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# The Revelation of Jesus Christ - Number Fifteen

Muujintii Ciise Masiix - Tiro Shan iyo Toban

The Seventh Seal and the Unsealing of Prophetic Truth

Shaabaddii Toddobaad iyo Furitaanka Xaqiiqada Nebiyadeed

Author

Jeff Pippenger

Published

November 13, 2023

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

> Oo markuu furay shaabaddii toddobaad, waxaa samada ka dhacday aamusnaan ku dhow nus saac. Oo waxaan arkay toddobadii malaa'igood oo Ilaah hortiisa taagnaa; waxaana la siiyey toddoba buun. Oo malaa'ig kale ayaa timid oo meesha allabariga ag istaagtay, iyadoo haysata weel dahab ah oo foox lagu shido; waxaana la siiyey foox badan, si ay ugu bixiso iyadoo la jirta baryada quduusiinta oo dhan meesha allabariga dahabka ah ee carshiga hortiisa taal. Oo qiiqii fooxa, kaas oo la socday baryadii quduusiinta, ayaa gacanta malaa'igta ka kor ugu kacay Ilaah hortiisa. Markaasaa malaa'igtu qaadday weelkii fooxa, oo waxay ka buuxisay dabkii meesha allabariga, oo dhulka ku tuurtay; markaasna waxaa dhacay codad, iyo onkodad, iyo hillaacyo, iyo dhulgariir. Muujintii 8:1–5.

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

Waxa aynu ka hadlaynaa daadinta dabka quduuska ah ee ka imanaya meesha quduuska ah ee jannada, intii lagu jiray taariikhda uu Maraykanku ka soo dejin doono dab aan quduus ahayn samada kowaad. Muujintii wixii toddobada onkod ku hadleen ee ku qoran Muujintii cutubka tobnaad, waxa la amray in la shaabadeeyo ilaa wax yar ka hor xidhitaanka wakhtiga tijaabada. Wakhtiga tijaabada sidoo kale waxa lagu matalay inuu qarka u saaran yahay inuu xidhmo marka shaabadda toddobaad la furo.

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

> Markaasuu igu yidhi, Ha xidhin erayada wax sii sheegidda kitaabkan; waayo, wakhtigu waa dhow yahay. Kii aan xaqa ahayni, ha sii ahaado aan xaq ahayn weli; kii wasakhaysanna, ha sii ahaado wasakhaysan weli; kii xaqa ahuna, ha sii ahaado xaq weli; kii quduuska ahuna, ha sii ahaado quduus weli. Muujintii 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Furitaanka shaabaddii toddobaad wuxuu dhacayaa marka toddobada malaa’igood isu diyaarinayaan inay buunankooda dhawaaqaan.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Markaas toddobadii malaa’igood ee haystay toddobadii buun ayaa isu diyaariyey inay afuufaan. Muujintii 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Marka wakhtiga tijaabadu xidhmo, “ninuna” ma “geli karo macbudka,” waayo dhex‑dhexaadinta Masiix ee dembiyada dadka way dhammaatay. Wakhtiga tijaabadu wuu xidhmay, toddobadii malaa’igoodna waxaa lagu amray inay shubaan maddiibyadii cadhada Ilaah.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> Oo macbudkiina waxaa ka buuxsamay qiiq ka yimid ammaanta Ilaah iyo xooggiisa; oo ninna ma uu awoodin inuu macbudka galo ilaa toddobada belaayo ee toddobada malaa’igood la dhammeeyo. Oo waxaan maqlay cod weyn oo macbudka ka soo baxaya oo ku leh toddobada malaa’igood, Taga, oo ku shuba dhulka fijaanada cadhada Ilaah. Muujintii 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Ma jiro wax tilmaamaya in toddobada malaa’igood ee afuufa toddobada buun ee Muujintii cutubyada sagaal ilaa kow iyo toban ay ka duwan yihiin toddobada malaa’igood ee shuba toddobada belaayo ee ugu dambaysa. Taas beddelkeeda, sifooyinka nebiyaysan ee xukummada ay matalaan toddobada buun waxay la barbar socdaan meesha iyo saamaynta toddobada fijaan ee cadhada Ilaah ee ku xusan cutubka lix iyo tobnaad. Xidhiidh ka sii toosan ahaan, xukummadii buunka si toos ah ayaa loogu yeedhaa belaayooyin.

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

> Oo nimankii kale ee aan belaayooyinkan lagu dilin weli kama toobadkeenin shuqulladii gacmahooda, si aanay u caabudin jinniyo, iyo sanamyo dahab ah, iyo lacag ah, iyo naxaas ah, iyo dhagax ah, iyo qori ah; kuwaas oo aan wax arki karin, mana maqli karaan, mana socon karaan. Muujintii 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

Furitaanka shaabaddii toddobaad si ula kac ah ayaa loogu dhex dhigay macnaha guud ee soo dhowaanshaha xidhitaanka wakhtiga imtixaanka. Shaabadda toddobaad waxay ka dhigan tahay markhaati labaad oo ku saabsan wixii ay toddobada onkod “ku dhawaaqeen,” kuwaas oo Yooxanaa iyo weliba Bawlos laga mamnuucay inay qoraan.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Oo ku qayliyey cod weyn, sida libaax ciyayo; oo markuu qayliyeyna, toddobadii onkod waxay ku hadleen codadkoodii. Oo markii toddobadii onkod ay ku hadleen codadkoodii, ayaan damcay inaan qoro; markaasaan maqlay cod samada ka yimid oo igu leh, Ku xidh shaabad waxyaalihii toddobadii onkod ku hadleen, hana qorin. Muujintii 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

