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# Elijah - Number One

Eliyaah - Lambarka Koowaad

The First and Last

Kan Hore iyo Kan Dambe

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Hadalkii xidhitaanka ee Axdiga Hore wuxuu soo bandhigayaa ballanqaad ku saabsan in nebi Eliyaah soo muuqan doono isagoo wata farriin ka horraysa maalinta weyn oo laga cabsado ee Rabbiga.

> 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 4:5, 6.

> Bal eega, waxaan idiin soo diri doonaa Eliiyaah nebiga ka hor imaatinka maalinta weyn oo cabsida leh ee Rabbiga; oo isagu qalbiga aabbayaasha ayuu u jeedin doonaa carruurta, iyo qalbiga carruurtana aabbayaashood, si aanan u iman oo aan dhulka habaar ugu dhufto. Malaakii 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Kitaabku si cad ayuu u sheegayaa in “maalinta weyn oo laga cabsado ee Rabbiga” ama “habaarka” uu Ilaah “dhulka ku dhufto” sidoo kale si astaameed ah loogu muujiyey “todobada belaayo ee ugu dambaysa” ama “cadhada Ilaah” ee kitaabka Muujintii. Cutubka shan iyo tobnaad ee Muujintii wuxuu soo bandhigayaa goobta nebiyadeed ee horseedda daadinta toddobada belaayo ee waaweyn oo laga cabsado ee ugu dambaysa ee ku xusan cutubka lix iyo tobnaad.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Oo waxaan samada ku arkay calaamad kale, weyn oo yaab leh: toddoba malaa’igood oo sita toddobada belaayo ee ugu dambaysa; waayo, iyaga dhexdooda waxaa ku dhammaaday cadhada Ilaah.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Oo waxaan arkay wax u eg bad muraayad ah oo dab lagu qasay; oo kuwii ka adkaaday bahalkii, iyo sanamkiisii, iyo summaddiisii, iyo tirada magiciisaba, waxay taagnaayeen baddaas muraayadda ah, iyagoo haysta kataaradihii Ilaah. Oo waxay ku gabyeen gabaygii Muuse oo ahaa addoonkii Ilaah, iyo gabaygii Wanka, iyagoo leh, Shuqulladaadu waa waaweyn yihiin oo yaab badan, Rabbiyow Ilaaha Qaadirka ahow; jidadkaagu waa xaq iyo run, Boqorkii quduusiintaow. Yaa aan kaa cabsan doonin, Rabbiyow, oo magacaaga aan u ammaani doonin? waayo, adiga oo keliya ayaa quduus ah; waayo, quruumaha oo dhammu way iman doonaan oo hortaada ku caabudi doonaan; waayo, xukummadaadii waa la muujiyey.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Taas dabadeed waan fiiriyey, oo bal eeg, waxaa samada laga furay macbudkii teendhada maragga. Toddobadii malaa’igoodna waxay ka soo baxeen macbudka, iyagoo sita toddobada belaayo, oo huwan dhar wanaagsan oo cad oo nadiif ah, laabahoodana waxaa ku xidhnaa suumanno dahab ah. Mid ka mid ah afartii xayawaan wuxuu toddobadii malaa’igood siiyey toddoba fijaan oo dahab ah, oo ay ka buuxdo cadhadii Ilaaha weligiis iyo weligiisba nool. Macbudkiina waxaa ka buuxsamay qiiq ka yimid ammaanta Ilaah iyo xooggiisa; oo ninna ma geli karin macbudka ilaa toddobada belaayo ee toddobada malaa’igood ay dhammaadaan. Muujintii 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Sababta “ninna uusan u geli karin macbudka ilaa toddobada belaayo ee toddobada malaa’igood la dhammeeyo” waa in fursadda lagu helo badbaado ay xirmayso marka macbudka qiiq ka buuxsamo cutubka shan iyo tobnaad. Wakhtigii imtixaanka ee binu-aadmiga loo siiyey inay toobad keenaan oo badbaado helaan markaas wuu dhammaanayaa. Marka wakhtigaas la gaaro, “maalinta weyn oo laga cabsado ee Rabbiga” oo Yooxanaa ugu yeedhay “toddobada belaayo ee ugu dambaysa” ayaa la shubaa ka hor Imaatinka Labaad ee Masiixa. Malaakii maalintaas wuxuu ugu yeedhay “mid laga cabsado,” Ishacyaahna wuxuu ku aqoonsadaa inay tahay “shuqulkiisa qalaad” ee Ilaah.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Waayo, Rabbigu wuu kici doonaa sidii buurta Perasim, wuuna cadhoon doonaa sidii dooxada Gibecoon, inuu sameeyo shuqulkiisa, shuqulkiisa qalaad; oo uu dhammaystiro camalkiisa, camalkiisa yaabka leh. Haddaba sidaas daraaddeed ha noqonina kuwo wax quudhsada, yaanay silsiladihiinnu u sii xoogaysan; waayo, waxaan Rabbiga ah Ilaaha ciidammada ka maqlay baabba’ la goostay oo ku soo dejisan dunida oo dhan. Ishacyaah 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Inkastoo falka Ilaah ee “qalaad” uu koobayo “dhulka oo dhan,” haddana Waxyigu si cad buu u muujinayaa in daadinta belaayooyinku la xiriirto fallaagowga qaran keliya.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Quruumaha shisheeye waxay raaci doonaan tusaalaha Maraykanka. In kastoo iyadu hormuud noqoto, haddana isla dhibaatadaas ayaa ku soo degi doonta dadkeenna ku kala nool dhammaan qaybaha dunida.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Markii Ameerika, oo ah dhulka xorriyadda diinta, ay la midoobto Baabnimada iyadoo qasbaysa damiirka oo ku khasbaysa dadka inay maamuusaan sabtida beenta ah, dadka dal kasta oo dunida ku yaal waxaa loo hoggaamin doonaa inay raacaan tusaalaheeda.” Testimonies, mugga 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Quruun kastaa wuxuu buuxin doonaa koobka wakhtigooda tijaabada ah, laakiin “xukummada Ilaah” ee Sister White ku tilmaamay “burburka qaran”, “wakhtiga xukunnada halaagga ah ee Ilaah” sida ay sidoo kale ugu yeedhay taariikhda ka bilaabmaysa sharciga Axadda ee Maraykanka, ma aha toddobada belaayo ee ugu dambaysa.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Waxaa imanaya waqti marka sharciga Ilaah, si gaar ah, looga dhigi doono wax aan qiimo lahayn dalkeenna. Taliyayaasha qarankeenna waxay, iyagoo adeegsanaya xeerar sharci-dejin ah, dhaqan gelin doonaan sharciga Axadda, sidaas awgeedna dadka Ilaah waxaa la gelin doonaa khatar weyn. Marka qarankeenna, goleyaashiisa sharci-dejinta, ay soo saaraan sharciyo lagu xidhayo damiirrada dadka ee ku saabsan xorriyadahooda diineed, iyagoo qasbaya dhawridda Axadda, oo adeegsanaya awood dulmi ah oo ka dhan ah kuwa ilaaliya Sabtida maalinta toddobaad, sharciga Ilaah, ujeeddo kasta oo wax-ku-ool ah, waxaa laga dhigi doonaa wax aan qiimo lahayn dalkeenna; riddada qaran ahaaneedna waxaa xigi doonta halaag qaran ahaaneed.” Review and Herald, December 18, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Xukunnada Ilaah, oo Walaasha White ku tilmaamay “halaag qaran,” waxay ka bilaabmaan sharciga qaran ee Axadda, waxayna calaamadeeyaan bilowga “falka yaabka leh” ee Ilaah, in kastoo falka yaabka leh ee Ilaah si gaar ah uu u yahay toddobada belaayo ee ugu dambaysa. Sawir ka dhammaystiran oo ku saabsan falka yaabka leh ee Ilaah ayaa muuqda marka samatabbixintii Masar lagu daro xariiqda xukunnada fulineed ee Ilaah. Belaayooyinkii Masar, in kastoo ay toban ahaayeen tiradoodu, waa la kala qaybiyey. Saddexdii ugu horraysay ayaa laga soocay toddobadii ugu dambaysay. Sidaas darteed, samatabbixinta Masar waxay tilmaamaysaa wakhti uu matalayo saddexda belaayo ee ugu horraysa, kaas oo ka bilaabma halaagga qaran ee Maraykanka, kuna sii socda ilaa Miikaa’iil istaago oo fursadda tijaabada aadanuhu xidhanto.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “Xukummada Ilaah waxay ku soo degi doonaan kuwa doonaya inay dulmiyaan oo baabbi'iyaan dadkiisa. Dulqaadka dheer ee uu kuwa sharka leh ula samro wuxuu dadka ku sii dhiirrigeliyaa xadgudubka, hase yeeshee ciqaabtoodu sidaas oo ay tahay waa hubaal oo cabsi badan, maxaa yeelay muddo dheer baa dib loo dhigay. ‘Rabbigu wuxuu u kici doonaa sidii Buurta Perasim, wuuna cadhoon doonaa sidii dooxada Gibecoon, inuu shuqulkiisa sameeyo, shuqulkiisa qalaad; oo uu falimihiisa oofiyo, falimihiisa qalaad.’ Ishacyaah 28:21. Ilaaheenna naxariista badan, falka ciqaabtu waa fal qalaad. ‘Sida runta ah aan noolahay, ayaa Sayidka Rabbiga ahu leeyahay, kuma farxo dhimashada kii shar leh.’ Yexesqeel 33:11. Rabbigu waa ‘naxariis badan oo nimco leh, dulqaad dheer, oo hodan ku ah wanaag iyo run, … oo cafiya xumaanta iyo xadgudubka iyo dembiga.’ Habase yeeshee sinaba ‘kan eedda leh ugama dhigi doono mid aan eed lahayn.’ ‘Rabbigu cadho wuu ka gaabiyaa, wuuna ku weyn yahay xoog, oo sinaba kii shar leh eed ugama reebi doono.’ Baxniintii 34:6, 7; Naxuum 1:3. Waxyaalo cabsi leh oo xaqnimo ku jirto ayuu ku xaqiijin doonaa awoodda sharcigiisa la tumanayo. Darnaanta abaalmarinta xun ee sugaysa xadgudbaha waxaa laga garan karaa sida Rabbigu uga cagojiido fulinta caddaaladda. Qaranka uu muddo dheer u samro, oo uusan ku dhufan doonin ilaa uu ka buuxiyo qiyaasta xumaantiisa ee xisaabta Ilaah ku qoran, ugu dambayntii wuxuu cabbi doonaa koobka cadhada oo aan naxariis lagu qasin.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Markuu Masiixu joojiyo shafeecadiisa meesha quduuska ah, cadhada aan waxba lagu qasin ee loogu hanjabay kuwa caabuda bahalka iyo sanamkiisa oo qaata calaamaddiisa (Muujintii 14:9, 10), waa la ku shubi doonaa. Belaayooyinkii ku dhacay Masar markii Ilaah ku sigtay inuu reer binu Israa’iil samatabbixiyo waxay dabeecad ahaan la mid ahaayeen xukunnada ka sii daran oo ka sii baahsan ee dunida ku soo degi doona wax yar ka hor samatabbixinta ugu dambaysa ee dadka Ilaah. Qoraaga muujintuna, isagoo sharaxaya aafooyinkaas cabsi badan, wuxuu leeyahay: ‘Nabar xun oo daran baa ku dhacay dadkii lahaa calaamadda bahalka iyo kuwii caabudi jiray sanamkiisa.’ Baddiina ‘waxay noqotay sidii dhiiggii nin dhintay, oo naf kasta oo noolayd oo badda ku jirtayna way dhimatay.’ Oo ‘webiyadii iyo ilihii biyuhuna … dhiig bay noqdeen.’ In kastoo ciqaabahani cabsi badan yihiin, haddana caddaaladda Ilaah si buuxda baa loo xaqiijiyey. Malaa’igta Ilaah waxay ku dhawaaqaysaa: ‘Rabbiyow, xaq baad tahay, … maxaa yeelay sidaas baad u xukuntay. Waayo, iyagu waxay daadiyeen dhiiggii quduusiinta iyo nebiyada, adiguna waxaad siisay dhiig ay cabbaan; waayo, way istaahilaan.’ Muujintii 16:2–6. Markay dadka Ilaah dhimasho ku xukumeen, waxay si dhab ah dusha ugu qaadeen dambiga dhiiggooda sidii iyagoo gacmahooda ku daadiyey. Sidaas oo kale ayuu Masiixu Yuhuuddii wakhtigiisii ku sheegay inay dembi ku leeyihiin dhiiggii oo dhan ee ragga quduuska ah oo la daadshay tan iyo waagii Haabiil; maxaa yeelay, waxay lahaayeen isla ruuxii, oo waxay doonayeen inay qabtaan isla shuqulkii ay qabteen dilaayaashii nebiyada.

