Article

# The Revelation of Jesus Christ - Number Four

Muujintii Ciise Masiix - Lambar Afar

Isaiah Forty

Ishacya Afartan

Author

Jeff Pippenger

Published

October 23, 2023

Formats

PDF
Word
Song MP3

The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Farriinta Muujintii Ciise Masiix ee hadda la furfurayo waxa ka mid ah aqoonsiga erayga Cibraaniga ah ee loo tarjumay “run,” kaas oo, waxyaalaha kale ka mid ah, matala dabeecadda Masiixa sida Alfa iyo Oomeega. Bilowga shay oo matalaya dhammaadka shayga ayaa ku baahsan Kitaabka Quduuska ah oo dhan, dabeecadda Masiixuna waxa lagu muujiyey Kitaabka Quduuska ah, waayo Isagu waa Erayga. Alfa iyo Oomeega waa curiyaha dabeecadda Masiixa ee Isagu qudhiisu tilmaamayo, taas oo caddayn u ah in Isagu Ilaah yahay.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Cutubka afartanaad ee Ishacyaah wuxuu calaamad u yahay bilowga sheeko nebiyadeed oo sii socota ilaa dhammaadka kitaabka Ishacyaah ee cutubka lix iyo lixdanaad. Wuxuu ku bilaabmaa aqoonsiga Gargaaraha la soo diray, kaas oo Masiixu u ballanqaaday xertii inuu kaga qalbiqaboojiyo tegitaankiisa; hase ahaatee, imaatinka Gargaaraha wuxuu helaa dhammaystirkiisa qumman, sida waxsii sheegisyadu oo dhammu sameeyaan, maalmaha ugu dambeeya. Aqoonsiga Ishacyaah iyo Ciise ee imaatinka Gargaaraha wuxuu tilmaamayaa niyad-jabkii dhaqdhaqaaqa boqol iyo afar iyo afartan kun, kaas oo dhacay July 18, 2020.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Habase yeeshee, runta ayaan idiin sheegayaa; waxaa idiin roon inaan tago; waayo, haddaanan tegin, Gargaarehu idiin iman maayo; laakiinse haddaan tago, xaggiinna ayaan u soo diri doonaa isaga. Oo goortuu yimaado, wuxuu dunida ku canaanan doonaa dembi, iyo xaqnimo, iyo xukun. Yooxanaa 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Erayada “dembi, xaqnimo, iyo xukun” waa waxa Gargaarehu u adeegsan doono inuu dunida “ku qanciyo.” Erayga loo tarjumay “ku qanciyo” waxa kale oo uu xambaarsan yahay macnaha ku dhaadhicin. Saddexda tallaabo ee “dembi, xaqnimo, iyo xukun” waxay matalaan erayga Cibraaniga ah ee loo tarjumay “run.” Eraygaas waxa laga sameeyey xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga, eraygaasina waxa uu ka dhigan yahay in Abuuraha wax walba uu yahay kii ugu horreeyey iyo kii ugu dambeeyey, Alfa iyo Oomeega. Marka Gargaarehu u yimaado boqol iyo afartan iyo afarta kun ee niyad jabsan, wuxuu ku qancin doonaa iyaga, dabadeedna dunida, in Ilaah yahay Alfa iyo Oomeega.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Qalbiya, qalbiya dadkayga, ayuu Ilaahiinnu leeyahay. Yeruusaalem si deggan ula hadla, oo ugu qayliya in dagaalkeedii dhammaaday, in xumaanteedii la cafiyey; waayo, gacanta Rabbiga ayay ka heshay laba jibbaar dembiyadeeda oo dhan aawadood. Waa codka kan cidlada ka qaylinaya leh, Jidka Rabbiga diyaariya, oo lamadegaanka dhexdiisa jid weyn Ilaaheenna ugu hagaajiya. Dooxo kastaa waa la sarraysiin doonaa, oo buur kasta iyo taag kastaa waa la hoosaysiin doonaa; qalloocanna waa la toosin doonaa, meelaha qallafsanna bannaan baa laga dhigi doonaa. Oo ammaanta Rabbiga waa la muujin doonaa, oo binu-aadmiga oo dhammuna way isla arki doonaan; waayo, afka Rabbiga ayaa saas ku hadlay. Ishacyaah 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Qoraalku wuxuu tilmaamayaa hawsha rasuulka Eliiyaah ee ugu dambaysa, taas oo William Miller u ahaa nooc, isaga oo isaguna nooc u ahaa Yooxanaa Baabtiisaha, kaas oo isaguna nooc u ahaa Eliiyaah, oo Malaakina uu u aqoonsaday rasuulka jidka u diyaariya rasuulka axdiga. Dhaqdhaqaaqa Eliiyaah ee ugu dambaysa, marka Rabbigu soo diro Gargaareha si uu u xoojiyo kuwa niyad-jabay oo Rabbiga sugaya intii lagu jiray wakhti dib-u-dhac ah, “ammaanta Rabbiga waa la muujin doonaa, oo binu-aadmiga oo dhammu way wada arki doonaan.” “Ammaanta” Rabbigu waa dabeecaddiisa, Muujintii Ciise Masiixna waa furfuridii qodobka dabeecaddiisa ee lagu metelo Alfa iyo Oomeega. Ka dib hordhaca shanta aayadood ee ugu horreeya, “codka kan cidlada kaga qaylinaya,” wuxuu Ilaah weyddiinayaa, “Maxaan ku qayliyaa?”