Waxa ay toddobadii onkod “ku hadleen” waa la shaabadeeyey, oo cutubka laba iyo labaatanaadna, wax sii sheegidda lagu shaabadeeyey kitaabka Muujintii waxay ahayd in la furo, oo sida shaabaddii toddobaad, waxay ahayd in la furo wax yar ka hor intaan mudadii imtixaanku xidhmin.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

Walaashii White waxay tilmaamaysaa in shaabadaynta wixii toddobada onkod “sheegeen” ay ka dhiganayd isla ficilkii Libaaxa qabiilka Yahuudah, sidii markii uu Daanyeel ku amray inuu buuggiisa shaabadeeyo ilaa wakhtiga dhammaadka. Buugaagta Daanyeel iyo Muujintuba waa isla buuggaas, oo Muujintana Ciise waxaa lagu matalaa sida Libaaxa qabiilka Yahuudah marka uu furo buuggii lagu shaabadeeyey toddobada shaabad, sidaas darteed Libaaxa qabiilka Yahuudah ayaa sidoo kale ahaa Kan Daanyeel ku amray inuu buuggiisa shaabadeeyo ilaa wakhtiga dhammaadka. Libaaxa qabiilka Yahuudah waa Kan shaabadeeya oo fura Eraygiisa, waayo Isagu waa Erayga.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Markii toddobadaas onkod codkoodii ku hadleen dabadeed, amarku wuxuu u yimid Yooxanaa, sida uu Daanyeel ugu yimid oo ku saabsanaa kitaabka yar: ‘Waxyaalihii ay toddobada onkod ku hadleen shaabadee.’” Faallada Baybalka ee Seventh-day Adventist, mugga 7, 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Caddaymaha gudaha ee ku jira buugaagta Daanyeel iyo Muujintii waxay muujinayaan in furidda shaabadda toddobaad ay tahay markhaati labaad oo u ah furidda wixii toddobada onkod ku dhawaaqeen. Furidda buugga Daanyeel iyo furidda buuggii lagu shaabadeeyey toddoba shaabadba waxay caddeynayaan in runaha la muujiyo marka farriin nebiyadeed la furo ay dabeecad ahaan u yihiin kuwo si tartiib-tartiib ah u soo baxa. Taas aawadeed ayaa buugga Daanyeel ugu tilmaamayaa kordhid aqoon, halka buugga Muujintii uu u sawirayo sidii in hal shaabad midda kale ka dambayso loo furayo.

It is a light that grows brighter and brighter unto the perfect day.

Waa iftiin sii ifaya oo sii dhalaalaya ilaa maalinta qumman.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Laakiinse jidada kuwa xaqa ahu waa sida iftiinka dhalaalaya oo sii ifaya in ka badan kana badan ilaa maalinta kaamilka ah. Maahmaahyadii 4:18.

When “truth” is unsealed, it is progressive.

Marka “runta” la furo, waa mid horusocod ah.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> “Haddii ay lagama maarmaan u ahayd dadkii qadiimiga ahaa ee Ilaah inay marar badan xusuustaan la macaamilkiisii uu kula sameeyey naxariis iyo xukun, talo iyo canaan, si la mid ahna waxaa muhiim u ah in aynu ka fiirsanno runnada naloo soo dhiibay Eraygiisa,—runnadaas oo, haddii dheg loo dhigo, ina hoggaamin doona is-hoosaysiin iyo is-dhiibid, iyo addeecidda Ilaah. Waa in runta laynagu quduus ka dhigaa. Erayga Ilaah wuxuu soo bandhigaa runno gaar ah oo ku habboon xilli kasta. La macaamilka Ilaah ee uu la sameeyey dadkiisii waagii hore waa in si taxaddar leh aynu ugu fiirsannaa. Waa inaynu barannaa casharrada loogu talagalay inay ina baraan. Laakiin kuma habboona inaynu ku qanacno iyaga oo keliya. Ilaah wuxuu dadkiisa u hoggaaminayaa tallaabo tallaabo. Runtu waa mid sii socota. Kan si daacad ah wax u doondoonaya wuxuu had iyo jeer helayaa iftiin samada ka imanaya. Waa maxay runta? waa inay weligeed noqotaa su’aasheenna.” Signs of the Times, May 26, 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

