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# The Revelation of Jesus Christ - Number Two

Muujintii Ciise Masiix - Labaad

Covenant Names

Magacyada Axdiga

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Waxaan maqaalladii hore ku daray waxyaalo badan anigoo isku dayaya inaan bilowgii dhigo qodobo aasaasi ah oo tixraac u noqda. Hadda waxaan isku dayi doonaa inaan si ka sii gaar ah diiradda u saaro mawduuca halkan laga hadlayo. Waad ku mahadsan tihiin samirkiinna.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Bilowgii horeba Ilaah wuxuu ku hawlanaa inuu kordhiyo fahamkeenna ku saabsan cidda uu yahay iyo waxa uu yahay. Shaqadaas gudaheeda wuxuu adeegsaday farsamooyin dhowr ah si uu dadka uga caawiyo inay gartaan wixii isaga laga muujiyey, waxaana farsamooyinkaas ka mid ah adeegsigiisa “magacyo,” kuwaas oo ah magacyada badan ee Ilaah loogu bixiyey Qorniinka dhexdiisa, iyo weliba magacyada la siiyey wakiilladiisa uu doortay. Wuxuu doortaa wakiillo shar iyo wanaagba leh.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Waxa uu sidoo kale u adeegsaday isbeddellada xilliyada maamulka axdiga ee dadkiisa axdiga la doortay si uu u weyneeyo fahamka dabeecaddiisa si tartiib-tartiib ah taariikhda oo dhan. Sidaa darteed, taariikhaha isbeddellada xilliyada maamulka axdiga, siyaalo kala duwan, waxay kaloo ka hadlaan weynaynta runta ku saabsan dabeecaddiisa iyo asalkiisa.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Haddii aynu Muujintii cutubka koowaad u wajahno sidii hordhac iyo fure u ah cutubyada xiga, waxaynu cutubka bilowga ah ka helaynaa xaqiiqooyin gaar ah oo saamaynaya inta kale ee kitaabka. Mid ka mid ah xaqiiqooyinkaas wuxuu la xidhiidhaa cidda uu Ciise Masiix yahay, mana aha oo keliya in Isagu yahay Alfa iyo Oomeega. Haddii xaqiiqo lagu soo bandhigay cutubka koowaad ee Muujintii, hubaal waa xaqiiqo imtixaan ah oo hadda taagan oo quseysa jiilka ugu dambeeya, jiilka ugu dambeeyana waa “jiilka la doortay” ee Butros aqoonsaday.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Mid ka mid ah sifooyinka dabeecadda Masiixa ee aynu baadhaynay waa Masiixa oo bilowga ka aqoonsanaya dhammaadka. Wakhtigii uu Masiixu axdiga la adkeeyey kuwa badan muddo hal toddobaad ah wuxuu u taagan yahay isbeddel maamul-xilliyeed oo axdi ah oo ka yimid Israa’iilka suugaan ahaan ah una gudbay Israa’iilka ruuxiga ah. Isbeddellada maamul-xilliyeedyada ee lagu aqoonsaday Qorniinka, kuwaas oo dhammaantood ka hadlaya korodhka aqoonta ku saabsan dabeecadda iyo jiritaanka Masiixa, waxay ahaayeen Ibraahim, Isxaaq, Yacquub, Yuusuf, Muuse, Masiix, William Miller, iyo boqol iyo afartan iyo afarta kun. Waxaa jira xariiq kale oo isbeddello maamul-xilliyeed ah oo la dul saaray xariiqdaas, kaas oo aqoonsanaya toddoba maamul-xilliyeed oo kaniisadda Ilaah ah, kuwaas oo ay metelaan toddobada kaniisadood ee Muujintii cutubyada labaad iyo saddexaad, laakiin weli kuwaas taaban mayno. Waxaa jiray isbeddel maamul-xilliyeed oo ku saabsan Aadan iyo Xaawo, kaas oo ay metelayeen ka hor dhicitaankoodii iyo ka dib dhicitaankoodii, dabcan sidoo kale waxaa jiray isbeddel maamul-xilliyeed oo ka yimid ka hor daadkii ilaa ka dib daadkii wakhtigii Nuux. Dhammaan xariiqyahani waxay ka qayb qaataan iftiinka aynu la macaamilayno, hase yeeshee hadda waxaynu diiradda saaraynaa dadka la doortay.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Markii Masiixu bilaabay adeeggiisii bilowgii toddobaadka axdiga, waa la baabtiisay.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Ciise markii la baabtiisay ayuu markiiba biyaha ka soo baxay; oo bal eeg, samooyinkii waa u furmeen isaga, markaasuuna arkay Ruuxa Ilaah oo sidii qoolley u soo degaya oo dul joogsaday isaga; oo bal eeg cod samada ka yimid oo leh, Kanu waa Wiilkayga aan jeclahay, kaasoo aan aad ugu faraxsanahay. Matayos 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Erayadii ugu horraysay ee Ilaah, markii Ciise biyaha ka soo baxay, sidaasna ku bilaabay toddobaadka axdiga, waxay ahaayeen dhawaaqii Aabbaha oo ku sheegay in Ciise yahay Wiilka Ilaah. Haddii aynu fahanno “xeerka xuska ugu horreeya,” xaqiiqadaasu waa mid xoog badan. Haddii aynaan fahmin, sidaas uma sii badna.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Bilowgii Ilaah wuxuu abuuray samada iyo dhulka. Dhulkuna wuxuu ahaa qaabla’aan oo madhan; gudcurkuna wuxuu dul saarnaa oogada moolka. Ruuxa Ilaahna wuxuu dul heehaabayay oogada biyaha. Bilowgii 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Sida ku qoran Bilowgii, xafladda subkiddu waxay aqoonsanaysaa saddexda Qof ee Ilaahnimada.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Runta ah in Ciise ahaa Wiilka Ilaah, Wiilka Daa’uud, iyo Wiilka Aadanaha ayaa si joogto ah u kicisay culimmadii iyo Farrisiintii muddadii saddexda sano iyo badhka ee xigtay. Ciise si nebiyad ahaan ah ayuu uga beddelay Ciise una beddelay Ciise Masiix markii la baabtiisay. Markii Ciise la baabtiisay, wuxuu noqday “Masiixa,” taas oo macneheedu yahay “kan la subkay” waana erayga “Messiah” ee Cibraaniga ah. Dabcan, Cibraaniyadu waxay filayeen Masiix, waxayna ogaayeen inuu ahaan doono Wiilka Daa’uud. Markii la “subkay” si uu u bilaabo saddexda sano iyo badhka ugu quduusan taariikhda dhulka, wuxuu arkay Ruuxa Quduuska ah oo soo degaya, wuxuuna maqlay Aabbihii oo hadlaya.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Waxa ay ahayd xaflad subkid aad u qoto dheer, taas oo farriintii isaga iyo shuqulkiisa laga dhawaaqay ay ahayd tan ah, “Isagu wuxuu ahaa Wiilka Ilaah.” Waxa Yuhuudda uga sii argagax badnaa ma ahayn oo keliya inuu ahaa Wiilka Ilaah, balse inuu ku dooday, isagoo ah Wiilka Ilaah—inuu dhab ahaantii Ilaah ahaa. Yuhuuddu ma aqbali karin waxa ay u fahmeen sheegasho cay Ilaah ah oo noocaas ah! Dhibaatada Yuhuudda haysata waa dhibaatadii Ibraahim—waayo Ibraahim wuxuu ahaa aabbaha Yuhuudda, aabbaha axdiga, sidoo kalena astaanta iimaanka loo baahan yahay si loogu sii jiro shuruudaha axdiga.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Tusaalaha Ibraahim ee ku saabsan rumaysadka lagama maarmaanka u ah gelitaanka xidhiidh axdiyeed lala yeesho Ilaah waxa ay dalbanaysaa in rumaysadkaaga la tijaabiyo. Tijaabadii Ibraahim, oo caddayn lahayd in rumaysadkiisu dhab yahay iyo in kale, mise uu ahaa malo iyo ismoodsiis, waxay ku dhisnayd muujinta inuu raaci doono hadalka Ilaah—xataa haddii uu u ekaado inuu ka hor imanayo hadalkii Ilaah ee hore. Ibraahim wuu ogaa in allabariga bini’aadamku yahay dil, iyo inuu ka mid yahay dhaqammada sanam-caabudka ee dadyowgii sanam-caabudka ahaa ee uu markaas dhex degganaa. Culimmadii iyo Farrisiintii waxay taariikhdoodii axdiga ee bilowgeedii ka ogaayeen in Ilaah yahay Ilaah keliya, waxayna sidoo kale ogaayeen in Ciise sheeganayay inuu yahay Ilaah labaad. Waxaa lagu tijaabinayay tijaabadoodii ugu dambaysay.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Maqal, Israa’iilow: Rabbiga Ilaaheenna ahu waa Rabbi keliya. Sharciga Kunoqoshadiisa 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Taariikhdii uu Muuse ku qoray aayaddii ka horraysay, Ilaah hore ayuu Muuse ugu sheegay in laga bilaabo waqtigaas lagu garan doono magaca Rabbiga, Yehowah. Mar dambe ma uu ahaanayn oo keliya Sayidka Ilaaha Qaadirka ah, laakiin laga bilaabo markaas wixii ka dambeeyey waxaa lagu garan lahaa Yehowah. Isla taariikhdaas uu sii weynaynayo fahamka dabeecaddiisa sida ay magacyadiisu u metelaan, wuxuu sidoo kale si adag ugu caddaynayaa reer binu Israa’iilkii hore in Ilaah yahay Ilaah keliya. Maxay ahayd in Yuhuuddii wakhtigii Masiixa ka fikirto?