa markhaati muhiim ah, waayo wuxuu adkaynayaa in farriinta si tartiib-tartiib ah loo fahmo, laguna fahmo oo keliya kuwa haysta saliidda Ruuxa Quduuska ah. Yooxanaa, kitaabka Muujintii, wuxuu metelaa isla runtaas marka uu caddeeyo inuu yahay Adventist-ka Toddobaad-xajinta ee caabuda Sabtida dhammaadka dunida.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Waxaan Ruuxa ku jiray maalintii Rabbiga, oo gadaashayda waxaan ka maqlay cod weyn oo sidii buun ah. Muujintii 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Maalinta Toddobaad Adventist-ka jooga dhammaadka dunida, kuwaas oo garan doona farriinta aan la furin ee ku jirta Muujintii, waxay sidaas u samayn doonaan maxaa yeelay waxay ku jiri doonaan “Ruuxa.” Marka la eego macnaha masaalkan oo naloo sheegay inuu “muujinayo waayo-aragnimada dadka Adventist-ka,” Yooxanaa waa bikrad caqli leh, waayo wuxuu haystaa saliidda Ruuxa. Wuxuu matalaa bikradaha caqliga leh ee jooga dhammaadka dunida, kuwaas oo maqla cod weyn oo “gadaashooda” ka yeedhaya. “Codka gadaashiisa ka yimid” waa Alfa iyo Oomeega sida lagu aqoonsaday aayadda isla markiiba xigta, codkaasuna wuxuu u sheegaa inuu ku noqdo jidadkii hore oo uu ku socdo dhexdeeda.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Rabbigu wuxuu leeyahay, Jidadka istaaga, oo fiiriya, oo weyddiista waddooyinkii hore, meeday jidkii wanaagsanaa, oo ku socda; markaas waxaad nafihiinna u heli doontaan nasasho. Laakiinse waxay yidhaahdeen, Kuma socon doonno jidkaas. Yeremyaah 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Naso” uu Yeremyaah ka hadlayaa waa daadinta Ruuxa Quduuska ah inta lagu jiro roobka dambe. Aayadda xigta Yeremyaah wuxuu bixiyaa sawir labaad oo ku saabsan bikradaha nacasyada ah ee diida inay ku noqdaan aasaaska Adventism-ka (jiddooyinkii hore) oo ay ku socdaan dhexdeeda.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Oo anna waxaan idiin taagay waardiyayaal, anigoo leh, Dhawaaqa buunka dhegaysta. Laakiinse waxay yidhaahdeen, Annagu ma dhegaysan doonno. Yeremyaah 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Markii Yooxanaa maqlo codka gadaashiisa ka imanaya oo ku amraya inuu u soo noqdo jidadkii hore ama aasaasyadii Adventism-ka, codka uu maqlo wuxuu la mid yahay buun. Codkaas waxaa lagu gudbiyaa “waardiyayaasha” uu Ilaah ka dhex dhigay Adventism-ka. Aabbaha Miller wuxuu ahaa waardiyihii afuufay buunka digniinta bilowgii Adventism-ka intii lagu jiray ku dhawaaqiddii malaa’igtii kowaad ee sheegaysay furitaanka xukunka. Laakiin Yooxanaa si gaar ah wuxuu matalaa kuwa ku dhawaaqa farriinta malaa’igta saddexaad ee sheegaysa xidhitaanka xukunka. Wuxuu matalaa kuwa ku noqda aasaasyadii uu Ilaah ku dhisay shaqadii Miller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Waxaannu sannadihii la soo dhaafay marar badan tusnay, (waxaana laga heli karaa Miisaska Xabaquuq), in farriinta malaa’igta kowaad ee ah “Ilaah ka cabsada” ay tahay in dembi lagu qanciyo, iyo in farriinta malaa’igta labaad tahay meesha xaqnimadu ka muuqato, halka tan saddexaaduna ay aqoonsato xukunka. Kuwanu waa saddexda tallaabo ee saddexda malaa’igood, sidoo kalena waa saddexda tallaabo ee shaqada Ruuxa Quduuska ah. Saddexdaas tallaabo waxa kaloo lagu metelaa saddexda xaraf ee Cibraaniga ah ee ka kooban erayga Cibraaniga ah ee loo turjumay “run.” Qoraalka Yooxanaa lix iyo tobnaad, Ciise wuxuu ka hadlayaa shaqada Ruuxa Quduuska ah ee ku hoggaaminta dadkii Ilaah “runta oo dhan,” isaga oo weliba tusaya “waxyaalaha iman doona.” Hase ahaatee Ciise wuxuu leeyahay, “Wax badan baan weli idiin leeyahay inaan idin sheego, laakiin imminka ma qaadi kartaan.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Waxaan rajaynayaa inaad fahamteen wax ka mid ah muhiimadda erayga Cibraaniga ah ee loo tarjumay “run.” Waayo, hadda uun baynu bilownay inaan summaddaas ku dabaqno daraasaddeenna. Saddexda aayadood ee ugu horreeya ee Muujintii cutubka koowaad habka isgaadhsiinta ee u dhexeeya Ilaah iyo aadanaha ayaa lagu aqoonsaday. Waxaa la aqoonsaday xataa ka hor intaan Muujintu tilmaamin dabeecadda saddex-geesoodka ah ee Ilaahnimada. Waxay markhaati labaad ka heshaa aayadaha ugu dambeeya ee Muujintii, oo sidaas yeelaysa, iyada oo lagu salaynayo adeegsiga “xarriiqba xarriiq ku dul taal,” waxay soo saartaa iftiin dheeraad ah.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Markaas markii aynu ku darno Bilowgii 1:1–2:3, waxa aynu helaynaa markhaati saddexaad iyo xarriiq kale oo nebiyadeed oo aynu dul saarno labadii xarriiq ee hore bilowga iyo dhammaadka Muujintii.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Markaas waxaannu ku daraynaa ballankii ugu dambeeyey ee ku jira Axdigii Hore, oo aqoonsanaya Eliiyaahda iman doona, waxaana innagu yeelanayna afar xariiq oo nebiyadeed.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Markaas waxa aynu ku daraynaa cutubka koowaad ee Axdiga Cusub, waxaana aynu yeelanaynaa shan sadar oo la isu geeyo si loo helo farriinta ugu dambaysa ee ku jirta Kitaabka Quduuska ah marka mabda’a Alfa iyo Oomega lagu dabaqo dhammaan sadarradaas. Haddii aynu dhammaystirno shantii sadar ee aynu hore u aqoonsannay, innagoo mabda’aas si guud ugu dabaqayna shantaas sadar, markaas waa in aynu filaynaa in dhammaadka Matayos iyo dhammaadka Yooxanaa ay ka marag kacayaan isla xogta ay ka marag kacayaan dhammaan shanta sadar ee nebiyadeed ee “kan ugu horreeya iyo kan ugu dambeeya” ee aynu ka fiirsanayno.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Farriinta la furayo waxay ku taagan tahay kitaabka Muujintii, sidaas daraaddeedna waa barta tixraaca u ah xariiqyada kale, iyadoo waafaqsan waxa Sister White nagu wargelisay, ah in “dhammaan kutubta Kitaabku ku kulmaan oo ku dhammaadaan Muujintii.” Farriinta saddexda aayadood ee ugu horreeya ee kitaabka Muujintii waxay tilmaamayaan habka Ilaah u adeegsado inuu Eraygiisa ugu gudbiyo Yooxanaa si uu u qoro oo ugu diro kiniisadaha. Kitaabka ugu horreeya ee Axdiga Cusub, sida hore loo xusay, wuxuu soo bandhigayaa silsiladda abtirsiinta Ciise Masiix, wuxuuna ku bilaabmaa qodob aad u xog-ogaal ah.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Kitaabkii abtirsiinta Ciise Masiix, ina Daa'uud, ina Ibraahim. Matayos 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Ciise wuxuu dhammeeyey la macaamilkiisii tooska ahaa ee uu la lahaa Yuhuuddii muran-jecleyda ahayd isagoo aamusiiyey mawduuca “wiilka Daa’uud,” oo ah mawduuc ay Yuhuuddu keliya fahmi kareen haddii ay fahmeen mabda’a Kitaabiga ah ee bilowga iyo dhammaadka. Iyagu ma ay fahmin, inta badan Adventistaduna ma fahmaan. Qof kasta oo doonaya inuu ku doodo ka gees ah mabda’a ah in taariikhdu is-celiso wuxuu muujinayaa inuusan garanayn in reer binu Israa’iilkii hore ay astaan u yihiin reer binu Israa’iilka casriga ah, diidmadooda inay rumaystaan mabda’aasina waa isla diidmadii ka jirtay dhammaadkii Israa’iilkii hore ee ahayd inaan la fahmin isla mabda’aas. Ciise wuxuu mabda’aas ku matalay halxiraalihiisii ugu dambeeyey ee uu Yuhuudda u jeediyey, isaga oo u tilmaamaya halxiraalaha ah sida Sayidka Daa’uud uu isla mar ahaantaana u noqon karo wiilka Daa’uud?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yooxanaa cutubka koowaad waxa uu caddeynayaa in Bilowgii Kalimaddu ay la jirtay Ilaah, Kalimadduna ay tahay Ilaah, Kalimadduna ay abuurtay wax walba. Tani dabcan waxay waafaqsan tahay qodobbada kale ee aynu tilmaamayno. Oo haddii aynu markaas tixgelinno erayadii ugu dambeeyey ee Injiilka Yooxanaa, waxaynu aragnaa Butros, ka dib markuu maqlay Ciise oo sharxaya sida uu u dhiman doono, isagoo Ciise weydiinaya waxa ku dhici doona rasuul Yooxanaa.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> Butros goortuu arkay ayuu Ciise ku yidhi, Rabbiyow, ninkanu muxuu samayn doonaa? Ciise wuxuu ku yidhi, Haddaan doonayo inuu sii joogo ilaa aan imanayo, maxaa taas adiga kaa galay? Adigu i soo raac. Markaas hadalkanu wuxuu ku faafay walaalaha dhexdooda, in xertaasu aanu dhiman doonin; laakiinse Ciise kuma odhan, Ma dhiman doono; ee wuxuu yidhi, Haddaan doonayo inuu sii joogo ilaa aan imanayo, maxaa taas adiga kaa galay? Kanu waa xertii waxyaalahan ka marag furta oo qortay waxyaalahan; oo waxaannu og nahay in maraggiisu run yahay. Oo waxaa jira waxyaalo kale oo badan oo Ciise sameeyey, kuwaas oo, haddii mid walba la qori lahaa, waxaan u malaynayaa inaan dunida qudheedu qaadi kari lahayn buugaagta la qori lahaa. Aamiin. Yooxanaa 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Butros wuxuu doonayay inuu ogaado sida Yooxanaa u dhiman doono, ama xataa inuu Yooxanaa dhiman doono iyo in kale. Jawaabta ayaa laba jeer lagu celiyey cutubka markii Ciise sidaas sheegay, dabadeedna Yooxanaa mar kale ku celiyey, “Haddaan doonayo inuu isagu [Yooxanaa] sii joogo ilaa aan imaado, maxaa kaa galay?” Yooxanaa wuu noolaa ilaa Imaatinkii Labaad ee Ciise.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