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Cod baa tidhi, Qayli. Oo isna wuxuu yidhi, Maxaan qayliyaa? Hilib oo dhammu waa caws, oo quruxdiisa oo dhammuna waa sida ubaxa duurka; cawsku wuu engegaa, ubaxuna wuu dhacaa, maxaa yeelay neefta Rabbiga ayaa ku dul afuufda; hubaal dadku waa caws. Cawsku wuu engegaa, ubaxuna wuu dhacaa, laakiinse erayga Ilaaheenna wuxuu sii taagnaan doonaa weligiis. Ishacyaah 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Farriinta dabeecadda Masiixa ee lagu matalay Alfa iyo Oomegaa waxaa lagu dhex meeleeyey astaanta Islaamka. Yexesqeel toddoba iyo soddon, dooxada lafaha dhintay marka hore waa la isu geeyaa, dabadeedna waxaa nolol lagu siiyaa farriinta nebiyadeed ee afarta dabaylood.

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

> “Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo loo matalay faras cadhaysan oo doonaya inuu iska furto oo ku yaaco guudka dhulka oo dhan, isagoo waddadiisa ku sida halaag iyo dhimasho.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Miyaynu seexannaa annagoo jooga qarka aad ugu dhow ee dunida weligeed ah? Miyaynu ahaan doonnaa kuwo caajis ah, qabow, oo dhintay? Oh, bal in kaniisadahayaga lagu dhex neefsiiyo Ruuxa iyo neefta Ilaah dadkiisa, si ay cagahooda ugu istaagaan oo ay u noolaadaan. Waxaan u baahan nahay inaan aragno in jidku cidhiidhi yahay, iridduna ay adag tahay. Laakiin marka aynu ka gudubno iridda cidhiidhiga ah, ballaadhkeedu waa aan xad lahayn.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Faraska cadhaysan ee waxsii-sheegidda Kitaabka Quduuska ah waa Islaamka. Faraska cadhaysan waxaa laga celinayaa inuu qabto hawshiisa baabbi’inta, sida ay u taagan tahay xajinta afarta dabaylood ee ay qabtaan afar malaa’igood ee Muujintii toddobaad. Waxaa la xannibay ilaa boqol iyo afartan iyo afar kun la shaabadeeyo.

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

> Oo dabadeed waxaan arkay afar malaa'igood oo taagan afarta geesood ee dhulka, iyagoo haya afarta dabaylood ee dhulka, si aanay dabayshu ugu dhicin dhulka, baddana, ama geednaba. Oo waxaan arkay malaa'ig kale oo ka soo baxaysa bari, iyadoo haysata shaabadda Ilaaha nool; oo cod weyn bay ugu qaylisay afartii malaa'igood oo loo siiyey inay waxyeelleeyaan dhulka iyo badda, iyadoo leh, Ha waxyeellaynina dhulka, ama badda, ama geedaha, ilaa aannu ku shaabadaynno addoommada Ilaaheenna wejiyadooda. Muujintii 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Afarta dabaylood ee la xannibay waxay u taagan yihiin joojinta Islaamka ilaa shaabadaynta dadka Ilaah la dhammaystiro. Islaamka waxaa kitaabka Muujintii lagu matalayaa saddexda ugu dambeeya toddobada buun, sidoo kalena waxaa lagu matalayaa saddexda hoog.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Oo anna waan arkay, oo maqlay malaa'ig samada dhexdeeda duulaysa, iyadoo cod weyn ku leh, Hoog, hoog, hoog waxaa leh kuwa dhulka deggan, codadka kale ee turumbadaha saddexda malaa'igood aawadood, kuwaas oo weli dhawaaqi doona! Muujintii 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Markii la soo bandhigay saddexda buun ee hoogga, Yooxanaa cutubka sagaalaad wuxuu ku tilmaamayaa astaamaha Islaamka. Aayadda afraad ee cutubka sagaalaad waxaa Islaamka la siiyey amar, kaas oo ku rumoobay taariikhdii Abubekr, hoggaamiyihii ugu horreeyey ee ka dambeeyey Maxamed.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Oo waxaa lagu amray inaanay waxyeellayn cawska dhulka, ama wax kasta oo cagaaran, ama geedna; laakiinse oo keliya dadka aan lahayn shaabadda Ilaah wejiyadooda dushooda. Muujintii 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uuriyaah Ismiid wuxuu xiriirka Abubekr la aqoonsaday aayadda afraad.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Geeridii Muxammad dabadeed, waxaa hoggaanka kala wareegay Abubekr sannadkii A.D. 632, kaas oo, isla markii uu si buuxda u adkeeyey awooddiisa iyo dowladnimadiisa, warqad wareegto ah u diray qabiilooyinkii Carbeed, taas oo tan soo socotaa ay tahay qayb laga soo xigtay:

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Markaad dagaallada Rabbiga gashaan, u dhaqma sida rag geesiyaal ah, adigoon dhabarka jeedin; laakiin yaanay guushiinnu ku wasakhoobin dhiigga haweenka iyo carruurta. Ha baabbi’inina geedaha timirta, hana gubina beeraha hadhuudhka. Ha goynina geedaha midhaha dhala, hana u geysanina waxyeello xoolaha, kuwa aad cunto u gawracaysaan mooyaane. Oo markaad axdi ama heshiis samaysaan, ku taagnaada, oo noqda kuwo eraygooda ka run sheega. Oo intaad socotaan, waxaad heli doontaan qaar ka mid ah dadka diinta leh oo ku go’doonsan monasteriyo, oo ujeeddadoodu tahay inay sidaas ugu adeegaan Ilaah; iska daaya iyaga, hana dilina, hana baabbi’inina monasteriyadooda. Oo waxaad kaloo heli doontaan nooc kale oo dad ah oo ka tirsan sunagogga Shayddaanka, kuwaas oo madaxyadoodu xiiran yihiin; hubiya inaad kala jeexdaan qalfoofkooda, hana siinina wax naxariis ah ilaa ay ama Muslimiin noqdaan ama ay bixiyaan canshuurta madaxa.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uuriyaah Ismiid wuxuu sii aqoonsanayaa laba qaybood oo rag ah, kuwaas oo ay ahayd in ay kala gartaan dagaalyahannadii Islaamka ee Abubekr diray si ay dagaal ugu qaadaan Rooma. Qayb ayuu ku aqoonsadaa suufiyadii Kaatooligga, kuwaas oo caabudi jiray Axadda; qaybta kalena waxay ahaayeen kuwii caabudi jiray maalinta toddobaad. Islaamku wuxuu ahaa inuu weeraro oo keliya kuwa qorraxda caabuda. Waxa ka sii muhiimsan tixgelinteenna ayaa ah in dadka, ha ahaadeen kuwa ilaaliya Axadda ama kuwa ilaaliya Sabtida, si astaan ahaan ah loogu matalo caws, waxyaalo cagaaran, iyo geedo. Afarta dabaylood ee cutubka toddobaad waxaa laga celiyey inay ku dhacaan cawska ilaa kuwii ilaaliya Sabtida la shaabadeeyo.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Farriintii dhaqdhaqaaqa boqolka iyo afartan iyo afarta kun ayaa Ilaah weyddiiya, “Maxaan qayliyaa?” Waxaa loo sheegay in farriintiisu ay ahaanayso in Erayga Ilaah weligiis sii taagan yahay, oo farriintaasna lagu dhex meeleeyo macnaha dabaysha ku dhacaysa cawska. Marka Gargaare loo soo diro boqolka iyo afartan iyo afarta kun oo ka niyad jabay saadaal fashilantay oo ku saabsan Islaamka, oo dabadeed garwaaqsada inay ku jiraan wakhtiga dib-u-dhaca ee masaalka tobanka bikradood, markaas ayaa Gargaaregu u sheegaa in farriinta ay tahay inay soo bandhigaan ay tahay farriinta kaalinta Islaamku ku leeyahay waxsii-sheegidda Kitaabka Quduuska ah. Imaatinka Gargaareha, taariikhda wakhtiga dib-u-dhaca gudaheeda, ayaa sababa inay istaagaan.