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Markii dambe ee adeeggiisa, markii uu gaadhay heerkii ugu sarreeyey ee Gelitaankii Guusha lahaa ee Yeruusaalem, Yuhuuddu mar kale aad bay ula yaabeen in Ciise u oggolaanayo carruurta inay ammaan u qaadaan isaga.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Dadkii badnaa ee hortiisa socday iyo kuwii daba socdayna way qaylinayeen, iyagoo leh, Hoosanna Wiilka Daa’uud; Waxaa barakaysan kan ku imanaya magaca Rabbiga; Hoosanna meelaha ugu sarreeya. Matayos 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Erayada gabayga ee waalli geliyey Farrisiintii waxay ahayd qaybta ku aqoonsanaysa Ciise inuu yahay Wiilka Daa’uud, isla markaana ku caddeynaysa in Wiilka Daa’uud uu ahaa magaca Rabbiga. Bilowgii adeeggiisa, gelitaankii guusha lahaa, iyo dabcan iskutallaabta, muranku wuxuu ka mid ahaa kicitaan ku saabsan magaca Ciise.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Markaas wadaaddadii sare ee Yuhuuddu waxay Bilaatos ku yidhaahdeen, Ha qorin, Boqorka Yuhuudda; laakiinse qor in uu yidhi, Anigu waxaan ahay Boqorka Yuhuudda. Yooxanaa 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Dabcan, asal ahaan waa ay saxnaan lahayd in Bilaatos beddelo qoraalka si uu u yidhaahdo, “Anigu waxaan ahay, Boqorka Yuhuudda,” waayo “Anigu waxaan ahay” wuxuu ahaa magaca Ciise marar badan isu sheegay. Dabcan, in caqligaas qaldan loo adeegsado in lagu beddelo Erayga Ilaah, gaar ahaan marka ay tahay qisada iskutallaabta, waa wax aanay dadku marnaba samayn lahayn, sow ma aha? Ciise wuxuu ahaa “Boqorka Yuhuudda,” laakiin sidoo kale wuxuu ahaa “Anigu waxaan ahay,” sidaas darteed hadalka “Anigu waxaan ahay, Boqorka Yuhuudda” dhinac ka mid ah waa sax, hase yeeshee taasu ma aha qodobka.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Bilowgii, intii dhexe oo dhan, ilaa dhammaadka saddexda sano iyo badhka ah, magiciisu wuxuu ahaa meel kicin iyo muran ka taagnaa. Waxaa jira waxyaalo badan oo laga fahmi karo silsiladda magacyada axdiga, laakiin halkan waxaan doonayaa inaan muujiyo in dhammaadkii Israa’iiltii qadiimiga ahayd, kaniisaddii Yuhuudda, uu ka dhacay gariir la xidhiidha magaca Masiixa. Isagoo ah Wiilka Daa’uud, wuxuu haystay caddaymaha u qalma inuu noqdo Masiixa; isagoo ah Wiilka Ilaah, (macnaha sidoo kale ah inuu Ilaah yahay) iyo isagoo ah Wiilka Aadanaha, Ciise wuxuu dadka la doortay hor dhigay imtixaan aad u weyn. Sidee buu ninkani u sheegan karay inuu Ilaah yahay isla markaana uu yahay Wiilka Ilaah, iyadoo Muuse bilowgii taariikhdooda axdiga si aad ah u caddeeyey in Ilaah yahay Ilaah keliya?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Haddana taasu waxay ahayd ujeeddadii Masiixu ugu dhex socday dadka. Ilaah baa ku jiray Isaga isagoo dadka naftiisa kula heshiisiinaya, taasna wuxuu ku samaynayay isaga oo dadka u oggolaanaya inay arkaan Ciise, kii si cad oo toos ah u baray in, haddii aad Isaga aragteen—Aabbaha waad aragteen. Taariikhdani waxay ka dhigan tahay dhammaadkii Israa’iilkii suugga ahaa sida dadkii Ilaah doortay, bilowgiisana waxaa jiray muran si weyn u taagnaa oo ku saabsanaa cidda Ilaah yahay iyo waxa uu yahay.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Fircoonna wuxuu yidhi, Waa kuma Rabbigu, aan codkiisa u addeeco oo aan reer binu Israa’iil sii daayo? Rabbiga garan maayo, reer binu Israa’iilna sii dayn maayo. Baxniintii 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Fircoon ma muujinayo oo keliya astaanta caasinimada cawaannimada ah ee ka gees ah aqoonta Ilaah, laakiin wuxuu kaloo muujinayaa fahamkii Masaarida ee ku saabsanaa Ilaaha Ibraahim. Oo Rabbigu marar badan ayuu sheegay in falimihiisii yaabka badnaa ee Masar ka dhacay ay ahaayeen si ay dadku u ogaadaan cidda uu yahay. Taariikhda bilowgii Israa’iilkii dhabta ahaa ahaan dadkii Ilaah doortay waxay astaan u tahay dhammaadka.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Labada taariikhoodba waxaa ka jira faham‑la’aan ku saabsan cidda iyo waxa Ilaah yahay, taas oo ku xiran magacyadiisa kala duwan; hase yeeshee waxa ka sii muhiimsan ee aynu halkan ka fiirsanaynaa waa in taariikhda Masiixa ee dhammaadka Israa’iil ahaan dadkii la doortay ay muujinayso in sabab asaasi ah oo Yuhuuddu ugu turunturoodeen aqbalidda Masiixooda ay ahayd in ay ogaayeen in Erayga Ilaah bilowgii taariikhda axdigooda ku caddeeyey in Isagu yahay Ilaah keliya. Bal waa sidee qas weyn!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Markaas dabadeedna kuma ay dhicin inay su’aal dambe haba yaraatee weyddiiyaan. Oo wuxuu ku yidhi iyagii, Sidee bay u yidhaahdaan in Masiixu yahay wiilka Daa’uud? Oo Daa’uud qudhiisuba wuxuu ku leeyahay kitaabka Sabuurrada, Rabbigu wuxuu Rabbigay ku yidhi, Midigtayda fadhiiso, ilaa aan cadaawayaashaada ka dhigo meeshaad cagaha saarto. Haddaba Daa’uud wuxuu ugu yeedhaa Rabbi, sidee haddaba ku noqon karaa wiilkiisa? Luukos 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Tani waa muddadii ugu dambaysay ee su’aal iyo jawaab u ahayd Yuhuudda, waayo is-dhaafsigaas dabadeed, “mar dambe kuma ay dhiirran inay wax su’aal ah weyddiiyaan.” Isagu wuxuu hadda ka hor ka jawaabay su’aashii ugu dambaysay ee adeeggiisa ku saabsanayd guriga lumay (oo had iyo goor guriga lumay ayaa ku jira qisada nebinnimada), dabadeedna wuxuu soo qaaday mawduuca magiciisa ah “Wiilka Daa’uud,” sidaas darteedna ah Masiixa. Intii lagu jiray saddexda sano iyo badhka ah oo dhan, muranku wuxuu ka koobnaa magacyadiisa kala duwan, kuwaas oo matala dabeecaddiisa iyo jiritaankiisa. Magiciisa waxaa lagu xusaa bilowga, marka baabtiiskiisa, dabadeedna is-dhexgalkiisii ugu dambeeyey ee guriga lumay markii gelitaankii guusha lahaa iyo iskutallaabta, iyo weliba meelo kale oo ka mid ah Injiillada.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> Farrisiintii ayaa ku soo ururay Ciise agtiisa, intuu uga jawaabayay su’aashii qoraagii. Markaas ayuu u jeestay oo su’aal ku weydiiyey: “Maxaad Masiixa ka qabtaan? Wiilkii kuma ayuu yahay?” Su’aashan waxaa loogu talagalay in lagu tijaabiyo rumaysadkooda ku saabsan Masiixa,—in la muujiyo inay isaga u haysteen nin keliya mise Wiilka Ilaah. Codad is-raacsan ayaa ku jawaabay, “Wiilka Daa’uud.” Tanu waxay ahayd magaca ay waxsii sheegyadu Masiixa siiyeen. Goortii Ciise ilaahnimadiisa ku muujiyey mucjisooyinkiisii xoogga badnaa, markuu bogsiiyey bukaanka oo kuwii dhintayna sara kiciyey, dadku dhexdooda ayay isku weyddiiyeen, “Miyanu kanu ahayn Wiilka Daa’uud?” Naagtii reer Suur-Finiiqe, Bartiimayoskii indhaha la’aa, iyo kuwo kale oo badanba waxay ugu qayliyeen gargaar, “Ii naxariiso, Rabbiyow, Wiilka Daa’uudow.” Matayos 15:22. Intuu Yeruusaalem fuulaya gelayey waxaa lagu soo dhoweeyey qaylo farxadeed, “Hosanna Wiilka Daa’uud; waxaa barakaysan Kan ku imanaya magaca Rabbiga.” Matayos 21:9. Oo carruurtii yaryarayd ee macbudka joogtayna maalintaas ayay ku celceliyeen ammaan farxadeedkaas. Laakiin kuwo badan oo Ciise ugu yeedhay Wiilka Daa’uud ma ay aqoonsan ilaahnimadiisa. Ma ay garanayn in Wiilka Daa’uud uu sidoo kale ahaa Wiilka Ilaah.

