Article

# The Revelation of Jesus Christ - Number One

Muujintii Ciise Masiix - Lambar Koowaad

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Abuurka Muujinta: Daah-furka Duubka Nebinimada laga soo bilaabo Masaallada ilaa Digniinta Ugu Dambaysa

Author

Jeff Pippenger

Published

July 29, 2023

Formats

PDF
Word
Song MP3

The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Maraykanka waxaa si gaar ah loogu aqoonsaday Baybalka. Waxaa jira dhowr qaybood oo Qorniinka ka mid ah oo si gaar ah u tilmaamaya Maraykanka dhammaadka dunida. Muujintii cutubka saddex iyo tobnaad, Maraykanku waa bahalka labaad, ama bahalka laba gees leh ee dhulka ka soo baxa, oo dunida oo dhan ka mamnuuca inay wax iibsadaan ama iibiyaan—haddii aanay haysan calaamadda bahalka.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Oo waxaan arkay bahal kale oo dhulka ka soo baxaya; oo wuxuu lahaa laba geesood oo sida wan oo kale ah, wuxuuna u hadlay sida masduulaagii. Oo wuxuu ku dhaqmaa xoogga oo dhan ee bahalkii hore hortiisa, oo wuxuu ka dhigaa dhulka iyo kuwa dhex degganba inay caabudaan bahalkii hore, kaas oo nabarkiisii dhimashada lahaa la bogsiiyey. Oo wuxuu sameeyaa calaamooyin waaweyn, si uu dab uga soo dejiyo samada ilaa dhulka iyadoo dadka hortooda ah, oo wuxuu ku khiyaaneeyaa kuwa dhulka deggan calaamooyinkaas oo loo siiyey inuu ku sameeyo bahalka hortiisa; isagoo ku leh kuwa dhulka deggan inay sawir u sameeyaan bahalka, kaas oo nabarkii seefta qabay oo noolaa. Oo waxaa la siiyey amar uu neef ugu bixiyo sawirka bahalka, si sawirka bahalku u hadlo, oo uu sidoo kale u yeelo in intii diidi lahayd inay caabudaan sawirka bahalka la dilo. Oo wuxuu ka dhigaa kulligood, kuwa yaryar iyo kuwa waaweynba, kuwa taajiriinta ah iyo kuwa saboolka ah, kuwa xorta ah iyo kuwa addoommada ah, in lagu siiyo calaamad gacantooda midigta ah ama fooddooda; iyo inaan ninna wax iibsan karin ama wax gadin karin, kan mooyaane kii lahaa calaamadda, ama magaca bahalka, ama tirada magiciisa.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Halkan waxaa ku jirta xigmad. Kii garasho leh ha tiriyo tirada bahalka; waayo, waa tirada nin; tiradiisuna waa lix boqol iyo lixdan iyo lix. Muujintii 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Qoraalkan waxaa ku jira toddoba astaamood oo nebiyadeed oo waaweyn oo la xidhiidha bahalka laba-geesoodka ah ee dhulka ka soo baxa. Wuxuu adeegsadaa awoodda bahalkii isaga ka horreeyey; wuxuu dadka dunida oo dhan ku qasbaa inay caabudaan bahalkii isaga ka horreeyey; wuxuu sameeyaa cajaa’ib waaweyn oo dadka oo dhammu arkaan; wuxuu khiyaaneeyaa dunida oo dhan, wuxuuna dunida ku amraa inay sameeyaan sanamkii bahalkii isaga ka horreeyey; wuxuu nolol siiyaa sanamka bahalka, oo markaasuu hadlaa; wuxuu dunida oo dhan ku qasbaa, iyadoo ciqaabteedu tahay dhimasho, inay caabudaan sanamka bahalka; wuxuuna dunida oo dhan ku khasbaa inay qaataan calaamadda, ha ahaato foodda ama gacanta, wuxuuna ka mamnuucaa iibsiga iyo iibinta kuwa aan haysan calaamadda, magaca, ama tirada bahalka.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Shaqada khiyaanada ee ay fuliso bahalka “dhulka ka soo baxa” ee aayadda kow iyo tobnaad ku xusan waa mid aad u marin-habaabin badan oo xoog leh, ilaa ay “khiyaanayso kuwa dhulka deggan.” Dunida oo dhammu waxaa khiyaanayn doona Maraykanka. Taas macnaheedu waxa weeye, marka laga reebo kaniisadda Ilaah, in dunida oo dhan lagu khiyaanayn doono inay aqbasho calaamadda kan Masiixa ka gees ah. Dhacdooyinka nebiyadeed ee ka horreeya khiyaanadan dunida oo dhan gaadhaysa durba way socdaan.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Waxaa jira qisado badan oo Baybalka ku jira oo dadka intooda badani yaqaannaan, in kastoo ay ku ekaan karto heer dusha sare ah oo keliya. Intooda badan waxay maqleen iska horimaadyadii u dhexeeyey Muuse iyo Fircoon, Daanyeel iyo Nebukadnesar, ama Ciise iyo Bilaatos. Dadku waxay qisadahan Baybalka u yaqaannaan heerar kala duwan oo faham ah, hase yeeshee khasab ma aha inay garwaaqsadaan in wax sii sheegidda Baybalku si toos ah oo aad u gaar ah u aqoonsato boqorro iyo boqortooyooyin. Taasu si dhab ah ayey ugu dhacday Muuse, Daanyeel, iyo Masiixa. Masar, Baabuloon, iyo Rooma dhammaantood si gaar ah ayaa loogu aqoonsaday wax sii sheegidda Baybalka ka hor taariikhda ay ku rumoobeen waxyaalihii laga sii sheegay ee ku saabsanaa boqortooyooyinkooda kala duwan. Ilaah weligiis isma beddelo.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Waayo, anigu waxaan ahay Rabbiga, isma beddelo; sidaas daraaddeed idinku, wiilashii Yacquubow, ma baabba'daan. Malaakii 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Ciise Masiix waa isku mid shalay, maanta, iyo weligiisba. Cibraaniyada 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Xaqiiqda ah in Ilaah weligiis isma beddelo waxay noo oggolaanaysaa in aynu adeegsanno caqli sahlan marka aynu tixgelinayno bahalka laba-geesoodka ah ee dhulka ka soo baxa ee Muujintii saddex iyo tobnaad. Maaddaama aynu og nahay in Ilaah si toos ah u soo bandhigay waxsii sheegyo si cad u aqoonsanaya boqortooyooyinkii Masar, Baabuloon, iyo Rooma sidii ay mid kastaaba ula macaamileen oo u silciyeen kiniisadda Ilaah, waxaynu dejin karnaa xaqiiqooyin qaar oo ku saabsan bahalka dhulka ka soo baxa ee Muujintii saddex iyo tobnaad. Bahalka dhulka ka soo baxa, sida Masar, Baabuloon, iyo Roomaba, waxaa si toos ah loogu aqoonsan doonaa waxsii sheegista Kitaabka Quduuska ah ka hor taariikhda ay ku rumoobayso waxsii sheegista ku saabsan quruuntaas. Waxaan leeyahay waxaynu xaqiiqdan ku dejin karnaa annagoo ku salaynayna xeer Kitaabiga ah oo aad u fudud, balse muhiim ah. Xeerkani wuxuu caddeynayaa in runta lagu sugo maragga labaatan.