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

> Oo wuxuu igu yidhi, Wiilka Aadanow, cagahaaga ku istaag, oo waan kula hadli doonaa. Oo ruuxii baa i soo galay markii uu ila hadlay, oo cagahaygii igu taagay, si aan u maqlo kii ila hadlayay. Yexesqeel 2:1, 2.

They stand when they are resurrected.

Way istaagaan markay sara kacaan.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Oo ka mid ah dadyowga iyo qabiilooyinka iyo afafka iyo quruumaha ayaa arki doona meydadkooda saddex maalmood iyo badh, oo ma oggolaan doonaan in meydadkooda xabaalo lagu rido. Kuwii dhulka degganaa way ku farxi doonaan iyaga daraaddood, wayna rayrayn doonaan, hadiyadona way isu diri doonaan; maxaa yeelay labadan nebi waxay silic u geysteen kuwii dhulka degganaa. Saddex maalmood iyo badh dabadeedna Ruuxii nolosha ee xagga Ilaah ka yimid ayaa iyagii galay, markaasay cagahooda ku istaageen; cabsi weynina waxay ku dhacday kuwii arkayay. Muujintii 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Labada tallaabo ee istaagidda, dabadeedna kor loo qaadayo sida calan oo kale, waxaa sidoo kale lagu metelaa Yexesqeel cutubka soddon iyo toddobaad. Tallaabadii koowaad ee Yexesqeel waxay isu keentaa xubnaha jidhka ee lafaha engegan ee dhintay, kuwaas oo ku jira dooxada niyad-jabka. Tallaabada labaad ee Yexesqeelna waa farriinta afarta dabaylood, taas oo ah farriinta shaabadaynta, taas oo ah farriinta Islaamka.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> Oo wuxuu igu yidhi, Wiilka Aadanow, lafahanu ma noolaan karaan? Aniguna waan u jawaabay oo idhi, Rabbiyow Ilaahow, adigu waad og tahay. Markaasuu haddana igu yidhi, Lafahan wax ka sii sheeg, oo waxaad ku tidhaahdaa, Kuwiinnan lafo engeganow, maqla erayga Rabbiga. Sayidka Rabbiga ahu wuxuu lafahan ku leeyahay sidan, Bal ogaada, neef baan idin gelin doonaa, oo waad noolaan doontaan. Oo seedo ayaan idin saari doonaa, oo hilib baan idinku soo bixin doonaa, oo harag baan idinku dabooli doonaa, oo neef baan idin gelin doonaa, oo waad noolaan doontaan; oo waxaad ogaan doontaan inaan anigu Rabbiga ahay. Sidaas daraaddeed waxaan wax u sii sheegay sidii laygu amray; oo intaan wax sii sheegayay ayaa cod dhacay, oo bal eeg, gariir baa dhacay, lafihiina way isu yimaadeen, laf kastana lafteedii. Oo markaan eegay, bal eeg, waxaa korkoodii ku soo baxay seedo iyo hilib, haraggiina wuu ku daboolay korkooda, laakiinse neef kuma jirin. Markaasuu igu yidhi, Dabaysha wax ka sii sheeg, wax ka sii sheeg, Wiilka Aadanow, oo dabaysha ku dheh, Sayidka Rabbiga ahu wuxuu leeyahay sidan; Afarta dabaylood kaalay, neefyahow, oo kuwaas la laayay ku neefso, inay noolaadaan aawadeed. Sidaas daraaddeed waxaan wax u sii sheegay sidii uu igu amray, markaasaa neeftii soo gashay iyagii, wayna noolaadeen, oo cagahoodii bay ku istaageen, iyagoo ah ciidan aad iyo aad u weyn. Yexesqeel 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Qaybta Ishacyaah ee aynu haatan ka fiirsanayno, marka Gargaarihii yimaado, waxay ku istaagaan cagahooda; dabadeedna waxaa kor loogu qaadaa buur dheer sidii calamad, waxayna ku dhawaaqaan “warka wanaagsan,” kaas oo ah roobka dambe, farriinta malaa’igta saddexaad.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> Siyoonay tan bishaarada wanaagsan sidow, buurta dheer fuul; Yeruusaalemay tan bishaarada wanaagsan sidow, codkaaga xoog kor ugu qaad; kor u qaad, hana cabsan; magaalooyinka Yahuudah ku dheh, Bal eega Ilaahiinna! Bal eega, Sayidka Rabbiga ahu wuxuu la iman doonaa gacan xoog badan, oo cududdiisuna isagaa u talin doonta; bal eega, abaalgudkiisii waa la jiraa, oo shuqulkiisiina hortiisa ayuu yaal. Isagu adhigiisa wuxuu u daajin doonaa sida adhijir oo kale; baraarradana cududdiisa ayuu ku soo ururin doonaa, laabtiisana wuu ku qaadi doonaa, oo kuwa yaryar nuujinayana si tartiib ah ayuu u hoggaamin doonaa. Bal yaa biyaha sacabkiisa ku qiyaasay, samadana taako ku cabbiray, boodhka dhulkana qiyaas ku ururiyey, buurahana miisaan ku miisaamay, kuruhana kafado ku miisaamay? Bal yaa Ruuxa Rabbiga haga, ama yaa isaga isagoo lataliyihiisa ah wax u baray? Bal yaase uu la tashaday, oo yaa isaga wax baray, oo jidka garsoorka ku baray, oo aqoon wax uga dhigay, oo jidka waxgarashada tusay? Bal eega, quruumuhu waxay la mid yihiin dhibic baaldi ka daadatay, oo waxaa loo tiriyaa sida boodh yar oo kafadda saaran; bal eega, jasiiradaha wuxuu u qaadaa sida wax aad u yar. Lubnaanuna kuma filna in lagu shido dab, xayawaankiisuna kuma filna qurbaan la gubo. Quruumaha oo dhammu hortiisa waxba ma aha; waxaana isaga ugu tiriya wax ka yar waxba iyo wax aan jirin. Ishacyaah 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Kuwii xabaalahoodii ka soo baxay waxaa kor loo qaaday sidii calan, ama sida Ishacyaah u tilmaamayo, waxaa loo qaaday “buur dheer.” Buurta dheer waa calanka, oo waxay ka dhigan tahay kuwii Rabbiga sugayay intii lagu jiray wakhtiga dib-u-dhaca ee uu bilaabay niyad-jabkii ugu horreeyey ee Luulyo 18, 2020.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> Kun baa carari doona canaanta mid keliya; canaanta shanna waad ka carari doontaan; ilaa laydiin reebo sida tiir-calaamad ah oo buur dusheed taagan, iyo sida calan buur ku yaal. Sidaas daraaddeed Rabbigu wuu sugi doonaa inuu idiin roonaado, oo sidaas daraaddeed waa la sarraysiin doonaa inuu idiin naxariisto; waayo, Rabbigu waa Ilaah caddaalad ah; waxaa barakaysan kulli kuwa isaga suga. Ishacyaah 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Muujintii kow iyo tobnaad, calanku waxaa loo qaaday samada.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Oo waxay maqleen cod weyn oo samada ka yeedhaya oo ku leh, Kaalaya halkan sare. Markaasay samada ugu baxeen daruur; oo cadaawayaashoodiina way daawadeen. Saacaddaas qudheeda waxaa dhacay dhulgariir weyn, oo tobankii meelood meel magaalada ka mid ahi way duntay, oo dhulgariirkaas waxaa ku dhinteen toddoba kun oo nin; kuwii hadhayna way baqeen, oo ammaanna waxay siiyeen Ilaaha samada. Muujintii 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Muujintii kow iyo tobnaad waxay caddeynaysaa in labada markhaati loo qaaday samada isla saacaddii dhulgariirku dhacay. Dhulgariirkaas, oo taariikh hore ku rumoobay Kacaankii Faransiiska, wuxuu astaan u yahay afgembinta Maraykanka marka la dejiyo sharciga Axadda. Sidaas daraaddeed, calanka ayaa la taagaa marka la gaaro sharciga Axadda, dabadeedna calankaasu wuxuu dunida oo dhan ugu dhawaaqaa “warka wanaagsan.”