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> Isagoo ka jawaabaya hadalkii ahaa in Masiixu yahay Wiilka Daa’uud, Ciise wuxuu yidhi, “Sidee haddaba Daa’uud, isagoo Ruuxa ku hadlaya [Ruuxa Waxyiga ee xagga Ilaah ka yimid], ugu yeedhaa Isaga Rabbiga, isagoo leh, Rabbigu wuxuu Rabbigayga ku yidhi, Midigtayda fadhiiso, ilaa aan cadaawayaashaada cagahaaga hoostooda ka yeelo? Haddaba haddii Daa’uud ugu yeedho Isaga Rabbiga, sidee buu u noqon karaa wiilkiisa? Ninna erayna ugama uu jawaabi karin, oo maalintaas wixii ka dambeeyeyna ninna kuma uu dhicin inuu mar dambe su’aalo weydiiyo.” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Subkidnimadiisii Masiixa iyo la macaamilkiisii ugu dambeeyey ee kuwii uu u yimid inuu badbaadiyo waxay ku saabsanaayeen ilaahnimadiisa, astaanta magacyadiisa, iyo dabcan qaanuunka xusitaanka ugu horreeya. Ciise wuxuu ku soo afjarayaa hawshiisii tooska ahayd ee Yuhuudda isaga oo adeegsanaya taariikhda Daa’uudkii dhabta ahaa si uu wax uga baro Daa’uudka ruuxiga ah. Maxaa Daa’uud uga faalloon lahaa marka Rabbigu Rabbiga ku yidhaahdo inuu carshiga kula fadhiisto? Maxaa yeelay boqor Daa’uud bilowga wuxuu matalaa Boqorka Daa’uud ee ruuxiga ah dhammaadka. Sida keliya ee si sax ah loogu fahmi karo hadalkii ugu dambeeyey ee Ciise uu kula hadlay gurigii lunsanaa waxay ahayd in la awoodo in la dabaqo qaanuunka xusitaanka ugu horreeya, taas oo aan la samayn karin haddii aan la garanayn qaanuunka.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Hadalka ugu dambeeya ee uu u jeediyey gurigii lumay wuxuu u baahnaa in la fahmo xeerka sheegidda ugu horraysa si loo garto. Ciise wuxuu adeegsaday Daa’uud iyo wiilka Daa’uud si uu runta ugu soo bandhigo gurigii lumay hadalkiisii ugu dambeeyey. Iyagu dabadeed waxay ahaayeen gurigii Daa’uud. Sidaas daraaddeed Ciise wuxuu qaatay aabbaha (Daa’uud) oo u jeediyey (Wiilka Daa’uud), sidoo kalena wuxuu qaatay wiilka (Daa’uud) oo u jeediyey aabbihiis (Daa’uud). Wuxuu Aabbaha u jeediyey ilmaha, sida farriinta Eliyaah loo sii sheegay inay yeeli doonto “maalmaha ugu dambeeya.” Taasu waxay ahayd farriintiisii ugu dambaysay ee uu u diray reer binu Israa’iilkii qadiimiga ahaa ee dhabta ahaa, waxayna ahayd farriin Eliyaah, waayo waxay ku dhisnayd xeerka sheegidda ugu horraysa. Sidaas awgeed xeerka sheegidda ugu horraysa wuxuu kaloo caddaynayaa farriinta Ciise inay tahay farriin Eliyaah oo ku salaysan xeerkaas laftiisa. Xeerka sheegidda ugu horraysa wuxuu dalbanayaa in haddii farriintii Eliyaah ee Yooxanaa Baabtiisaha ay ahayd tii ugu horraysay ee farriinta digniinta ugu dambaysa loo diray gurigii lumay ee Israa’iil, markaas farriinta ugu dambaysa ee la siiyeyna ay sidoo kale ahaan lahayd farriinta Eliyaah. Oo sidaasay ahayd…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Marka waxaas oo dhan la yidhi, haddana waxaan ka soo saarayaa qodob ku salaysan xeerka sheegidda ugu horraysa—Alfa iyo Oomega. Bilowgii reer binu Israa’iil hore waxaa ka jiray muran ku saabsan fahamka cidda Ilaah yahay iyo waxa Ilaah yahay, kaas oo astaan u ahaa isla murankaas ka jiray dhammaadkii reer binu Israa’iil hore. Dhammaadkii reer binu Israa’iil hore, shaqadii Masiixu waxa ka mid ahayd inuu beyddii Israa’iil ee luntay baro cidda Ilaah yahay iyo waxa Ilaah yahay. Taariikhda dhammaadka waxaa jiray iska-caabin ka dhan ah Masiixa oo ku dhisnayd run asalka ah oo la aasaasay bilowgii. Israa’iilka ruuxiga ah ee casriga ahi taariikhdooda waxay yeelan doontaa isla sifooyinkaas nebiyadeed.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Bilowgii Adventism-ka, taariikh-yahannadu waxay inoo sheegaan in Milleriyiintu inta badan ka koobnaayeen laba urur Masiixi ah; Methodist iyo Christian Connection. Caqiidada asaasiga ah ee Methodism-ku waxay ku dhisnayd ku-noolaanshaha hab-nololeedka Masiixiga ah ee saxda ah. Iyagu waxay haysteen “habka.” Caqiidada asaasiga ah ee Christian Connection-na waxaa lagu soo koobi karaa diidmada ay ka qabeen caqiidada Kaatooligga ee saddex-midnimada.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Intii cilmi-baaristaydu gaadhsiisnayd, ku dhowaad dhammaan hoggaankii Millerites-ku waxay haysteen caqiidadaas Christian Connection. Waxaa jira laamo badan oo ka tirsan Seventh-day Adventist Reform Movement (SDARM) oo weli ku dheggan kana faafiya fahamkii asalka ahaa ee Millerites ee “anti-trinitarianism.” Dhibaato adag (iyo isha muranka ee hadda taagan) ee haysata kuwa xajista fahamkii hormuudka waxay ahayd welina ahaan doontaa tan: sidee looga jawaabaa tuducyada badan ee kala duwan ee Sister White si toos ah uga soo horjeeddo mowqifka caqiido ee ay haystaan oo ay faafiyaan?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Waxaa lay faray inaan idhaahdo, Fikradaha kuwa baadhaya aragtiyo cilmiyeed oo horumarsan lama aamini karo. Sawirro noocan oo kale ah ayaa la bixiyey: ‘Aabbuhu waa sida iftiinka aan la arki karin; Wiilkuna waa sida iftiinka qaab jidheed yeeshay; Ruuxuna waa iftiinka meel walba ku faafay.’ ‘Aabbuhu waa sida sayaxa, uumi aan la arki karin; Wiilkuna waa sida sayaxa oo lagu ururiyey qaab qurux badan; Ruuxuna waa sida sayaxa ku dhacay meesha noloshu ku taal.’ Sawir kale: ‘Aabbuhu waa sida uumiga aan la arki karin; Wiilkuna waa sida daruurta culus ee cawlan; Ruuxuna waa roobka da’ay oo ku shaqaynaya awood wax cusub soo celisa.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Dhammaan sawirradaas ruuxaaniga ahu waa wax aan jirin oo keliya. Waa kuwo aan kaammilnayn, oo aan run ahayn. Waxay daciifiyaan oo yareeyaan Weynaanta aan wax ekaansho dhuleed ahi lala barbar dhigi karin. Ilaah laguma barbar dhigi karo waxyaalaha ay gacmihiisu sameeyeen. Kuwanu waa waxyaalo dhuleed oo keliya, kuwaas oo ku hoos jira inkaarta Ilaah sababta dembiyada aadanaha. Aabbaha laguma sifayn karo waxyaalaha dhulka. Aabbuhu waa buuxnaanta Ilaahnimo oo dhan oo jidh ahaan u taagan, waana ka qarsoon yahay aragga dadka dhimashada leh.”