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Markhaati laba markhaati ah ama saddex markhaati ah ayaa lagu dili doonaa kii mutaystay dhimasho; laakiinse markhaati hal qof ah afkiisa laguma dili doono. Sharciga Kunoqoshadiisa 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Markhaati keliya nin ka gees ugama kici doono xumaan kasta aawadeed, ama dembi kasta aawadeed, dembi kasta oo uu galay; arrinku wuxuu ku adkaan doonaa markhaatiga laba markhaati afkood, ama markhaatiga saddex markhaati afkood. Sharciga Kunoqoshadiisa 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Tanu waa markii saddexaad oo aan idiin imanayo. Afka laba ama saddex markhaati ha lagu xaqiijiyo eray kasta. 2 Korintos 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Oday ka gees oday ah eed, haddii aanay hor iman laba ama saddex markhaati. 1 Timoteyos 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Waxsii Kitaabka Quduuska ahi waxay sii sheegtay burburkii Masartii hore markii Ilaah la macaamilay Fircoonkii caasiga ahaa ee Masar. Waxsii Kitaabka Quduuska ahi waxay sii sheegtay koritaankii iyo dhicitaankii Baabuloon tii hore, iyada oo isla markaas la macaamilaysa boqorradii caasiga ahaa ee Baabuloon. Waxsii Kitaabka Quduuska ahi waxay sii sheegtay koritaankii iyo dhicitaankii boqortooyadii Roomaankii jaahiliga ahaa, waxayna aqoonsatay oo la macaamishay wakiilladii fasaadka ahaa ee Rooma. Joogtaynta dabeecadda Ilaah ee aan marnaba isbeddelin waxay caddeynaysaa in boqortooyada ugu muhiimsan ee lagu xusay waxsii Kitaabka Quduuska ah—bahalka dhulka ee Muujintii saddex iyo tobnaad—hubaal ahaan lagu aqoonsan doono waxsii Kitaabka Quduuska ah.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Marka waxsii sheegiddii bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad ay rumoowdo, kiniisadda Ilaah waxay geli doontaa iska horimaad ay la yeelato hoggaanka siyaasadeed iyo kan diineed ee bahalka dhulka, sida si nebiyad ah loogu sawiray Muuse, Daanyeel, iyo Masiixa. Doorka nebiyadeed ee Maraykanka ee dhammaadka dunida waa mawduuc aasaasi ah oo ka mid ah waxsii sheegyada Kitaabka Quduuska ah. Marka aynu faahfaahinno xogta kitaabiga ah ee aqoonsanaysa doorka Maraykanka ee waxsii sheegyada Kitaabka Quduuska ah, waxaynu adeegsan doonnaa xeerar laga helo gudaha Kitaabka laftiisa, waayo Erayga Ilaah uma baahna qeexid bini’aadan. Israa’iiltii hore waxaa la siiyey qaynuunno cibaado, qaynuunno caafimaad, tobanka qaynuun ee akhlaaqda, qaynuunno beeraha ku saabsan, iyo kuwo kale oo badan. Ilaah waa nidaam-jecel.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Wax walba si habboon oo nidaam leh ha loo sameeyo. 1 Korintos 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Diiwaanka Kitaabiga ahi ma bixiyo wax marag ah oo tilmaamaya in qof lagu barakayn doono kaliya isagoo iska indhatiraya qawaaniinta Ilaah bixiyey. Yaa filan kara in la barakeeyo haddii uu iska indhatirayo xeerarka fasiraadda nebiyadeed ee Kitaabku dhexdiisa ku dejiyey oo ku aasaasay ujeeddada daraasadda waxsii sheegidda?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Kaalaya hadda, aynu isla garnaqno, ayaa Rabbigu leeyahay: in kastoo dembiyadiinnu ay guduudan yihiin sida casaan dhalaalaya, waxay u caddaan doonaan sida baraf; in kastoo ay u guduudan yihiin sida kirimsan, waxay u caddaan doonaan sida dhogor. Ishacyaah 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Marka aynu adeegsanayno xeerarka kitaabiga ah, waxa aynu u oggolaanaynaa Kitaabka Quduuska ah inuu caddeeyo oo xaqiijiyo in xeerarku run yihiin iyo inay been yihiin. Sida ay tahay xeerarka kala duwan ee Ilaah oo dhan, mar walba waxaa jira been-abuur Shaydaani ah oo xeerarka ka dhiga wax la moodo. Sidaa darteed, waa lagama maarmaan in marka xeer loo adeegsado in lagu adkeeyo run, labadaba runta la aqoonsaday iyo xeerka la adeegsadayba la tijaabiyo.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Gacaliyayaalow, ha rumaysanina ruux kasta, laakiin tijaabiya ruuxyada inay Ilaah ka yimaadeen iyo in kale; maxaa yeelay nebiyo been ah oo badan ayaa dunida u soo baxay. 1 Yooxanaa 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Ujeeddo kale, marka laga soo tago in daraasaddan lagu aqoonsado doorka nebiyadeed ee Maraykanka, waa in la garto farriinta qarsoon ee ku jirta kitaabka Muujintii oo Ciise qariyey ilaa jiilkan gaarka ah.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Waxyaalaha qarsoon Rabbiga Ilaaheenna ah baa leh; laakiin waxyaalaha la muujiyey annaga iyo carruurtayada weligood bay inoo yihiin, inaynu yeelno erayada sharcigan oo dhan. Sharciga Kunoqoshadiisa 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Waxsiiyada nebinnimo ee Ilaah ee la muujiyo waxaa loogu talagalay in kuwa hela sirtaas ay dhawraan sharcigiisa. Dadku sharcigiisa waxay dhawri karaan oo keliya haddii lagu qoro qalbigooda. Sirta laga furfurayo kitaabka Muujintii waa qayb ka mid ah habka Ruuxa Quduuska ahi ugu qorayo sharciga Ilaah gudaheenna iyo qalbiyadeenna. Sirta loo furo dadka Ilaah, marka oo haddii rumaysad lagu aqbalo, waxay dhistaa axdiga cusub.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Bal eega, maalmuhu way imanayaan, ayaa Rabbigu leeyahay, inaan axdi cusub la dhigan doono reer binu Israa'iil iyo reer Yahuudah; mana ahaan doono sidii axdigii aan la dhigtay awowayaashood maalintii aan gacanta ka qabtay si aan uga soo bixiyo dalkii Masar; axdigaygii ay jebiyeen, in kastoo aan u ahaa sida nin naagtiis u ah, ayaa Rabbigu leeyahay. Laakiin kanu wuxuu ahaan doonaa axdiga aan la dhigan doono reer binu Israa'iil; maalmahaas dabadood, ayaa Rabbigu leeyahay, sharcigayga ayaan ku ridi doonaa uurkooda, qalbigoodana waan ku qori doonaa; anna Ilaahood baan ahaan doonaa, iyaguna dadkaygay ahaan doonaan. Yeremyaah 31:31–33.