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “Belaayada xigta, awood baa qorraxda loo siiyaa ‘inay dadka dab ku gubto. Oo dadkiina waxaa lagu gubay kulayl weyn.’ Aayadaha 8, 9. Nebiyadu sidan bay ku tilmaamaan xaaladda dhulka wakhtigan laga cabsado: ‘Dhulku waa barooranayaa; … maxaa yeelay goosashadii beeraha way halligantay…. Dhirtii duurka oo dhammu way engegeen, maxaa yeelay farxaddii binu-aadmiga way engegtay.’ ‘Abuurkii wuxuu ku qudhmay ciidda hoosteeda, bakhaarradiina cidlo bay noqdeen…. Sidee bay xooluhu u taahaan! Lo’dii adhigeedii waa wareersan yihiin, maxaa yeelay daaq ma haystaan…. Wabiyadii biyuhu way qalaleen, oo dabkiina wuxuu baabbi’iyey daaqyadii cidlada.’ ‘Gabayadii macbudku maalintaas waxay ahaan doonaan baroor, ayaa Sayidka Rabbiga ahu leeyahay; meydad badan baa meel kasta oolli doona; aamusnaan bay dibadda ugu tuuri doonaan.’ Yoo’eel 1:10–12, 17–20; Caamoos 8:3.”

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Belaayooyinkani ma aha kuwo caalami ah, haddii kale dadka deggan dhulka gebi ahaanba waa la dabar goyn lahaa. Hase yeeshee waxay ahaan doonaan aafooyinka ugu cabsi iyo argagax badan ee abid ay dadku ogaadeen. Xukunnadii oo dhan ee dadka ku dhacay, ka hor xidhitaanka wakhtiga nimcada, waxaa ku lammaanaa naxariis. Dhiigga baryaya ee Masiixu wuxuu dembilaha ka gaashaantay inuu helo qiyaasta buuxda ee dembigiisa; laakiin xukunka ugu dambeeya, cadhadu waxaa loo shubayaa iyada oo aan naxariis lagu darin.

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “Maalintaas, dad badani waxay doonan doonaan hoyga naxariista Ilaah oo ay muddadaas dheer quudhsanayeen. ‘Bal eega, waxaa imanaya maalmo, ayaa Sayidka Rabbiga ahu leeyahay, oo aan abaar dalka ku soo dejin doono, taas oo aan ahayn abaar kibis ah ama harraad biyo ah, laakiinse ay tahay maqalka erayada Rabbiga; oo waxay ka warwareegi doonaan bad ilaa bad, oo xagga woqooyi ilaa xagga bari ayay hore iyo gadaal ugu ordi doonaan inay erayga Rabbiga doondoonaan, mana heli doonaan.’ Caamoos 8:11, 12.” Murankii Weynaa, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Qoraalkii hore waxa lagu yidhi, “Quruunta uu dulqaadka u hayo, oo aanu ku dhufan doonin ilaa ay buuxiso qiyaasta xumaanteeda ee xisaabta Ilaah, ugu dambaysta waxay cabbi doontaa koobka cadhada oo aan naxariis lagu qasin.” Iyaduna waxay isla faqraddaas ku qortay, “Belaayooyinkii Masar ku dhacay markii Ilaah ku dhowaa inuu Israa’iil samatabbixiyo waxay dabeecad ahaan la mid ahaayeen xukunnada ka sii cabsi badan oo ka sii baaxad weyn ee dunida ku soo degi doona wax yar ka hor samatabbixinta ugu dambaysa ee dadka Ilaah.” Quruunta (Maraykanka) buuxisa “qiyaasta xumaanta” waxay la kulmi doontaa belaayooyin la mid ah tobankii belaayo ee Masar.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Belaayooyinkii Masar waxa loo kala qaybiyey laba xilli. Saddexdii belaayo ee ugu horraysay waxay ku dheceen qof walba, laakiin toddobadii belaayo ee ugu dambaysay waxay ku dheceen Masriyiinta oo keliya.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> Oo maalintaas ayaan kala sooci doonaa dalka Goshen oo dadkaygu deggan yihiin, si aanay xayn-duqsi ahi halkaas uga jirin; si aad u ogaato inaan anigu ahay Rabbiga jooga bartamaha dhulka. Baxniintii 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Saddexdii belaayo ee ugu horreeyey ee Masar waxay ku dhaceen meel kasta, laakiin Goshen, oo Cibraaniyintu degganaayeen, ma ay helin toddobadii belaayo ee ugu dambeeyey ee Masar. Maraykanku waa quruunta buuxisa koobkeeda xumaanta marka la gaaro sharciga Axadda. Halkaas qaran-riddo ayaa waxaa daba socota halaag qaran, hase yeeshee xukummada keena halaagga qaran waxaa ku qasan naxariis ilaa Miikaa’iil istaago oo wakhtiga imtixaanku u xidhmo binu-aadmiga oo dhan. Marka la gaaro sharciga Axadda ee Maraykanka, inta badan kuwa hadda qirta inay yihiin kuwa Sabtida dhawra waxay u sujuudi doonaan awoodaha jira oo waxay aqbali doonaan calaamadda bahalka. Wakhtigaas arrinta sharciga Axaddu waxay noqotaa imtixaan ruuxi ah oo loogu talagalay kuwa ka baxsanaa Adventism-ka. Laga bilaabo sharciga Axadda ee Maraykanka ilaa Miikaa’iil istaago waxaa jiri doona ururinta weyn ee shaqaalaha saacadda kow iyo tobnaad, laakiin albaabku mar hore ayuu ku xidhmay kuwa mas’uulka laga dhigay iftiinka Sabtida maalinta toddobaad ka hor sharciga Axadda.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Marba marka ay maalmuhu sii socdaan, waxaa sii caddaanaya in xukunnada Ilaah ay dunida ku jiraan. Dab, daad, iyo dhulgariirba wuxuu degganayaasha dhulkan uga digayaa soo-dhowaanshihiisa dhow. Waxaa soo dhowaanaya wakhtigii ay imanayso dhibaatadii weynayd ee taariikhda dunida, marka dhaqdhaqaaq kasta oo ku jira maamulka Ilaah lagu fiirin doono xiise aad u daran iyo cabsi aan la sheegi karin. Si degdeg ah oo isdaba joog ah ayay xukunnada Ilaah isu daba mari doonaan—dab iyo daad iyo dhulgariir, oo ay la socdaan dagaal iyo dhiig daadasho.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Alla maxay dadka u garan lahaayeen wakhtiga booqashadooda! Waxaa jira kuwo badan oo aan weli maqlin runta imtixaanka ah ee wakhtigan loogu talagalay. Waxaa jira kuwo badan oo Ruuxa Ilaah la halgamayo. Wakhtiga xukunnada baabbi’inta ee Ilaah waa wakhtiga naxariista u ah kuwa aan helin fursad ay ku bartaan waxa runta ahi tahay. Rabbigu si damqasho leh ayuu u eegi doonaa iyaga. Qalbigiisa naxariistu way taabatay; gacantiisuna weli waa u fidsan tahay inay badbaadiso, halka albaabku u xiran yahay kuwa aan doonayn inay soo galaan.”