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Wiilku waa buuxnaanta Ilaahnimada oo dhan oo la muujiyey. Erayga Ilaah wuxuu ku dhawaaqaa inuu yahay ‘ekaanta qumman ee shakhsiyaddiisa.’ ‘Waayo, Ilaah intuu dunida jeclaaday ayuu siiyey Wiilkiisa keliya ee dhashay, in ku alla kii rumaysta isaga uusan lumin, laakiinse uu helo nolosha weligeed ah.’ Halkan waxaa lagu muujiyey shakhsiyadda Aabbaha.”

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “Gargaarihii uu Masiixu ballanqaaday inuu soo diri doono ka dib markii uu samada u baxay, waa Ruuxa oo leh buuxnaanta oo dhan ee Ilaahnimada, isaga oo muujinaya xoogga nimcada rabbaaniga ah dhammaan kuwa Masiixa u aqbala oo u rumaysta inuu yahay Badbaadiye shakhsi ah. Waxaa jira saddex qof oo nool oo ka tirsan saddexleyda jannada; magaca saddexdan awoodood ee waaweyn — Aabbaha, Wiilka, iyo Ruuxa Quduuska ah — ayaa lagu baabtiisaa kuwa Masiixa ku aqbala rumaysad nool, awoodahaasina way la shaqayn doonaan kuwa addeeca ee jannada ka tirsan dadaalladooda ay ugu jiraan inay ku noolaadaan nolosha cusub ee ku jirta Masiixa.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Qoraalku wuxuu tilmaamayaa “fikradaha kuwa” ku qeexayay Aabbaha, Wiilka, iyo Ruuxa iyaga oo adeegsanaya “waxyaalaha dhulka.” Dabadeedna waxay tidhaahdaa, “Aabbaha laguma tilmaami karo waxyaalaha dhulka.” U fiirso laba qodob oo ay sheegtay, in kasta oo midkood u ekaan karo is-khilaaf. Waxay tilmaamaysaa sharaxaad been ah oo Ilaahnimada ah oo, haddii aad sidaas u dhigi lahayd, aqoonsanaysa saddex ilaah. Waa sharaxaad been ah oo Ilaahnimada ku saabsan, hase yeeshee wax faallo ah kama bixinayso xaqiiqda ah in qeexiddaas beenta ah ee Ilaahnimadu ay sidoo kale khaldan tahay sababta oo ah waxay ku leedahay tirada ilaahyada ee Ilaahnimada tiro qaldan.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Sidoo kale ogow inay tidhaahdo waxyaalaha dhulka lagama isticmaali karo in lagu qeexo Aabbaha. Haddaba isla hadalkaas gudaheeda, iyadu qudheedu waxay adeegsanaysaa waxyaalaha dhulka. Waa aadanaha kuwa carruur, hooyooyin, aabbayaal, eedooyin, iyo ilma-adeerro leh. Ciise na wuxuu inoo sheegay in samada iyo dhulka cusub ee la sameeyey aan mar dambe guur ka jiri doonin, waayo waxaynu la mid ahaan doonnaa malaa’igaha. Malaa’ig lab iyo dheddig ah ma jiraan. Erayada ay dadka bani’aadamku adeegsadaan ee qeexa xidhiidhadooda ay midba midka kale la leeyihiin, Ilaah baa u isticmaalay inuu inagu baro dabeecaddiisa iyo sifadiisa; hase ahaatee, xataa “waxyaalaha dhulka” ee waxyigu u adeegsaday inuu dadka ku baro dabeecadda iyo sifada Ilaah waa kuwo aan kaamil ahayn.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Waxaa naloo sheegay in, “Ay jiraan saddex qof oo nool oo ka tirsan saddexleyda jannada” … “Aabbaha, Wiilka, iyo Ruuxa Quduuska ah.” Waa karaahiyo in saddexdan qof lagu xiro dareenno ruuxiisteed oo dhuleed, hase yeeshee karaahiyo ma aha in “magaca saddexdan awoodood oo waaweyn” lagu lifaaqo qeexidda kitaabiga ah ee Ilaahnimada.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Nebiyaddu waxay tidhaahdaa “magaca” saddexda quwadood ee waaweyn ee ka kooban Ilaahnimada waa Aabbaha, Wiilka, iyo Ruuxa Quduuska ah. Sida run kasta oo Kitaabiga ah, marka la isu keeno sadar ka sarreeya sadar, markhaatiga dhammaystiran waa inuu ka koobnaadaa calaamad kasta oo jidka ah oo la muujiyey. Markhaatiyada nebiyada waa in la isu geeyaa. Daanyeel wuxuu Masiixa siiyey magaca Palmoni (iyo magacyo kale oo badan, laakiin tani waa tusaale keliya). Yooxanaa wuxuu ugu yeedhaa Alfa iyo Oomega, Muusena wuxuu ugu yeedhaa Yehowah. Sida ay qabto Ellen White, magiciisu waa Aabbaha, Wiilka, iyo Ruuxa Quduuska ah.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Shaydaanku wuxuu... si joogto ah u soo gelinayaa waxa been-abuurka ah—inuu dadka ka kaxeeyo runta. Khiyaanada ugu dambaysa ee Shaydaanku waxay ahaan doontaa inuu waxba ka dhigo markhaatifurka Ruuxa Ilaah. ‘Meesha aan waxyi jirin, dadku way halligmaan’ (Maahmaahyadii 29:18). Shaydaanku si xeeladaysan buu u shaqayn doonaa, siyaalo kala duwan iyo adeegyo kala duwanba, si uu u wiiqo kalsoonida dadka hadhay ee Ilaah ku qabaan markhaatifurka runta ah.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Waxaa kici doona nacayb ka dhan ah Markhaatifurrooyinka oo ah mid shaydaani ah. Hawlaha Shaydaanku waxay ahaan doonaan inuu ruxo oo qalqal geliyo rumaysadka kaniisadaha ee iyaga ku saabsan, sababtan aawadeed: Shaydaanku ma heli karo jid sidaas u bannaan oo cad oo uu khiyaanooyinkiisa ku soo geliyo oo nafaha ugu xidhxidho dhalanteedyadiisa haddii digniinaha iyo canaanaha iyo talooyinka Ruuxa Ilaah la maqlo oo la tixgeliyo.” Selected Messages, book 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Qodob gaaban oo dhinac ah oo laga xuso tuducan. Yooxanaa waxaa loo masaafuriyey Batmos erayga Ilaah aawadiis iyo markhaatiga Ciise aawadiis. Waxaa jira laba dhagaystayaal oo bartilmaameed u ah farriinta malaa’igta saddexaad: kuwa ka baxsan Adventism-ka iyo kuwa ku jira Adventism-ka. Yooxanaa wuxuu matalaa qof Adventist ah oo aan dunidu oo keliya u silcin addeeciddiisa Kitaabka Quduuska ah aawadeed, laakiin sidoo kale loo silciyo addeeciddiisa qoraallada Ruuxa Wax sii sheegidda. Silcinta lagu jeediyo Ruuxa Wax sii sheegidda waxay ka timaaddaa gudaha, ee kama timaaddo dibadda.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Bilowgii Israa’iilkii hore, afar boqol oo sannadood dabadeed oo ay Masar joogeen, kuwii la doonayay inay noqdaan dadka axdiga la doortay mar dambe ma ay dhawrin Sabtida. Ma ay aqoon dabeecadda ama dabciga Masiixa. Waxay ku dheggenaayeen fahamyo qaldan oo ku saabsan Ilaah kuwaas oo ay ku dhex barteen addoonsigii. Tobankii belaayo; samatabbixintii Badda Cas; maannadii samada; meesha quduuska ah iyo dhammaan agabkeedii; xafladihii quduuska ahaa; barxadda, meesha quduuska ah iyo Quduuska ugu Quduusan; sharciga Ilaah; Dhagaxii iyaga daba socday; biyihii ka soo baxay Dhagaxii iyaga daba socday, iyo xataa maskii tiirka saarnaa—waxaas oo dhammu waxaa loogu talagalay in lagu kordhiyo aqoonta Ilaah ee ku jirta dadkiisa la doortay. Waxay ahayd waxbarasho tartiib-tartiib u socotay. Waxbarashadaas tartiib-tartiibka ahna way sii socotay ilaa culimmadii qorniinku “aanay mar dambe ku dhicin inay su’aal kale weydiiyaan,” dabadeedna Isagu wuxuu magacaabay mowduucii ugu dambeeyay ee ay kala hadli lahaayeen isaga dood furan, kaasoo la xidhiidhay magaca Daa’uud iyo cidda iyo waxa Masiixu yahay.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Bilowgii Israa’iilkii ruuxiga ahaa ee casriga ah, ka dib 1260 sannadood oo Baabuloon ruuxi ah lagu jiray, kuwii loo qoondeeyey inay noqdaan dadka axdiga la doortay mar dambe ma ay xajinayn Sabtida. Ma ay garanayn dabeecadda ama asalka Masiixa. Waxay ku dhegganaayeen fahammo qaldan oo ku saabsan Ilaah oo ay ku qaateen intii ay maxaabiista ku jireen. Taariikhda Adventism-ka, iyada oo leh dhammaan astaamaheedii jidka, riddooyinkeedii, tanaasulladeedii, iyo halgamadeeda gudaha, waxay gaadhay heer sannadihii 1880-meeyadii ah markii la daabacay The Desire of Ages. Waxaa buuggaas gudaheeda, bogga 671, lagu keydiyey faham ku saabsan Ilaahnimada oo aad uga sii horumaray fahamkii ka yimid qarnigii siddeed iyo tobnaad.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Israa’iiltii hore dhammaadkeedii waxaa ka jiray muran ka dhashay faham xaddidan oo Ilaahnimada ku saabsan, kaas oo ku dhisnaa faham ay ka soo qaateen taariikhdoodii bilowga ahayd. Markhaatiga Ciise wuxuu leeyahay, ha noqdo Aabbaha, Wiilka ama Ruuxa Quduuska ah, dhammaantood waa “buuxnaanta Ilaahnimada oo jidh ahaan u deggan” (Kolosay 2:9). Markhaatiga Kitaabku wuxuu leeyahay, “Maqal, Israa’iilow, Rabbiga Ilaaheenna ahu waa Rabbi keliya” (Sharciga Kunoqoshadiisa 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Israa’iilka casriga ahi waxay haystaan fikrado kala duwan oo ku saabsan Ilaahnimada, mid keliya ayaana sax ah. Dhammaadka Israa’iilka casriga ah, Ilaah wuxuu dhammaystiri doonaa hawsha muujinta dabeecaddiisa, isaga oo sidaas samaynaya inta wakhtiga imtixaanku weli sii jiro. Taasu waa wixii uu u sameeyey Yuhuudda, isaguna marna isma beddelo. Waa hubaal in aynu sii wadi doonno koritaanka fahamkeenna ku saabsan dabiicadda iyo dabeecadda Ilaah weligeed oo dhan, laakiin waxaa jiray sadar runta ah oo ula kac ah oo nebiyadeed oo muujinaya dadaallada Ilaah ee uu dadkiisa iskaga barayo naftiisa, taariikhdaasina waa qayb ka mid ah waxbaridda uu hadda doonayo inuu baro; macluumaadka laga helo ereyga nebiyadeed ee ku saabsan habkaas waxbarasho ayaana tilmaamaya dhammaadka doodda oo u dhigma xidhitaanka wakhtiga imtixaanka.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “Masiixu waa Wiilka Ilaah ee jiray ka hor wax walba, kana jira naftiisa qudheeda…. Markuu ka hadlayo jiritaankiisii ka horreeyey, Masiixu maskaxda ayuu dib ugu celiyaa qarniyo aan taariikh lahayn. Wuxuu inoo xaqiijinayaa in aanay weligeed jirin waqti uu isagu ka maqnaa wehelnimada dhow ee Ilaaha daa’imka ah. Kii codkiisa ay Yuhuuddu markaas dhegaysanayeen wuxuu Ilaah la jiray sidii mid isaga lala koriyey.” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Wuxuu Ilaah la simanaa, aan xad lahayn oo wax walba kara…. Isagu waa Wiilka weligiis jira, oo iskiis u jira.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “In kasta oo Erayga Ilaah ka hadlo bini’aadannimada Masiixa intii uu dhulkan joogay, haddana si cad oo go’aan leh ayuu uga hadlaa jiritaankiisii ka horreeyey. Eraygu wuxuu jiray isagoo ah noole rabbaani ah, sida Wiilka Ilaah oo weligiis jira, isagoo ku jira midnimo iyo isku-jir la leh Aabbihiis. Weligiis iyo weligiisba wuxuu ahaa Dhexdhexaadiyaha axdiga, kan ay quruumaha dunida oo dhammu, Yuhuud iyo Gariigba, haddii ay aqbalaan isaga, ku barakoobi lahaayeen. ‘Bilowgii Eraygu waa jiray, Erayguna Ilaah buu la jiray, Erayguna Ilaah buu ahaa.’ Ka hor intaan dad ama malaa’ig la abuurin, Eraygu Ilaah buu la jiray, oo Ilaah buu ahaa.” Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

Qaybta ay soo xiganayso waxay ka timid erayadii ugu horreeyey ee Yooxanaa.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Bilowgii waxaa jiray Erayga, Erayguna wuxuu la jiray Ilaah, Erayguna wuxuu ahaa Ilaah. Isagu bilowgii wuxuu la jiray Ilaah. Wax walba waxaa lagu sameeyey isaga; isaga la’aantiisna lama samayn wax la sameeyey oo dhan. Yooxanaa 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Bilowgii hore waxaa jiray ugu yaraan laba Ilaah, waayo Yooxanaa wuxuu haddaba yidhi, “Ereyguna wuxuu ahaa Ilaah, Ilaahna wuu la jiray.” Aayadda koowaad ee Bilowgii, erayga Cibraaniga ah ee “Elohim” waxaa loo tarjumay Ilaah. Marar badan Erayga Ilaah dhexdiisa “Elohim” waxaa lagu meeleeyaa qaab naxweeed oo lagu aqoonsado Ilaah keli ah, hase ahaatee haddana waa jamac. Yooxanaa wuxuu meesha ka saarayaa suuragalnimada ah in “Elohim” ee aayadda ku jirta loo qaato Ilaah keli ah markuu arrinkan ka keenay markhaatigiisii labaad. Markhaatigiisu wuxuu caddeynayaa inay jiraan ugu yaraan laba Ilaah.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Waxa ka sii dhib badan kuwa ka soo horjeeda Saddexmidnimada ee ku andacooda inay ilaaliyaan Ruuxa Waxsii sheegidda ayaa ah in bilowgii “Ruuxa Ilaah ku dul dhaqaaqayay biyaha dushooda.” “Ruuxa” ku dul dhaqaaqayay biyaha ma Aabbaha buu ahaa mise Wiilka, mise wuxuu ahaa qofka saddexaad ee saddexleyda jannada sida Sister White ugu tilmaantay Isaga? Saddexda aayadood ee ugu horreeya ee Yooxanaa ee Injiilkiisa waxaa raaca erayadan.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Isaga waxaa ku jiray nolol; noloshuna waxay ahayd nuurka dadka. Nuurkuna wuxuu ka ifayaa gudcurka; gudcurkuna ma uu garan. Yooxanaa 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Tixraaca iftiinka iyo mugdigu waxay si buuxda ula waafaqsan tahay bilowga Bilowgii oo leh.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Ilaahna wuxuu yidhi, Iftiin ha ahaado; iftiin baana jiray. Oo Ilaahna wuxuu arkay iftiinka inuu wanaagsan yahay; Ilaahna iftiinkii ayuu ka soocay gudcurkii. Bilowgii 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Waxaan mar dhow ku soo noqon doonnaa labadan tuduc ee isbarbar socda ee ku saabsan iftiinka ah mowduuca ku jira qisada abuurista ee xigta hordhaca Ilaahnimada ka dambeeya. Bilowgii, runta ugu horraysa ee laga hadlo waa qaab-dhismeedka ama dabeecadda Ilaahnimada. Hase yeeshee, tuducu halkaas kuma joogsanayo ilaa cutubka labaad aayadda saddexaad, halkaas oo aynu ka helayno in saddexda eray ee ugu dambeeya ee qisada abuuristu ay ku bilaabmaan saddexda xaraf ee Cibraaniga ah ee marka la isu geeyo sameeya erayga loo turjumay “run.”