“Runtaas” waxaad arki ama maqli kartaa oo keliya haddii aad rumaysan tahay soo-noqnoqoshada taariikhda, iyo weliba in taariikhda la doonayo inay soo noqoto ay sidaas samayso dhammaadka dunida. Dhammaadka dunidu waa meeshii Yooxanaa joogay markii uu qorayay kitaabka Muujintii. Kitaabka ugu dambeeya ee injiilka Yooxanaa wuxuu la waafaqayaa xariiqyada kale ee bilowga iyo dhammaadka, waayo wuxuu Yooxanaa gelinayaa taariikhda dhacdooyinka horseedaya Imaatinka Labaad, halkaas oo isaga, isagoo matalaya kuwa ku dhawaaqa farriinta digniinta ugu dambaysa, uu farriintaas u diro kiniisadaha.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> “Waagii Masiixiyiintii hore, Masiixu wuxuu yimid mar labaad. Imaatinkiisii kowaad wuxuu ahaa Beytlaxam, markuu u yimid isagoo ilmo yar ah. Imaatinkiisii labaad wuxuu ahaa Jasiiradda Patmos, markuu isu muujiyey Yooxanaa Muujiyihii isagoo ku jira ammaantiisa, kaas oo ‘cagihiisa ku dhacay sidii mid dhintay’ markuu arkay. Laakiin Masiixu wuu xoojiyey si uu ugu adkaysto araggaas, dabadeedna wuxuu siiyey farriin uu u qoro kiniisadaha Aasiya, kuwaas oo magacyadoodu tilmaamayaan sifooyinka kiniisad kasta.”

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> “Iftiinkii Masiixu u muujiyey addoonkiisii nebiga ahaa annagaa leh. Muujintiisa waxaa ku jira farriimaha saddexda malaa’igood, iyo sifaynta malaa’igta la rabay inay samada ka soo degto iyadoo leh xoog weyn, dhulkana ku ifinaysa ammaanteeda. Waxaa ku jira digniino ka gees ah xumaanta jiri doonta maalmaha ugu dambeeya, iyo ka gees ah calaamadda bahalka. Waa inaanan ahayn oo keliya inaan akhrino oo fahanno farriintan, balse waa inaan dunida ugu dhawaaqno cod aan madmadow lahayn. Markaan soo bandhigno waxyaalahan Yooxanaa loo muujiyey, waxaynu awoodi doonnaa inaan dadka kicino.” Manuscript Releases, volume 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Dhammaadka Injiilka Yooxanaa wuxuu qeexayaa habka isgaarsiinta sida ku xusan saddexda aayadood ee ugu horreeya ee Muujintii, isaga oo Yooxanaa si nebinnimo ah ugu meeleynaya taariikhda Imaatinka Labaad. Sidaas daraaddeed, waxaa la adeegsanayaa “imaatinkii labaad” ee ugu horreeyey ee Ciise (Baatmos) si loogu muujiyo “imaatinkiisa labaad” ee ugu dambeeya. Tani si qumman ayay ula xiriirtaa xariiqyada kale ee aynu tixgelinayno, waayo waxay metelaysaa Yooxanaa dhammaadka dunida, isaga oo jooga Baatmos halkaas oo uu ku helo Muujintii Ciise Masiix. Haddaba dhammaadka kitaabka Matayos呢?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> Markaasaa kow iyo tobankii xerta ahaa waxay tageen Galili, oo waxay aadeen buurtii Ciise u ballamay. Oo goortay arkeen isaga way u sujuudeen; laakiin qaar baa shakiyey. Markaasaa Ciise u yimid oo la hadlay iyaga, isagoo leh, Amar oo dhan ayaa lay siiyey samada iyo dhulkaba. Sidaas daraaddeed taga oo quruumaha oo dhan xer ka dhiga, idinkoo ku baabtiisaya magaca Aabbaha, iyo kan Wiilka, iyo kan Ruuxa Quduuska ah; idinkoo baraya inay dhawraan wax walba oo aan idinku amray; oo bal ogaada, anigu mar kasta waan idinla joogaa, tan iyo dhammaadka dunida. Aamiin. Matayos 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Qoraalkan waxaa Ciise la siiyey awood oo dhan, dabcan taasuna waxay ahaan lahayd awooddiisa wax-abuurka. Markaasna wuxuu bixiyey amar ah in lagu baabtiiso magaca Aabbaha, Wiilka, iyo sidoo kale Ruuxa Quduuska ah ee ku dul dhaqaaqayay biyaha Bilowgii koowaad, iyo toddobada ruux ee hortiisa carshiga Ilaah yaalla. Qoraalkani wuxuu tilmaamayaa in Masiixiyiintu ay garwaaqsadaan saddexda qof ee saddexleyda jannada inay yihiin saddex hay’adood oo kala duwan. Dhammaadka Matayosna wuxuu ku darayaa sadaradan sida ay lixda kale yeelaan.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> “Masiixu wuxuu baabtiiska ka dhigay calaamadda gelitaanka boqortooyadiisa ruuxiga ah. Wuxuu tan ka dhigay shuruud cad oo ay tahay in dhammaan kuwa doonaya in loo aqoonsado inay ku hoos jiraan amarka Aabbaha, Wiilka, iyo Ruuxa Quduuska ah ay u hoggaansamaan. Ka hor intaanu qofku hoy ka helin kiniisadda, ka hor intuusan ka tallaabin marinka boqortooyada ruuxiga ah ee Ilaah, waa inuu qaataa shaabadda magaca rabbaaniga ah, ‘Rabbigu waa xaqnimadeenna.’ Yeremyaah 23:6.

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> “Baabtiisku waa ka-noqosho aad u qotodheer oo dunida laga noqdo. Kuwii lagu baabtiisay magaca saddex-geesoodka ah ee Aabbaha, Wiilka, iyo Ruuxa Quduuska ah, isla bilowga noloshooda Masiixiga waxay si cad oo fagaare ah ugu dhawaaqaan inay ka tageen adeegiddii Shaydaanka, oo ay noqdeen xubno ka tirsan qoyska boqortooyada, carruurtii Boqorka jannada. Waxay addeeceen amarka leh, ‘Ka soo baxa dhexdooda, oo gooni isu sooca, … oo ha taabanina wax nijaas ah.’ Oo iyaga waxaa loo rumoobaa ballankii ahaa, ‘Anigu waan idin aqbali doonaa, oo waxaan idiin ahaan doonaa Aabbe, idinkuna waxaad ii ahaan doontaan wiilal iyo gabdho, ayaa Rabbiga Qaadirka oo dhan leh.’ 2 Korintos 6:17, 18.”