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “Naxariista Ilaah waxaa lagu muujiyaa dulqaadkiisa dheer. Wuxuu dib u hayaa xukummadiisa, isagoo sugaya in farriinta digniinta ah loo dhawaaqo dadka oo dhan. Oh, haddii dadkeenna ay dareemi lahaayeen sidii ay ahayd masuuliyadda dushooda saaran ee ah inay dunida gaadhsiiyaan farriinta ugu dambaysa ee naxariista, shuqul yaab badan baa la qaban lahaa!” Testimonies, volume 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Qoraalkii hore waxay ku caddaysay in “waqtiga xukummada halligaadda leh ee Ilaah uu yahay waqtiga naxariista loogu talagalay kuwa aan helin fursad ay ku bartaan waxa runta ah.” Qoraalka xiga waxay muddadaas ku tilmaamaysaa “waqtiga dhibaatada.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Waxaan arkay in Sabtida quduuska ahi ay tahay, oo ay ahaan doonto, derbiga kala sooca Israa’iilka runta ah ee Ilaah iyo kuwa aan rumaysadka lahayn; iyo in Sabtidu ay tahay su’aasha weyn ee mideynaysa qalbiyada quduusiinta qaaliga ah ee Ilaah ee sugaya. Oo haddii qof rumaysto, oo xajiyo Sabtida, oo helo barakada la socota, dabadeedna ka tago, oo jebiyo amarka quduuska ah, isagu albaabbada Magaalada Quduuska ah ayuu iska xidhi lahaa, sida xaqiiqada ah ee uu jiro Ilaah xukuma samada sare. Waxaan arkay in Ilaah lahaa carruur aan arkin oo aan xajin Sabtida. Iyagu ma ay diidin iftiinka ku saabsan. Oo bilowgii wakhtiga dhibaatada, waxaa nalaga buuxiyey Ruuxa Quduuska ah markii aannu baxnay oo si ka sii buuxda ugu dhawaaqnay Sabtida. Tani waxay ka cadhaysiisay kiniisadda iyo Adventist-yada magac-u-yaalka ah, maadaama aanay beenin karin runta Sabtida. Oo wakhtigan, kuwii Ilaah doortay dhammaantood si cad bay u arkeen in aannu runta haysannay, wayna soo baxeen oo waxay nala adkaysteen silicdii.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

In kastoo wax yar la beddelay, isla tuducii hadda la soo xigtay waxaa laga helaa buugga Early Writings. Buuggaas dhexdiisa waxay ku dartay faallo ku saabsan hadalkeedii ahaa “wakhtiga dhibaatada.” A Word to the Little Flock wuxuu ahaa daabacaaddii ugu horraysay ee Millerites‑kii aaminka ahaa ee niyad‑jabay ka dib Great Disappointment ee Oktoobar 22, 1844, waxaana tobannaan sano ka dib, markii tifaftirayaashu adeegsadeen qaybo ka mid ah buug‑yaraahaas si ay ugu daraan buugga Early Writings, ay caddeeyeen in “wakhtiga dhibaatada” ee halkaas loola jeeday aanu ahayn toddobada belaayo ee ugu dambaysa, waayo marka toddobada belaayo ee ugu dambaysa la shubo, naxariis laguma qaso xukummada.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Bogga 33 waxaa ku qoran sidan: ‘Waxaan arkay in Sabtida quduuska ahi ay tahay, ayna ahaan doonto, derbiga kala sooca u dhexeeya Israa’iilka runta ah ee Ilaah iyo kuwa aan rumaysnayn; iyo in Sabtidu tahay su’aasha weyn ee mideynaysa qalbiyada quduusiinta qaaliga ah ee Ilaah, kuwaas oo sugaya. Waxaan arkay in Ilaah leeyahay carruur aan arkin oo aan dhawrin Sabtida. Iyagu ma ay diidin iftiinka ku saabsan arrintan. Oo bilowgii wakhtiga dhibaatada, waxaa nala buuxiyey Ruuxa Quduuska ah markaan baxnay oo aan si ka sii buuxda u naadinay Sabtida.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Aragtidan waxaa la bixiyey sannadkii 1847, xilligaas oo ay jireen tiro aad u yar oo ka mid ah walaalaha Advent-ka ah oo dhawrayay Sabtida, kuwaas oo ay haddana tiro yar oo keliya rumaysnaayeen in dhawriddeedu ay leedahay ahmiyad ku filan oo lagu kala saaro dadka Ilaah iyo kuwa aan rumaysnayn. Hadda fulinta aragtidaas ayaa bilaabaysa in la arko. ‘Bilowga wakhtiga dhibaatada,’ ee halkan lagu sheegay, ma tilmaamayo wakhtiga belaayooyinku bilaabi doonaan in la daadiyo, ee wuxuu tilmaamayaa muddo gaaban oo ka horraysa intaan la daadin, inta Masiixu ku jiro meesha quduuska ah. Wakhtigaas, inta shaqada badbaadintu xidhmayso, dhibaatadu waxay ku soo degi doontaa dhulka, quruumuhuna way cadhoon doonaan, hase yeeshee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Wakhtigaas ‘roobka dambe,’ ama dib-u-cusboonaysiinta ka timaadda hortiisa Rabbiga, ayaa iman doona si uu awood u siiyo codka weyn ee malaa’igta saddexaad, oo quduusiinta ugu diyaariyo inay istaagaan muddada belaayooyinka toddobada ugu dambeeya la daadin doono.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Marka sharciga Axadda ee Maraykanka, riddada qaran waxaa xigi doona halaag qaran. Marka sharcigaas Axadda la meel mariyo, Adventism-ka Maraykanka ku jiraa wuxuu u kala qaybsami doonaa laba dabaqadood; mid wuxuu qaadan doonaa calaamadda bahalka, kan kalena wuxuu heli doonaa shaabadda Ilaah. Halaagga qaran ee Maraykanka waxaa lagu metelay saddexdii belaayo ee ugu horraysay ee Masar. Xukunnadaasu way sii socdaan ilaa xidhitaanka wakhtiga imtixaanka aadanaha; dabadeedna toddobada belaayo ee ugu dambeeya, oo aan naxariis ku dhex jirin, ayaa la shubi doonaa.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Ujeeddadaydu waxa ay ka yar tahay taariikhda nebinnimo ee Masar, waxaana ay ka badan tahay xaqiiqda ah in Ellen White ay Masar u aqoonsanayso astaan u taagan quruunta ku khasbaysa dunida oo dhan inay hesho calaamadda bahalka; waayo markay sidaas samaynayso, bilowga ayay u adeegsanaysaa inay ku muujiso dhammaadka, taas oo ah saxiixa nebinnimo ee Ciise sida Alfa iyo Oomeega. Sheekada Baxniintii, markii Rabbigu axdi la gelayo Israa’iiltii hore, wuxuu isu soo bandhigayaa magac cusub.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Markaasaa Rabbigu wuxuu Muuse ku yidhi, Hadda waxaad arki doontaa waxaan Fircoon ku samayn doono; waayo, gacan xoog leh ayuu ku sii dayn doonaa, oo gacan xoog leh ayuu dalkiisa kaga eryi doonaa.

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Oo Ilaahna Muuse buu la hadlay, oo wuxuu ku yidhi, Anigu waxaan ahay Rabbiga. Ibraahim, Isxaaq, iyo Yacquub waxaan ugu muuqday magaca Ilaaha Qaadirka ah; laakiinse magacayga YEHOVAH uguma aanan aqoon iyaga.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Oo waxaan la taagay axdigaygii iyaga la leh, inaan iyaga siiyo dalka Kancaan, oo ah dalkii ay ku ahaayeen qurbajoogta, halkaas oo ay ajaanib ku ahaayeen. Oo weliba waan maqlay taaha reer binu Israa’iil, kuwaas oo Masriyiintu addoonsi ku hayaan; oo waxaan soo xusuustay axdigaygii. Sidaas daraaddeed reer binu Israa’iil ku dheh, Anigu waxaan ahay Rabbiga, oo waxaan idinka soo bixin doonaa culaabta Masriyiinta hoosteeda, oo waxaan idinka samatabbixin doonaa addoonsigooda, oo waxaan idinku furan doonaa gacan la fidiyey iyo xukummo waaweyn. Oo waxaan idiinka dhigan doonaa dadkayga, aniguna waxaan idiin ahaan doonaa Ilaah; oo waad ogaan doontaan in anigu ahay Rabbiga Ilaahiinna ah, kan idinka soo bixiya culaabta Masriyiinta hoosteeda. Oo waxaan idin gelin doonaa dalka aan ku dhaartay inaan siiyo Ibraahim, Isxaaq, iyo Yacquub; oo waxaan idiin siin doonaa dhaxal ahaan. Anigu waxaan ahay Rabbiga.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Markaasaa Muuse sidaas ula hadlay reer binu Israa’iil; laakiinse Muuse ma ay dhegaysan, qalbi-jab iyo addoonnimo daran aawadeed. Baxniintii 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Halkan Rabbigu wuxuu Muuse u aqoonsanayaa inuu yahay wakiilka axdigiisa, sidii Yacquub, Isxaaq, iyo Ibraahimba ahaayeen. Ilaa taariikhdii Muuse, magaca JEHOVAH ma uu ahayn mid ay Ibraahim iyo farcankiisu yaqaanneen; oo taariikhda cusboonaysiinta axdigii Ibraahim, markii Cibraaniyiinta laga samatabbixin lahaa addoonsigii Masar, Rabbigu wuxuu soo bandhigayaa muujin cusub oo dabeecaddiisa ah, waayo magacu si nebiyaysan ayuu dabeecad u metelaa. Markii Abram axdi la galay Rabbiga, Rabbigu magiciisii wuxuu u beddelay Ibraahim. Bilowgii wax sii sheegidda addoonsiga Masar, wakiilka aadmiga ah ee axdiga magaciisa waa la beddelay; dhammaadkii wax sii sheegiddaasna Ilaah wuxuu isu soo bandhigay magac cusub oo uu isagu leeyahay.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Cutubka shan iyo tobnaad Abaram wuxuu galay axdi, halkaasna waxaa lagu muujiyey waxsii sheegidda addoonsigii Masar ee afar boqol oo sannadood. Cutubka toddoba iyo tobnaadna Abaram waxaa la siiyey amarka gudniinka, magacyadiisiina isaga iyo Saarah waa la beddelay.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Afar boqol oo sannadood dabadeed Muuse ayaa la soo kiciyey si uu u fuliyo waxsii sheegistii afarta boqol oo sannadood ee Ibraahim. Ibraahim, Isxaaq, Yacquub, iyo Muuse dhammaantood waxay matalaan boqolka iyo afartan iyo afarta kun ee axdi la gala Rabbiga maalmaha ugu dambeeya.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Maalmaha ugu dambeeya ee taariikhda dunidan, axdiga Ilaah uu la leeyahay dadkiisa amarradiisa xajiya waa in dib loo cusboonaysiiyaa.” Review and Herald, February 26, 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Kala-soocidda kuwa Sabtida xajiya ee aqbala summadda bahalka iyo kuwa Sabtida xajiya ee hela shaabadda Ilaah waxay dhacdaa marka la meelmariyo sharciga Axadda. Kala-soociddaas waxaa lagu matalay masaalka tobanka bikradood.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Masaalka tobanka gabdhood ee bikradaha ah ee ku xusan Matayos 25 wuxuu sidoo kale muujinayaa waayo-aragnimada dadka Adventist-ka ah.” Khilaafkii Weynaa, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Inta badan waxaa laygu soo jeediyaa masaalkii tobanka bikradood, shan ka mid ahi xigmad lahaayeen, shanna nacas ahaayeen. Masaalkan waa la fuliyey, waana la fulin doonaa ilaa xarafkiisa ugu dambeeya, waayo wuxuu leeyahay ku-dhaqan gaar ah wakhtigan, oo sida farriinta malaa’igta saddexaad, waa la fuliyey, wuxuuna sii ahaan doonaa runta waqtigan la joogo ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Masaalku wuxuu rumoobay Oktoobar 22, 1844, markii bikradihii xigmadda lahaa iyo kuwii nacasyada ahaa ee taariikhda Millerite la kala soocay. Bilowgii Adventism-ku wuxuu matalaa dhammaadka Adventism-ka, kala-soocidda dhammaadkana waa rumoobidda masaalka tobanka bikradood, waxaana kala-soocidda dhammaadka keena sharciga Axadda.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Haddana, masaalladani waxay ina barayaan in aanay jirin wakhti tijaabo ah oo ka dambeeya xukunka. Marka shaqada injiilku dhammaato, isla markiiba waxaa xiga kala-soocidda kuwa wanaagsan iyo kuwa sharka leh, masiirka koox kastana weligiisba waa la go’aamiyaa.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Masaalka tobanka bikradood wuxuu caddeynayaa in ay yihiin bikradaha xigmadda leh ee Adventism-ka kuwa hela shaabadda Ilaah, iyo in ay yihiin bikradaha nacasyada ah ee Adventism-ka kuwa hela calaamadda bahalka marka sharciga Axadda laga hirgeliyo Maraykanka dhexdiisa. Bikradaha nacasyada ah waxaa kaloo lagu matalaa inay yihiin reer La’odikiya.