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

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

Revelation 1:1–3 The Final Warning Message:

Muujintii 1:1–3 Fariinta Digniinta Ugu Dambaysa:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

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

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Saddexda aayadood ee ugu horreeya ee Muujintii cutubka kowaad waxay caddeynayaan in “Muujintii Ciise Masiix” ay tahay farriinta ugu dambaysa ee loo diray aadanaha. Si cad bay u tahay farriin, waayo “Muujintii Ciise Masiix” isaga waxaa siiyey Aabbaha Jannada ku jira si uu addoommadiisa u tuso waxa “ay tahay inay dhowaan dhacaan.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Waxaa naloo sheegay in aynu tixgelinno in “Ruuxa Quduuska ahi uu arrimaha sidaas u qaabeeyey, labadaba bixinta wax sii sheegidda” iyo sidoo kale “dhacdooyinka la sawiray.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Ruuxa Quduuska ahi wuxuu arrimaha u habeeyey sidaas oo kale, labadaba bixinta wax sii sheegidda iyo dhacdooyinka la sawirayba, si loo baro in wakiilka aadanaha laga hayo meel aan la arag, lagu qariyo Masiixa dhexdiisa, iyo in Rabbiga Ilaaha samada iyo sharcigiisa la sarraysiiyo. Akhri kitaabka Daanyeel. Mid mid u soo xusuuso taariikhda boqortooyooyinka halkaas lagu matalay.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“Dhacdooyinka la sawiray” iyo sidoo kale “bixinta wax sii sheegidda” ee saddexda aayadood ee ugu horreeya ee Muujintii cutubka koowaad waxay si gaar ah u muujinayaan habka talaabo-talaabada ah ee Ilaah dadka ula xidhiidho, waxayna sidoo kale caddeynayaan in farriinta la gudbinayo loogu yeedho “Muujintii Ciise Masiix.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Markaasu Ciise Masiix laba waxyaalood buu ku sameeyey farriintii uu Ilaah ka helay. Farriintaas wuxuu ku diray malaa’igtiisa, wuxuuna sidoo kale ku calaamadeeyey farriintiisa malaa’igtaas. Dabadeed malaa’igtiisii waxay farriintii u geysay nebigii Yooxanaa, kaasoo qorey oo u diray kaniisadaha idinka iyo annaga aawadeenna. Saddexda aayadood ee ugu horreeya waxaa “sidan loo qaabeeyey” “Ruuxa Quduuska ah” si loo adkeeyo labadaba “farriinta” iyo “habraaca isgaarsiinta” ee ku lug lahaa gudbinta farriinta.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Saddexda aayadood ee aynu ka fiirsanaynaa waxay soo bandhigayaan farriintii ugu dambaysay ee loo dirayo aadanaha; hase ahaatee ma aha oo keliya farriintii ugu dambaysay—ta ka sii muhiimsanina waxay tahay in saddexda aayadood ay matalaan farriinta ugu dambaysa ee “digniinta” ah ee loo dirayo meeraha dhulka. Sifada “digniinta” ee farriintan waxaa lagu gartaa marka la tilmaamo koox dad ah oo lagu sheego inay yihiin “barakaysan” sababta oo ah waxay akhriyeen, maqleen, oo xajiyeen “waxyaalaha halkaas ku qoran.” Waxaa jira koox dad ah oo aan akhrin doonin, mana maqli doonaan digniin lagu metelay “Muujintii Ciise Masiix”. Suurtagal ma aha in iyagu barakaysnaadaan. Waa wax cad in haddii ay jirto koox ku barakaysan akhrinta, maqalka, iyo xajinta waxyaalaha qoran, markaa ay jirto koox aan barakaysnayn. Qofku ma akhrin doonaa, maqli doonaa, oo xajin doonaa farriinta Muujintii Ciise Masiix? Hadday sidaas tahay, wuu barakaysnaan doonaa; haddaysan ahaynna, wuu habaarnaan doonaa.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Nebigu wuxuu leeyahay: ‘Waxaa barakaysan kii akhriya’—waxaa jira kuwa aan akhriyayn; barakadu iyaga looma siin. ‘Iyo kuwa maqla’—waxaa kaloo jira qaar diida inay maqlaan wax kasta oo ku saabsan waxsii sheegyada; barakadu looma siinin kooxdan. ‘Oo xajiya waxyaalaha ku qoran dhexdeeda’—dad badan ayaa diida inay dhegaystaan digniinaha iyo amarrada ku jira Muujintii; kuwaas middoodna ma sheegan karaan barakada la ballanqaaday. Kuwa kulligood ka jeesjeesa mawduucyada waxsii sheegidda oo ku majaajilooda calaamadaha halkan si qaddarin leh loo bixiyey, kuwa diida inay noloshooda hagaajiyaan oo isu diyaariyaan imaatinka Wiilka Aadanaha, waxay ahaan doonaan kuwa aan barakaysnayn.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Oraahda “wakhtigu waa dhow yahay” ee ku jirta aayadda saddexaad waxay tilmaamaysaa in uu jiro wakhti gaar ah oo farriinta digniinta ugu dambaysa ay taariikhda ku timaaddo. “Wakhtigu,”—(wakhti gaar ah) “waa dhow yahay.” Wakhti gaar ahi wuxuu ku dhow yahay inuu yimaado, maxaa yeelay waa dhow yahay, oo dadka Ilaah (oo uu Yooxanaa matalayo) waxay fahmaan farriinta ka hor intaan “wakhtigu” iman. Yooxanaa wuxuu qoray kitaabka Muujintii ku dhowaad dhammaadkii qarnigii kowaad, hase yeeshee aayadahani waxay tilmaamayaan in ay jiri doonto heer taariikheed oo aad uga dambeeya sannadka 100, markaas oo farriinta digniinta ugu dambaysa la naadin doono. Marka “wakhtigaasu” “dhow yahay,” farriinta tilmaamaysa “waxyaalaha ay waajibka tahay inay dhowaan dhacaan” waxaa loo muujin doonaa addoommada Ilaah.