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> “Markay Masiixiyiintu isu dhiibaan cibaadada quduuska ah ee baabtiiska, Isagu wuxuu diiwaangeliyaa nidarka ay galaan inay daacad u ahaadaan Isaga. Nidarkanu waa dhaartooda daacadnimada. Waxaa lagu baabtiisaa magaca Aabbaha iyo Wiilka iyo Ruuxa Quduuska ah. Sidaas ayay kula midoobaan saddexda awoodood ee waaweyn ee jannada. Waxay isu ballanqaadaan inay dunida ka tanaasulaan oo ay dhawraan sharciyada boqortooyada Ilaah. Hadda ka dib waa inay ku socdaan cusboonaanta nolosha. Mar dambe ma aha inay raacaan dhaqammada dadka. Mar dambe ma aha inay raacaan habab aan daacad ahayn. Waa inay addeecaan qawaaniinta boqortooyada jannada. Waa inay doondoonaan sharafta Ilaah. Haddii ay daacad u noqdaan nidarkooda, waxaa la siin doonaa nimco iyo xoog u suuragelin doona inay dhammaystiraan xaqnimada oo dhan. ‘Laakiin in alla intii aqbashay, wuxuu siiyey amar ay carruurta Ilaah ku noqdaan, kuwaasu waa kuwa magiciisa rumaysta.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Ciise wuxuu dhammaadka ku tusaaleeyaa bilowga dhexdiisa Eraygiisa, waayo, Isagu waa Erayga, waana Alfa iyo Oomeega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Isku keenidda toddobadan xariiqood waxay dhisaysaa sawir aad u faahfaahsan oo ku saabsan habka isgaadhsiinta ee u dhexeeya Ilaah iyo dadka, iyada oo runo kale oo badan oo lafagur leh oo muhiim ahna ay soo bandhigaan oo adkeeyaan markhaatiyaasha “xariiqyada” kale. Toddoba “xariiq” oo nebiyad ah oo metelaya Alfa iyo Oomega. Laakiin ka warran kitaabka Malaakii?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Buugga Malaakii waa canaan kulul oo ka dhan ah wadaaddada aan aaminka ahayn ee ku jira Adventismka. Wuxuu ku furmayaa aqoonsiga laba dabaqadood oo caabudayaal ah oo ku jira Adventismka dhammaadka dunida.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Kanu waa wax sii sheegidda erayga Rabbiga ee ku wajahan reer binu Israa’iil, oo uu u soo dhiibay Malaakii. Rabbigu wuxuu leeyahay, Waan idin jeclaaday. Idinkuse waxaad tidhaahdaan, Sidee baad noo jeclaatay? Rabbigu wuxuu leeyahay, Ceesaw sow Yacquub walaalkiis ma ahayn? Habase yeeshee Yacquub waan jeclaaday. Malaakii 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Malakii wuxuu inoo sii sheegayaa in labada qaybood ee caabudayaasha dhammaadka dunida ay yihiin laba qaybood oo wadaaddo ah.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Oo hadda, wadaaddadow, amarkan idinka ayuu idiin yahay. Haddaad maqli weydaan, oo aydaan qalbigiinna saarin inaad magacayga ammaanta siisaan, ayaa Rabbiga ciidammadu leeyahay, waxaan idinku soo diri doonaa habaar, oo waxaan habaarayaa barakooyinkiinna; haa, mar hore ayaanba u habaaray, maxaa yeelay qalbigiinna ma aydnaan saarin. Malaakii 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Bilowga kitaabka Malaakii waxa uu tusaale ahaan u muujinayaa farriinta La’odikiya iyo Filadelfiya iyada oo loo marayo laba nooc oo wadaaddo ah. Wadaaddada waxaa lagu amray inay “maqlaan.” Yooxanaa waxa uu matalaa wadaaddada maqla, wadaadkuna waxa uu matalaa dadka Ilaah ee axdigiisa ku doortay. Iyagu durba waa la habaaray, mar kalena waa la habaari doonaa haddii aanay “maqal” oo aanay “qalbiga saarin” ama “dooni doonin” inay “qalbiga saaraan.”

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Idinkuna qudhiinna, sida dhagaxyo nool, waxaa laydinku dhisayaa guri ruuxi ah, iyo wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalayo xagga Ciise Masiix. Sidaas daraaddeed ayaa Qorniinkana ku qoran, Bal eega, Siyoon waxaan dhigaa dhagaxa geeska ugu weyn, oo la doortay, qaali ah; oo kii isaga rumaystaa ceeb ma geli doono. Haddaba kuwiinna rumaysan isagu waa qaali; laakiin kuwa caasiyiinta ah, dhagixii kuwii wax dhisayay diideen, kaasaa noqday madaxa geeska, iyo dhagax lagu turunturoodo, iyo dhagax weyn oo lagu dhacdo; xataa kuwa ereyga ku turunturooda iyagoo caasiyiin ah, taas oo iyagana loo doortay. Laakiin idinku waxaad tihiin farcan la doortay, wadaadnimo boqornimo ah, quruun quduus ah, dad Ilaah gaar u leeyahay; inaad muujisaan ammaanta kii idinka yeedhay gudcurka oo idin geliyey nuurkiisa yaabka badan; idinkii waagii hore aan dad ahayn, laakiin imminka ah dadkii Ilaah; kuwii aan naxariis helin, laakiin imminka naxariis helay. 1 Butros 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Wadaaddadu waa dadka Ilaah doortay oo lagu tijaabiyo “dhagaxa geeska” ee ku jira aasaaska macbudka. Dhagaxa geesku waa kan dhagaxyada kale oo dhan ee aasaasku la simmaan, sidoo kalena waa dhagaxa xambaara culayska macbudka oo dhan. Dhagaxa geeska ee Miller wuxuu ahaa “toddobada wakhti” ee Laawiyiintii labaatan iyo lix. Dhagaxa geeska, ama dhagaxa ay kuwii wax dhisayay diideen, waa qisada runta ah ee dhismaha macbudka, taas oo si aad u gaar ah loogu sharraxay qoraallada Ruuxa Waxsii-sheegidda. Qodob ka mid ah dhagixii ugu horreeyey ee la diiday ayaa ah in dhinac loo dhigay kaddib markii la diiday, oo tan iyo markaas kuwii macbudka dhisayay ay si joogto ah ugu turunturoon jireen dhagaxa geeska, kaas oo meel la iska dhigay gudaha goobtooda shaqo. Wuxuu ahaa dhagax turunturro.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

Buugga Malaakii dhexdiisa Ilaah wuxuu wadaaddada sharka leh, oo sidoo kale loo yaqaan bikradaha nacaska ah ee La'odikiya, ku wargelinayaa inuu iyaga “habaarayo,” oo mar horeba “u habaaray.” Wuxuu u habaarayaa, maxaa yeelay ma ay “maqli” doonaan mana ay “saari” doonaan qalbiyadooda farriinta Eliyaas. Farriinta Eliyaas waxay qalbiyada aabbayaasha u jeedisaa carruurta, qalbiyada carruurtana aabbayaasha. Qalbiyadooda oo la jeediyo waxay ka dhigan tahay maqalka farriinta Eliyaas ee ku saabsan aabbayaasha iyo carruurta, taas oo ah mabda’a kan ugu horreeya iyo kan ugu dambeeya. Maqalka farriinta kan ugu horreeya iyo kan ugu dambeeya kuma filna; waa in qalbiga la saaraa. In la aqbalo farriinta Eliyaas waa in qalbigaaga la saaro. Haddii wadaad uusan maqlin mabda’aas, waa la habaarayaa.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Waxay habaarka isku soo jiiteen naftooda markii ay 1863 bilaabeen geeddi-socodkii ay ku diidayeen runtii ugu horraysay ee aasaaska ahayd ee Miller helay, tan iyo maalintaasna wax kale ma ay samayn ee waxay sii wadeen diidmadaas ilaa maantadan la joogo. Laakiin in kasta oo habaarka sii fidayaa uu bilaabmay 1863, (waayo, iyagu mar hore waa habaaran yihiin), haddana habaarka ku jira mustaqbalka ayaa dhacaya marka afka Rabbiga laga tufayo xilliga sharciga Axadda. Bilowga Malaakii wuxuu tusaale u yahay dhammaadka, waayo dhammaadku wuxuu metelaa digniintii ugu dambaysay ee la siiyo wadaaddada xigmadda leh iyo kuwa nacaska ah. Kuwa xigmadda leh iyo kuwa nacaska ah ee Malaakii ku jira waxaa loo metelayaa sida Ceesaw iyo Yacquub. Walaalka weyn oo metelaya axdiga iyada oo loo marayo curadnimada ka timid inuu yahay kii ugu hor dhashay, laguna barbardhigayo walaal ka yar. Kan weyn isagoo ah kii hore, kan yarna isagoo ah kii dambe.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