> “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 matalaan bikradaha nacasyada ah, ayaa sidoo kale lagu tilmaamaa inay tahay xaaladda La’odikiya.” Review and Herald, August 19, 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Maalmaha ugu dambeeya, markii Ilaah cusboonaysiin doono axdigiisa uu la leeyahay dadkiisa xajista amarradiisa, Ilaah wuxuu muujin doonaa magac cusub oo Isaga qudhiisa ah, sida uu yeelay markii uu cusboonaysiiyey axdiga wakhtigii Muuse. Xaaladda bikradaha nacasyada ahu waa in aanay saliid lahayn, halka xaaladda reer La’odikiya ay tahay in ay aad u indho la’ yihiin si ay u arki waayaan in aanay saliid lahayn. Waa wax iska cad in haddii bikradaha nacasyada ahi yihiin reer La’odikiya, markaas bikradaha caqliga lehuna yihiin reer Filadelfiya.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Oo malaa’igta kiniisadda Filadelfiya u qor; Waxyaalahan waxaa leh kan quduuska ah, kan runta ah, kan haysta furihii Daa’uud, kan fura oo ninna ma xidho; oo xira oo ninna ma furo; Waan ogahay shuqulladaada: bal eeg, waxaan hortaada dhigay albaab furan, oo ninna ma xidhi karo; waayo, waxaad leedahay xoog yar, oo eraygaygii waad xajisatay, oo magacaygana ma aad diidin.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Bal eeg, kuwa ka tirsan sunagogga Shayddaanka, kuwa isku sheegaya inay Yuhuud yihiin, oo aan ahayn, balse been sheega—bal eeg, waxaan ka dhigi doonaa inay yimaadaan oo ku sujuudaan cagahaaga hortooda, oo ay ogaadaan inaan ku jeclaaday. Maxaa yeelay, waxaad xajisatay erayga samirkayga, aniguna waxaan kaa dhawri doonaa saacadda jirrabaadda oo ku iman doonta dunida oo dhan, si loo tijaabiyo kuwa dhulka deggan.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Bal eeg, si dhaqso ah baan u imanayaa; ku adkayso waxa aad haysato, inaan ninna kaa qaadin taajkaaga. Kii guulaysta waxaan ka dhigi doonaa tiir macbudka Ilaahayga ku dhex yaal, oo mar dambe dibadda ugama bixi doono; oo waxaan isaga ku qori doonaa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, oo samada uga soo degta xagga Ilaahayga; oo waxaan isaga ku qori doonaa magacayga cusub. Kii dhego leh ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Reer Filadelfiya waxay u taagan yihiin boqolka afartan iyo afarta kun, waxaana loo ballanqaaday in Ilaah magaciisa cusub ku qori doono iyaga. Marka Rabbigu axdi la galo boqolka afartan iyo afarta kun, wuxuu soo bandhigi doonaa magac cusub oo isaga qudhiisa ah. Ibraahimna Rabbigu wuxuu u sheegay inuu yahay Ilaaha Qaadirka ah.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Oo markii Abram jiray sagaashan iyo sagaal sannadood, Rabbigu waa u muuqday Abram, oo wuxuu ku yidhi, Anigu waxaan ahay Ilaaha Qaadirka ah; hortayda ku soco, oo qummanow. Oo axdigayga waxaan dhex dhigi doonaa aniga iyo adiga, oo aad baan kuu tarmin doonaa. Markaasaa Abram wejigiisa ku dhacay; oo Ilaah baa la hadlay isaga, isagoo leh, Aniga ahaan, bal eeg, axdigaygu waa kula jiraa, oo waxaad noqon doontaa aabbaha quruumo badan. Magacaagana mar dambe looguma yeedhi doono Abram, laakiinse magacaagu wuxuu ahaan doonaa Ibraahim; waayo, waxaan kaa dhigay aabbaha quruumo badan. Bilowgii 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Markii Rabbigu markii ugu horraysay axdi la galay dad la doortay wakhtigii Ibraahim, wuxuu isu aqoonsiiyey Ilaaha Qaadirka ah. Markii uu sii horumariyey xiriirkiisii axdiga wakhtigii Muuse, markii ugu horraysay wuxuu isu aqoonsiiyey YEHOVAH. Markii Ciise yimid inuu axdiga la xaqiijiyo kuwa badan hal toddobaad, wuxuu soo bandhigay magac cusub oo Ilaah ah oo Axdigii Hore hal mar oo keliya lagu sheegay, taasuna waxay ahayd mid uu ku dhawaaqay nin Baabulooni ah.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Markaasaa Boqor Nebukhadnesar waa yaabay, oo degdeg buu u kacay; wuuna hadlay oo la-taliyayaashiisii ku yidhi, Sow saddex nin oo xidhan kuma aynaan tuurin dabka dhexdiisa? Iyagu waxay u jawaabeen oo boqorkii ku yidhaahdeen, Waa run, boqorow. Isagu wuu jawaabay oo yidhi, Bal eega, waxaan arkayaa afar nin oo furfuran, oo ku dhex socda dabka, waxyeellona ma qabto; kii afraadna muuqiisu wuxuu la mid yahay Wiilka Ilaah. Daanyeel 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Aad bay u fududahay in la caddeeyo in cutubka saddexaad ee Daanyeel uu tilmaamayo sharciga Axadda ee Maraykanka. Daanyeel 3, Shaadraq, Meeshaaq, iyo Cabednego waxay metelaan boqol iyo afartan iyo afarta kun. Boqolka iyo afartan iyo afarta kun waa kuwa cusboonaysiiya axdiga markii ugu dambaysay. Daanyeel 3 waxaan ku aragnaa sawir nebiyadeed oo ku saabsan taariikhda sharciga Axadda iyo roobka dambe. Masiixu waxa uu la jiray oo la jiri doonaa saddexdiisa mudaneyaasha ah dababka silicda dhexdeeda, kuwaas oo aan metelayn oo keliya boqolka iyo afartan iyo afarta kun, balse sidoo kale farriimaha saddexda malaa’igood. Dabka dhexdiisa, oo astaan u ah dhibaatada sharciga Axadda, Isaga waxaa lagu gartaa mid ka mid ah magacyadiisa, waana magac aan taariikhda lagu soo bandhigi lahayn ilaa Masiixu u yimid sidii Wiilka Ilaah. Sawirka ku jira cutubka saddexaad waxaan ku aragnaa kuwa cusboonaysiiya axdiga dhammaadka dunida iyagoo la falgalaya Masiixa intii lagu jiray dhibaatada ugu dambaysa, Isaguna waxa uu leeyahay magac aan ninna garanayn.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Ka hor intaanan aad uga fogaan tixgelinteenna ku saabsan samatabbixintii Masar oo matalaysa sharciga Axadda ee Maraykanka, waa inaynu is xusuusinnaa in ka hor intuusan kii ugu horreeyey ee tobanka belaayo ka bilaabmin Masar ay jirtay kicin dhab ah oo ku saabsan Sabtida.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Fircoonna wuxuu yidhi, Bal eega, dadka dalka joogaa haatan way badan yihiin, idinkuna waxaad ka nasisaan culayskoodii. Oo isla maalintaas Fircoonna wuxuu amray kormeerayaashii dadka iyo saraakiishoodii, isagoo leh, Mar dambe dadka ha siinina caws ay leben ku sameeyaan sidii hore; ha tagaan oo caws ha isu soo urursadaan. Tiradii lebenkii ay markii hore samayn jireenna dusha ka saara; waxba ha ka dhimina; waayo, way caajis badan yihiin; sidaas daraaddeed bay u qaylinayaan, iyagoo leh, Aynu tagno oo Ilaaheenna allabari u bixinno. Ragga shaqo dheeraad ah ha lagu saaro, si ay ugu hawshoodaan, oo aanay u jeedsan erayo madhan. Markaasaa kormeerayaashii dadka iyo saraakiishoodii dibadda u baxeen, oo waxay dadka kula hadleen, iyagoo leh, Fircoonna sidaas buu leeyahay, Anigu caws idin siin maayo. Tagga, caws ka soo qaata meel kasta oo aad ka heli kartaan; hase yeeshee, shaqadiinna waxba lagama dhimi doono. Sidaas daraaddeed dadkii waxay ku kala firdheen dalka Masar oo dhan si ay jirriddo caws ah ugu soo urursadaan halkii caws laga siin jiray. Oo kormeerayaashii way ku degdejin jireen, iyagoo leh, Dhammaysta hawlihiinna, oo maalin kasta qaybtiinna gutta, sidii markii caws la idin siin jiray. Markaasaa saraakiishii reer binu Israa’iil ee kormeerayaasha Fircoonna iyaga ka dul dhigeen la garaacay, oo lagu yidhi, Bal maxaad shalay iyo maanta uga dhamayn weydeen shaqadiinnii leben samaynta sidii hore? Markaasaa saraakiishii reer binu Israa’iil u yimaadeen Fircoonna oo u qayshadeen, iyagoo leh, Maxaad addoommadaada sidan ugu samaysaa? Addoommadaada caws lama siiyo, haddana waxaa nala leeyahay, Leben sameeya; oo bal eeg, addoommadaada waa la garaacayaa; laakiin eeddu waxay saaran tahay dadkaaga qudhooda. Laakiinse isagu wuxuu yidhi, Caajis baad tihiin, caajis baad tihiin; sidaas daraaddeed baad u leedihiin, Aynu tagno oo Rabbiga allabari u bixinno. Haddaba hadda taga oo shaqeeya; waayo, caws laydin siin maayo, hase yeeshee waa inaad keentaan tiradii lebenka. Oo saraakiishii reer binu Israa’iil waxay arkeen inay xaalad xun ku jiraan, markii lagu yidhi, Waxba ha ka dhimina lebenkiinna tirada maalin kasta laydinka doonayo. Baxniintii 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Ka hor sharciga Axadda waxaa jiri doona kicitaan sii xoogaysanaya oo ka dhan ah kuwa xajiya Sabtida maalinta toddobaad, sida ay ahayd intii loo sii socday belaayooyinkii Masar. Muuse wuxuu ahaa kii ay Masriyiinta iyo Cibraaniyiintuba u aqoonsadeen kan dhibaatada oo dhan sababayay, sida Axab ugu eedeeyey Eliyaas.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Oo waxaa dhacday, markii Axaab arkay Eliyaah, in Axaab ku yidhi, Ma adigaa kan reer binu Israa'iil dhibaya? Isaguna wuu u jawaabay, Anigu reer binu Israa'iil ma aan dhibin; laakiin adiga, iyo reerkii aabbahaa, waayo, waxaad ka tagteen amarradii Rabbiga, oo waxaad raacday Bacaliim. 1 Boqorradii 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Sheekada Muuse waxay tusaale u tahay taariikhda sharciga Axadda, sheekada Eliyaahna waxay tusaale u tahay taariikhda sharciga Axadda. Iyagoo wada jira ama kala goonni ahba, Muuse iyo Eliyaah waa calaamado. Isbeddelkii Muuqaalka ee Masiixa, iyagoo wadajir ah, waxay mataleen boqol iyo afar iyo afartan kun ee aan dhimashada arag iyo kuwa Rabbiga ku dhinta. Muuse waa la sara kiciyey, Eliyaahna weligiis ma dhiman. Sidoo kale iyagu waa labada nebiyadood ee dadka ku cadaabiya ee ku xusan Muujintii kow iyo tobnaad. Run badan ayaa Muuse iyo Eliyaah loogu matalaa calaamado ahaan, waxaana rajaynaynaa inaan arrintaas goor dambe ka hadalno.