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Dadyahow ku wada deggan dunida, iyo kuwiinna dhulka degganow, eega marka uu calan ka taago buuraha dushooda; oo marka uu buunka afuufo, maqla. Ishacyaah 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Calaamaddu waxay soo bandhigi doontaa “warka wanaagsan” marka “buunka” la afuufo. Farriinta buunka ee ugu dambaysa ee Muujintii waa buunka toddobaad, kaas oo ah hoogga saddexaad, kaas oo ah Islaamka. Ishacyaah, Yooxanaa, iyo Yexesqeel dhammaantood waxay ka hadlayaan maalmaha ugu dambeeya, weligoodna isma khilaafaan.

The seal of God is placed upon God’s people at the Sunday law.

Shaabadda Ilaah waxaa la saaraa dadka Ilaah marka uu dhaqan galo sharciga Axadda.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Midkeenkeenna ma heli doono weligiis shaabadda Ilaah inta dabeecaddeenna ay ku taal hal iin ama hal wasakh. Waxaa naloo daayay innaga in aynu hagaajinno ceebaha ku jira dabeecaddeenna, oo aynu ka nadiifinno macbudka nafta wasakh kasta. Markaas ayaa roobka dambe inagu soo degi doonaa sida roobkii hore ugu soo degay xertii Maalintii Bentakostiga....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> “Maxaad samaynaysaan, walaalayaalow, hawsha weyn ee diyaarinta? Kuwa dunida la midoobaya waxay qaadanayaan qaabka dunyowga oo isu diyaarinaya calaamadda bahalka. Kuwa aan naftooda isku hallaynayn, ee is-hoosaysiinaya Ilaah hortiisa, oo naftooda ku daahirinaya addeecidda runta, kuwanu waxay qaadanayaan qaabka jannada oo isu diyaarinaya shaabadda Ilaah ee fooddooda. Marka amarku soo baxo oo summaddu ku dhegto, dabeecaddoodu waxay ahaan doontaa mid daahir ah oo aan iin lahayn weligeedba.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