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Maqaalladan taxanaha ah, Kitaabka Quduuska ah iyo qoraallada Ellen White ayaa loo adeegsan doonaa inay noqdaan awoodda lagu taageerayo sharraxaadda aayadaha Kitaabka Quduuska ah ee aynu soo xiganeyno.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Waxaannu sidoo kale tixraaci doonnaa xeerarka fasiraadda nebiyadeed ee uu ururiyey William Miller, iyo xeerarka lagu aqoonsaday ururinta cinwaankeedu yahay Prophetic Keys. Waxaannu sidoo kale adeegsan doonnaa daraasadda nebiyadeed ee la yidhaahdo Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Ujeeddadeennu ma aha inaan qeexno xeer kasta oo aynu adeegsanno. Si kooban awgeed, waxaannu si fudud ugu tilmaami doonnaa ururinta Furayaasha Nebinimada cid kasta oo doonaysa inay akhrido caddayn faahfaahsan oo dheeraad ah oo xeerka ku saabsan. Taxanaha Miisaska Xabaquuq, waxaannu uga dan leenahay inaan tilmaanno bandhigyo gaar ah oo mawduuc aynu si kooban u taaban doono lagu sii qaadaa si qoto dheer oo ballaadhan.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Markaan ku guda jirno daraasadda kitaabka Muujintii, waxaannu dhiirrigelinaynaa jawaab-celin dadweyne, hase yeeshee waxaannu ka jawaabi doonnaa oo keliya wax-soo-gelinta ka qaybqaadata daraasadda socota. Baaxadda dooddannuna waxay ku koobnaan doontaa taxanaha bandhigyada hadda socda, xeerarka nebiyadeed ee aynu adeegsanayno, iyo macluumaadka laga helo Miisaska Xabaquuq.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Muujintii Ciise Masiix, oo Ilaah isaga siiyey inuu addoommadiisa tuso waxyaalaha ay tahay inay dhaqso u dhacaan; oo isagu wuxuu ku diray oo ku muujiyey malaa’igtiisa addoonkiisa Yooxanaa: kaasoo markhaati ka bixiyey ereyga Ilaah, iyo maragga Ciise Masiix, iyo wax kasta oo uu arkay. Waxaa barakaysan kan akhriya, iyo kuwa maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay. Muujintii 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Ereyga Giriigga ah ee loo tarjumay “calaamadiyey” waxay la macno tahay “tilmaamid”. Farriinta wuxuu ku diray malaa’igtiisii, wuxuuna ku calaamadiyey malaa’igtiisii. “Malaa’igtiisa” waa Jibriil.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> Erayadii malaa’igta, “Anigu waxaan ahay Jibriil, kan istaaga hortiisa Ilaah,” waxay muujinayaan inuu hayo mansab sharaf aad u sarreeya oo ku dhex yaal maxkamadaha jannada. Markuu farriin u yimid Daanyeel, wuxuu yidhi, “Ma jiro mid ila garab taagan waxyaalahan, Miikaa’eel [Masiix] oo ah Amiirkiinna mooyaane.” Daanyeel 10:21. Badbaadiyuhu wuxuu Jibriil kaga hadlay Muujintii, isagoo leh in “uu ku diray oo uu ku muujiyey malaa’igtiisa addoonkiisii Yooxanaa.” Muujintii 1:1.” The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Malaa'ig Jibriil waxaa loo soo diray farriinta, malaa'igta Jibriilna iyaduna waxay meteshaa farriinta. Marka aadanuhu taariikhda ka gaadho heerka ay “wakhtigu dhow yahay” in la naadiyo farriinta digniinta ugu dambaysa, farriintaas ugu dambaysa waxaa matala malaa'ig. Kitaabka Muujintii “farriimo” badanaa waxaa lagu matalaa malaa'igo, dabcan erayga Giriigga ah ee Muujintii lagu tarjumay “malaa'ig”na wuxuu ka dhigan yahay rasuul-farriin-side.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Muujin kasta oo runta Ilaah ah oo taariikhda soo gaadhay xaqiiqdii waa muujin Ciise Masiix, laakiin Muujintii Ciise Masiix ee Muujintii cutubka kowaad ku qoran waa digniintii ugu dambaysay ee binu-aadmiga, waxaana ay dhacdaa xilli gaar ah oo loo matalay inuu yahay “wakhti.” Waxaa jira tuduc kale oo ku jira kitaabka Muujintii halkaas oo Yooxanaa ku xusayo in “wakhtigu waa dhow yahay.” Tuducaas kale wuxuu bixiyaa markhaati labaad oo lagu tijaabiyo sheegashooyinkii hore ee aan ka sameeyey aayadaha kow ilaa saddex.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Oo wuxuu igu yidhi, Erayadanu waa aamin oo run ah; Rabbiga Ilaaha nebiyada quduuska ahu malaa’igtiisii ayuu u soo diray inuu addoommadiisa tuso waxyaalaha ay waajibka tahay inay dhaqso u dhacaan. Bal eeg, anigu si dhakhso ah ayaan u imanayaa; waxaa barakaysan kii xajiya erayada wax sii sheegidda ee kitaabkan.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Aniga Yooxanaa waxaan arkay waxyaalahan, waanan maqlay. Oo markii aan maqlay oo arkay, ayaan waxaan u dhacay inaan ku caabudo cagaha malaa’igtii i tusay waxyaalahan.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Markaasuu igu yidhi, Eeg, ha yeelin taas; waayo, anigu waxaan ahay addoon kula shaqeeya, oo ka mid ah walaalahaaga nebiyada ah, iyo kuwa xajiya erayada kitaabkan; Ilaah caabud.