Dhammaadka bisha Luulyo, 2023, Muujintii Ciise Masiix ayaa bilowday in shaabaddii laga qaado.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Sida shaabaddii toddobaad iyo weliba hadalladii toddobada onkodba, Muujintii Ciise Masiixna waa la furaa wax yar ka hor inta xilligii nimcadu xidhmin. Waxay bixisaa markhaati saddexaad oo isla farriintii ah ee lagu matalay ka qaadista shaabaddii toddobaad iyo toddobada onkod. Saddexdaas matalaad ee ku jira kitaabka Muujintii waa saddex markhaati oo isu biira si ay u dhammaystiraan farriinta Muujintii Ciise Masiix. Furitaanka saddexdan markhaatina waa mid tartiib-tartiib u socda. Saamayntooduna sidoo kale waa mid tartiib-tartiib u socota.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> “U hoggaansana sharciga Ilaah waa quduus laga dhigid. Waxaa jira kuwo badan oo haysta fikrado khaldan oo ku saabsan hawshan ka dhacaysa nafta, laakiin Ciise wuxuu u duceeyey in xertiisu quduus lagaga dhigo runta, wuxuuna ku daray, ‘Eraygaagu waa run’ (Yooxanaa 17:17). Quduus laga dhigistu ma aha hawl degdeg ah oo mar keliya dhacda, balse waa hawl tartiib-tartiib u socota, sida addeecidduna ay u tahay mid joogto ah. Ilaa iyo inta Shayddaan nagu soo jeedinayo jirrabaadihiisa, halganka lagu jebinayo nafta waa in marar badan dib loogu dagaallamaa; laakiin addeecid daraaddeed, runta ayaa quduus ka dhigaysa nafta. Kuwa daacadda u ah runta waxay, iyagoo ku tiirsan mudnaanta Masiixa, ka adkaan doonaan tabar-darrada dabeecadeed oo dhan oo sababtay in duruuf kasta oo nolosha isbedbeddesha ay iyaga qaabayso.” Faith and Works, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Horumarka sii kobcaysa ee fahamka Muujintii Ciise Masiix waxay bilaabatay in la daabaco dabayaaqadii Luulyo, 2023. Geeddi-socodka fahamka runta ee markaas bilaabatay in la daabaco, wuxuu bilaabmay wax yar ka dib Luulyo 18, 2020.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Runta lagu garto farriinta furfuridda shaabaddii toddobaad waxay ka hadlaysaa calaamadda jidka ee Qayladii Habeenbadhka. Qayladii Habeenbadhka ee taariikhdii Millerite-ku waxay ahayd koboc horusocod ah oo runta ah, xaqiiqadaasna waxaa lagu caddayn karaa dib-u-eegis taariikheed oo lagu sameeyo hawshii Samuel Snow. Ciise wuxuu dhaqdhaqaaqa malaa’igta saddexaad ku tusaaleeyaa dhaqdhaqaaqa malaa’igta kowaad, waayo isagu had iyo jeer dhammaadka wuxuu ku muujiyaa bilowga.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Runta isu yimaada si ay u sameeyaan farriinta Qaylada Saqda Dhexe waa garashada cidda Ilaah yahay, iyo sida dabeecaddiisa loogu muujiyey Eraygiisa. Runtaas waxaa ku jira sharraxaad aad u faahfaahsan oo ku saabsan habsocodka taariikheed ee kuwa ugu dambayntii ku dhawaaqi doona farriinta Qaylada Saqda Dhexe ay dhammaystiri doonaan. Taariikhda qarsoon ee toddobada onkod waa waxa aqoonsada habsocodkaas taariikheed. Shaabadda toddobaad waa qayb ka mid ah habsocodkaas taariikheed ee faahfaahsan, laakiin muujinteedu waxay ku jeeddaa muddada wakhtiga ee bilaabmaysa marka farriinta Qaylada Saqda Dhexe la dhammaystiro, sidaasna ku calaamadinaysa goorta la dhammaystiro shaabadaynta boqol iyo afartan iyo afarta kun. Qaadista tartiib-tartiibka ah ee shaabadda toddobaad waxay bilaabmaysaa marka farriinta Qaylada Saqda Dhexe si buuxda loo horumariyo, sida lagu muujiyey shirkii xerada Exeter xagaagii 1844. Maqaalladani waxay metelaan martiqaadkaaga shakhsiyeed ee aad ku imanayso shirkii xerada Exeter.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Markii shaabaddii toddobaad la furo, dabkii meesha allabariga ayaa dhulka lagu soo tuuraa, waxaana jira “codad, iyo onkoddo, iyo hillaacyo, iyo dhulgariir.” “Cod” wuxuu u taagan yahay buun.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Qayli cod dheer, hana ceshan, codkaagana kor ugu qaad sida buun; oo dadkayga u muuji xadgudubkooda, reer Yacquubna dembiyadooda. Ishacyaah 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Codka buunka wuxuu tilmaamayaa farriin ka digaysa xukun soo socda. Marka Ishacyaah ku amro dadka Ilaah inay codkooda kor u qaadaan sida buun, waa inay si qaylo leh “u dhawaaqaan.” Farriinta Qaylada Habeen-badhka waxaa shaabadda laga qaadaa wax yar ka hor saacadda dhulgariirka ee sharciga Axadda. Farriinta Qaylada Habeen-badhka ee shaabadda laga qaado wax yar ka hor sharciga Axadda ee dhowaan imanaya, waa farriinta ku bararta qaylo weyn. Marka Ishacyaah yidhaahdo, “Si qaylo leh u dhawaaq,” wuxuu tixraacayaa isu-geynta qaylada weyn ee malaa’igta saddexaad, taas oo ah codka labaad ee ku biira farriinta Qaylada Habeen-badhka. Farriinta weyn ee Qaylada Habeen-badhka waa digniin ku saabsan buunka toddobaad, kaas oo ah hoogga saddexaad. Dadka Ilaah waa inay gartaan in marka farriintaas buunka ahi la yeedhiyo, ay ku jiraan daqiiqadaha ugu dambeeya ee wakhtigooda tijaabada. Sidaa darteed amarka Ishacyaah waa digniin lagu isu diyaarinayo xidhitaanka wakhtiga tijaabada, digniin ah in xukunka buunka ee hoogga saddexaad ee Islaamka uu ku dhow yahay inuu ku dhaco Maraykanka sababta oo ah diidmada Sabtida Ilaah. Xilliga sharciga Axadda, Qaylada Habeen-badhka, oo ah tan kowaad ee labada “cod” ee ku jira Muujintii cutubka siddeed iyo tobnaad, waxay ku barartaa qaylo weyn. Marka carruurta kale ee Ilaah ee weli Baabuloon ku jira loo yeedhayo inay ka soo baxaan.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> “Runta wakhtigan la joogo, oo ah farriinta malaa’igta saddexaad, waa in lagu dhawaaqaa cod weyn, taas oo micnaheedu yahay awood sii kordhaysa, innagoo ku soo dhowaanayna imtixaanka weyn ee ugu dambeeya.” The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