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Bilowga qisada abuurista waxa ay soo bandhigaysaa Ilaahnimada, dabadeedna waxa ay qeexaysaa awoodda wax-abuurka ee Eraygiisa, ugu dambayntiina waxa ay ku soo gabagabaynaysaa tuducaas saxeex rabbaani ah oo matalaya runta, farriinta malaa’igta saddexaad, iyo magaca Ilaah sida ay u metelaan Alfa iyo Oomeega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Oo maalintii toddobaadna Ilaah wuxuu dhammeeyey shuqulkiisii uu sameeyey; oo maalintii toddobaad ayuu ka nastay shuqulkiisii oo dhan oo uu sameeyey. Ilaahna maalintii toddobaad ayuu barakeeyey, oo quduus ka dhigay; maxaa yeelay, maalintaas ayuu ka nastay shuqulkiisii oo dhan oo Ilaah abuuray oo sameeyey. Bilowgii 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Dhammaadka runihii ugu horreeyey ee lagu baray Erayga Ilaah waa gunaanadka ugu sarreeya ee tuducaas. Wuxuu ku dhammaadaa saddexda eray ee ah “Ilaah,” “abuuray,” iyo “sameeyey,” sidaas awgeedna wuxuu adkaynayaa bilowga tuduca, hase ahaatee si la mid ahna wuxuu carrabka ku adkaynayaa Sabtida maalinta toddobaad. Sabtidu dabcan waa astaanta abuurista iyo calaamadda u dhexaysa Ilaah iyo dadkiisa uu doortay. “Runta” waxaa lagu metelaa saddexda xaraf ee ka bilaabma mid kasta oo ka mid ah saddexdaas eray ee ugu dambeeya ee abuurista. Markhaatifurka ayaa adkaynaya sida ay runta Sabtidu u tahay mid culus oo muhiim u ah, laakiin si la mid ah oo qoto dheer ayaa ah in saddexdaas xaraf ay sidoo kale metelaan saddexda tallaabo ee farriimaha malaa’igta koowaad, labaad, iyo saddexaad. Sidaas darteed, isla tuduca ugu horreeya ee Kitaabka Quduuska ah, Sabtida oo ah calaamadda awoodda abuurista ee Ilaah ayaa sidoo kale lagu aqoonsanayaa inay tahay arrinta imtixaanka ah ee wakhtiga dhammaadka. Buugga ugu dambeeya ee Kitaabka Quduuska ahi wuxuu bixiyaa markhaati saddexaad oo la socda markhaatifurka Yooxanaa ee Injiilkiisa.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Yooxanaa wuxuu u qorayaa toddobada kiniisadood ee Aasiya ku yaal: Nimco iyo nabad ha idinka timaaddeen kan jira, kii jiray, oo iman doona; iyo xagga toddobada Ruux ee carshigiisa hortiisa jooga; iyo xagga Ciise Masiix, kaas oo ah markhaatiga aaminka ah, kan ugu hor dhashay kuwii dhintay, iyo amiirka boqorrada dhulka. Isaga inoo jeclaaday oo dembiyadeenna inagu maydhay dhiiggiisa, oo naga dhigay boqorro iyo wadaaddo Ilaaha ah oo ah Aabbihiis; isaga ammaanu ha u ahaato iyo xukun weligiis iyo weligiisba. Aamiin. Bal eega, wuxuu ku imanayaa daruuraha; il walbana way arki doontaa isaga, xataa kuwii muday; oo qolooyinka dhulka oo dhammuna way u barooran doonaan isaga aawadiis. Saasoo ay tahay, Aamiin. Anigu waxaan ahay Alfa iyo Oomeega, bilowga iyo dhammaadka, ayaa Rabbigu leeyahay, kan jira, kii jiray, oo iman doona, Qaadirka ah.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Aniga Yooxanaa ah, oo weliba ah walaalkiin iyo saaxiibkiin kula wadaaga dhibaatada, iyo boqortooyada, iyo samirka Ciise Masiix, waxaan joogay jasiiradda la yidhaahdo Patmos, erayga Ilaah aawadiis, iyo markhaatifurka Ciise Masiix aawadiis. Waxaan Ruuxa ku jiray maalinta Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn oo buun u eg, oo leh, Anigu waxaan ahay Alfa iyo Oomeega, kii ugu horreeyey iyo kii ugu dambeeyey; oo waxa aad aragto ku qor kitaab, una dir toddobada kiniisadood oo Aasiya ku yaal; kuwa Efesos, iyo Simurna, iyo Bergamos, iyo Tiyatira, iyo Sardis, iyo Filadelfiya, iyo La'odikiya. Muujintii 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Saddexda aayadood ee ugu horreeya Muujintii cutubka koowaad waxay tilmaamayaan farriinta digniinta ugu dambaysa iyo sida farriintaas Ilaah uga soo gaadho aadanaha. Waxay kaloo sheegayaan in ay tahay Muujintii Ciise Masiix, sidaas darteedna waxay calaamadaynaysaa kala-duwanaansho u dhexeeya kitaabka Muujintii iyo kitaabka Daanyeel. Mid waa wax sii sheegid, kan kalena waa muujin.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Muujintii waxaa isugu yimaada oo ku dhammaada dhammaan buugaagta Kitaabka Quduuska ah. Halkan waxaa ku jira dhammaystirka kitaabka Daanyeel. Mid waa wax sii sheegid; kan kalena waa muujin. Kitaabkii la shaabadeeyey ma aha Muujintii, ee waa qaybta wax sii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya. Malaa’igtii waxay amartay, ‘Laakiinse adigu, Daanyeelow, erayada xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka.’ Daanyeel 12:4.” Falimaha Rasuullada, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Buugga Muujintii waxaa ku jira xariiqyo waxsii sheegid ah oo ay tahay in la garto oo la isu geeyo xariiqba xariiqdiisa. Dhammaan xariiqyadaas waxsii sheegidda ahi waxay ku dhammaadaan buugga Muujintii, laakiin buuggii la shaabadeeyey ma ahayn buugga Muujintii, mana ahayn si fudud buugga Daanyeel oo la shaabadeeyey, ee waxa lagu shaabadeeyey buugga Daanyeel waxay ahayd “qaybta waxsii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

“maalmaha ugu dambeeya” waxaa loo fahmi karaa si guud, laakiin fahamkooda sidii ereyo waxyi ah, (sida ay yihiin) wuxuu inaga doonayaa inaan sidoo kale qiimeyno in weedha “maalmaha ugu dambeeya” ay leedahay astaan nebiyadeed oo ku lammaan. “Maalmaha ugu dambeeya” waa xilli gaar ah oo taariikhda nebiyadeed ah oo leh khadad badan oo taageero ah. Waxaan rajaynayaa inaan taariikhdaas soo bandhigo mustaqbalka dhow. Waxay si gaar ah u tahay taariikhda laga bilaabo 1798 ilaa xidhitaanka wakhtiga imtixaanka. Mid ka mid ah siyaabaha arrintan lagu garan karo waa in adeegga quduuska ah ee suuggaaneed uu jiray hal maalin oo sannadka ka mid ah oo matalaysay xukunka, taasina waxay ahayd Maalinta Kafaaraggudka. Cibaadadaas suuggaaneed waxay ahayd nooc hore u sii tilmaamayay waxa Sister White ugu yeedhay Maalinta Kafaaraggudka ee lidka-nooca ah. Maalinta Kafaaraggudka ee nebiyadeed ama ruuxiga ahi waxay matashaa “maalmaha ugu dambeeya” ee wakhtiga imtixaanka; waxay matashaa muddada xukunka ugu dambeeya.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Waxsii ku jirtay Daanyeel ee la shaabadeeyey waxay ahayd laba qaybood. Waxaa jiray wax sii sheegid la xidhiidha maalmaha ugu dambeeya oo ay Milleriyiintu garteen, taas oo ku dhawaaqaysay furitaanka xukunka. Qaybtaas Daanyeel ka mid ah waxaa matalaya aragtida Webiga Ulay ee cutubyada siddeedaad iyo sagaalaad. Waxsii sheegidda kale ee lagu shaabadeeyey Daanyeel waxay ku dhawaaqaysaa xidhitaanka xukunka, iyo dhammaadka Adventism-ka, iyo dhammaadka Maraykanka, iyo dhammaadka dunida. Aragtidaasna waxaa matalayey Webiga Xiddeqel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Iftiinkii Daanyeel ka helay Ilaah waxaa si gaar ah loo bixiyey maalmahan ugu dambeeya. Ru’yooyinkii uu ku arkay geesaha webiyada Ulaay iyo Xiddeqel, oo ah webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodka rumoobidda, oo dhacdooyinkii oo dhan ee la sii sheegayna dhowaan way dhici doonaan.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Muujintii Ulaay waxaa laga furay shaabaddii sannadkii 1798, waxayna ka hadlaysaa meesha quduuska ah ee Ilaah iyo dadkiisa. Muujintii Xiddeqelna waxaa laga furay shaabaddii sannadkii 1989 markii, sida lagu tilmaamay Daanyeel kow iyo tobnaad, aayadda afartan, dalalkii matalayey Midowgii Soofiyeeti ee hore ay xaaqeen baabtiisnimada iyo Maraykanku, waxayna ka hadlaysaa cadaawayaasha dadka Ilaah. Labada muujin waxay u shaqeeyaan sida toddobada kaniisadood iyo toddobada shaabadood ee ku qoran kitaabka Muujintii. Mid waa taariikhda gudaha ee kaniisadda, tan kalena waa taariikhda dibadda ee kaniisadda, labadooduba waxayna socdaan dhammaan muddada oo dhan, waxayna si gaar ah ugu yihiin “maalmahan ugu dambeeya.”