> 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 4:5, 6.

> Bal eega, waxaan idiin soo diri doonaa Eliiyaah nebigii ka hor imaanshaha maalinta weyn oo cabsida leh ee Rabbiga; oo isagu qalbiga aabbayaasha ayuu u jeedin doonaa carruurta, iyo qalbiga carruurtana aabbayaashood, si aanan u iman oo aan dhulka habaar ugu dhufan. Malaakii 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Wax yar ka hor inta aanu xidhmin muddada imtixaanka aadanaha, “Eliyaas nebiga ahu” waa inuu soo muuqdaa isagoo wata farriin gaar ah oo u jeedisa “qalbiga aabbayaasha xagga carruurta, iyo qalbiga carruurtana xagga aabbayaashood.” Nebiyadu dhammaantood waxay ka marag kacaan dhammaadka dunida, oo kulligoodna way isku waafaqsan yihiin.

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

> Oo ruuxyada nebiyaduna waxay ka amar qaataan nebiyada. Waayo, Ilaah ma aha kan jahawareerka abuura, laakiin waa kan nabadda, sida ay tahay kiniisadaha quduusiinta oo dhan. 1 Korintos 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Farriintii Eliyaah wuxuu yimaadaa wax yar ka hor maalinta weyn oo laga cabsado ee Rabbiga; sidaa darteed, waa isla farriintii gaarka ahayd ee ku jirta kitaabka Muujintii taas oo loo matalay sida “Muujintii Ciise Masiix.” Marka “wakhtigu dhow yahay” farriinta gaarka ah ee Eliyaah waxay addoommada Ilaah tusaysaa “waxyaalaha ay waajibka tahay inay dhaqso u dhacaan.”

> The Revelation of Jesus Christ, which God gave unto him, 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 bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 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 1:1–3.

> Muujintii Ciise Masiix, oo Ilaah isaga siiyey, inuu addoommadiisa tuso waxyaalaha ay waajib tahay inay dhowaan dhacaan; oo wuxuu ku diray oo ku muujiyey malaa’igtiisii addoonkiisii Yooxanaa: kaas oo marag ka furay ereyga Ilaah, iyo markhaatifurka Ciise Masiix, iyo wax kasta oo uu arkay. Waxaa barakaysan kii akhriya, iyo kuwa maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay. Muujintii 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Ogsoonow in markii Malaakii u adeegsado Eliyaah calaamad ahaan, uu ku darayo tixraac toos ah oo ku saabsan dhawridda amarrada.

> 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 4:4–6.

> Xusuusta sharciga Muuse oo ah addoonkayga, kaas oo aan isaga ugu amray Xoreeb, aawadood reer binu Israa’iil oo dhan, isaga oo leh qaanuunno iyo xukummo. Bal ogaada, waxaan idiin soo diri doonaa nebi Eliiyaah ka hor intaan iman maalinta Rabbiga oo weyn oo cabsi badan; isaguna wuxuu qalbiga aabbayaasha u jeedin doonaa carruurta, qalbigana carruurtu u jeedin doonaan aabbayaashood, yaanan iman oo aan dhulka habaar ku dhuftine. Malaakii 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Saddexdan aayadood waa kuwii ugu dambeeyey Axdigii Hore, waxaana ku jira yabooha ugu dambeeya ee Axdigii Hore iyo weliba adkayn ku saabsan dhowrista Tobanka Amar. Buugga Muujintii waxaa ku jira toddoba “barako,” tan ugu dambaysana waa barako ku socota kuwa dhowra Tobanka Amar.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> Anigu waxaan ahay Alfa iyo Oomeega, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya. Waxaa barakaysan kuwa amarradiisa yeela, si ay xaq ugu yeeshaan geedka nolosha, oo ay albaabbada ka soo galaan magaalada. Muujintii 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Ballankii ugu dambeeyay ee Axdigii Hore wuxuu nagu wargelinayaa inaan “Xusuusanno” Tobanka Amar, hase ahaatee, marka sidaas la yeelayo, wuxuu adkaynayaa amarka keliya ee ka kooban amarka ah “xusuuso.”

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Xusuuso maalinta sabtida, inaad quduus ka dhigto. Lix maalmood waa inaad hawshootaa oo aad shuqulladaada oo dhan qabsataa; laakiinse maalinta toddobaad waa sabtida Rabbiga Ilaahaaga; maalintaas wax shuqul ah ma samayn doontid, adigu, iyo wiilkaaga, iyo gabadhaada, iyo addoonkaaga labka ah, iyo addoonkaaga dheddigga ah, iyo xoolahaaga, iyo shisheeyaha albaabbadaada gudahooda jooga. Waayo, lix maalmood ayuu Rabbigu ku sameeyey samada iyo dhulka, badda iyo waxa ku jira oo dhan, oo maalintii toddobaadna wuu nastay; sidaas daraaddeed Rabbigu wuu barakeeyey maalinta sabtida, wuuna quduus ka dhigay. Baxniintii 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Ballankii ugu dambeeyey ee ku jira Axdigii Hore iyo Axdiga Cusub labadaba wuxuu adkaynayaa amarrada Ilaah, isagoo si gaar ah u muujinaya Sabtida maalinta toddobaad. Malaakii wuxuu leeyahay “xusuusta,” Yooxanna na wuxuu inoo sheegayaa in aad barakaysan tihiin markaad sidaas yeeshaan. Sabtida maalinta toddobaad waxay xusuusin u tahay abuuristii Ilaah iyo awooddiisa wax-abuurka. Sabtidu sidoo kale waxay noqotaa barta muranka maalmaha ugu dambeeya ee taariikhda dhulka. Markuu Yooxanna qoro “barakada” saaran kuwa amarradiisa yeela, wuxuu si fudud u diiwaangelinayaa wixii Ciise, Alfa iyo Oomeega, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya, ku dhawaaqay. Sidaa darteed, ballankii ugu dambeeyey ee Axdiga Cusub wuxuu quseeyaa Sabtida maalinta toddobaad iyo weliba sifada ilaahnimada ee dhammaadka ku aqoonsata bilowga.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Runta ugu horraysa ee lagu sheegay Bilowgii, oo macnaheedu yahay bilowyo, waxay aqoonsanaysaa Abuuraha, abuurista, iyo adkayn gaar ah oo ku saabsan Sabtida. Marka la isu geeyo, sadarba sadar, bilowga Axdiga Hore iyo dhammaadka Axdiga Hore iyo kan Cusub labaduba waxay adkaynayaan Ilaah inuu yahay Abuuraha, Tobanka Amar, amarka Sabtida, iyo in Ciise yahay bilowga iyo dhammaadka.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Eliiyaah nebigii waxaa Maalaakii u adeegsaday astaan ahaan ballankii ugu dambeeyey ee Axdigii Hore, isagaana ahaa nebigii ka hor yimid Yesebeel iyo Axaab. Kitaabka Muujintuna wuxuu Yesebeel u adeegsadaa astaan ahaan baabanimada, tobankii boqorna astaan ahaan Qaramada Midoobay. Iskahorimaadkii Eliiyaah la galay Axaab iyo Yesebeel wuxuu matalaa iskahorimaadka boqol iyo afartan iyo afarta kun ay la gelayaan Qaramada Midoobay, kuwaas oo Maraykanku awood siiyey, baabanimaduna hagayso. Axaab, isagoo ahaa boqorkii tobanka qabiil ee woqooyi ee Israa’iil, wuxuu metelayay awoodda xukunka ee ka talinaysa toban qabiil; sidaas daraaddeedna wuxuu tusaale u yahay Maraykanka (Axaab) oo awood siinaya Qaramada Midoobay (tobanka qabiil ama tobanka boqor ee Muujintii toddoba iyo tobnaad) si ay u fuliyaan silcinta kuwa Sabtida dhawra, taas oo ay u sameynayaan baabanimada (Yesebeel). Marka Maalaakii Eliiyaah u adeegsado inuu metelo farriin imanaysa ka hor maalinta Rabbiga ee weyn oo cabsida leh, Eliiyaah wuxuu metelaa kuwa ay Rooma casriga ahi (masduulaagga, bahalka, iyo nebigii beenta ahaa) silciyaan, sidii isaga ay Yesebeel u silcisay saddex sano iyo badh. Adkaynta Sabtida iyada oo la adeegsanayo erayga “xusuusta” ee Maalaakii 4:4 waxay masiibada sharciga Axadda ku dartaa sawirka nebiyadeed ee Maalaakii muujiyey.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Waxyaalo aad uga sii badan ayaa u baahan in lagu daro ka fiirsashada runaha lagu gudbiyo marka bilowga Axdiga Hore lala barbar dhigo dhammaadka Axdiga Hore, dabadeedna bilowga Kitaabka Quduuska ah lala barbar dhigo dhammaadka Kitaabka Quduuska ah. Bilowgii waxa aynu ku haynaa Abuuraha, abuurista, iyo Sabtida xusaysa abuurista. Malaakii waxa aynu ku haynaa amarka Sabtida oo loo aqoonsaday arrinta qalalaasaha keenta xidhitaanka wakhtiga imtixaanka aadanaha iyo toddobada belaayo ee ugu dambeeya, ama sida Malaakii ugu yeedho, “maalinta weyn oo laga cabsado ee Rabbiga.” Eliyaah wuxuu matalaa dadka Ilaah ee dunida dhimanaysa u soo bandhiga farriinta malaa’igta saddexaad.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Maanta, iyagoo ku jira ruuxa iyo xoogga Eliyaas iyo Yooxanaa Baabtiisaha, waxaa rasuullo Ilaah magacaabay ay u yeedhayaan dareenka dunida loo xukumay xagga dhacdooyinka culus ee dhawaan dhici doona ee la xidhiidha saacadaha ugu dambeeya ee wakhtiga nimcada iyo muuqashada Masiix Ciise isagoo ah Boqorka boqorrada iyo Sayidka sayidyada.” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Bilowga Kitaabka Quduuska ah, oo ah isla markaana bilowga Axdigii Hore, waxay tilmaamaysaa isla qisada tan dhammaadka labada Axdiba; hase ahaatee bilow kasta iyo dhammaad kastaba wuxuu leeyahay runtiisa u gaar ah oo la adkaynayo, isla markaana wax ku biirinaysa farriinta. Bilowgii waxaa diirraddu saaran tahay hawlaha Ilaah; Malaakina diirraddu waxay saaran tahay farriinta ka digaysa qalalaasaha soo socda. Dhammaadka Muujintuna wuxuu tilmaamayaa Alfa iyo Oomeega. Kitaabka ugu horreeya ee Axdiga Cusubna waxaan ka akhrinaynaa sidan soo socota.