“Kordhinta xoogga” ee “qaylada dheer” ee malaa’igta saddexaad waxaa hore loogu sii tusay Siinaay markii Tobanka Amar uu Yehowah qudhiisu ku dhawaaqay. Buunka taariikhdaas ku jiray xooggiisu wuu sii kordhayay intii buurtu gariiraysay oo qiiq isu rogeysay. Cabsidu aad bay u weynayd, sidaas darteed xataa Muuse aad buu u gariiray. Markaas dadkii waxay “codadkoodii” kor u qaadeen cabsi darteed, iyagoo ka baryaya in “codka” Ilaah uu joogsado dhawaaqiddiisa.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> Iyo codkii buunka iyo codkii erayada; codkaas kuwii maqlayna way ka baryeen inaan mar dambe ereygaas lagula hadlin iyaga: (waayo, ma ay adkaysan karin wixii la amray, Oo haddii xataa bahal taabto buurta, waa in la dhagxiyaa, ama waran lagu mudaa: Oo aragtidu aad bay u cabsi badnayd, sidaas daraaddeed Muuse wuxuu yidhi, Aad baan u cabsanayaa oo u gariirayaa:). Cibraaniyada 12:19–21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

“Codkii” ay “maqleen” wuxuu u taagan yahay “codka” farriinta digniinta ee malaa’igta saddexaad. Iyagoo ku jira murugo cabsi leh ayay kaga jawaabeen “codadkoodii” iyaga u gaar ahaa. Codadka ka yeedha xeerka Axadda waxaa kaloo metela hablaha bikradaha nacasyada ah ee saliidda codsanaya, codadka hablaha bikradaha caqliga lehna waxay u sheegayaan inay tagaan oo naftooda u iibsadaan. Marka tijaabada nimcada aadanaha la soo xiro, “codadka” kuwa garanaya inay lumeen, sida hablaha bikradaha Adventist-ka nacasyada ah ee xeerka Axadda jooga, waxay ku qaylinayaan in dhagaxyada iyo buuruhu ku soo dhacaan. Xeerka Axadda waxaa lagu sii tusaaleeyey bixintii sharciga ee Buur Siinay.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> “Muuqashooyinkii yaabka lahaa ee awoodda Ilaah ku soo ifbaxday munaasabaddaas qotoda dheer,—dhawaaqyadii qarsoodiga ahaa ee buunka oo sii xoogaysanayay oo sii cabsi badnaanayay, onkodkii ka yeedhayay oo ka soo noqnoqonayay dhinac kasta oo buuraha ah, hillaacii iftiiminayay meelaha dhaadheer ee adag oo murugada leh, iyo dusha Siinay, iyadoo dhex taal daruur, iyo duufaan, iyo gudcur qaro weyn, ammaanta Ilaah oo sidii dab wax guba u muuqata,—calaamooyinkan joogitaanka Yehowah awgeed, quluubbadii reer binu Israa’iil cabsi bay la taag darnaadeen, oo shirkii oo dhammu “meel fog bay istaageen.” Xataa Muuse wuxuu ku dhawaaqay, “Aad baan u cabsanayaa oo u gariirayaa.” Dabadeedna, waxyaalihii is-haya ee dabiicadda ka sarreeya waxaa laga maqlay codkii Yehowah, isagoo ku hadlaya tobanka amarradood ee sharcigiisa.

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> “Sida muraayaddii weynayd ee Ilaah ay dadka reer binu Israa’iil u muujisay xaaladdooda dhabta ah, nafahoodii waxaa qariyey cabsi aad u weyn. Awoodda laga cabsado ee hadallada Ilaah waxay ula muuqatay mid ka badan inta jidhkooda gariiraya uu qaadi karo. Waxay Muuse baryeen, ‘Adigu nala hadal, annaguna waannu maqli doonnaa; laakiinse yaanu Ilaah nala hadlin, waaba intaasoo aynu dhimannee.’ Markii qiyaastii weynayd ee xaqnimada Ilaah hortooda la dhigay, waxay garteen, si aanay weligood hore u garan, dabeecadda karaahiyada leh ee dembiga, iyo eednimadooda, aragga Ilaah daahirka ah oo quduuska ah hortiisa.” Signs of the Times, March 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Markii dabkii meesha allabariga laga tuuro dhulka, waxaa jira “codad, iyo onkodad, iyo hillaacyo, iyo dhulgariir.” “Onkod iyo hillaac” waa astaamo u taagan xukunnada Ilaah. Marka sharciga Axadda la soo rogo, Maraykanku wuxuu si buuxda u buuxin doonaa “koobkiisa xumaanta,” oo “riddo qaran waxaa raaci doona halaag qaran.” “Koobka xumaanta” wuxuu buuxsamaa jiilka afraad, waayo labada gees ee bahalka dhulka waxay ku sii socdaan afar jiil oo fallaagow sii kordhaya leh. Sharciga Axaddu wuxuu calaamadeeyaa meesha xukunnada Ilaah, oo ay matalaan “onkodad iyo hillaacyo,” lagu soo dejiyo, waxaana lagu soo dejiyaa jiilka afraad.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Rabbigu reer Amoriyiinta wuxuu ka yidhi: “Qarniga afraad ayay mar kale halkan ku soo noqon doonaan; waayo, xumaantii Amoriyiintu weli ma ay buuxsamin.” In kasta oo quruuntani si weyn ugu caan baxday sanamcaabudkeeda iyo musuqmaasuqeeda, haddana weli ma ay buuxin koobkii xumaanteeda, oo Ilaahna amri ma uu bixin baabba’deeda dhamaystiran. Dadku waxay ahayd inay arkaan xoogga rabbaaniga ah oo si muuqata loo muujiyo, si ay cudurdaar la’aan ugu hadhaan. Abuuraha naxariista leh wuxuu diyaar u ahaa inuu u samro xumaantooda ilaa qarniga afraad. Dabadeedna, haddii aan wax isbeddel ah oo dhinaca wanaagga ah la arkin, xukunnadiisu waa inay ku dhacaan iyaga.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> “Kan aan qalad lahayn Kan Aan Xadidnayn weli xisaab buu la hayaa quruumaha oo dhan. Inta naxariistiisa lagu soo bandhigayo baaqyo toobadkeen ah, xisaabtani way furnaan doontaa; laakiin marka tirooyinku gaadhaan qaddar cayiman oo Ilaah dejiyey, adeegga cadhadiisu wuu bilaabmaa. Xisaabtu way xidhmaysaa. Dulqaadka rabbaanigu wuu joogsadaa. Mar dambe looma baryayo naxariis iyaga aawadood.” Testimonies, volume 5, 208.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