In kastoo amarku si buuxda ugu soo degayo sharciga Axadda, kuwa hela shaabadda waxay u baahan doonaan inay lahaadaan dabeecad u diyaarsan shaabadda ka hor sharciga Axadda, waayo sharciga Axaddu waa qalalaasaha ay dhammaan qalalaasayaasha ku jira Erayga Ilaah u tilmaamayaan oo ay hore ugu jeedaan. Waa “qalalaasaha,” ama “qaylada,” saqda dhexe ee ku jirta masaalka tobanka bikradood.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Dabeecad waxaa la muujiyaa marka dhibaato timaado. Markii codkii daacadda ahaa habeenbadhkii ku dhawaaqay, ‘Bal eega, aroosku waa imanayaa; u baxa inaad ka hor tagtaan,’ bikradihii hurdayay waa ka soo tooseen hurdadoodii, waxaana markaas la arkay kuwii isu diyaariyey dhacdadaas. Labada dhinacba si lama filaan ah ayaa loo qabtay, laakiin mid baa u diyaarsanaa xaaladda degdegga ah, kii kalena waxaa lagu helay isagoo aan diyaargarow lahayn. Dabeecaddu waxaa lagu muujiyaa duruufaha. Xaaladaha degdegga ah ayaa soo saara birta runta ah ee dabeecadda. Masiibo kedis ah oo aan la filayn, murugo geeriyeed ama dhibaato culus, cudur lama filaan ah ama xanuun, wax kasta oo nafta fool ka fool u hor keena dhimashada, ayaa soo saari doona xaqiiqada gudaha ee dabeecadda. Waxaa la muujin doonaa inuu jiro iyo in kale iimaan dhab ah oo lagu qabo ballammada erayga Ilaah. Waxaa la muujin doonaa in naftu nimco ku tiirsan tahay iyo in kale, iyo inuu saliid ku jiro iyo in kale weelka iyo laambadda.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Wakhtiyada imtixaanku way u yimaadaan dadka oo dhan. Sidee baynu isu dhaqannaa marka aynu ku jirno imtixaanka iyo tijaabinta Ilaah? Laambadaheenna miyay damayaan? mise weli waynu sii haynaa iyagoo gubanaya? Ma u diyaarsan nahay xaalad kasta oo degdeg ah innagoo ku xiran Isaga oo nimco iyo run ka buuxa? Shantii bikradood ee xigmadda lahayd ma ay gudbin karin dabeecaddooda shantii bikradood ee nacasnimada lahayd. Dabeecaddu waa in ay innaga inoo samaysantaa innagoo ah shaqsiyaad gooni-gooni ah.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Bikradihii xigmadda lahaa waxay u baahnaayeen saliidda ka hor intii aan qaylada la yeedhin, waayo markii dhibaatada saqda dhexe timaaddo, aad bay u daahdaa in saliidda la helo.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Waxaa jira ruux quusasho ah, oo dagaal iyo dhiig-daadin ah, ruuxaasuna wuu sii kordhi doonaa ilaa dhammaadka wakhtiga. Isla marka dadka Ilaah laga shaabadeeyo fooddooda,—mana aha shaabad ama calaamad la arki karo, balse waa ku sugnaansho runta ah, xagga garashada iyo xagga ruuxaba, si aan loo dhaqaajin karin,—isla marka dadka Ilaah la shaabadeeyo oo loo diyaariyo gariiridda, way iman doontaa. Runtii, durba way bilaabatay; xukummada Ilaah hadda waxay saaran yihiin dalka, si ay noogu noqdaan digniin, si aynu u ogaanno waxa imanaya.” Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Shaabadda Ilaah waa ku degganaansho lagu dego runta, xagga garashada iyo xagga ruuxa labadaba. Shaabaddaas lama arki karo, laakiin calanka waa la arki doonaa, waayo taasu waa jidka keliya ee dunida lagu digi karo. Sidaa daraaddeed, waxaa jira wakhti aan shaabadda la arki karin; taasna waxaa ku xiga sharciga Axadda, halkaas oo ay waajib tahay in shaabadda la arko.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Shaqada Ruuxa Quduuska ahu waa inuu dunida ku qanciyo dembi, iyo xaqnimo, iyo xukun. Dunida waxaa loo digi karaa oo keliya marka ay aragto kuwa runta rumaysan oo runta lagu quduus yeelay, kuna dhaqmaya mabaadi’ sarreeya oo quduus ah, iyagoo si heer sare oo sarraysa u muujinaya xariiqda kala soocidda u dhexaysa kuwa amarrada Ilaah xajiya iyo kuwa cagahooda ku tumanaya. Quduus-ka-dhigista Ruuxu waxay calaamadeysaa farqiga u dhexeeya kuwa leh shaabadda Ilaah iyo kuwa xajiya maalin nasasho oo been-abuur ah. Marka imtixaanku yimaado, waxaa si cad loo muujin doonaa waxa calaamadda bahalku tahay. Waa xajinta Axadda. Kuwa, markii ay runta maqleen dabadeed, sii wada inay maalintan u tixgeliyaan quduus, waxay sidaan saxiixa ninka dembiga, kaas oo mooday inuu beddelo waqtiyo iyo sharciyo.