> 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 22:6–11.

> Oo wuxuu igu yidhi, Erayada wax sii sheegidda ee kitaabkan ha shaabadayn; waayo, wakhtigu waa dhow yahay. Kii aan xaqa ahayn, ha sii ahaado aan xaq ahayn weli; kii wasakhaysanna, ha sii ahaado wasakhaysan weli; kii xaq ahuna, ha sii ahaado xaq weli; kii quduuska ahuna, ha sii ahaado quduus weli. Muujintii 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Dhammaadka kitaabka Muujintii waxaan ka helaynaa isla mowduucii ku jiray bilowga Muujintii. Habka isgaadhsiinta iyo farriinta ayaa mar kale la tilmaamayaa markii “Rabbiga Ilaaha ahu” “malaa’igtiisii soo diray inuu addoommadiisa tuso waxyaalaha ay tahay inay dhowaan dhacaan.” Oo isla markiiba markii addoommada la tuso farriinta aqoonsanaysa “waxyaalaha ay tahay inay dhowaan dhacaan,” Masiixu wuxuu ku dhawaaqaa inuu dhaqso u imanayo. Tanu waa farriinta ka horraysa imaatinka labaad ee Masiixa, sidaas darteedna waa farriintii digniinta ee ugu dambaysay—taas oo ah isla farriintii lagu matalay “Muujintii Ciise Masiix” ee aayadda koowaad ee cutubka koowaad. Barakada lagu ballanqaaday saddexda aayadood ee ugu horreeya Muujintii ayaa mar kale lagu celinayaa bayaanka ah, “Waxaa barakaysan kii xajiya erayada wax sii sheegidda ee kitaabkan.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Aayadahan dhexdeeda waxaan ku aragnaa faahfaahin dheeraad ah oo ku saabsan habka isgaadhsiinta ee lagu soo bandhigay cutubka kowaad; waayo, waxaan aragnaa in ka dib markii Jibriil farriinta u geeyo Yooxanaa, Yooxanaa uu farriintaas aad ugu wada qabsado si uu u damco inuu Jibriil caabudo. Markaas Jibriil wuxuu ka faa’iidaystaa garanwaaga Yooxanaa si uu u muujiyo in malaa’igaha jannada, nebiyada dhulka, iyo kulli kuwa xajiya hadallada farriinta, ay yihiin “addoommo wadajir ah” oo ay tahay inay caabudaan Ilaaha Abuuraha ah, ee aanay caabudin uunka Ilaah.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that 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,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Aayaadahani waxay tilmaamayaan isla dhacdooyinkii iyo isla farriintii aynu kaga hadlaynay cutubka koowaad. Waxay ku celinayaan hadallada aaminka ah oo runta ah ee tusaya addoommada Ilaah waxa waajibka ah in dhowaan la sameeyo. Farriinta mar kale waxaa lagu dejiyey macnaha habka isgaadhsiinta ee u dhexeeya Ilaah iyo addoommadiisa. Cutubka laba iyo labaatanaad waxa aynu ka helaynaa caddayn dheeraad ah oo muujinaysa in farriintu tahay farriintii digniinta ugu dambaysay, waayo “wakhtiga” “uu dhow yahay” waxaa lagu calaamadeeyey inuu dhacayo isla ka hor intaan xilliga imtixaanka aadanuhu xidhmin; maxaa yeelay ku dhawaaqidda ah in kii “dulmi badan, ha sii ahaado mid dulmi badan weli; kii nijaasaysan, ha sii ahaado mid nijaasaysan weli; kii xaq ahuna, ha sii ahaado mid xaq ah weli; kii quduuska ahuna, ha sii ahaado mid quduus ah weli,” waxay tilmaamaysaa xidhitaanka imtixaanka, iyadoo calaamadaynaysa bilowga toddobada belaayo ee ugu dambaysa, kuwaas oo iyaguna ku dhammaada Imaatinka Labaad ee Masiixa.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Wakhtigaas Miikaa’iil ayaa istaagi doona, Amiirka weyn oo u taagan carruurta dadkaaga; oo waxaa jiri doona wakhti dhibaataysan oo aan weligeed jirin tan iyo intii quruun jirtay ilaa wakhtigaas la gaadho; oo wakhtigaas dadkaaga waa la samatabbixin doonaa, mid kasta oo laga helo isagoo ku qoran kitaabka.’ Daanyeel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Markii farriintii malaa’igta saddexaad ay xidhanto, naxariistu mar dambe uma baryeyso dadka dunida deggan ee dembiga leh. Dadka Ilaah waxay dhammaystireen hawshoodii. Waxay heleen ‘roobkii dambe,’ ‘soo-nooleyntii ka timaadda Rabbiga hortiisa,’ oo waxay u diyaar garoobeen saacadda tijaabada leh ee hortooda taal. Malaa’igtu waxay samada ugu kala gooshayaan degdeg. Malaa’ig dhulka ka soo noqonaysa ayaa ku dhawaaqaysa in hawshii loo igmaday dhammaatay; imtixaankii ugu dambeeyey ayaa dunida lagu soo dejiyey, oo kulli intii isu muujisay inay daacad u yihiin amarrada rabbaaniga ah waxay heleen ‘shaabaddii Ilaaha nool.’ Markaasaa Ciise joojiyaa shafeecadiisii macbudka sare. Gacmihiisa ayuu kor u qaadaa, oo cod weyn ayuu ku yidhaahdaa, ‘Way dhammaatay;’ oo ciidanka malaa’igaha oo dhammu taajajkoodii ayay dhigaan intuu ku dhawaaqayo hadalkaas culus: ‘Kan aan xaqa ahayn, ha sii ahaado aan xaq ahayn weli; kii wasakhaysanna, ha sii ahaado wasakhaysan weli: kan xaqa ahina, ha sii ahaado xaq weli: kan quduuska ahuna, ha sii ahaado quduus weli.’ Muujintii 22:11. Kiis kasta waxaa laga gaaray go’aan nolol ama dhimasho.” Khilaafkii Weynaa, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Bilowga kitaabka Muujintii iyo dhammaadka kitaabka Muujintii isla qisadaas ayaa la soo bandhigay. Isku-geynta labada tuduc waxay inoo saamaxaysaa inaan fahanno in “Muujintii Ciise Masiix” ay tahay farriinta digniinta ugu dambaysa ee loo diro aadanaha ka hor Imaatinka Labaad ee Masiixa. Farriintaas si astaamo leh waxaa u metela malaa’ig timaadda wax yar ka hor xidhitaanka wakhtiga tijaabada. Farriintu waxay aadanaha u kala saartaa laba kooxood iyadoo lagu salaynayo inay akhriyaan, maqlaan, oo dhawraan farriinta la furay marka “wakhtigu dhow yahay,”—wax yar ka hor inta aanu xidhmin wakhtiga tijaabadu.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Markaan ku soo dhowaanayno dhammaadka taariikhda dunidan, waxsii sheegyada la xiriira maalmaha ugu dambeeya si gaar ah bay u dalbanayaan daraasaddeenna. Buugga ugu dambeeya ee Axdiga Cusub waxaa ka buuxa run aan u baahan nahay inaan fahanno. Shayddaan ayaa indhaha maanka ee dad badan ka indho tiray, sidaas darteedna way ku farxeen marmarsiiyo kasta oo ay kaga baaqsanayaan inay Muujintii ka dhigtaan mawduuca daraasaddooda.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> “Buugga Muujintii, isagoo la xiriira buugga Daanyeel, wuxuu u baahan yahay daraasad dhow. Macallin kasta oo Ilaah ka cabsada ha ka fiirsado sida ugu cadcad ee loo fahmi karo loona soo bandhigi karo Injiilka Badbaadiyeheenna qudhiisu u yimid inuu addoonkiisii Yooxanaa ogeysiiyo,—‘Muujintii Ciise Masiix oo Ilaah isaga siiyey inuu addoommadiisa tuso waxyaalaha ay waajib tahay inay dhowaan dhacaan.’ Midna yuusan niyad jabin marka uu baranayo Muujintii sababta calaamadaheeda u muuqda kuwo qarsoodi ah. ‘Haddii kii idinka mid ahu xigmad ka maqan tahay, Ilaah ha weyddiisto, kan dadka oo dhan si deeqsinimo ah u siiya oo aan canaanan.’ ‘Waxaa barakaysan kan akhriya, iyo kuwa maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran; waayo, wakhtigu waa dhow yahay.’ Waa in aynu dunida ku naadinno runaha waaweyn oo qotada dheer ee ku jira buugga Muujintii. Runahan waa inay galaan ilaa qorshayaasha iyo mabaadi’da kiniisadda Ilaah qudheeda. Waa in buuggan si ka sii dhow oo dadaal badan loo barto, iyo in si ka sii qiiro badan loo soo bandhigo runaha ku jira, kuwaas oo khuseeya dhammaan kuwa ku nool maalmahan ugu dambeeya. Kuwa oo dhan oo isu diyaarinaya inay Rabbigooda la kulmaan waa inay buuggan ka dhigtaan mawduuc ay si qiiro leh u bartaan oo ay ugu tukadaan. Waa sida magaciisu tilmaamayo,—muujin ku saabsan dhacdooyinka ugu muhiimsan ee dhici doona maalmaha ugu dambeeya ee taariikhda dunidan. Yooxanaa, sababta kalsoonidiisii aaminka ahayd ee ereyga Ilaah iyo markhaatifurka Masiixa aawadeed, waxaa loo masaafuriyey jasiiradda Batmos. Laakiin masaafurintiisu kama ayan soocin Masiixa. Rabbigu wuxuu booqday addoonkiisii aaminka ahaa isagoo masaafuris ku jira, wuxuuna siiyey waxbarid ku saabsan waxa dunida ku soo degi doona.”