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Laakiin in kastoo naloo sheegay in kitaabka Muujintii aanu ahayn kitaabka la shaabadeeyey, haddana waxaa sidoo kale naloo sheegay in uu yahay kitaab la shaabadeeyey.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Muujintii waa kitaab la shaabadeeyey, laakiin sidoo kale waa kitaab la furay. Waxay qortaa dhacdooyin yaab leh oo dhici doona maalmaha ugu dambeeya ee taariikhda dunidan. Waxbarista kitaabkan ku jirtaa waa caddaan oo sugan, mana aha wax qarsoon oo aan la garan karin. Gudihiisa waxaa lagu qaadaa isla silsiladdii waxsii sheegista sida ku jirta Daanyeel. Waxsii sheegyada qaarkood Ilaah wuu ku celceliyey, isagoo sidaas ku tusaya in muhiimad la siiyo ay waajib tahay. Rabbigu kuma celceliyo waxyaalaha aan lahayn ahmiyad weyn.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Kitaabka Muujintii waa la furay, maxaa yeelay waxsii-sheegyadii ku jira Daanyeel waa la furay; oo isla sadaradii waxsii-sheegyada ee Daanyeel lagu furay ayaa ah kuwaas oo kale oo laga helo Muujintii. Wixii lagu shaabadeeyey kitaabka Muujintii wuxuu ahaa qayb ka mid ah Muujintii oo si gaar ah ula xidhiidha dadka Ilaah ee ku jira “maalmaha ugu dambeeya.” Markii Walaashii White qortay hadalkan, “todobada onkod” wakhtigaas ay qoreysay weli waa la shaabadeeyey, sidaas darteed ayay qortay in “uu yahay kitaab shaabadaysan.” Waxay kaloo tidhi kitaabka Daanyeel wuxuu ahaa “kitaabkii la shaabadeeyey,” iyada oo u adeegsanaysa waqti tagay. Iyadu ahaan, waxaa la furay sannadkii 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Waxii la shaabadeeyey ee ku saabsanaa toddobadii onkod intii ay noolayd ma ahayn oo keliya dhacdooyinka mustaqbalka ee ay toddobada onkod metelaan, balse ugu horrayn waxay ahayd in “todobada onkod” ay muujinayaan in bilowga Adventism-ka uu barbar socdo dhammaadka Adventism-ka. “Todobada onkod” waxay daaha ka qaadaysaa xeerka nebiyadeed ee ugu muhiimsan ee loo baahan yahay si loo fahmo Muujintii Ciise Masiix, iyada oo isla mar ahaantaana muujinaysa sifo ka mid ah dabeecadda iyo astaanta Ilaah, taas oo ah in Isagu yahay bilowga iyo dhammaadka wax kasta. Waxsii sheegiddu waxay tilmaamaysaa in ay jirto koboc ujeeddo leh oo ku saabsan runnada la xidhiidha dabeecadda iyo astaanta Ilaah.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Ciise, marka lagu matalo sida “Libaaxa qabiilka Yahuudah”, waxa uu astaan u yahay hawsha uu gudanayo marka uu runta u muujiyo si tartiib-tartiib ah oo nidaamsan inta taariikhdu socoto. Wuxuu shaabadeeyaa erayga nebiyannimada ilaa wakhtiga la gaadho ee ay tahay in la fahmo. Wuxuu runta u shaabadeeyaa oo uga furaa ujeeddada waxbaridda. Sida Palmoni, Ciise waa Tiriyaha Yaabka leh, Sayidka wakhtiga oo maamula taariikhdiisa. Sida Alfa iyo Oomega, isagu, waxyaalaha kale ka mid ah, waa Sayidka afka. Sida Libaaxa qabiilka Yahuudah, isagu waa kan xukuma goorta runta dadka loo muujiyo.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Muujintii cutubka koowaad, saddexda aayadood ee ugu horraysa dabadeed, Ilaahnimada waxaa loo soo bandhigay sidii saddex qaybood oo kala duwan.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Yooxanaa wuxuu u qorayaa toddobada kiniisadood ee ku yaal Aasiya: Nimco iyo nabad ha idinla jirto,

> from him which is, and which was, and which is to come;

> kan jira, oo jiray, oo imanayaba;

> and from the seven Spirits which are before his throne;

> iyo ka imanaya toddobada Ruux ee hortiisa carshigiisa jooga;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Iyo xagga Ciise Masiix, oo ah markhaatiga aaminka ah, curadka kuwii dhintay, iyo amiirka boqorrada dhulka. Muujintii 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Hordhaca buugga ugu dambeeya ee Kitaabka Quduuska ah si cad ayuu salaan ugu dirayaa kaniisadda Ilaah, taas oo aqoonsanaysa Aabbaha, Ruuxa, iyo Wiilka. Dhammaadka Erayga Ilaah wuxuu ku celinayaa bilowgii, isagoo sidaas samaynayana adkaynaya muhiimadda fahamka saxda ah ee Ilaahnimada. Wuxuu sidaas ugu samaynayaa kuwa noqon doona reer Filadelfiya oo ka mid noqon doona boqol iyo afartan iyo afarta kun. Iyagu waa dadka axdiga ugu dambeeya, kuwaas oo lagu sii tusaaleeyey dhammaan xariiqyada taariikhda axdiga. Markhaatiyaashaas, iyo xaqiiqooyin kale oo badan, waxay caddaynayaan in Ilaah si tartiib-tartiib ah u doonayay inuu kordhiyo aqoonta dabeecaddiisa iyo sifadiisa inta lagu jiray taariikhda nebiyadeed.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Astaanta ugu weyn ee Baybalka ku jirta ee muujinaysa aqoon-la’aanta aadanaha ee Ilaah waxay ahayd Fircoon, kaas oo matalayay Masar, taas oo ah astaanta dunida oo dhan, sidaas darteedna ah astaanta aadanaha oo dhan. Calaamaddaas jidku waxay billowdaa habraaca bilowgii Israa’iilkii tooska ahaa, xilligii Ilaah doonayay inuu magiciisa ogeysiiyo. Dhammaadkii Israa’iilkii tooska ahaa, murankii ku saabsanaa magaca Ilaah waa la soo celiyey. Dhammaadkii Israa’iilkii tooska ahaa, Ciise wuxuu is-dhexgalkiisii Yuhuudda ku asteeyey isagoo tilmaamaya taariikhdii Daa’uud oo adeegsanaya “xeerka xusiddii ugu horraysay” si uu u matalo bayaanka ugu dambeeya ee ku saabsan indho-la’aantii La’odikiya ee Yuhuudda. Iyagu ma ay garan karin waxa uu sheegayay, waayo ma ay aqoon xeerka Alfa iyo Oomega, mana ay aqoon Alfa iyo Oomega oo hortooda taagnaa.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Bilowgii Israa’iilkii ruuxiga ahaa, murankii lagu sii sawiray taariikhda Muuse ayaa la barbar socdaa. Sida Adfentisamku u soo maray taariikhda “maalmaha ugu dambeeya,” fursado badan oo lagu sii fahmo Alfa iyo Oomega ayaa la bixiyey, sida ay ahayd xaaladdii Israa’iilkii qadiimiga ahaa. Waxaa iman doona meel aan su’aalo dambe lagu weydiin doonin dhammaadka Adfentisamka, sida ay ahayd wakhtigii Masiixa.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Marka aynu ku noqonno tuduca ku jira Muujintii cutubka koowaad, waxaynu aragnaa in nimco iyo nabad laga soo diro Kan jira, oo jiray, oo iman doona, iyo weliba toddobada Ruux, iyo weliba Ciise. Ilaahnimada waxaa halkan lagu matalay Ciise, toddobada Ruux, iyo Kan jira, oo jiray, oo iman doona; sidaas darteedna waxaa inoo caddaanaysa in Aabbuhu yahay kan leh sifooyinka lagu muujiyey Kan jira, jiray, oo iman doona. Sifooyinkani waxay ka tarjumayaan dabeecadda weligeed ah ee Ilaah. Isagu weligiisba wuu jiray, oo aayadda siddeedaad iyo sagaalaad sifadaas qudheeda si cad ayaa loogu nisbeeyaa Ciise.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Anigu waxaan ahay Alfa iyo Oomeega, bilowga iyo dhammaadka, ayaa Sayidku leeyahay, kan jira, oo jiray, oo iman doona, Qaadirka ah. Aniga Yooxanaa, oo ah walaalkiin iyo saaxiibkiin dhibaatada, iyo boqortooyada, iyo samirka Ciise Masiix, waxaan joogay jasiiradda la yidhaahdo Patmos, erayga Ilaah aawadiis, iyo maragga Ciise Masiix aawadiis. Waxaan Ruuxa ku jiray maalintii Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn oo sidii buun u dhawaaqaya, oo leh, Anigu waxaan ahay Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya; oo wuxuu yidhi, Wixii aad aragto ku qor buug, oo u dir toddobada kiniisadood ee Aasiya ku yaal; Efesos, iyo Simurna, iyo Bergamos, iyo Tu’atira, iyo Sardis, iyo Filadelfiya, iyo La’odikiya. Muujintii 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Kuwa haysta Baybal ereyada Ciise lagu qoro midabka cas, way og yihiin in aayadaha siddeedaad iyo kow iyo tobnaad uu yahay Ciise kan hadlayaa. Aayadahaas Ciise wuxuu ku caddeeyaa inuu leeyahay isla dabeecadda weligeed ah ee Aabbaha, markuu isu aqoonsado “Rabbiga, kan jira, oo jiray, oo iman doona,” Ciisena wuxuu kaloo ku daraa inuu yahay “Kan Qaadirka ah.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Waxa ugu horraysa ee Ciise ka yidhaahdo bilowga kitaabka Muujintii, kaas oo caddeynaya in uu yahay Muujintii Ciise Masiix, waa in Isagu yahay Alfa iyo Oomeega, in Isaguna uu weligiis jiro sida Aabbuhu u weligiis jiro, iyo in Isaguna yahay Ilaaha Qaadirka ah. Sifooyinka dabiicadda Ilaah ayaa ah erayada ugu horreeya ee ku jira kitaabka Muujintii ee Ciise ka yimaadda. Sifooyinkaas waxay caqabad toos ah ku yihiin Adventist-yada weli difaacaya mowqifkii asalka ahaa ee Ilaahnimada. Waxay rumaysan yihiin in ay jirtay wakhti uu Aabbuhu Wiilkiisa soo bixiyey.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Dhammaadka kitaabka Muujintii wuxuu waafaqsan yahay bilowga kitaabka Muujintii.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Imaatinka Labaad waxay ku xigtaa sharraxaadda Ilaahnimada. Cutubka laba iyo labaatanaad waxa aynu ka helaynaa in dhammaadka kitaabku la waafaqsan yahay bilowga kitaabka, aayadda laba iyo tobannaadna waxay la barbar socotaa aayadda toddobaad ee cutubka koowaad iyada oo tixraacaysa Imaatinka Labaad.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 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. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Oo bal eeg, dhaqso baan u imanayaa; oo abaalgudkayguna waa ila jiraa, inaan nin kasta siiyo sida shuqulkiisu yahay. Anigu waxaan ahay Alfa iyo Oomega, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya. Waxaa barakaysan kuwa qaynuunnadiisa yeela, si ay xaq ugu yeeshaan geedka nolosha, oo ay irdaha ka galaan magaalada. Waayo, dibadda waxaa jooga eeyo, iyo saaxiriin, iyo dhillaysato, iyo gacankudhiiglayaal, iyo sanamcaabudayaal, iyo ku alla kii beenta jecel oo sameeya. Aniga Ciise ah ayaa malaa'igtayda idiin soo diray inay waxyaalahan idiinku markhaati furo kiniisadaha. Anigu waxaan ahay xididka iyo farcankii Daa'uud, iyo xiddigta ifaysa oo aroor leh. Oo Ruuxa iyo aroosaddu waxay yidhaahdaan, Kaalay. Oo kii maqlaa ha yidhaahdo, Kaalay. Oo kii harraadsan ha yimaado. Oo ku alla kii doonayaa, biyaha nolosha si xor ah ha uga qaato. Muujintii 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Markuu tixraacay Imaatinka Labaad, Ciise, sida ku qoran Muujintii cutubka koowaad, wuxuu isu aqoonsadaa inuu yahay Alfa iyo Oomega. Dabadeedna wuxuu ku daraa kala-soocidda u dhexeysa kuwa maqli lahaa iyo kuwa aan maqli lahayn waxa Ruuxu ku leeyahay kiniisadaha. Wuxuu tixraacaa habka gudbinta ee lagu muujiyey aayadaha koowaad ilaa saddexaad ee cutubka koowaad, isagoo tilmaamaya inuu Jibriil farriinta ula diray Yooxanaa.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Markaasuu wuxuu ku noqdaa hadalkii ugu dambeeyey ee uu u sheegay Culimmadii iyo Farrisiintii dhammaadkii Israa’iiltii hore. Wuxuu isu xiraa labada dhammaad ee Israa’iilta muuqata iyo tan ruuxiga ah, isaga oo Muujintii kaga jawaabaya kuwa ku jira “maalmaha ugu dambeeya” wixii Yuhuuddii ku jirtay “maalmahoodii ugu dambeeyey” ay garan kari waayeen. Wuxuu leeyahay isagu waa xididka (bilowga) iyo farcanka (dhammaadka) Daa’uud. Mawduuca Daa’uud iyo Rabbigiisu wuxuu ahaa hadalkii ugu dambeeyey ee Ciise u jeediyey Yuhuuddii muranka badnayd, wuxuuna tusaale u yahay dhawaaqa ugu dambeeya ee kuwa ku jira maalmaha ugu dambeeya, kuwaas oo sida ku qoran farriinta kiniisadda Filadelfiya, sheegta inay Yuhuud yihiin, hase yeeshee aan ahayn.