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

> Kitaabkii abtirsiinta Ciise Masiix, wiilkii Daa'uud, wiilkii Ibraahim.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Ibraahim wuxuu dhalay Isxaaq; Isxaaqna wuxuu dhalay Yacquub; Yacquubna wuxuu dhalay Yuudas iyo walaalihiis; Yuudasna wuxuu Feres iyo Saara ka dhalay Taamaar; Feresna wuxuu dhalay Esrom; Esromna wuxuu dhalay Araam; Araamna wuxuu dhalay Aminadaab; Aminadaabna wuxuu dhalay Nacasoon; Nacasoonna wuxuu dhalay Salmoon; Salmoonna wuxuu Boocas ka dhalay Raxaab; Boocasna wuxuu Coobeed ka dhalay Ruud; Coobeedna wuxuu dhalay Yesay; Yesayna wuxuu dhalay Boqor Daa'uud; Boqor Daa'uudna wuxuu Sulaymaan ka dhalay tii ahaan jirtay naagtii Uuriyaah; Sulaymaanna wuxuu dhalay Rexabcaam; Rexabcaamna wuxuu dhalay Abiiyaah; Abiiyaahna wuxuu dhalay Aasaa; Aasaana wuxuu dhalay Yehooshaafaad; Yehooshaafaadna wuxuu dhalay Yooraam; Yooraamna wuxuu dhalay Cusyaah; Cusyaahna wuxuu dhalay Yootaam; Yootaamna wuxuu dhalay Aaxaas; Aaxaasna wuxuu dhalay Xisqiyaah; Xisqiyaahna wuxuu dhalay Manaseh; Manasehna wuxuu dhalay Aamoon; Aamoonna wuxuu dhalay Yoosiyaah; Yoosiyaahna wuxuu dhalay Yekonyaah iyo walaalihiis, wakhtigii maxaabiis ahaan Baabuloon loo kaxaystay; oo markii Baabuloon loo kaxaystay dabadeed, Yekonyaah wuxuu dhalay Salaatii'eel; Salaatii'eelna wuxuu dhalay Serubaabel; Serubaabelna wuxuu dhalay Abihuud; Abihuudna wuxuu dhalay Eliyaaqiim; Eliyaaqiimna wuxuu dhalay Asoor; Asoorna wuxuu dhalay Saadooq; Saadooqna wuxuu dhalay Akiim; Akiimna wuxuu dhalay Eliyuud; Eliyuudna wuxuu dhalay Elecaasaar; Elecaasaarna wuxuu dhalay Mattaan; Mattaanna wuxuu dhalay Yacquub; Yacquubna wuxuu dhalay Yuusuf oo ahaa ninkii Maryan, taasoo Ciise ka dhashay, kaas oo la yidhaahdo Masiixa.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Sidaas daraaddeed qarniyadii oo dhan tan iyo Ibraahim ilaa Daa’uud waa afar iyo toban qarni; oo tan iyo Daa’uud ilaa masaafurintii Baabuloon waa afar iyo toban qarni; oo tan iyo masaafurintii Baabuloon ilaa Masiixa waa afar iyo toban qarni.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Dhalashadii Ciise Masiixna waxay u dhacday sidan: Markii Maryan hooyadiis loo meheriyey Yuusuf, intaanay isu tegin ka hor, waxaa la ogaaday inay uur leedahay Ruuxa Quduuska ah. Markaasaa Yuusuf ninkeedii, isagoo nin xaq ah oo aan doonayn inuu ceeb fagaare ah ka dhigo, wuxuu damcay inuu si qarsoodi ah u furo. Laakiin intuu waxyaalahaas ka fikirayay, bal eeg, malaa’igtii Rabbiga ayaa riyo ugu muuqatay, iyadoo leh, Yuusufow, ina Daa’uudow, ha ka cabsan inaad Maryan oo ah naagtaada kuu qaadato; waayo kan uurkeeda lagu rimay wuxuu ka yimid Ruuxa Quduuska ah.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Oo waxay dhali doontaa wiil, magiciisana waxaad u bixin doontaa CISE; waayo, isagu dadkiisa ayuu dembiyadooda ka badbaadin doonaa. Haddaba waxyaalahan oo dhan waxay u dhaceen in la oofiyo wixii Rabbigu nebiga ku hadlay, isagoo leh, Bal eega, bikraddu uur bay yeelan doontaa, oo wiil bay dhali doontaa, magiciisana waxay u bixin doonaan Immaanu’eel, taas oo micneheedu yahay, Ilaah baa inala jira. Markaasaa Yuusuf, goortuu hurdadii ka kacay, yeelay sidii malaa’igtii Rabbigu ugu amartay, oo naagtiisii ayuu soo kaxeystay. Mana uu garan iyada ilaa ay dhashay wiilkeedii curadka ahaa; magiciisiina wuxuu u bixiyey CISE. Matayos 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Bilowga Axdiga Cusub waxay waafaqsan tahay bilowga iyo dhammaadka Axdiga Hore iyo dhammaadka Axdiga Cusub, waayo waxay adkaynaysaa xoogga abuurista ee Ilaah; maxaa yeelay xoogga Masiixu ku adeegsaday inuu wax walba ku abuuro lix maalmood gudahood waa isla xoogga uu ku “badbaadiyo dadkiisa dembiyadooda.” Ereyga Immaanuu’eel, sida tuducani uga soo xiganayo qoraalladii Ishacyaah, wuxuu ka dhigan yahay “Ilaah baa nala jira.” Isagu wuxuu ku dhex deggan yahay dadkiisa isagoo ilaahnimadiisa la midaynaya dadnimadeenna, oo tanuna waxay ahayd isla midayntii uu sameeyey markii uu jidh ka qaatay Maryan.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Wax aan ka yarayn addeecid kaamil ah ma gaadhi karo heerka shuruudda Ilaah. Isagu shuruudihiisa kama uu tegin kuwo aan caddayn. Waxba kuma uu amrin oo aan loo baahnayn si dadka loogu keeno inay isaga la jaanqaadaan. Waa inaynu dembilayaasha tusnaa hannaankiisa dabeecadeed ee qumman, oo aynu ku hoggaaminno Masiixa, oo nimcadiisa keliya lagu gaadhi karo hannaankan.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Badbaadiyuhu wuxuu korkiisa qaatay tabar-darrada aadanaha, wuxuuna ku noolaa nolol aan dembi lahayn, si dadku aanay uga baqin in tabar-darrada dabeecadda aadanaha aawadeed aanay ka adkaan karin. Masiixu wuxuu u yimid inuu naga dhigo ‘kuwa ka qayb qaata dabeecadda Ilaahnimada,’ noloshiisuna waxay caddeyneysaa in aadanaha, marka uu ku midoobo Ilaahnimada, uusan dembi samayn.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Bilowga Axdiga Cusub waxay tilmaamaysaa meesha, goorta, iyo sababta Ciise u qaatay dabeecaddeenna aadanaha. Wuxuu sidaas u yeelay si uu u muujiyo in awoodda aadanaha oo la midoobtay awoodda rabbaaniga ah aysan dembaabin. Dembigu waa ku xadgudubka sharciga, kaas oo Malaakii leeyahay waa inaan “xusuusannaa.” Yooxanaa wuxuu inoo sheegayaa in kuwa sharciga xajiya, oo sidaas daraaddeed ah kuwa aan dembaabayn, ay geli karaan irdaha samada. Matayos wuxuu caddeynayaa in dembiile uu dembiga ka adkaan karo, sida Masiixu uga adkaaday. Marka Masiixu nagu dhex jiro, (rajada ammaanta) waxaa innagu dhex jira awooddii abuurista ee koonka samaysay. Suurtagalnimadan waxaa suurageliyey Masiix oo doortay inuu galo qoyska aadanaha, iyo inuu inta ka hadhay daa’inimada noqdo ma aha oo keliya Wiilka Ilaah, balse sidoo kale Wiilka Aadanaha.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Waxa jira farriin gaar ah oo runta ah oo laga furay kitaabka Muujintii oo loo siiyey dadka Ilaah wax yar ka hor xidhitaanka wakhtiga tijaabada aadanaha. Farriintaas gaarka ah sidoo kale waa “farriintii Eliiyaah” ee Malakii, taas oo lagu dhawaaqo wax yar ka hor “maalinta Rabbiga ee laga cabsado”.