Walaasha Cad waxay xukunnada ka bilaabma sharciga Axadda ku tilmaamaysaa “xukunnada baabbi’inta ee Ilaah.” Waxay baraysaa in ay goor dambe tahay Adventist-yada nacasyada ah ee La’odikiya, kuwaas oo fursad u helay inay isu diyaariyaan qalalaasaha saqdii dhexe, hase yeeshee diiday inay sidaas sameeyaan. Wakhtigaas xukunnada baabbi’inta ah ee bikradaha nacasyada ah, waa “wakhti naxariis” u ah kuwii aan weli runta maqal.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> “Laa, bal inay dadku ogaadaan wakhtiga booqashadooda! Waxaa jira kuwo badan oo aan weli maqal runta imtixaanka ah ee wakhtigan loo leeyahay. Waxaa jira kuwo badan oo Ruuxa Ilaah la halgamayo. Wakhtiga xukunnada baabbi’inta ee Ilaah waa wakhtiga naxariista u ah kuwa aan helin fursad ay ku bartaan waxa runta ah. Si naxariis leh ayuu Rabbigu iyaga u eegi doonaa. Qalbigiisa naxariistu way taabataa; gacantiisuna weli way u fidsan tahay inay badbaadiso, halka albaabku u xiran yahay kuwa aan doonaynin inay soo galaan.” Testimonies, volume 9, 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Markii shaabaddii toddobaad la furo waxaa jira “codad, iyo onkodad, iyo hillaacyo, iyo dhulgariir.” “Saacaddii” uu “dhulgariirkii” Muujintii kow iyo tobnaad markii ugu horraysay ku rumoobay waxay ahayd Kacaankii Faransiiska, oo rumowga kaamilka ah ee “saacaddaas” waa “gariirka” bahalka “dhulka” xilliga sharciga Axadda ee dhowaan imanaya. Waa “saacaddaas” gudahooda in shaabaddii toddobaad si buuxda loo furo. Iskutallaabtu waxay astaan u tahay sharciga Axadda, oo iskutallaabta agteedana waxaa ka dhacay dhulgariir weyn.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Ciise goortuu haddana cod weyn ku qayliyey, ruuxii buu bixiyey. Oo bal eeg, xijaabkii macbudka ayaa laba u kala dillaacay xagga sare ilaa xagga hoose; dhulkiina wuu gariiray, dhagaxyadiina way dillaaceen. Matayos 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

Iskutallaabta dusheeda, boqortooyo shaydaani ah ayaa la afgembiyey, sida ay ahaan doonto marka sharciga Axadda la soo rogo.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> “Masiixu ma uusan dhiibin naftiisa ilaa uu dhammaystiray shuqushii uu u yimid inuu qabto, neeftiisii ugu dambaysayna wuxuu ku dhawaaqay, ‘Way dhammaatay.’ Yooxanaa 19:30. Dagaalkii waa la adkaaday. Gacantiisii midig iyo cududdiisii quduuska ahayd ayaa isaga u soo hoyisay guusha. Isagoo Guulayste ah ayuu calankiisii ka taagay meelaha sare ee weligeed ah. Miyaanay farxad ka jirin malaa’igta dhexdooda? Samada oo dhammu waxay ku rayraysteen guushii Badbaadiyaha. Shayddaan waa la jabiyey, wuuna ogaa in boqortooyadiisii luntay.” The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Gariirka iskutallaabtu waa matalaadda “runta,” taas oo ah Alfa iyo Oomega. “Runtu” waa bilowga, dhexda, iyo dhammaadka; waa erayga Cibraaniga ah ee la sameeyey iyadoo la isu geeyey xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga. Gariir baa dhacay markii Masiixu dhintay, dabadeedna gariir kale ayaa dhacay sarakiciddiisii. Iskutallaabta waxaa ka dhacay gariirkii ugu horreeyey, dabadeedna qabriga, ka dibna gariirkii sarakiciddiisa. Labada gariirba qabriyo ayaa furmay.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> “Markii Ciise, isagoo iskutallaabta ku dul laalaada, qayliyey, ‘Waa dhammaatay,’ dhagaxyadii way dillaaceen, dhulkiina wuu gariiray, qabuurihiina qaar baa furmay. Markuu u kacay isagoo ka guulaystay dhimashada iyo qabriga, intii dhulku ruxmayay oo ammaanta jannadu ka iftiimaysay goobtaas quduuska ah, kuwo badan oo ka mid ahaa kuwii xaqa ahaa ee dhintay, iyagoo addeecaya yeedhistiisa, ayaa soo baxay si ay markhaati uga noqdaan in uu sara kacay. Quduusiintaas la mannaystay ee sara kacay waxay soo baxeen iyagoo la ammaanay. Waxay ahaayeen kuwo la doortay oo quduus ah oo ka kala tirsanaa qarni kasta, laga bilaabo abuurista ilaa xataa maalmahii Masiixa. Sidaas darteed, intii madaxda Yuhuuddu ay doonayeen inay qariyaan xaqiiqda sara kicitaankii Masiixa, Ilaah wuxuu doortay inuu xabaalahooda ka soo bixiyo koox si ay uga marag furaan in Ciise sara kacay, oo ay ugu dhawaaqaan ammaantiisa.” Early Writings, 184.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