> 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. Revelation 3:9, 10.

> Bal eeg, waxaan ka dhigi doonaa kuwa sunagogga Shayddaanka ah, kuwa yidhaahda Yuhuud bay 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, adigu waad xajisatay erayga dulqaadkayga, aniguna waan kaa ilaalin doonaa saacadda jirrabaadda, taas oo ku iman doonta dunida oo dhan, si loo tijaabiyo kuwa dhulka deggan. Muujintii 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Kuwa ku caabuda cagaha quduusiinta waa Adventistayaal La'odikiya ah oo afka Rabbiga laga tufay.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “Waxaad u malaynaysaan in kuwii ku sujuudi doona cagaha quduusiinta hortooda, (Muujintii 3:9), ay ugu dambayntii badbaadi doonaan. Halkan waa inaan idin kaga duwanaadaa; waayo, Ilaah wuxuu i tusay in kooxdani ay ahaayeen Adventist-yo qirasho ahaan jiray, balse dib uga dhacay, oo ‘mar kale iskutallaabta ku qodbay Wiilka Ilaah naftooda aawadeed, oo ceebo muuqata geliyey.’ Oo ‘saacadda jirrabaadda,’ oo weli iman doonta, si loo muujiyo qof kasta dabeecaddiisa runta ah, waxay garan doonaan inay weligood lumeen; oo iyagoo la hafray murugada ruuxa, ayay ku sujuudi doonaan cagaha quduusiinta.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Sida ku qoran Kitaabka Quduuska ah iyo Ruuxa Waxsii sheegidda, kuwa ku caabuda cagaha quduusiinta waa xubno ka tirsan sunagogga Shayddaanka. Waxay sheegtaan inay Yuhuud yihiin, laakiinse ma aha. Adventistayaasha xaqa ah waxaa lala hadlayaa kiniisadda Filadelfiya. Boqolka iyo afartan iyo afarta kun waa Filadelfiyaan, kuwa Yuhuudda ahna ee leh way yihiin, laakiinse aan ahaynna waa La’odikiyaan. Waxaa jira laba qaybood oo dad aamin ah “maalmaha ugu dambeeya,” boqolka iyo afartan iyo afarta kun iyo kuwa shahiidada ah. Toddobada kiniisadood waxaa ka mid ah laba keliya oo aan haba yaraatee canaan lahayn. Mid waa Filadelfiya oo matalaysa kuwa aan weligood dhiman, tan kalena waa Simurna oo matalaysa shahiidada aaminka ah. Shahiidada iyo kuwa aan dhiman, Simurna iyo Filadelfiya, waa labada kiniisadood oo keliya ee toddobada ka mid ah oo aan lahayn xukun ku lifaaqan farriintii iyaga la siiyey. Hase ahaatee, labada kiniisadoodba waxay la macaamilayeen kuwa sheeganayay inay Yuhuud yihiin, laakiinse aan ahayn. Tani sidaas bay tahay, waayo dhammaantood waa xubno ka tirsan isla kiniisadda ku jirta “maalmaha ugu dambeeya” oo la tacaalaysa isla duruufahaas, qayb loo qoondeeyey inay dhiiggooda ku marag furaan, oo uu Muuse ku metelo Buurtii Isbeddelidda, iyo qaybta kale oo uu Eliiyaah metelo, kaas oo aan weligii dhiman.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Oo malaa’igta kiniisadda Simirna wax u qor; Waxyaalahan waxaa leh kii ugu horreeyey oo ugu dambeeyey, kii dhintay oo haddana nool ah; Waxaan aqaan shuqulladaada, iyo dhibaatadaada, iyo saboolnimadaada, (laakiin waad taajir tahay) oo waxaan aqaan cayda kuwa yidhaahda inay Yuhuud yihiin, oo aan ahayn, laakiin ah sunagogga Shayddaanka. Ha ka baqin midnaba waxyaalaha aad ku silci doonto: bal eeg, Ibliisku wuxuu qaar idinka mid ah ku tuuri doonaa xabsi, in laydin tijaabiyo; oo waxaad lahaan doontaan dhibaatayn toban maalmood: aamin ku ahaada tan iyo dhimashada, oo waxaan ku siin doonaa taajka nolosha. Muujintii 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Sida Ciise u sharraxayo duruufaha aadka u daran ee kiniisadda Simurna, wuxuu sameeyaa hal hadal oo keliya oo wanaagsan marka uu yidhaahdo, “laakiin adigu waad taajir tahay,” isaga oo sidaas ku barbardhigaya xubnaha sunagogga Shayddaanka oo aan taajir ahayn. Kuwa ku jira Muujintii ee ah Adventist oo u malaynaya inay taajir yihiin, hase ahaatee aan ahayn, waa Yuhuudda isku sheegta inay Yuhuud yihiin, oo aan ahayn—waayo, iyagu waa Adventist-ka Toddobaadka ee La’odikiya.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Bilowga Muujintii, Ilaahnimada waxaa loo soo bandhigay saddex qof, dhammaadka kitaabka Muujintana Ciise iyo Ruuxa si toos ah ayaa loo xusaa, laakiin Aabbaha lama xuso. Taasu waxba ma dhimayso, maxaa yeelay mabda’a ah sadarba sadar ku dul yaal oo ay weheliso in kan hore uu tusaaleeyo kan dambe, wuxuu dalbanayaa in Aabbaha lagu garto aayadaha ugu dambeeya ee Muujintii, waayo aayadaha ugu horreeya ayuu hore ugu caddaanayaa inuu halkaas joogo. Tani kama duwana injiilka Yooxanaa cutubka koowaad, halkaas oo Yooxanaa uusan si toos ah u aqoonsan Ruuxa, hase ahaatee Ruuxa waa la garanayaa inuu halkaas joogo, waayo Ruuxu halkaas ayuu joogay markii ugu horraysay ee oraahda “bilowgii” la qoray. Markhaatifurka injiilka Yooxanaa ee cutubka koowaad wuxuu ku bilaabmaa isla oraahdan qudheeda: “bilowgii.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Bilowgu” waa astaan nebiyadeed, waana in lagu qiimeeyaa xeerarka nebiyadeed, oo ay ku jirto xariiq korkeed xariiq. Bilowgii Muuse waa bilowgii Injiilka Yooxanaa, waana bilowgii kitaabka Muujintii, sidoo kalena waa dhammaadka Muujintii. Afartaas xariiq dhexdood laba jeer ayaa dhammaan saddexda qof ee saddexleyda jannada si cad loo aqoonsaday; xariiq keliya (Injiilka Yooxanaa) Ruuxu wuu ka maqnaan karaa, xariiqda afraadna Aabbuhu wuu ka maqan yahay, laakiin marka la isu geeyo, dhammaan saddexda Qof ee Ilaahnimada ahi waxay ku matalan yihiin afartaas xariiq oo dhan.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Masiixu wuxuu u yimid inuu Aabbaha muujiyo, Ruuxa Quduuska ahna wuxuu u yimid inuu Wiilka muujiyo. Saddexdooduba waxay sameeyeen allabaryo weligood jira. Aabbuhu dunida aad buu u jeclaaday, sidaas darteedna Ciise ayuu bixiyey; Ciisena dunida aad buu u jeclaaday, sidaas darteedna wuxuu aqbalay inuu korkiisa qaato, weligiis iyo weligiisba, jidhka kuwii uu isagu abuuray. Noocee wax-bixin ah ayaa ku caddaanaysa falka Abuuraha ee uu doortay inuu qayb ka noqdo abuuristiisa? Qofka saddexaad ee Ilaahnimada ayaa isaguna is-bixiyey, waayo wuxuu aqbalay jagada ah inuu ku noolaado gudaha makhluuqa la abuuray ee la yidhaahdo aadanaha—inta weligeed ah.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Waxa u badan tahay in sababtan aawadeed Ruuxa Quduuska ah si soo noqnoqota loola xidhiidhiyo calaamadaha dadka Ilaah. Isagu waa Qofka Ilaahnimada ka mid ah ee loogu talagalay inuu la joogo uumista aadanaha. Sidaa darteed, calaamadaha Ruuxa Quduuska ah ee Qorniinka ku jira inta badan waxaa lagu metelaa calaamad isla markaasba metelaysa Ruuxa Quduuska ah ama aadanaha. Bilowgii Ruuxu wuxuu dul socday biyaha.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Oo wuxuu igu yidhi, Biyaha aad aragtay, meesha ay dhilladu ku fadhido, waa dadyow, iyo dad badan, iyo quruumo, iyo afaf. Muujintii 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Qalabka keliya ee ku jiray meesha quduuska ah ee Muuse dhisay oo aan loo siinin qaab si gaar ah oo faahfaahsan loogu tilmaamay shaqaalihii inay raacaan wuxuu ahaa laambadda toddobada laamood leh. Laambaddu waxay matalaysaa isku-darka bini-aadminimada iyo ilaahnimada. Sababtaas aawadeed, qaabka laambaddu wuxuu ahaa shayga keliya ee meesha quduuska ah ku yaal oo ragga loo daayay inay wax ku biiriyaan. Toddobada laambadood ee Masiixu dhex socdo waxaa lagu aqoonsaday inay yihiin toddobada kaniisadood, hase yeeshee laambadda waxaa lagu shiday saliid, taas oo matalaysa Ruuxa Quduuska ah, dunta shumacyadana ee ololka u haysay iftiinka waxaa laga sameeyey dharkii caddaanka ahaa ee wadaaddadu hore u isticmaaleen, kuwaas oo matalaya xaqnimada Masiixa oo u ifaysa sida nuurka dunida. Dadka Ilaah waa nuurka dunida, hase yeeshee nuurkaas waxaa shida oo keliya saliidda Ruuxa Quduuska ah. Ruuxa Quduuska ah inta badan waxaa lala xiriiriyaa dad iyadoo sidaas loogu tilmaamayo Qorniinka.