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Bilowga labada Axdiba iyo dhammaadka Axdiga Cusubba waxa aynu ku aragnaa sifooyin gaar ah oo Ilaah lagu aqoonsaday. Bilowga Bilowgii, Isagu waa Abuuraha; dhammaadka Muujintana, Isagu waa Alfa iyo Oomeega. Bilowga Axdiga Cusub, Isagu wuxuu noqdaa Wiilka Aadanaha. Dhammaadka Axdiga Horena, waxa aynu ka helaynaa mabda’a uu rasuulkii Eliiyaah u adeegsado inuu ku dhammaystiro farriinta uu ku dhawaaqi lahaa, taas oo ah inuu qalbiyada aabbayaasha u jeediyo carruurta, iyo kuwa carruurtana aabbayaasha.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Mabda’a nebinnimada ee Eliyaah adeegsado si uu u soo bandhigo farriintiisa digniinta ah waa isla wixii Yooxanaa lagu amray inuu ku sameeyo Muujintii. Eliyaah “wuxuu qalbiga aabbayaasha u soo jeedin doonaa carruurta, qalbigana carruurta ayuu u soo jeedin doonaa aabbayaashood,” Yooxanaana waxaa loo sheegay inuu qoro waxyaalihii markaas jiray, isaga oo sidaas yeelayana isla mar ahaantaana wuxuu qori lahaa waxyaalaha iman doona. Yooxanaa waxaa loo adeegsaday in lagu muujiyo sida mabda’a alfa iyo omeega uga shaqeeyo Erayga nebinnimada, Eliyaahna farriintiisa wuxuu ku dhisi doonaa isla mabda’aas. Markaan isbarbar dhigno bilowga Kitaabka Quduuska ah iyo dhammaadka Kitaabka Quduuska ah, waxaannu isbarbar dhigaynaa Axdigii Hore iyo Axdiga Cusub. Aabbuhu waa bilowga ilmihiisa, ilmuhuna waa dhammaadka aabbaha. Boqolka iyo afartan iyo afarta kun waa jiilka ugu dambeeya ee carruurta Ibraahim, taariikhdii uu Ilaah axdiga kula galay Ibraahimna waxay astaan u tahay taariikhda marka Ilaah axdigaas dib ula cusboonaysiinayo boqolka iyo afartan iyo afarta kun.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Sidaas aawadeed waxay ku timaaddaa rumaysadka, si ay nimco ku ahaato; si ballanku ugu ahaado mid u sugnaada farcanka oo dhan; ma aha kan sharciga ka yimid oo keliya, laakiinse sidoo kale kan rumaysadka Ibraahim leh; kaas oo ah aabbaheenna innaga oo dhan. Rooma 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Farriinta Eliiyaah waxay ka dhigan tahay mabda’a alfa iyo omega, waayo aabbayaashu waa alfa, carruurtuna waa omega. Farriinta Eliiyaah waxay qalbiyada aabbayaasha u jeedin lahayd carruurta. Masiixu wuxuu Yooxanaa Baabtiisaha u aqoonsaday Eliiyaah, Ellen White-na waxay William Miller u aqoonsatay inuu yahay labadaba Eliiyaah iyo Yooxanaa Baabtiisaha. Farriinta raggan oo dhan ee wakiillada ah waxaa lagu muujiyey inay tahay mid qalbiyada aabbayaasha u jeedisa carruurta, iyo lidkeeda. Shaqadaasu waxay ka dhigan tahay saamaynta farriinta ee qalbiyada dadka ugu jeedinaysa Aabbahood samada ku jira, laakiin waxay ka dhigan tahay wax intaas ka badan, maxaa yeelay waa astaan shaqada ka mid ah. Waxsii sheegyada Kitaabka Quduuska ah gudaheeda, astaamuhu waxay leeyihiin wax ka badan hal macne, waana in lagu gartaa hadba macnaha guud.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Maxay ahayd waxa Yooxanaa Baabtiisaha ka dhigay mid weyn? Wuxuu maankiisa ka xidhay badnaanta caadooyinka ay soo bandhigeen macallimiintii quruunta Yuhuudda, wuxuuna u furay xigmadda ka timaadda xagga sare. Ka hor dhalashadiisii ayuu Ruuxa Quduuska ahi Yooxanaa ka marag furay: ‘Wuxuu ku weynaan doonaa Rabbiga hortiisa, khamrina ma cabbi doono, cabbid xoog lehna ma cabbi doono; wuxuuna ka buuxsami doonaa Ruuxa Quduuska ah…. Oo qaar badan oo reer binu Israa’iil ah ayuu u soo celin doonaa Rabbiga Ilaahooda ah. Oo isagu wuxuu ku hor mari doonaa isaga ruuxa iyo xoogga Eliiyaah, inuu qalbiyada aabbayaasha u jeediyo carruurta, kuwa caasiyiinta ahna xigmadda kuwa xaqa ah; si uu Rabbiga ugu diyaariyo dad diyaar ah.’ Luukos 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Farriinta waxaa loo habeeyey si kuwii doorta inay maqlaan ay qalbigooda ugu jeediyaan Aabbaha Jannada ku jira; hase yeeshee mabda’a nebiyadeed ee ugu weyn oo loo adeegsan doono gudbinta farriinta digniinta wuxuu ahaan doonaa in Masiixu yahay Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya, bilowga iyo dhammaadka. Farriinta Eliiyaah waxay ku dhisan tahay soo bandhigidda Erayga nebiyadeed ee Ilaah iyadoo laga eegayo aragtida ah in Ciise Masiix yahay Erayga Ilaah, iyo in xeerarka hagaya Kitaabka Quduuska ahi ay sidoo kale yihiin sifooyin ka mid ah dabeecaddiisa.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Sharciga Ilaahu waa quduus sida Ilaah qudhiisu u quduus yahay. Waa muujinta doonistiisa, nuqulka dabeecaddiisa, iyo tibaaxa jacaylka iyo xigmadda rabbaaniga ah. Is-waafajinta uunka waxay ku tiirsan tahay waafaqsanaanta kaamilka ah ee makhluuqaadka oo dhan, iyo wax kasta, nool iyo aan noolaynba, ay ula jaanqaadaan sharciga Abuuraha. Ilaah wuxuu dejiyey sharciyo lagu xukumo, ma aha oo keliya waxyaalaha nool, balse sidoo kale dhammaan habsami-u-socodka dabeecadda. Wax walba waxay ku jiraan sharciyo sugan oo aan la iska indho tiri karin. Hase yeeshee iyadoo wax kasta oo dabeecadda ku jira lagu maamulo sharciyo dabiici ah, haddana aadanaha oo keliya, wax kasta oo dhulka deggan oo dhan, ayaa u xilsaaran sharciga anshaxa. Aadanaha, oo ah shaqada taajka u ah abuurista, Ilaah wuxuu siiyey awood uu ku garto waxa uu ka doonayo, uu ku fahmo caddaaladda iyo sama-falka sharcigiisa, iyo sheegashooyinkiisa quduuska ah ee korkiisa saaran; waxaana aadanaha laga doonayaa addeecid aan leexleexad lahayn.” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Wax walba (taasna waxa ku jira Kitaabka Quduuska ah, waayo Kitaabku waa wax; haddii uu wax yahayna, markaas waxa uu ka mid yahay wax walba) waxay ku hoos jiraan sharciyo go’an. Kitaabka Quduuska ah wuxuu leeyahay sharciyo ama qawaaniin sugan oo hagaya fasiraaddiisa saxda ah. Mid ka mid ah qawaaniintaas waa in Kitaabku dhammaadka wax ku aqoonsado bilowga wax. Ciise waa Erayga Ilaah, waana kii ugu horreeyey iyo kii ugu dambeeyey, taasina waa “sharci go’an” iyo sifo ka mid ah dabeecaddiisa.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Waxaannu hordhacan Eliyaah u adeegsanay inaan ku muujinno in bilowga iyo dhammaadka labadaba Axdigii Hore iyo Axdiga Cusub ay isku waafaqsan yihiin. Dhammaadka Kitaabka Quduuska ah, oo sidoo kalena ah dhammaadka kitaabka Muujintii, isna wuxuu la waafaqsan yahay bilowga Muujintii. Shan markhaati oo u marag furaya isla runahaas, kuna salaysan mabda’a ah sifo ka mid ah dabeecadda Ilaah, kaas oo ah in Erayga Ilaah mar walba ku muujiyo dhammaadka wax bilowgiisa. Xaqiiqadani waa qayb ka mid ah waxa loola jeedo in Ciise Masiix yahay Alfa iyo Oomega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> “Rasuul Yooxanaa oo ku sugnaa jasiiradda Batmos waxaa loo furay muuqaallo qoto dheer oo aad u kicinaya dareenka, kuwaas oo la xiriiray waayo-aragnimada kaniisadda. Mawduucyo xiise aad u weyn leh oo muhiimad ballaaran leh ayaa isaga loogu soo bandhigay sawirro iyo calaamado, si dadka Ilaah ay u yeeshaan garasho ku saabsan halista iyo dagaallada hortooda yaal. Taariikhda dunida Masiixiyiinta ilaa gebi ahaanba dhammaadka wakhtiga waxaa loo muujiyey Yooxanaa. Si caddayn weyn leh ayuu u arkay xaaladda, khataraha, dagaallada, iyo samatabbixinta ugu dambaysa ee dadka Ilaah. Wuxuu diiwaangeliyey farriinta xidhitaanka ah oo bislaynaysa goosashada dhulka, ha noqoto xidhmooyin loogu talagalay bakhaarka samada, ama xidhmooyin qoryo ah oo loogu talagalay dababka maalinta ugu dambaysa.”