Buugga Malaakii dhexdiisa, Ceesaw iyo Yacquub labaduba waa Adventist-yo La’odikiya ah; hase yeeshee kan dambe ugu dambayntii wuxuu maqlay “codka” Rabbiga, wuu toobad keenay, magiciisiina waxaa loo beddelay Israa’iil. Kan weyn, kii hore, ma uusan maqal. Yacquub wuxuu maqlay codka Rabbiga habeenkii uu ku riyooday oo uu arkay malaa’ig kor u sii kacaysa oo hoos u soo degaysa jaranjarada dusheeda, taas oo Masiixa metelaysa. Yacquub wuxuu matalaa Adventist-yada La’odikiya ee wakhtiga dhammaadka dunida, kuwaas oo ka soo noqda La’odikiya una beddelma Filadelfiya marka ay la kulmaan saddexda aayadood ee ugu horreeya Muujintii Yooxanaa cutubka koowaad, sida uu tusaale ahaan u muujiyey Yooxanaa iyo riyadii Yacquub ee jaranjaradii ay malaa’iguhu kor ugu sii kacayeen oo hoos ugu soo degayeen. Waayo-aragnimadaasu waxay calaamad u tahay bilowga isu-beddelka Yacquub ee Israa’iil, kaas oo ah Filadelfiyan. Dhammaadka qisada isu-beddelka Yacquubna waa markii uu Masiixa kula legdamay Fenuu’eel. Sidaas daraaddeed, qisada curadnimada Yacquub waxay ka bilaabataa saddexda aayadood ee ugu horreeya Muujintii Yooxanaa cutubka koowaad marka furfuridda farriinta digniinta ugu dambaysa ay socoto, waxayna ku dhammaataa wakhtiga toddobada belaayo ee ugu dambaysa, inta lagu jiro wakhtiga dhibaatada.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Afarta qaybood oo bilowyo iyo dhammaadyo ahba, “xarriiq dusheed xarriiq,” waxay markhaati u yihiin farriinta Muujintii Ciise Masiix. Su’aashu waxay tahay in wadaaddada nacasyada ahi ay maqli doonaan iyo in kale.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Waxaa barakaysan kii akhriya, iyo kuwa maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran gudaheeda; waayo, wakhtigu waa dhow yahay. Muujintii 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Wadaaddada xigmadda leh ee maqla waxa Ruuxu ku leeyahay kiniisadaha, waxay maqlaan farriinta Eliiyaah. Miller wuxuu ahaa Eliiyaah, qaarna way maqleen, laakiin kuwo kalena way diideen.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Kumanyaal ayaa loo horseeday inay aqbalaan runta uu William Miller ku wacdiyey, waxaana la kiciyey addoommo Ilaah oo leh ruuxa iyo xoogga Eliiyaah si ay u ku dhawaaqaan farriinta. Sida Yooxanaa, kii Ciise hormuudka u ahaa, kuwii wacdiyey farriintan culus waxay dareemeen in lagu qasbay inay faaska dhigaan xididka geedka, oo ay dadka ugu yeedhaan inay soo saaraan midho u qalma toobadkeenka. Markhaatifurkoodu wuxuu ahaa mid loogu talagalay inuu kiciyo oo si xoog leh u saameeyo kaniisadaha, isla markaana muujiyo dabeecaddooda dhabta ah. Oo markii digniintii culus ee ahayd in laga cararo cadhada imanaysa la dhawaaqay, qaar badan oo kaniisadaha ku midoobay ayaa helay farriintii bogsiinta; waxay arkeen dib-u-dhacoodii, oo iyagoo leh ilmo qadhaadh oo toobadkeen iyo murugo qoto dheer oo nafta ah, ayay isku hoosaysiiyeen Ilaah hortiisa. Oo sida Ruuxa Ilaah ugu soo degay korkooda, waxay ka caawiyeen in la dhawaaqo qayladii, ‘Ilaah ka cabsada, oo ammaanta siiya isaga; waayo, saacaddii xukunkiisu waa timid.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Miller waxaa astaan uga ahaa Eliiyaah iyo weliba Yooxanaa Baabtiisaha, waayo Yooxanaa Baabtiisaha wuxuu diyaariyey jidka imaatinkii ugu horreeyey ee Masiixa, Millerna wuxuu diyaariyey jidka Masiixu ugu imanayo Qaybta Ugu Quduusan ee macbudka jannada Oktoobar 22, 1844. Malaakii si toos ah ayuu u aqoonsadaa shaqada Yooxanaa iyo tan Miller.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Bal eega, waxaan soo diri doonaa rasuulkayga, oo isagu jidka ayuu iga hor diyaarin doonaa; oo Rabbiga aad doondoonaysaan ayaa si kedis ah macbudkiisa u iman doona, kaasoo ah rasuulkii axdiga oo aad ku faraxdaan; bal eega, wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiinse bal yaa u adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka wax sifeeya, iyo saabuunta kuwa dharka caddeeya. Oo isagu wuxuu u fadhiisan doonaa sida mid lacagta sifeeya oo daahiriya; oo wuxuu daahirin doonaa wiilasha Laawi, oo wuxuu u sifayn doonaa sida dahab iyo sida lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaas qurbaanada Yahuudah iyo Yeruusaalem Rabbiga way u macaanaan doonaan, sidii waagii hore, iyo sidii sannadihii hore. Oo waxaan idiinku soo dhowaan doonaa xukun; oo waxaan marag degdeg ah ku ahaan doonaa kuwa sixirka sameeya, iyo kuwa sinooba, iyo kuwa dhaarta beenta ah ku dhaarta, iyo kuwa mushaharka ka dulmiya kii la kireeyey, iyo carmalka, iyo agoonta, iyo kuwa shisheeyaha xaqiisa ka leexiya, oo aan aniga iga cabsanayn, ayaa Rabbiga ciidammadu leeyahay. Waayo, anigu waxaan ahay Rabbiga, isma beddelo; sidaas daraaddeed idinka, wiilashii Yacquubow, laydinma baabbi'in. Malaakii 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Sida “waardiyaha” taariikhdiisa, hawshii Miller waxay matalaysay kor u qaadista aasaaska macbudka. Hawshiisii bilowga ahayd waa inay tusaale u noqotaa hawl matalaysa dhammaystirka macbudka. Hawshaas ugu dambaysa waxay u baahan tahay waardiye kale oo buunka ku yeedhiya cod sugan. Miller iyo farriintii malaa’igta kowaad waxay ku dhawaaqeen furitaanka xukunka, waardiyahana uu Miller astaan u yahay dhammaadka Adventism-ka wuxuu ku dhawaaqi doonaa xidhitaanka xukunka.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

Buugga Malaakii Rabbigu wuxuu ku ballanqaadayaa inuu xukun ku soo dejin doono “saaxiriinta, iyo dhillayda, iyo kuwa dhaarta beenta ah ku dhaarta, iyo kuwa dulma muruqmaalka mushaharkiisa, carmalka, iyo agoonta, iyo kuwa shisheeyaha xaqiisa ka leexiya, oo aan aniga iga cabsan.” Kuwa halkan lagu tilmaamayo waa kuwa aan “ka cabsan” “Rabbiga ciidammada.” William Miller waa rasuulka malaa’igta kowaad oo dadka ugu yeedha inay “Ilaah ka cabsadaan.” Diididda aasaasyadu waa diididda cabsida Ilaah.