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Tilmaantan aad bay inoogu leedahay muhiimadda ugu weyn; waayo, waxaynu ku nool nahay maalmaha ugu dambeeya ee taariikhda dhulkan. Dhawaan waxaynu geli doonnaa rumoobidda dhacdooyinkii Masiixu tusay Yooxanaa inay dhici doonaan. Marka ay ergadii Rabbigu soo bandhigaan xaqiiqooyinkan culus, waa inay gartaan inay ku hawlan yihiin mowduucyo dano weligeed ah leh, waana inay doondoonaan baabtiiska Ruuxa Quduuska ah, si ay ugu hadlaan, ma aha erayadooda, laakiinse erayada Ilaah siiyey.”

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Buugga Muujintii waa in loo furaa dadka. Kuwo badan ayaa la baray inuu yahay buug la shaabadeeyey, hase ahaatee wuxuu u shaabadaysan yahay oo keliya kuwa diida runta iyo iftiinka. Runta uu ka kooban yahay waa in la naadiyaa, si dadku u helaan fursad ay ugu diyaar garoobaan dhacdooyinka aad ugu dhow inay dhacaan. Farriinta Malaa’igta Saddexaad waa in loo soo bandhigaa sida rajada keliya ee badbaadada dunida halliganta.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Khataraha maalmaha ugu dambeeya way nagu soo food saareen, oo shaqadeenna waxa nalagu waajibiyey inaynu dadka uga digno halista ay ku jiraan. Yaan la dayicin muuqaalladaas murugada leh ee wax sii sheegiddu muujisay inay dhowaan dhici doonaan. Innagu waxaannu nahay rasuullada Ilaah, mana haysanno waqti aynu ku lumino. Kuwa doonaya inay noqdaan la-shaqeeyayaal Rabbigeenna Ciise Masiix waxay muujin doonaan dan qoto dheer oo ay u qabaan runta laga helo buuggan. Qalin iyo codba waxay ku dadaali doonaan inay si cad u muujiyaan waxyaalaha yaabka leh ee Masiixu samada uga yimid inuu muujiyo.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