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “Yooxanaa wuxuu riyo ku arkay dhibaatooyinka ay dadka Ilaah aawadood runta ugu adkaysan doonaan. Wuxuu arkay adkaysigooda aan la jebin karin ee ay ku addeecayaan qaynuunnada Ilaah, iyagoo hor taagan quwadaha dulmiga ah ee doonayay inay ku khasbaan caasinimo, wuxuuna arkay guushooda ugu dambaysa ee ay ka gaadheen bahalka iyo sanamkiisa.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Astaamaha mas weyn oo guduudan, bahal shabeel u eg, iyo bahal geeso wan u eg ayaa lagu muujiyey dawladaha dunida ee si gaar ah ugu hawlgeli lahaa ku tumashada sharciga Ilaah iyo silcinta dadkiisa, waxaana sidaas loogu soo bandhigay Yooxanaa. Dagaalku wuu socdaa ilaa dhammaadka wakhtiga. Dadka Ilaah, oo lagu calaamadeeyey haweeney quduus ah iyo carruurteeda, waxaa lagu muujiyey inay aad uga tiro yar yihiin kuwa kale. Maalmaha ugu dambeeya waxaa weli jiray oo keliya hadhaagii. Kuwaas ayuu Yooxanaa ka leeyahay inay yihiin “kuwa xajiya amarrada Ilaah, oo haysta markhaatifurka Ciise Masiix.”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Iyada oo loo marayo jaahilnimada, dabadeedna wadaadnimada Baabtiisnimada Rooma, Shayddaan wuxuu xooggiisii adeegsaday qarniyo badan isagoo ku dadaalaya inuu markhaatiyaasha aaminka ah ee Ilaah ka tirtiro dhulka. Jaahiliinta iyo kuwa baabtiisnimada raacsanuba waxaa kiciyey isla ruuxii masduulaagga. Waxay ku kala duwanaayeen oo keliya tan ah in wadaadnimada Baabtiisnimada Rooma, iyada oo iska dhigaysa inay Ilaah u adeegayso, ay ahayd cadowga ka sii khatarsan oo ka sii naxariis daran. Iyada oo loo marayo Romanism, Shayddaan dunida ayuu maxbuus ka dhigtay. Kaniisadda Ilaah ee sheegashada lahayd waxaa lagu xaaqay safafka khiyaanadan, waxaana dadka Ilaah in ka badan kun sannadood ku dhibtoodeen cadhadii masduulaagga. Oo markii wadaadnimada Baabtiisnimada Rooma, laga xayuubiyey xooggeedii, lagu qasbay inay joojiso silcinta, Yooxanaa wuxuu arkay quwad cusub oo soo kacaysa si ay ugu celceliso codkii masduulaagga, una sii waddo isla hawshii arxan darrada iyo cayda badnayd. Quwaddan, oo ah tii ugu dambaysay ee dagaal la geli doonta kaniisadda iyo sharciga Ilaah, waxaa lagu astaysay dugaag geeso u eg wan leh. Dugaagyadii ka horreeyey waxay ka soo baxeen badda, laakiin kanu wuxuu ka soo baxay dhulka, taasoo ka dhigan koritaanka nabdoon ee quruunta lagu astaysay. ‘Labada geesood oo u eg wan’ waxay si fiican u metelaan dabeecadda Dawladda Maraykanka, sida lagu muujiyey labadeeda mabda’ ee aasaasiga ah, Jamhuuriyadnimo iyo Protestan-nimo. Mabaadi’dan ayaa ah qarsoodiga awooddayada iyo barwaaqadayada qaran ahaan. Kuwii ugu horreeyey ee magangalka ka helay xeebaha Ameerika waxay ku farxeen inay gaadheen dal ka xor ah sheegashooyinka kibirka leh ee papacy-ga iyo kali-talisnimada xukunka boqorrada. Waxay go’aansadeen inay dhisaan dawlad ku taagan aasaaska ballaadhan ee xorriyadda madaniga ah iyo tan diineed.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> “Laakiin xariiqidda adag ee qalinka nebiyannimadu waxay muujinaysaa isbeddel ku yimaadda muuqaalkan nabdoon. Bahalka geesaha sida wan leeyahay wuxuu ku hadlaa codkii masduulaagii, oo ‘wuxuu ku dhaqmaa xoogga oo dhan ee bahalkii hore hortiisa.’ Nebiyannimadu waxay ku dhawaaqaysaa inuu ku odhan doono kuwa dhulka deggan inay u sameeyaan bahalka sanam, iyo in ‘uu ku qasbo kulligood, kuwa yaryar iyo kuwa waaweynba, kuwa hodanka ah iyo kuwa saboolka ah, kuwa xorta ah iyo kuwa addoommada ahba, inay calaamad ku qaataan gacantooda midig ama fooddooda; iyo inaan ninna wax iibsan karin ama wax gadin karin, kan mooyaane kii lahaa calaamadda, ama magaca bahalka, ama tirada magiciisa.’ Sidaas ayay Protestantism-ku u raacdaa raadadkii Baabtinimada.”

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> “Waa wakhtigan in malaa’igtii saddexaad lagu arko iyadoo ku duulaysa bartamaha samada, oo ku dhawaaqaysa: ‘Haddii nin uun caabudo bahalka iyo sanamkiisa, oo summaddiisana ku qaato fooddiisa ama gacantiisa, kaas qudhiisu wuxuu cabbi doonaa khamriga cadhada Ilaah oo lagu shubay iyadoo aan waxba lagu qasin koobka xanaaqiisa.’ ‘Kuwanu waa kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise.’ Iyagoo si cad uga soo horjeeda dunida waxaa taagan koox yar oo aan ka leexanayn daacadnimadooda Ilaah. Kuwanu waa kuwa uu Ishacyaah ka hadlayo inay hagaajinayaan jebintii lagu sameeyey sharciga Ilaah, kuwa dhisaya meelihii hore ee dumayna, oo kor u taagaya aasaaska qarniyo badan.”

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Digniinta ugu mudan xurmada iyo hanjabaadda ugu cabsi badan ee abid lagula hadlay dadka dhimanaya waa tan ku jirta farriinta malaa’igta saddexaad. Dembiga soo dejinaya cadhada Ilaah oo aan naxariis lagu darin waa inuu ahaadaa mid dabeecaddiisu aad u xun tahay. Dunida ma lagu daynayaa gudcur ku saabsan dabeecadda dembigan?—Hubaal maya. Ilaah sidaas ulama macaamilo makhluuqiisa. Cadhadiisu weligeed laguma soo dejiyo dembiyada jaahilnimada lagu galo. Ka hor inta aan xukummadiisa lagu soo dejin dhulka, iftiinka ku saabsan dembigan waa in dunida loo bandhigaa, si aadamuhu u ogaado sababta xukummadan loo keenayo, oo uu u helo fursad uu kaga baxsado.”

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Farriinta xambaarsan digniintan waa tii ugu dambaysa ee la dhawaaqi doono ka hor muujinta Wiilka Aadanaha. Calaamadaha uu Isagu qudhiisu bixiyey waxay caddeeyaan in imaatinkiisu aad u dhow yahay. Ku dhowaad afartan sannadood ayaa farriintii malaa’igta saddexaad la dhawaaqayey. Natiijada muranka weyn waxaa ka soo baxa laba kooxood: kuwa ‘caabuda bahalka iyo sanamkiisa,’ oo qaata summaddiisa, iyo kuwa qaata ‘shaabadda Ilaaha nool,’ kuwaas oo magaca Aabbaha fooddooda ku qoran yahay. Tani ma aha summad muuqata. Waxaa la gaadhay wakhtigii dhammaan kuwa dan ka leh badbaadada naftoodu ay si dhab ah oo murugo leh u weyddiin lahaayeen, Waa maxay shaabadda Ilaah? maxayse tahay summadda bahalku? Sidee baynu uga fogaan karnaa qaadashadeeda?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Shaabadda Ilaah, calaamadda ama astaanta amarkiisa, waxaa laga helaa amarka afraad. Kanu waa amarka keliya ee Tobanka Amar ku jira oo Ilaah u tilmaama inuu yahay Abuuraha samooyinka iyo dhulka, isla markaana si cad uga sooca Ilaaha runta ah ilaahyada beenta ah oo dhan. Qorniinka oo dhan dhexdiisa, xaqiiqada ah awoodda abuurista ee Ilaah waxaa loo soo qaataa caddayn muujinaysa inuu ka sarreeyo ilaahyada jaahiliga oo dhan.

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> Sabtida uu amray amarka afraad waxaa loo aasaasay in lagu xusuusto shuqulkii abuurista, si ay maskaxda dadka had iyo goor ugu jeedsanaato Ilaaha runta ah oo nool. Haddii Sabtida mar walba la dhawri lahaa, weligeed ma jiri lahayn sanam-caabude, mulxid, ama gaal. Dhawrista quduuska ah ee maalinta quduuska ah ee Ilaah waxay maskaxda dadka u hoggaamin lahayd Abuurahooda. Waxyaalaha dabiicadda ku jira ayaa iyaga xusuusin lahaa Isaga, oo waxay marag ka ahaan lahaayeen xooggiisa iyo jacaylkiisa. Sabtida amarka afraad waa shaabadda Ilaaha nool. Waxay Ilaah u tilmaantaa inuu yahay Abuuraha, waana calaamadda xuquuqda uu si xaq ah ugu leeyahay makhluuqaadka uu sameeyey.

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “Haddaba, waa maxay calaamadda bahalka, haddii aanay ahayn sabtida been-abuurka ah ee dunidu aqbashay meeshii sabtida runta ahayd?”

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> “Bayaanka nebiyadeed ee sheegayay in Baabtiisnimadu ay isugu sarrayn doonto wax kasta oo Ilaah la yidhaahdo ama la caabudo, ayaa si yaab leh ugu rumoobay beddelidda Sabtida laga beddelay maalintii toddobaad loona beddelay maalinta koowaad ee toddobaadka. Meel kasta oo Sabtida Baabtiisnimada la maamuuso iyadoo laga hormarinayo Sabtida Ilaah, halkaas ninkii dembiga ahaa ayaa looga sarraysiiyaa Abuuraha samada iyo dhulka.”

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Kuwa ku doodaya in Masiixu beddelay Sabtida waxay si toos ah uga hor imanayaan erayadiisii qudhiisa. Wacdigiisii Buurta dusheeda ayuu ku dhawaaqay: ‘Ha u malaynina inaan u imid inaan sharciga ama nebiyada baabbi’iyo; uma iman inaan baabbi’iyo, laakiinse inaan dhammaystiro. Runtii waxaan idinku leeyahay, Ilaa samada iyo dhulku ay idlaan, xaraf keliya ama dhibic keliya sinaba ugama idlaan doonto sharciga, ilaa wax walba ay wada dhammaystirmaan. Sidaas daraaddeed kii jebiya mid ka mid ah amarradan kuwa ugu yar, oo dadka sidaas bara, waxaa loogu yeedhi doonaa kan ugu yar boqortooyada samada; laakiinse kii sameeya oo bara iyaga, kaas waxaa loogu yeedhi doonaa kan weyn boqortooyada samada.’”

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> Katooligga Rooma waxay qirayaan in beddelidda Sabtidu ay ahayd mid ay kaniisaddoodu samaysay, waxayna isbeddelkan qudhiisa u soo daliishadaan caddayn u ah awoodda ugu sarraysa ee kaniisaddan. Waxay ku dhawaaqaan in, iyagoo u dhowraya maalinta koowaad ee toddobaadka sida Sabti, Protestant-ku uu aqoonsanayo awooddeeda ay ku dejinayso sharciyo arrimaha Ilaah la xiriira. Kaniisadda Rooma kama ay tanaasulin sheegashadeeda aan-khaldami-karinimada, oo marka dunida iyo kaniisadaha Protestant-ku ay aqbalaan sabtida been-abuurka ah ee ay iyadu samaysatay, si dhab ah ayay u qirayaan sheegashadeeda. Waxa laga yaabaa inay u daliishadaan awoodda rasuullada iyo aabbayaashii hore si ay u difaacaan isbeddelkan, laakiin khaladka ku jira dooddooda si fudud ayaa loo garan karaa. Papist-ku waa uu fiiqan yahay oo ku filan inuu arko in Protestant-ku uu is-khiyaanaynayo, isaga oo si kas ah indhaha uga qabsanaya xaqiiqooyinka arrintan ku saabsan. Sida hay’adda Axaddu ay u sii helayso raalli-ahaansho, wuu ku farxaa, isagoo hubsanaya in ugu dambayntii ay dunida Protestant-ka oo dhan keeni doonto calanka Rooma hoostiisa.” Signs of the Times, Noofambar 1, 1899.

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