Dhulgariirkii ugu horreeyey qabuurihii waa la furay, dhulgariirkii ugu dambeeyeyna xabaashii Masiixa waa la furay. Muujintii kow iyo tobnaad, labadii markhaatina waxay xabaalahooda kaga soo baxaan saacaddaas oo kale ee dhulgariirka. Dhulgariirku waa sharciga Axadda, kaas oo iskutallaabtu astaan u tahay. Sidaas daraaddeed, waxaa jiri doona laba sarakicid saacadda sharciga Axadda. Tan koowaad waxay ka dhigan tahay dhalashada boqol iyo afartan iyo afarta kun oo dhacda ka hor intaan naagtu foolan, tan labaadna waxay dhacdaa foolashadeeda dhexdeeda. Naagta Muujintii laba iyo tobnaad marka hore waxay dhashaa wiilka labka ah ee quruumaha ku xukumi doona ul bir ah, iyada oo aan lahayn xanuun foolasho. Dabadeedna sharciga Axadda, foolashadeedu way bilaabataa, oo waxay dhalaysaa ilmaha labaad. Marka hore waxay dhashaa Eliyaas, ugu dambayna waxay dhashaa Muuse. Sharciga Axaddu waa saacadda sarakicidda mataanaha Muujintii toddobaad.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Marka shaabaddii toddobaad si buuxda loo furo xeerka Axadda, waxaa samada ka dhacaya aamusnaan nus saac ah.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> “Laakiin Ilaah wuxuu la silcay Wiilkiisa. Malaa’igtu waxay arkeen silicii Badbaadiyaha. Waxay arkeen Rabbigood oo ay hareereeyeen guutooyin ciidan oo Shaydaan ah, dabeecaddiisana ay ku cuslaatay cabsi qarqaryo leh oo qarsoon. Samada waxaa ka jirtay aamusan. Kaman lama taaban. Haddii dadka dhimanaya ay arki kari lahaayeen yaabka ku dhacay ciidanka malaa’igta, intay murugo aamusan ku daawanayeen Aabbaha oo ka fogeynaya fallaadhihiisa nuurka, jacaylka, iyo ammaanta Wiilkiisa uu jecel yahay, si ka wanaagsan bay u fahmi lahaayeen sida dembigu ugu yahay wax laga karho hortiisa.” The Desire of Ages, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Nus-saacaddii hore ee saacadda dhulgariirka waxay ka dhigan tahay dhalashada kowaad ama sarakicidda labada markhaati. Nus-saacaddaas gudaheeda, labada markhaati waa la shaabadeeyaa. Waa inay hore loo shaabadeeyo ka hor sharciga Axadda, waayo iyagu waa calanka u yeedhaya ilmaha kale inuu qabriga kaga soo baxo inta lagu jiro nus-saacadda hadhay. Ilmaha labaad waxaa nolosha loogu soo celin karaa oo keliya markuu arko rag iyo dumar sita shaabadda Ilaah intii lagu jiray foosha dhibaatada ee qalalaasaha sharciga Axadda.

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

> “Shaqada Ruuxa Quduuska ahu waa inuu dunida ku qanciyo dembi, xaqnimo, iyo xukun. Dunida waxa keliya oo loo digi karaa marka ay aragto kuwa runta rumaysan oo runta lagu quduus yeelay, iyagoo ku dhaqmaya mabaadi’ sare oo quduus ah, oo si heer sare oo sarreeya u muujinaya khadka kala soocidda u dhexeeya kuwa xajiya amarrada Ilaah iyo kuwa cagahooda hoostooda ku tuntay. Quduusnaanta Ruuxu waxay calaamadisaa faraqa u dhexeeya kuwa leh shaabadda Ilaah iyo kuwa xajiya maalin nasasho oo been-abuur ah. Marka imtixaanku yimaado, waxaa si cad loo muujin doonaa waxa ay tahay calaamadda bahalku. Waa ilaalinta Axadda. Kuwa markii ay runta maqleen dabadeed sii wada inay maalintan u tixgeliyaan quduus, waxay xanbaarsan yihiin saxeexa ninkii dembiga, kii ku fikiray inuu beddelo waqtiyo iyo sharciyo.” Bible Training School, December 1, 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