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

> Waayo, bal eega, maalintii way imanaysaa, oo waxay u gubi doontaa sida foorno; oo kuwa kibirka leh oo dhan, haa, iyo kuwa sharka sameeya oo dhammu, waxay noqon doonaan xaab yaryar; oo maalinta imanaysaa way wada gubi doontaa, ayaa Rabbiga ciidammadu leeyahay, si aanay uga tegin xidid iyo laan toona. Laakiinse kuwiinna magacayga ka cabsada waxaa idiin soo bixi doona Qorraxda xaqnimada iyadoo baalasheeda bogsiin ku sidda; oo waad bixi doontaan, oo u kori doontaan sida weylaha xerada lagu naaxiyo. Oo kuwa sharka leh waad ku tuman doontaan; waayo, maalinta aan waxan samayn doono, ayaa Rabbiga ciidammadu leeyahay, waxay dambas ku ahaan doonaan cagihiinna hoostooda. Xusuusta sharciga addoonkaygii Muuse, kaas oo aan isaga ugu amray Xoreeb reer binu Israa’iil oo dhan aawadood, isagoo leh qaynuunnada iyo xukummada. Bal eega, waxaan idiin soo diri doonaa nebi Eliiyaah intaanay iman maalinta weyn oo laga cabsado ee Rabbigu: Oo isagu wuxuu qalbiga aabbayaasha u jeedin doonaa carruurta, iyo qalbiga carruurtana aabbayaashood, si aanan u iman oo aan dhulka habaar ugu dhufan. Malaakii 4:1–6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Bilowga Kitaabka Quduuska ah (Bilowgii) iyo dhammaadka Kitaabka Quduuska ah (Muujintii).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Bilowga Axdiga Hore (Bilowgii) iyo dhammaadka Axdiga Hore (Malaakii).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Bilowga Axdiga Cusub (Matayos) iyo dhammaadka Axdiga Cusub (mar kale Muujintii).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Bilowgii markhaatifurka Yooxanaa (Injiilka Yooxanaa) iyo dhammaadka markhaatifurka Yooxanaa (mar kale Muujintii).

- The beginning of Malachi and the end of Malachi.

  Bilowga Malaakii iyo dhammaadka Malaakii.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Bilowga Injiilka Matayos iyo dhammaadka Injiilka Matayos.

- The beginning of John’s gospel and the end of John’s gospel.

  Bilowga Injiilka Yooxanaa iyo dhammaadka Injiilka Yooxanaa.

- The beginning of the four gospels and the end of the four gospels.

  Bilowga afarta Injiil iyo dhammaadka afarta Injiil.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Marka aynu ka saarno bilowga ama dhammaadka nebiyadeed ee la tixraacay in ka badan hal mar, waxay u dhigantaa siddeed xariiq oo nebiyadeed oo la doonayo in la isu keeno laguna dul saaro saddexda aayadood ee ugu horreeya ee Muujintii. Maxaa ku saabsan dhammaadka Bilowgii?

Genesis chapter fifty ends with the death of Joseph.

Bilowgii kontonaad ee Kitaabka Bilowgii waxa uu ku dhammaanayaa geeridii Yuusuf.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Sidaasuu Yuusuf wuu dhintay, isagoo jira boqol iyo toban sannadood; oo way mariyeen xabaalayn, waxaana lagu riday sanduuq meyd oo Masar yaal. Bilowgii 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Cutubka siddeed iyo afartanaad wuxuu tilmaamayaa dhimashadii Yacquub. In dhimashadii Yacquub marka hore lagu xuso cutubka siddeed iyo afartanaad, taasoo horseedaysa dhimashadii Yuusuf ee lagu sheegay aayadaha xidhitaanka ee cutubka kontonaad, waxay saartaa summadda Alfa iyo Oomega saddexda cutub ee ugu dambeeya ee Bilowgii, iyada oo ah gunaanadka kitaabka Bilowgii.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Labadaas dhimasho waxaa loo adeegsadaa calaamado ahaan bilowga iyo dhammaadka maxaabiistii reer binu Israa’iil ee Masar. Bilowgii, meydkii Yacquub ayaa dib loo qaaday si loogu aaso awowayaashiis, oo markii Muuse Masar ka soo baxayna, wuxuu la soo baxay meydkii Yuusuf si loogu aaso goobta aaska ee awowayaashiis.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> Muuse wuxuu watay lafihii Yuusuf; waayo, isagu wuxuu si adag ugu dhaariyey reer binu Israa’iil, isagoo leh, Hubaal Ilaah wuu idin booqan doonaa; idinkuna lafahayga halkan kala bixi doontaan idinkoo idinla qaadanaya. Baxniintii 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Dhammaadka Bilowgii waa saddexda cutub ee ugu dambeeya. Cutubka siddeed iyo afartan, Yacquub (Israa’iil) wuxuu ku dhawaaqaa barakooyin ku saabsan laba-iyo-tobankiisa wiil, kuwaas oo si toos ah loogu aqoonsaday inay yihiin waxsii sheegyo ku saabsan waxa ku dhaca laba-iyo-tobankaas qabiil “maalmaha ugu dambeeya” ee xukunka baadhitaanka.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> Markaasaa Yacquub wiilashiisii u yeedhay, oo wuxuu ku yidhi, Isu soo urura, si aan idiinku sheego waxa idinku dhici doona maalmaha ugu dambeeya. Isu soo urura, oo maqla, kuwii Yacquub wiilashiisa ahow; oo dhegaysta Israa’iil oo ah aabbihiin. Bilowgii 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