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Oo carshiga waxaa ka soo baxayay hillaacyo, onkod iyo codad; oo carshiga hortiisa waxaa ka holcayay toddoba laambadood oo dab ah, kuwaas oo ah toddobada Ruux oo Ilaah. Muujintii 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Toddobada laambadood ayaa halkan lagu aqoonsaday inay yihiin “toddobada Ruux ee Ilaah,” hase yeeshee waxaa naloo sheegay in toddobada laambad-sidayaashu ay yihiin toddobada kaniisadood.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Sirta toddobada xiddigood oo aad ku aragtay gacantayda midig, iyo toddobada laambadood ee dahabka ah. Toddobada xiddigood waa malaa'igaha toddobada kaniisadood; toddobada laambadood ee aad ku aragtayna waa toddobada kaniisadood. Muujintii 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Toddobada laambadoodba waa toddobada Ruux, waana kiniisadda Ilaah.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Oo bal eegay, oo waxaan arkay, bal eeg, carshiga dhexdiisa iyo afarta xayawaan dhexdood, iyo odayaasha dhexdooda, waxaa taagnaa Wanka sidii mid la gowracay, isagoo leh toddoba gees iyo toddoba indhood, kuwaas oo ah toddobada Ruux ee Ilaah oo loo diray dunida oo dhan. Muujintii 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Toddobada gees iyo toddobada indhoodna sidoo kale waa Ruuxa Quduuska ah oo loo diray dunida oo dhan; oo markii la baabtiiso, Masiixigana waxaa loo diraa dunida oo dhan, waayo, waxaa lagu baabtiisay magaca Aabbaha, Wiilka, iyo Ruuxa Quduuska ah. Barakada lagu dhawaaqay kuwii shahiiday intii lagu jiray qalalaasaha sharciga Axadda, iyo dhammaan kuwii rumaysadka ku dhintay ee Israa’iilka ruuxiga ah ee casriga ah tan iyo 1844, waa Ruuxa bixiya ammaanta aaska loo jeediyo marka uu yidhaahdo, “Haa,” “si ay uga nastaan hawshoodii,” waayo, isagu wuu la joogay intii ay hawshooda ku jireen oo dhan ilaa ay naftooda dhigeen.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Oo waxaan samada ka maqlay cod igu leh, Qor, Waxaa barakaysan kuwa dhintay oo Rabbiga ku dhex dhinta hadda ka dib; Haah, ayuu Ruuxu leeyahay, inay hawlahoodii ka nastaan; oo shuqulladoodiina way raacaan. Muujintii 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Marka la tixgelinayo dhammaadka iyo bilowga kitaabka Muujintii, bilowga Kitaabka Quduuska ah, iyo bilowga Injiilka Yooxanaa, waxa aynu aragnaa in saddexda Qof ee Ilaahnimada dhammaantood halkaas lagu matalay, in kastoo Aabbuhu halkaas joogo sida ku salaysan ku-dhaqanka “xarriiq dul saaran xarriiq.” Wiilkuna halkaas wuu joogaa isaga oo isugu aqoonsanaya Alfa iyo Oomeega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Haddii aynu garawsanno in isu-darka bini-aadannimada iyo ilaahnimadu yahay isu-darka Ruuxa Quduuska ah iyo aadanaha, markaas waxaynu fahmi karnaa sababta astaamaha Ruuxa Quduuska ah loogu xidhiidhiyey astaamaha aadanaha. Iyadoo aragtidan maskaxda lagu hayo, waxaynu ku noqonaynaa labada “bilowgii” ee aynu marar badan ka hadalnay.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Bilowgii Ilaah wuxuu abuuray samada iyo dhulka. Dhulkuna wuxuu ahaa aan qaab lahayn oo madhan; gudcurkuna wuxuu dul saarnaa oogada moolka. Oo Ruuxa Ilaahna wuxuu dul sabbaynayay oogada biyaha. Markaasaa Ilaah yidhi, Iftiin ha ahaado; iftiin baana jiray. Ilaahna iftiinkii wuu arkay inuu wanaagsan yahay; oo Ilaahna iftiinkii ayuu gudcurkii ka soocay. Bilowgii 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Bilowgii waxaa jiray Ereyga, Ereyguna wuxuu la jiray Ilaah, Ereyguna wuxuu ahaa Ilaah. Isagu bilowgii wuxuu la jiray Ilaah. Wax walba isaga ayaa lagu sameeyey; isaga la’aantiisna wax la sameeyey ma jirin oo la sameeyey. Isaga waxaa ku jirtay nolol; noloshuna waxay ahayd nuurka dadka. Nuurkuna gudcurka ayuu ka ifayaa; gudcurkuna ma uu garan. Yooxanaa 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Iyadoo la adeegsanayo labadan markhaati ee “bilowgii;” Ilaah Erayga ah, kii wax walba sameeyey, ayaa sidoo kale naftiisa bixiyey, waayo “noloshu isaga ayay ku jirtay,” noloshiisuna waxay ahayd “iftiinka” dadka. “Iftiinka” nin la abuuray waa xaqnimada Abuuraha. Xaqnimada Abuuraha waa dunta shumacyada ku jira meesha quduuska ah.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Oo waxaa la siiyey inay xidhato maro wanaagsan oo linen ah, nadiif ah oo cad; waayo, marada wanaagsan ee lintu waa xaqnimada quduusiinta. Muujintii 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Saliidda quudisa dunta waxay ka dhigan tahay hawsha Ruuxa Quduuska ah ee nolosha rumaystaha. Bilowgii dhulku mugdi buu ahaa, iftiinuna ma jirin. Markaas Ciise wuxuu bixiyey noloshiisii, taas oo ku jirtay isaga, si uu iftiin ugu ahaado dadka.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Oo dhammuna dhulka oo dhammuna way caabudi doonaan isaga, kuwaas oo magacyadoodu aanay ku qornayn kitaabka nolosha ee Wanka la gowracay tan iyo aasaaskii dunida. Muujintii 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Markii Ciise doortay inuu allabari u noqdo binu-aadmiga, wuxuu naftiisa u bixiyey si ay dadku u helaan iftiin. Sida ku dhacda labadan tuduc, mar kasta oo iftiin la keeno, iftiinku wuxuu soo saaraa laba nooc oo caabudayaal ah, sida ay u metelaan iftiinka iyo gudcurku, carruurta maalinta ama carruurta habeenka.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Laakiinse idinku, walaalayaalow, gudcur kuma jirtan si maalintaasu idiinku soo degto sida tuug. Dhammaantiin waxaad tihiin carruurtii nuurka iyo carruurtii maalinta; innagu kuwa habeenka ma nihin, kuwa gudcurkana ma nihin. 1 Tesaloniika 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Marka aynu garanno xidhiidhka dhow ee weligiis ah ee Ruuxa Quduuska ahi la leeyahay carruurta maalinta, waxaynu fahmi karnaa sababta calaamadaha carruurta Ilaah iyo Ruuxa Quduuska ahi ugu yihiin kuwo si aad ah isugu dhow. Qaybta ugu dambaysa ee Muujintii, waxaynu ku aragnaa Ciise isagoo ah Alfa iyo Oomeega, waxaynu ku aragnaa Aabbaha iyada oo loo marayo ku-dhaqanka xariiq dusheed xariiq, Ruuxa Quduuska ahuna wuxuu bixinayaa matalaaddiisii ugu dambaysay ee calaamadaysan ee naftiisa, waayo nimankii quduuska ahaa ee hore waxay ku hadleen iyagoo uu dhaqaajinayo Ruuxa Quduuska ahi. Hadalkiisii ugu horreeyey ee uu naftiisa kaga sheego Bilowgii wuxuu ku aqoonsanayaa isagoo ku dul dhaqaaqaya biyaha, ama ku dul dhaqaaqaya binu-aadmiga, tixraaciisii ugu dambaysay ee uu naftiisa ku sheegona waa sida tan.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Ruuxa iyo aroosaddu waxay yidhaahdaan, Kaalay. Kii maqlaana ha yidhaahdo, Kaalay. Kii harraadsanna ha yimaado. Oo ku alla kii doonaya, biyaha nolosha ha ka qaato si xor ah. Muujintii 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Bilowgii ilaa dhammaadka Ruuxa Quduuska ah waxaa lagu aqoonsadaa isagoo la xidhiidha aadanaha, waayo carruurta maalintu waxay matalaan isu-geyn ilaahnimo iyo dadnimo. Bawlos, sida Ishacyaahna sameeyo, wuxuu caddeeyaa in dadku ay yihiin weelal, oo laambadihii meesha quduuska ah ku jirayna waxay lahaayeen weelal meesha xarkhuhu yiilleen, saliiduna waxay ugu soo degaysay weelasha si ay u bixiso shidaalka lagama maarmaanka u ah muujinta iftiinka ah xaqnimada Masiixa. Innagu waxaynu nahay weelasha Ruuxa Quduuska ah, Qofka saddexaad ee Ilaahnimada, sida lagu aqoonsaday bilowgii ilaa dhammaadka Erayga Ilaah, iyo sida si cad loogu aqoonsaday qoraallada Ruuxa Waxsii-sheegidda.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Farriintii malaa’igta labaad, oo rumoobay bilowgii Adventism-ka iyo dhammaadkiisaba, waxaa ku jira laba farriimood oo kala duwan; middi waxay u tahay kaniisadda, middina dunida.

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