Curadka ugu hor dhashay ee naagta waa boqol iyo afar iyo afartan kun oo Kitaabka Muujintii lagu aqoonsaday inay yihiin midhaha ugu horreeya. Waxay matalaan calaamadda ay adhiga kale tahay inay gartaan xilliga qalalaasaha iyo iska horimaadka dagaalka sharciga Axadda. Calaamaddaasu waa Sabtida, taas oo boqolka iyo afarta iyo afartan kun ay adkeeyaan wakhtiga ay sharci-darro tahay in sidaas la sameeyo. Sister White waxay astaantooda ugu yeedhaa “calanka dhiigga ku wasakhaysan ee Amiir Emmanuel.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> “Waxaan riyo ku arkay laba ciidan oo ku jira dagaal aad u xun. Mid ciidan waxaa hormuud u ahaa calammo sida astaanta dunidu ku taallo; kii kalena waxaa hormuud u ahaa calanka dhiiggu wasakheeyey ee Amiir Immaanu’eel. Calanba calan ayaa lagu daayay inuu boodhka ku jiitamo, sida guuto guuto ka tirsan ciidanka Rabbigu ay ugu biirayeen cadowga, oo qabiilba qabiil ka tirsan safafka cadowguna ay ula midoobayeen dadka Ilaah ee amarradiisa xajiya. Malaa’ig samada dhexdeeda ku duulaysay ayaa calanka Immaanu’eel gelisay gacmo badan, halka janan xoog badan uu cod weyn ku qaylinayey: ‘Safka soo gala. Kuwa daacadda u ah amarrada Ilaah iyo markhaatifurka Masiixa ha qaateen haatan meeshooda. Ka soo baxa dhexdooda, oo goonni isu sooca, oo ha taabanina waxa nijaasta ah, anna waan idin qaabili doonaa, oo Aabbe baan idiin ahaan doonaa, idinkuna waxaad ahaan doontaan wiilashayda iyo gabdhahayga. Ku alla kii doonaya oo dhan ha u soo koro gargaarka Rabbiga, gargaarka Rabbiga ee ka geesta ah kuwa xoogga badan.’” Testimonies, voluumka 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Calanka dhiigga leh waa waxa adhiga kale ee Ilaah ay tahay inay arkaan wakhtiga dhibaatada sharciga Axadda. Calanku waa iftiin soo baxaya oo ay sidaan boqol iyo afartan iyo afarta kun. Calankaasu waa guduud midabkiisu, waayo waa calan dhiig leh. Calankaas waxaa lagu sii muujiyey dagaalkii Yerixoo, markii Raaxab ay qaabbishay oo ay magan gelisay basaasiintii, dabadeedna ay qiratay is-hoosaysiinteeda ciidankii Yashuuca iyadoo dunteedii guduudnayd ka soo laadlisay daaqaddeeda. Raaxab waxay matalaysaa carruurta curadka labaad ee Ilaah ee ku jira dhibaatada sharciga Axadda, kuwaas oo arka oo aqbala calaamada guduudan, dabadeedna u yimaada addeecidda ciidankii Yashuuca. Dunta guduudan ee ay Raaxab adeegsatay waxay ahayd calaamad ciidankii Yashuuca u ah inaanay baabbi'in reerka Raaxab.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Raxab waxay ka dhigan tahay kuwa weli ku jira Baabuloon xilliga dhibaatada sharciga Axadda, ciidanka Yashuucna waxay ka dhigan yihiin curadyada boqolka iyo afartan iyo afarta kun. Dunta guduudan waa astaanta Sabtida Ilaah. Dunta guduudan waxay ahayd amarkii basaasiintu siiyeen Raxab oo ay ahayd inay raacdo haddii ay doonayso inay hesho ilaalinta Ilaah.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Bal eeg, markii aannu dalka galno, xadhiggan guduudan daaqadda aad naga soo dejisay ku xidh; aabbahaa, iyo hooyadaa, iyo walaalahaa, iyo reerka aabbahaa oo dhanba gurigaaga isugu keeni. Yashuuca 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Calaamadda ay tahay in kuwa weli Baabuloon ku jira ay arkaan waxaa u taagan dunta guduudan, taas oo ah Sabtida, hase yeeshee sidoo kale tilmaamaysa kala sooca u dhexeeya labada mataano. Mataanaha curadka ahi waa boqol iyo afartan iyo afar kun, waayo, gacmahooda waxay ku sidaan calanka dhiiggu ku wasakheeyey ee Amiir Immaanu’eel.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Oo wuxuu quruumaha u taagi doonaa calan, oo wuxuu soo ururin doonaa kuwa Israa'iil laga eryay, oo wuxuu dadka Yahuudah kala firidhsan ka soo wada ururin doonaa afarta gees ee dhulka. Masayrkii reer Efrayimna wuu ka tegi doonaa, oo cadaawayaasha Yahuudahna waa la baabbi'in doonaa; Efrayim Yahuudah masayri maayo, Yahuudahna Efrayim dhibi maayo. Laakiinse waxay ku dul degi doonaan garbaha reer Falastiin xagga galbeed; oo waxay si wadajir ah u dhici doonaan kuwa bari jooga; gacantoodana waxay saari doonaan Edom iyo Moo'aab; oo reer Cammoonna way addeeci doonaan. Ishacyaah 11:12–14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Mataankii curad ahaa wuxuu leeyahay calaamadda guduudan, taas oo ah dunta guduudan ee lagu garto curadka. Mataanaha curadka ah waa Zarah, kan labaadna waa Pharez.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> Oo waxay noqotay wakhtigii foosheeda, bal eeg, mataano ayaa uurkeeda ku jiray. Oo waxay noqotay markii ay foolanaysay in kii midkood gacantiisii soo bixiyey; markaas umulisadii ayaa qaadday oo dunta guduudan ku xidhay gacantiisii, iyadoo leh, Kan baa hore u soo baxay. Oo waxay noqotay, markuu gacantiisii dib u ceshay, bal eeg, walaalkiis baa soo baxay; markaasay tidhi, Sidee baad u soo dhex dillaacday? Dillaacani adigaa kugu yaal; sidaas daraaddeed magiciisii waxaa loo bixiyey Fares. Dabadeedna waxaa soo baxay walaalkiiskii dunta guduudan gacantiisa ku lahayd; magiciisiina waxaa loo bixiyey Saarax. Bilowgii 38:27–30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Saarax wuxuu ka dhigan yahay iftiin soo baxaya, Faarisna wuxuu ka dhigan yahay in la soo jabo. Marka mataanka Faaris uu arko iftiinka soo baxaya ee calaamadda dunta guduudan ee ku taal gacanta walaalkiis mataanka ah ee Saarax, isagu “wuu soo jabayaa,” ama wuxuu ka soo baxayaa Baabuloon. Saarax aqoonsashadiisa iftiinka soo baxaya ee dunta guduudan waxay muujinaysaa is-hoosaysiinta mataanka ugu dambayntii dhashay uu isu dhiibayo mataanka curadka ah.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Waxayna ka iman doonaan bari, iyo galbeed, iyo woqooyi, iyo koonfur, oo waxay fadhiisan doonaan boqortooyada Ilaah. Oo bal eeg, waxaa jira kuwa ugu dambeeya oo noqon doona kuwa ugu horreeya, waxaana jira kuwa ugu horreeya oo noqon doona kuwa ugu dambeeya. Luukos 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Taariikhda qarsoon ee toddobada onkod waxay tilmaamaysaa saddex astaamood oo jidka ah. Astaanta jidka ee hore iyo tan dambeba waa niyad-jabyo. Muddada u dhexaysa niyad-jabkii ugu horreeyey iyo farriinta Qaylada Saqda-dhexe waa wakhtiga dib-u-dhaca. Laga bilaabo Qaylada Saqda-dhexe, oo ah astaanta jidka ee labaad, muddada wakhtigu waa wakhtiga shaabadaynta. Muddada ah wakhtiga shaabadayntu waxay ku dhammaataa niyad-jabkii u dambeeyey.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Taariikhda qarsoon ee toddobada onkod waxay tilmaamaysaa saddex calaamadood oo jidka ah. Calaamadaha jidka ee ugu horreeya iyo ugu dambeeya waa furitaanka qabuuraha xilligii dhulgariir. Wakhtiga u dhexeeya furitaanka qabriga ugu horreeya iyo farriinta Qaylada Habeenbarka waa wakhtiga dib-u-dhaca. Laga bilaabo Qaylada Habeenbarka, taas oo ah calaamadda jidka ee labaad, muddada wakhtigu waa wakhtiga shaabadaynta. Muddadaas oo ah wakhtiga shaabadayntu waxay ku dhammaataa furitaanka qabriga ugu dambeeya.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Labadan markhaati ee saddexda tallaabo ee taariikhda qarsoon ee toddobada onkod waxaa sidoo kale ka marag kacaya dhimashadii iyo sarakiciddii Masiixa. Furitaankii ugu horreeyey ee qabriga waxaa lagu astaysay baabtiiskii Masiixa ee qabriga biyaha ah, qabriga ugu dambeeyana wuxuu ahaa iskutallaabta. Intii u dhexeysay baabtiiskii Masiixa iyo iskutallaabta, Masiixu wuxuu ku dhawaaqay farriintiisa, taas oo ahayd astaan u taagan Qayladii Habeenbadhka. Wuxuu ku dhammaystiray ku dhawaaqiddaas kun iyo laba boqol iyo lixdan maalmood. Iskutallaabta ka dib, isagoo ku jira shakhsiyadda xertiisa, farriintii Qayladii Habeenbadhka ayaa mar kale lagu celiyey kun iyo laba boqol iyo lixdan maalmood ilaa dhimashadii Istefanos.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