“maalmaha ugu dambeeya” ee xukunka baaritaanka Rabbigu wuxuu ballanqaadayaa inuu soo ururin doono laba-iyo-tobankiisa wiil, kuwaas oo lagu matalay boqol iyo afartan iyo afar kun kitaabka Muujintii. Kuwanu waa kuwa uu Yooxanaa ku sawirayo kitaabka Muujintii. Waxaa lagu soo ururiyaa baaq ka imanaya Yacquub, baaq ka imanaya taariikhdoodii bilowga ahaa oo lagu amray inay “maqlaan” oo ay “dheg u raariciyaan.” Maalmaha ugu dambeeya, kuwa ay wiilashii Yacquub tusaale ahaan u tilmaamayaan waxay “maqlaan” farriin oo “dheg u raariciyaan” ama sida Yooxanaa leeyahay “xajiyaan” waxyaalaha halkaas ku qoran. Waa baaq ka imanaya aabbaha oo ku socda carruurta; waa farriintii Eliiyaah. Kuwa loo yeedhay waxaa loogu yeedhaa “wiilkii[‘] Yacquub,” waxaana sidoo kale laga doonayaa inay “dheg u raariciyaan Israa’iil” oo ah aabbahood.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Ceesaw iyo Yacquub ee ku jira Malaakii waxay matalaan bikradaha caqliga leh iyo kuwa nacaska ah. Baaqgu wuxuu ka imanayaa aabbahood Yacquub iyo aabbahood Israa’iil, taas oo tilmaamaysa in marka baaqa ugu dambeeya la bixiyo qof kastaa yahay Adventist La’odikiya ah, doorashaduna lagu ridayo gacmihiisa isaga qudhiisa—haddii uu noqonayo wiilkii Yacquub ee khiyaanoolaha ahaa ama wiilkii Israa’iil ee guulaystaha ahaa. Waxa iyaga u suurageliya inay doortaan waa awoodda abuurista ee ku jirta farriinta. Haddii farriinta la akhriyo, la maqlo, oo la xajisto, markaas iyada oo loo marayo isla awooddii abuurista ee wax walba jiritaanka ku keentay ayaa iyaga loo beddeli doonaa wiil Israa’iil ah. In la diido in la maqlo se, waa in lagu sii nagaado waayo-aragnimada Yacquub, oo ah kii khiyaanoolaha ahaa.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Baaqii isu-ururinta ee Yacquub, oo sidoo kale ah baaqii isu-ururinta ee farriinta lagu furay Muujintii, waa astaan muhiim ah oo ay tahay in la fahmo. “Toddobada wakhti” ee Laawiyiintii lix iyo labaatanaad waxay ina baraan in aanu jirin isu-ururin, haddii aanu hore u jirin kala-firdhin. Boqol iyo afar iyo afartan kun waa kuwa la kala firdhiyey ka hor baaqa. Runtaas si isdaba joog ah ayaa loogu aqoonsadaa Kitaabka Quduuska ah.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Dadyowga Rabbiga maqla, dadyowga quruumaha ahow, oo ka naadiya jasiiradaha fogfog, oo waxaad tidhaahdaan, Kii reer binu Israa’iil kala firdhiyey ayaa isagii soo ururin doona, oo ilaalin doona sida adhijir adhigiisa u dhawro. Yeremyaah 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Axdiga dib loo cusboonaysiiyo ee lala galo boqol iyo afar iyo afartan kun waxa ku jirta ballanqaadka ah in Ilaah sharcigiisa ku qori doono qalbiyadeenna. Laakiin kuwii Rabbigu u fuliyo hawshan abuurista ah mar hore waa la kala firdhiyey.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> Oo haddana Eraygii Rabbiga ayaa ii yimid, isagoo leh, Wiilka Aadanow, walaalahaa, xataa walaalahaa, nimanka qaraabadaada ah, iyo reer binu Israa’iil oo dhan dhammaantoodba, waa kuwii deggan Yeruusaalem ay ku yidhaahdeen, Ka fogaada Rabbiga; annaga ayaa dhulkan nala siiyey inuu hanti noo noqdo. Sidaas daraaddeed waxaad tidhaahdaa, Rabbiga Ilaah ahu wuxuu leeyahay sidan; In kastoo aan iyaga ka fogeeyey quruumaha dhexdooda, oo in kastoo aan ku kala firdhiyey dalalka dhexdooda, haddana waxaan iyaga ugu ahaan doonaa meesha quduuska ah oo yar dalalka ay iman doonaan. Sidaas daraaddeed waxaad tidhaahdaa, Rabbiga Ilaah ahu wuxuu leeyahay sidan; Xataa waxaan idinka soo ururin doonaa dadyowga, oo waxaan idinka soo wada kulmin doonaa dalalkii laydinku kala firdhiyey, oo waxaan idin siin doonaa dalka Israa’iil. Oo iyagu halkaasay iman doonaan, oo waxyaalaha karaahiyada ah oo dhan iyo waxyaalaha foosha xun oo dhanba way ka dhex saari doonaan meeshaas. Oo waxaan iyaga siin doonaa qalbi keliya, oo ruux cusub ayaan idin gelin doonaa; oo qalbiga dhagaxa ah ayaan jidhkooda ka dhex bixin doonaa, oo waxaan siin doonaa qalbi jiidh ah. Yexesqeel 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Waxa weli ka sii badan oo laga odhanayaa isu-ururinta boqol iyo afar iyo afartan kun marka la eego “kala firdhinta,” hase yeeshee marka hore waa in aynu isku soo ururinnaa tixgelinta saxeexa Alfa iyo Oomeega ee ku jira sagaalkan tixraac ee aynu ka fiirsanayno.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Laba nooc ayaa lagu matalay saddexda cutub ee ugu dambeeya Bilowgii. Nooc fallaagow ah iyo nooc kuwa xigmadda leh ah. Labada noocba waxay maqlaan cod leh, Kanu waa jidkii; ku socda, hase yeeshee nooc ayaa diiday inay dhegaystaan buunka oo ay ku socdaan jidadkii hore. Nooca fallaagada ah ee Bilowgii siddeed iyo afartan ilaa konton waxaa matala qabiilka saddex iyo tobnaad.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Bilowgii reer binu Israa’iil ee hore waxa jirey saddex iyo toban qabiil, bilowgii Israa’iil ee casrigana waxa jirey saddex iyo toban xer. Xerta keliya ee laga soocay laba-iyo-tobankii xer ee kale, (sida Efrayim looga soocay qabiilooyinkii kale) labaduba waa calaamado fallaagow. Sister White si toos ah ayay Yuudas ugu yeedhaa bikrad nacas ah.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> “Had iyo goor waxaa jiray, weligoodna waxaa ka dhex jiri doona cawska xun qamadiga dhexdiisa, bikradaha nacasyada ahna kuwa xigmadda leh la jira, kuwii aan saliid ku haysan weelashooda iyagoo laambadahooda sita. Waxaa kaniisaddii Masiixu dhulka ku aasaasay ku jiray Yuudas damac badan, waxaana kaniisadda ku jiri doona Yuudaso marxalad kasta oo taariikhdeeda ah.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Yuudas Iskariyod wuxuu ahaa bikrad nacas ah; wuxuu ahaa haram, oo haddii uu ahaa bikrad nacas ah, markaas sidoo kale wuxuu ahaa La’odikiyaan.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Xaaladda Kaniisadda ee ay metelaan bikradaha nacasyada ah, waxa kale oo lagu tilmaamaa inay tahay xaaladda La'odikiya.” Review and Herald, August 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Labadii wiil ee Yuusuf labaduba waxay barako ka heleen Yacquub cutubka siddeed iyo afartan ee Bilowgii, waxaana laga bilaabo markaas loogu yeeraa “qabiilooyin badh ah.” Haddii ay qabiilooyin badh ah ahaayeen iyo haddii kaleba, weli waxay ahaayeen qabiilooyin. Yuudas Iskariyood waxaa lagu beddelay Matyaas si uu u buuxiyo meeshii laba iyo tobnaad ee uu markii hore haystay Yuudas Iskariyood. Yuudas wuxuu ahaa xer, oo sidaas darteed—waxaa dhammaadkii reer binu Israa’iil hore jiray saddex iyo toban xer, sida bilowgiina ay u jireen saddex iyo toban qabiil.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Wiilkii Yuusuf ee Efrayim (qabiilka saddex iyo tobnaad) wuxuu noqday astaanta fallaagada markii tobanka qabiil ee woqooyi ay isu soo urursadeen taageeridda Yerobocaam oo ay boqortooyadii u kala qaybiyeen toban qabiil oo woqooyi ah iyo laba qabiil oo koonfureed. Maxaan Efrayim oo ah wiilka Yuusuf ugu aqoonsanayaa inuu yahay astaanta fallaagada halkii aan ka aqoonsan lahaa walaalkiis Manaseh? Fallaagada la xiriirta Efrayim waxay ka bilaabataa cutubka afartan iyo siddeedaad, ka hor intuusan Yacquub barakayn laba iyo tobankiisa wiil. Cutubka afartan iyo siddeedaad Yacquub marka hore wuxuu barakeeyaa labada wiil ee Yuusuf. Maaddaama Manaseh uu ahaa curadka, Yuusuf wuxuu filayaa in barakada kowaad ee wiilashiisu ay ku degto Manaseh, Yuusufna wuxuu ka fallaagoobaa Yacquub oo doortay Efrayim.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Bilowgii Efrayim isagoo ah wakiil ka mid ah kuwa Ilaah doortay waxay sidataa markhaati caasinnimo, dhammaadka Efrayimna waa kala firdhintii “toddoba goor” ee Laawiyiintii lix iyo labaatan laga sheegay, taas oo ka bilaabatay 723 BC ilaa ay gaadhay 1798. Sanadkii 723 BC tobanka qabiil ee woqooyi, boqortooyadii Efrayim, (oo sidoo kale loo yaqaanay Israa’iil) waxay heshay nabar dhimasho leh iyada oo ah boqortooyo ku jirta waxsii-sheegidda Kitaabka Quduuska ah. Nabarkaas dhimashada leh wuxuu bilaabay waxsii-sheeg waqtiyeed oo ku dhammaaday in awoodda baabti iyo boqortooyadeedu ay hesho nabar dhimasho leh sannadkii 1798. Nabarka dhimashada leh ee awoodda baabti sannadkii 1798 wuxuu tusaale u yahay dhicitaanka ugu dambeeya ee Baabuloon marka boqorka woqooyi uu “dhammaadkiisa iman doono, oo aan cidina caawin doonin” sida ku qoran Daanyeel kow iyo toban aayadda shan iyo afartan. Caasinnimada iyo dhicitaankii Baabuloon ee maalmaha ugu dambeeya waxaa hore u sii tusay caasinnimada iyo dhicitaankii awoodda baabti ee 1798, taas oo iyaduna hore loogu sii tusay caasinnimada iyo dhicitaankii boqortooyada Efrayim (Israa’iil) ee 723 BC, taas oo iyaduna hore loogu sii tusay caasinnimadii Yuusuf ee ka gees ahayd waxyiga nebinnimo ee aabbihiis sida lagu muujiyey dhammaadka Bilowgii.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Kacdoonkii Efrayim astaan u yahay wuxuu ka bilaabmay kacdoonkii aabbihiis (Yuusuf) ku kacay aabbihiis (Yacquub). Ugu dambayntiina wuxuu horseeday kacdoonkii tobanka qabiil ee woqooyi, kaas oo horseedaya “kala firdhinta lagu matalay” “toddoba jeer” ee ku qoran Laawiyiintii labaatan iyo lix. Muddadii boqortooyada woqooyi la kala firdhiyey waxay u qaybsan tahay laba xilli. Mid ku dhammaanaya sannadka 538, xilliga xigana ku dhammaanaya 1798, dhammaantoodna waxay tilmaamayaan farriinta la furfuray wax yar ka hor xidhitaanka wakhtiga imtixaanka ee ku jirta kitaabka Muujintii. Farriintaasu waxay aqoonsanaysaa dhicitaankii ugu dambeeyey ee Baabuloon. Meel-calaamadeed kasta oo ka mid ah taariikhda nebinnimo ee Efrayim, kacdoon baa lagu calaamadeeyey. Sidaas oo kale ayaa lagu calaamadeeyey kacdoonkii xertii saddex iyo tobnaad, Yuudas Iskariyod. Kuwanu waa laba ka mid ah markhaatiyada aqoonsanaya tirada saddex iyo tobanka inay astaan u tahay kacdoon. Hase ahaatee, midkoodna xaqiiqooyinkan quduuska ahi lama garan karo haddii qofku uusan ku taagnayn aasaasyada Adventism-ka ee lagu dhisay runtii ugu horraysay ee Miller helay iyo runtii ugu horraysay ee Adventism-ku iska tuuray.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Dhammaadka Bilowgii wuxuu waafaqsan yahay dhammaan xariiqyada kale ee aynu ka fiirsanaynay. Isku soo wada duuboo:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Bilowgii saddexleyda janniga ah oo ka kooban Aabbaha, Wiilka, iyo Ruuxa Quduuska ah waxay markhaati ka ahaayeen abuuristii samooyinka iyo dhulka oo uu sameeyey Wiilka, kaas oo sidoo kale ah Erayga. Eraygu wuxuu noqday marinka isgaarsiinta ee ka yimaadda Aabbaha kuna socda aadanaha, Erayguna waa jidka keliya ee aadanuhu kula xiriiri karo Aabbaha. Farriinta Aabbaha waxaa Wiilku siiyey malaa’igta Jibriil, kaas oo beddelay Luusiifer (iftiinka sida) dabadeed kacdoonkii Luusiifer ee jannada. Jibriil wuxuu qaataa iftiinka, ama farriinta, dabadeedna wuxuu u geeyaa nebi, kaas oo ah noole quduus ah oo la abuuray, loona xilsaaray gudbinta farriinta Aabbaha uga timaadda qoyska dhacay ee makhluuqaadka ah. Farriinta nebiga la siiyo waa la qoraa dabadeedna waxaa loo gudbiyaa aadanaha. Tallaabo kasta oo ka mid ah habka isgaarsiinta farriintu waa quduus, sababtaas daraaddeedna nebiyada, kuwaas oo ah dad dhacay, waa inay quduus ahaadaan. Marka farriinta quduuska ah lagu wareejiyo gacmaha aadanaha dhacay, aadanuhu wuxuu leeyahay suuragalnimada inuu farriin quduus ah ku qabto gacmo aan quduus laga dhigin. Sidaas darteed, iftiinka farriinta quduuska ahi wuxuu soo saaraa iftiin iyo gudcur labadaba. Marka farriinta ay helaan kuwa ka tirsan qoyska ninka dhacay, waxay xanbaarsan tahay isla awooddii abuurista ee wax walba abuurtay, taas oo ah awoodda xaq ka dhigta jiritaankaas. Bilowga habka isgaarsiintu wuxuu tusaale u yahay dhammaadka habka isgaarsiinta. Sidaa darteed, haddii farriinta la maqlo, la akhriyo, oo la dhawro, farriintu waxay dib ugu abuurtaa aadanaha dhacay ekaanta Wiilka.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Waxaa barakaysan kan akhriya, iyo kuwa maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay. Muujintii 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Yooxanaa wuxuu tusaale uga dhigayaa banii’aadamka dhacay ee ku jira “maalmaha ugu dambeeya” ee xukunka baadhista, kuwaas oo maqla cod ka dambeeya oo soo jeesta si ay u helaan farriinta dib ugu hoggaamisa wixii hore. Kuwa aqbala oo ka dhiga farriintaas, inayan qayb ka ahayn noloshooda oo keliya, balse ay noqoto noloshooda oo dhan, halkaas iyo markaasba waa la xaq ka dhigaa. In la xaq ka dhigo waa in quduus laga dhigo. Markii kuwa akhriya oo maqla farriinta laga soo diray Aabbaha ay aqbalaan farriinta oo quduus laga dhigo, taasu waxay ku timaaddaa awoodda abuurista ee ku dhex jirta farriinta. Awooddaas abuurista ayaa fulisa hawsha dadka xaq ka dhigista, marka dadku rumaystaan sidii Ibraahim rumaystay. Farriintu waxay ku amartaa inay soo jeestaan oo dhegaystaan codka ka dambeeya, kaas oo u hoggaaminaya waddooyinkii hore, kuwaas oo ah runnada aasaaska ah. Farriintu waxay ku hoggaamisaa runta oo dhan, oo markay ku socdaan waddooyinkii hore, waxay ku socdaan jidka kuwa xaq laga dhigay.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Laakiinse jidka kuwa xaqa ahu waa sida iftiin dhalaalaya, oo sii ifaya in ka badan oo ka badan ilaa maalinta kaamilka ah. Jidka kuwa sharka lehuna waa sida gudcur; ma yaqaaniin waxa ay ku turunturoodaan. Wiilkaygiiyow, erayadayda dhegayso; hadalladaydana dhegta u dhig. Yaanay indhahaaga ka tegin; ku hay dhexda qalbigaaga. Waayo, iyagu waa nolol kuwa hela, oo jidhkooda oo dhammanna waa u caafimaad. Qalbigaaga ku dhawr dadaal oo dhan; waayo, waxaa ka soo baxa ilaha nolosha. Af qalloocan iska fogee, bushimo qalloocanna kaa fogow. Indhahaaguna si qumman ha u eegaan, baalasha indhahaaguna si toos ah hortaada ha u fiiriyaan. Ka fiirso jidka cagahaaga, jidadkaagana oo dhammu ha adkaadeen. Midig ha u leexan, bidixna ha u leexan; cagtaadana sharka ka fogee. Maahmaahyadii 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Kuwa xaq lagaga dhigay farriinta la gudbiyey waxay ku socdaan jidka ka dhigan iftiin sii kordhaya marba marka ka dambaysa, laakiin isla iftiinkaasi wuxuu jidka kuwa sharka leh ka dhigaa mid u sii madoobaada si u dhiganta. Iftiinku wuxuu ka soocaa gudcurka. Awooddii wax-abuurka ee amartay in bilowgii iftiin jiro waxay dhammaadka bani-aadmiga ku soo saartaa isla saamayntii uu iftiinku bilowgii lahaa. Qolada diidda inay maqlaan codka gadaal ka yeedhaya, oo sidaas darteed doorta inay ku socdaan jidka mugdiga la geliyey, waxay ku “turunturoodaan” Eraygiisa, waayo waxay ku turunturoodaan dhagaxa aasaaska, dhagixii hore oo la tijaabiyey. Codku waa Alfa iyo Oomega, oo marka kuwa xaq laga dhigay ay maqlaan erayadaas oo ay qalbiyadooda u janjeeriyaan erayadaas, waxay erayadaas ku hayaan bartamaha qalbiyadooda, waayo Alfa iyo Oomega wuxuu qalbiyadooda u celiyaa awowayaashii, (waagii hore) oo qalbiyada awowayaashuna waxay tilmaamaan dhammaadka.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Jidka kuwa xaqa ahu waa qummanaan; adiga, kan ugu qummanow, waxaad miisaantaa jidka kuwa xaqa ah. Haa, jidka xukummadaada, Rabbiyow, ayaannu kugu sugaynay; damaca naftayadu wuxuu ku wajahan yahay magacaaga iyo xusuustaada. Naftayda ayaan habeenkii kugu doondoonay; haa, ruuxayga igu dhex jira ayaan aroor hore kugu doondooni doonaa; waayo, markii xukummadaadu dhulka ku jiraan, dadka dunida degganuna waxay baran doonaan xaqnimo. Ishacyaah 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Ilaah wuxuu miisaamaa, ama wuu xukumaa, kuwa ku socda jidka kuwa xaqa ah, wuxuuna sidaas sameeyaa “maalmaha ugu dambeeya” marka xukummadiisu ay dalka ka jiraan. Kuwa xaqa ahu waa kuwa Rabbiga sugay iyagoo buuxinaya wakhtigii dib-u-dhaca ee masaalkii tobanka gabdhood. Damaca kuwa ku socda jidka aqoonta sii kordhaysa waa faham sii weynaanaya oo sii weynaanaya oo ku saabsan magaca Ilaah, oo ah dabeecaddiisa. Kuwa Rabbigooda sugay waa kuwa ku dhawaaqa farriinta digniinta ugu dambaysa, waayo iyagu waa kuwa ku dhawaaqa Qayladii Habeenbadhka, taas oo dabcan ah farriinta koowaad ee gudaha ah ee Muujintii siddeed iyo tobnaad oo ay ku xigto farriinta labaad, ee dibadda ah.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