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Shaabadda ay khasab tahay in la helo ka hor sharciga Axadda waa koboca buuxa ee dabeecadda Masiixa, waana mid aan la arki karin, malaa’igta mooyaane. Shaabadda la arko marka sharciga Axadda yimaado waa kuwa xajiya Sabtida maalinta toddobaad, waayo taasu waa shaabadda, ama calaamadda, dadka Ilaah.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Weliba adiguna la hadal reer binu Israa’iil, oo ku dheh, Hubaal waa inaad xajisaan sabtiyadayda; waayo, taasu waa calaamad aniga iyo idinka inoo dhexaysa qarniyadiinna oo dhan, si aad u ogaataan inaan anigu ahay Rabbiga idin quduus ka dhiga. Baxniintii 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Shaabadaynta boqolka iyo afartan iyo afarta kun waxay bilaabatay 18-ka Luulyo, 2020, waana in la dhammeeyo ka hor sharciga Axadda.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Dadyahowga dunida oo dhan iyo kuwiinna dhulka degganow, bal fiiriya marka uu buuraha calan ka taago; oo marka uu buun afuufo, dhegaysta. Ishacyaah 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Toddobada onkod ee hadda la furay waxay caddaynayaan in taariikhda boqol iyo afar iyo afartan kun ay tahay hawsha ku dhawaaqidda farriin la dhex dhigay macnaha digniinta buunka ee hoogga saddexaad. Buunka Islaamka ee waxsii sheegidda Kitaabka Quduuska ah waa kaas ay dhawaaqaan calanka kor loo taagay ee xabaasha laga soo bixiyey.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Afarta calaamadood ee taariikh kasta oo dib-u-habayn ah, kuwaas oo la jaanqaadaya afarta calaamadood ee taariikhdii 1840 ilaa 1844, waxay caddaynayaan in mid kasta oo ka mid ah afarta tallaabo ee xariiq kasta oo dib-u-habayn ahi mar walba leeyahay mawduuc isku mid ah. Calaamaddii koowaad ee taariikhda boqolka afartan iyo afarta kun, taas oo ay mataleen 1840 ilaa 1844, waxay ahayd awood-siinta farriinta ee Sebtembar 11, 2001. Calaamaddaasu waxay ahayd Islaam. Calaamaddii labaad ee taariikhda isbarbar socota ee boqolka afartan iyo afarta kun waxay ahayd niyad-jabkii Luulyo 18, 2020. Calaamaddaasu waxay ahayd saadaal ku saabsan Islaam oo lagu kharribay ku-dhaqanka wakhtiga. Calaamaddii saddexaad, oo tilmaamaysa Qaylada Saqda-dhexe, waa sixid lagu sameeyo saadaashii fashilantay ee Islaamka. Sixitaanku wuxuu metelayaa diidmada ku-dhaqanka wakhtiga. Calaamaddii afraad waa sharciga Axadda, halkaas oo calanka kor loo qaadaa uu afuufo buunka toddobaad, kaas oo ah hoogga saddexaad, kaas oo ah Islaam.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Ishacyaah cutubka afartanaad wuxuu qeexayaa barta laga bilaabayo lixda iyo labaatanka cutub ee xiga. Bartaas laga bilaabayo waxay ku taal kitaabka Muujintii cutubka kow iyo tobnaad, marka labada nebi ee dadka silcin jiray dib loogu soo celiyo nolosha. Raaxeeyuhu wuu sara kiciyaa oo wuxuu ku taagaa meel istaag ah, dabadeedna waxaa kor loogu qaadaa samada. Ishacyaah wuxuu aqoonsanayaa farriinwadaha Eliyaas inuu yahay codka cidlada ka qaylinaya. Markaas farriinwadahaasu wuxuu weyddiiyaa waxa ay farriintiisu ahaanayso, waxaana loogu sheegayaa, astaamayn nebiyadeed gudaheed, in farriinta Islaamku tahay digniin buun ah oo calanku ku dhawaaqayo. Hase yeeshee habka keliya ee Islaamka loogu soo bandhigi karo sidii buunka digniinta ee maalmaha ugu dambeeya waa in la aqoonsado Islaamkii hore. Bilowgii Islaamka sida ay Milleriyiintu u fahmeen, oo sida sawir ahaan loogu muujiyey labada shax ee quduuska ah ee Xabaquuq, waa in loo adeegsadaa aqoonsiga Islaamka hoogga saddexaad.