Labadii markhaati ee Muujintii kow iyo tobnaad waxaa la siiyey awood ay ku gudbiyaan farriintii Qayladii Habeenbadhka muddo kun iyo laba boqol iyo lixdan maalmood ah. Dabadeedna waa la laayay, waxaana lagu jiifiyey jidadka muddo kun iyo laba boqol iyo lixdan maalmood ah, ilaa dib loogu soo nooleeyey oo awood la siiyey.

We will continue to investigate these truths in the next article.

Waxaan sii wadi doonnaa baaritaanka xaqiiqooyinkan maqaalka xiga.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Haddii aanay jirin toobadkeen dhab ah oo naftu ugu soo noqoto Ilaah; haddii neefta nolosha ee Ilaah ayan nafta ku soo noolayn nolol ruuxi ah; haddii kuwa runta qirta aanay ku dhaqaaqin mabda’ samada ka dhashay, markaas kama ay dhalan abuurka aan qudhmin ee nool oo sii jira weligiis. Haddii aanay isku hallayn xaqnimada Masiixa oo keliya inay tahay amnigooda; haddii aanay dabeecaddiisa ku dayanin, oo aanay ku hawshoon ruuxiisa, way qaawan yihiin, mana ay xidhnana khamiiska xaqnimadiisa. Kuwa dhintay ayaa marar badan loo ekaysiiyaa kuwa nool; waayo, kuwa ka shaqaynaya waxa ay ugu yeedhaan badbaado iyagoo raacaya fikirradooda, Ilaah kama shaqaynayo dhexdooda inuu doonista iyo ficilka ku dhex sameeyo siduu raalli ka yahay.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Kooxdan waxaa si wanaagsan u metelaya dooxadii lafaha engegan ee Ezekiel uu ku arkay riyo.” Review and Herald, Janaayo 17, 1893.

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