> Oo intaas dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; oo dhulkuna wuxuu ka iftiimay ammaanteeda. Oo waxay ku dhawaaqday cod xoog leh iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay rug jinniyo, iyo meel lagu hayo ruux kasta oo wasakh leh, iyo qafis shimbir kasta oo aan nadiif ahayn oo karaahiyo leh. Waayo, quruumaha oo dhammu waxay ka cabbeen khamriga cadhada sinooyinkeeda, oo boqorradii dhulkuna way la sinaysteen, oo baayacmushtariyadii dhulkuna waxay ku taajireen badnaanta raaxadeeda. Oo waxaan maqlay cod kale oo samada ka leh, Dadkaygow, ka soo baxa iyada, inaydaan dembiyadeeda la wadaagin, oo aydaan belaayooyinkeeda u helin. Muujintii 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Markii malaa’igta Muujintii siddeed iyo tobnaad ay soo degtay Sebtembar 11, 2001, kaniisadda Adventist-ka ee maalinta toddobaad diidday baaqeedii ugu dambeeyey ee ahaa inay ku soo noqoto waddooyinkii hore. Markaas ayay joojisay inay ahaato geeska Protestantism-ka runta ah ee Maraykanka. Halkaas waxaa ka billowday hab imtixaan ah oo loogu talagalay kuwii doortay inay qaataan farriinta codkaas xoogga badan oo ay cunaan, sida uu Yooxanaa u matalay markii malaa’igta Muujintii tobnaad ay soo degtay bilowgii Adventism-ka Agoosto 11, 1840. Qaranka ruuxiga ah ee qaatay khamiiskii Protestantism-ka runta ah markii farriintii malaa’igta kowaad la diiday, dabadeed wuxuu raacay raadadkii Protestantism-ka riddada ah bilowgii Adventism-ka.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Geeskii runta ahaa ee Protestant-ka ayaa markaas la siiyey kuwii aqbalay farriintii ku jirtay kitaabkii yaraa ee gacanta malaa’igta ku jiray ee Muujintii toban. Hannaanka tijaabada ee bilowgii Adventism-ka laga soo bilaabo 1840 ilaa 1844 wuxuu metelaa hannaan tijaabo ah oo ku saabsan dhammaadka Adventism-ka laga bilaabo Sebtembar 11, 2001 ilaa sharciga Axadda ee Maraykanka. Gudaha taariikhdii hore ee 1840 ilaa 1844, iyo hannaanka tijaabada ee bilaabmay Sebtembar 11, 2001, waxa lagu calaamadiyaa kala-guur maamul-xilliyeed ah oo ka imanaya jidhkii hore ee rumaystayaasha ee hayay huudhada Protestantism-ka, una gudbaya jidh cusub oo rumaystayaal ah oo qaata huudhada Protestantism-ka runta ah.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Waxaa ka sii muhiimsan tixgelintayada ku saabsan jidka kuwa xaq laga dhigay, in taariikhdaas gudaheeda ay ku jirto niyad-jab calaamad u ah bilowga wakhtiga dib-u-dhaca. Kuwa aaminka ahna wakhtigaas ayay Rabbigooda ku sugayaan, wakhtigaas oo ku dhammaada furidda shaabadda farriinta Qaylada Saqda Dhexe. Habkaas imtixaanka ah ee bilowgii Adventism-ka wuxuu dhammaaday markii farriintii Qaylada Saqda Dhexe ay ku soo gabagabowday Oktoobar 22, 1844. Habka imtixaanka ee dhammaadka wuxuu ku soo gebogeboobaa kuwa uu Yooxanaa matalo marka la gaaro sharciga Axadda ee Maraykanka. Farriinta Qaylada Saqda Dhexe ee dhammaadka waxay ku dhammaan doontaa sida ay ahayd bilowgii, oo bilowgii Adventism-ka farriinta Qaylada Saqda Dhexe waxaa shaabaddeeda la furay ka hor xidhitaanka habka imtixaanka. Farriinta Qaylada Saqda Dhexe ee bilowga ah ayaa hadda shaabaddeeda laga furayaa dhammaadka.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Bikradlaynta xigmadda leh ee xaq laga dhigay waxay galaan axdi ay Ilaah la yeeshaan marka bikradaha sharka leh ee nacaska ah ay galaan axdi dhimasho.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> Kii uu ku yidhi, Tanu waa nasashadii aad ku nasin lahaydeen kii daallan; tanuna waa qaboojintii; hase yeeshee iyagu ma ay doonin inay maqlaan. Laakiinse eraygii Rabbigu wuxuu iyaga u ahaa amar korkii amar, amar korkii amar; sadar korkii sadar, sadar korkii sadar; halkan wax yar, halkaanna wax yar; inay tagaan, oo dib ugu dhacaan, oo la jebiyo, oo la dabto, oo la qabto. Haddaba maqla erayga Rabbiga, dadyahow quudhsadayaasha ah, oo xukuma dadkan Yeruusaalem jooga. Maxaa yeelay, idinku waxaad tidhaahdeen, Geeri ayaannu axdi la dhiganay, oo She’oolna heshiis ayaannu la galnay; markii karbaashka fatahadda badani dhex maro, nama soo gaadhi doono; waayo, been ayaannu magangalyo ka dhiganay, oo khiyaanada ayaannu isku hoos qarinay. Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, Siyoon ayaan aasaas uga dhigaa dhagax, dhagax la tijaabiyey, dhagax qaali ah oo geeska ah, aasaas sugan; kii rumaystaa ma degdegi doono. Ishacyaah 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Kuwa xaq laga dhigay waxay kaniisadda u qaadaan farriinta quduuska ah ee Qaylada Habeenbadhkii, dabadeedna waxay ku dhawaaqaan farriinta codka labaad iyagoo dadka uga yeeraya inay ka soo baxaan Baabuloon.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