> 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 maalinta Rabbiga, oo gadaashayda waxaan ka maqlay cod weyn, sidii buun oo kale. Muujintii 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Yooxanaa wuxuu Muujintii ku maqlay cod buun gadaashiisa ka yeedhaya, Yooxanaana wuxuu matalaa boqol iyo afar iyo afartan kun oo maqlaya cod ka imanaya wakhtigii hore. Codkii Yooxanaa gadaashiisa ka yeedhay, kaas oo matalaya dhawaaqa buun ka imanaya wakhtigii hore, waa fahamkii hormuudka ahaa ee ahaa in buunanku ahaayeen xukummadii Ilaah ee ka gees ahaa cibaadada Axadda. Afarta buun ee ugu horraysa waxaa lagu soo dejiyey Roomaankii jaahiliga ahaa, taas oo jawaab u ahayd sharcigii ugu horreeyey ee Axadda ee Constantine soo saaray sannadkii 321. Buunka shanaad iyo lixaad, kuwaas oo ah hoogga koowaad iyo labaad, waxay matalaan xukummadii Ilaah ee ka gees ahaa Roomaankii baadariga ahaa ka dib markii ay iyaduna ansixisay sharci Axad ah Shirkii Orleans sannadkii 538. Hoogga saddexaad ee Islaamku wuxuu yimaadaa marka sharciga Axadda laga ansixiyo Maraykanka. Markaasaa calanka la taagaa oo waxaa lagu aqoonsadaa doorka nebiyadeed ee Islaamka, taas oo ku salaysan doorkii bilowga ahaa ee Islaamka.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Farriinta lagu dhawaaqay ee uu calamaddu sido waxaa la aasaasi karaa oo keliya marka farriinta la dhex dhigo macnaha Alfa iyo Oomeega. Hordhacan ka dib ee ku jira Ishacyaah cutubka afartanaad, bandhigga kitaabiga ah ee ugu xooggan uguna tooska badan ee Ilaah sida Alfa iyo Oomeega waxaa lagu soo bandhigayaa dhowr cutub oo is xiga. Cutubyadaas waa matalaadda Ishacyaah ee Muujintii Ciise Masiix oo “Ilaah siiyey” Ciise, “inuu addoommadiisa tuso waxyaalaha ay waajibka tahay inay dhowaan dhacaan; markaasuu malaa’igtiisa ku soo diray oo calaamadeeyey addoonkiisii Yooxanaa,” kaas oo ku qoray “buug, oo” u diray “todobadii kiniisadood.”

We will consider the following chapters of Isaiah in the next article.

Waxa aynu maqaalka xiga ku eegi doonnaa cutubyada soo socda ee Ishacyaah.

> 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.

Back to Articles