> Sidaas darteed, hawsha ugu dambaysa ee digniinta dunida, laba baaq oo kala duwan ayaa loo jeediyaa kaniisadaha. Farriinta malaa’igta labaad waa, “Baabuloon way dhacday, way dhacday, magaaladii weynayd, maxaa yeelay quruumaha oo dhan ayay ka waraabisay khamriga cadhada sinooyinkeeda.” Oo qaylada weyn ee farriinta malaa’igta saddexaad waxaa samada laga maqlaa cod leh, “Dadkaygiiyow, ka soo baxa iyada, si aydaan dembiyadeeda uga qaybgelin, oo aydnaan belaayooyinkeeda u qaadan. Waayo, dembiyadeedu samaday gaadheen, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay.” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Kuwa ka soo baxa Baabuloon oo ku biira kuwa ku socda jidka kuwa xaqa ah, waxaa lagu aqbalaa adhiga dhexdiisa biyaha baabtiiska oo uu metelo magaca saddexleyda jannada. Kuwa la xaq ka dhigay, ha ahaadeen kuwa hadda maqlaya farriinta loo gudbiyey Yooxanaa ee Batmos, ama kuwa dabadeed laga yeedho Baabuloon, dhammaantood waxaa lagu xaq ka dhigaa helidda Ruuxa Quduuska ah. Isku-darka ilaahnimada Ruuxa Quduuska ah iyo dadnimada aadanaha waxaa la dhammaystiray, sida tusaale ahaan loo muujiyey markii Masiixu dusha saartay dabeecadda aadanaha. Boqol iyo afartan iyo afarta kun waxaa lagu metelay laba iyo toban marag, laba iyo tobanka wiil ee Yacquub iyo laba iyo tobanka xerta. Kuwa sharka lehna waxaa lagu metelay qabiilka saddex iyo tobnaad iyo xerka saddex iyo tobnaad. Labada “saddex iyo tobnaad” ee labada sawirba waxaa loogu yeedhay inay wadaaddo u noqdaan Ilaah, kuwa diidana yeedhiddaas waxaa lagu metelay Ceesaw, halka walaalkiis ka yar ee Yacquub uu metelo kuwa aqbala yeedhidda. Ceesaw iyo Yacquub labaduba waxay metelaan Adventist-ka Toddobaadka ee La’odikiya xilliga dhammaadka dunida. Qayb waxay aqbashaa farriinta quduuska ah ee lagu soo gudbiyey qoraallada nebiga oo waxaa loo beddelaa Israa’iil, halka Ceesaw uu magiciisa sii haysto.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Dabcan, wax badan ayaa weli ku jira sagaalkan sadar ee Alfa iyo Oomega, waayo tani waxay ahayd oo keliya soo koobid gaaban oo ku saabsan bilowga iyo dhammaadka ku jira Erayga Ilaah.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Sagaal sadar oo taariikh ah, kuwaas oo matalaya taariikho nebiyadeed laga soo bilaabo abuurista ilaa Imaatinka Labaad. Dhammaan sagaalkan sadar ee nebiyadeed ee bilowga iyo dhammaadkuba waxay si toos ah ugu xidhan yihiin saddexda aayadood ee ugu horreeya ee Muujintii cutubka koowaad. Saddexdaas aayadood waxay caddeynayaan in Muujintii Ciise Masiix, oo la furfuro wax yar ka hor inta xilliga nimcadu xidhmin, ay tahay muujin ka mid ah awoodda abuurista ee Ilaah. Awood kale oo noocee ah baa dhisi karta markhaatifur sidan u murugsan oo isu dhexgalay, kana kooban markhaatiyo kala duwan oo ay bixiyeen markhaatiyaal laga soo bilaabo wakhtigii Muuse ilaa wakhtigii Yooxanaa Muujiyihii?

Take off your shoes, for this is holy ground.

Kabahaaga iska bixiya, waayo meeshanu waa dhul quduus ah.

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