In ka badan boqol sano ka hor, sannadkii 1906, ayaa naloo sheegay in dhowaan “aynu geli doonno rumoobidda dhacdooyinkii Masiixu Yooxanaa tusay inay dhici lahaayeen.” Farriintu weli way xidhnayd sannadkii 1906. Waxaa muhiim ah in la fahmo in farriinta Muujintii Ciise Masiix loo furo dadka Ilaah wax yar ka hor inta aanay dhacdooyinku dhicin. Waxaa naloo sheegay in kitaabka Muujintii “uu yahay si dhab ah waxa magiciisu tilmaamayo,—muujinta dhacdooyinka ugu muhiimsan ee dhici doona maalmaha ugu dambeeya ee taariikhda dhulkan.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Waxaa la furayaa si dadka Ilaah ay digniinta u bixiyaan, si kuwa digniinta maqlayaa ay “u helaan fursad ay ugu diyaar garoobaan dhacdooyinka dhawaan dhici doona.” Waxaa mudan in la xuso (waayo Yooxanaa wuxuu matalaa dadka Ilaah taariikhda xilliga farriinta la dhawaaqayo), in Yooxanaa tilmaamayo labada arrimood ee loo silcinayay. Waxay ahayd “rumaysadkiisii aaminka ahaa ee ereyga Ilaah, iyo markhaatifurka Masiixa,” taas aawadeed ayuu “lagu masaafuriyey Jasiiradda Batmos.” Waxaa loo masaafuriyey maxaa yeelay wuxuu aqbalay Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda labadaba, taas oo ah “markhaatifurka Ciise.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Markaasaan cagihiisa ku dhacay inaan caabudo. Oo wuxuu igu yidhi, Iska jir, saas ha yeelin; anigu waxaan ahay addoon kula shaqeeya adiga iyo walaalahaaga haysta maragga Ciise; Ilaah caabud; waayo, maragga Ciise waa ruuxa wax sii sheegidda. Muujintii 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yooxanaa wuxuu matalayaa dad jooga dhammaadka dunida kuwaas oo fahmaya farriinta Muujintii Ciise Masiix, oo loo silciyo inay adkeeyaan oo ay dhawraan labadaba Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Saddexda aayadood ee ugu horreeya cutubka koowaad waxaa lagu adkaynayaa habka isgaadhsiinta ee u dhexeeya Ilaaha Aabbaha ah iyo addoommadiisa. Cutubka laba iyo labaatanaadna wuxuu sheekada ku daraa wax ka sii faahfaahinaya habka isgaadhsiinta. Labadan qaybood waxay matalaan bilowga iyo dhammaadka kitaabka Muujintii, waxaana ay si wadajir ah u faahfaahinayaan doorka Yooxanaa ku leeyahay sawirka nebiyadeed. Isagu ma aha oo keliya kii qoray erayada Muujintii, laakiin waxa uu sidoo kale matalaa kuwa jooga dhammaadka dunida ee gudbinaya farriinta digniinta ugu dambaysa.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Rabbigu eraygii buu bixiyey; waxaa badnayd ciidankii kuwa ku dhawaaqay. Sabuurradii 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yooxanaa wuu “arkay” oo “maqlay” “waxyaalaha” ka kooban farriinta, waxaana lagu amray inuu qoro oo u diro farriinta kiniisadaha.

> 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 1:19.

> Isagoo leh, Anigu waxaan ahay Alfa iyo Oomega, kan ugu horreeya iyo kan ugu dambeeya; oo weliba, Wixii aad aragto, buug ku qor, oo u dir toddobada kiniisadood oo Aasiya ku yaal; Efesos, iyo Simurna, iyo Bergamos, iyo Tiyatira, iyo Sardis, iyo Filadelfiya, iyo La’odikiya. Muujintii 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Waxa uu “maqlay” oo uu “arkay” waxaa lagu amray inuu qoro oo u diro toddobada kaniisadood ee Aasiya Yar, laakiin markii ay timaadday kaniisad kasta si gaar ah, Ciise ayaa farriimaha si toos ah ugu sheegay Yooxanaa inuu qoro, waayo farriin kasta oo loo dirayo mid kasta oo ka mid ah toddobada kaniisadood waxay ku bilaabataa weedhan: “Oo u qor malaa’igta kaniisadda ku taal ….” Ciise ayaa si toos ah u faray farriimaha gaarka ah ee kaniisadaha.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Ciise ayaa Yooxanaa u higgaadiyey, oo weliba Ciise ayaa Yooxanaa ku amray inuu qoro wixii uu arkay oo uu maqlay, mar keliya ayaase Ciise Yooxanaa ku yidhi inuusan qorin wixii uu maqlay.

> 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 cod weyn ku dhawaaqay, sida libaax u ciyo; oo markuu dhawaaqay dabadeed, toddobadii onkodna codadkoodii bay ku hadleen. Oo markii toddobadii onkod ay codadkoodii ku hadleen, ayaan qori rabay; markaasaan samada ka maqlay cod igu leh, Waxyaalihii toddobada onkod ku hadleen shaabadee, hana qorin. Muujintii 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yooxanaa waxaa lagu amray inuu xidho wixii ay toddobada onkod ku hadleen, isagoo sidaas yeelayana wuxuu xidhayay farriinta toddobada onkod, sida Daanyeel loogu amray inuu xidho kitaabkiisa ilaa wakhtiga dhammaadka.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Laakiinse adigu, Daaniyeelow, erayadan xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka; kuwo badan baa kolba dhinac u kala ordi doona, oo aqoontuna way kordhi doontaa.... Oo isna wuxuu yidhi, Tag jidkaaga, Daaniyeelow, waayo, erayadu way xidhan yihiin oo way shaabadaysan yihiin ilaa wakhtiga dhammaadka. Daaniyel 12:4, 9.

> “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.

> “Kadib markii toddobadan onkod ay codkoodii ku hadleen, waxaa Yooxanaa loo keenay amarka sidii loogu keenay Daanyeel oo ku saabsan kitaabka yar: ‘Shaabadee waxyaalihii toddobada onkod ay ku hadleen.’” Faallada Baybalka ee Adventist-ka Maalinta Toddobaad, mugga 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Waxa aynu aqoonsanaynaa waa in farriin lagu aqoonsaday labadaba dhammaadka iyo bilowga kitaabka Muujintii. Habka farriintaas loo gaadhsiinayana isaguna waa la aqoonsaday. Qaybta uu Yooxanaa ku leeyahay gudbinta farriinta si gaar ah ayaa looga hadlay. Mararka qaarkood wuxuu si fudud u qori jiray wixii uu arkay oo uu maqlay. Mararka kalena waa loo yeedhin jiray, hal marna waxaa lagu amray inuusan qorin wixii uu maqlay. Farriinta Muujintii Ciise Masiix waxaa bixiya Aabbaha, waxaa loo sii mariyaa Ciise, Jibriil, dabadeedna nebigii Yooxanaa, kaas oo la siiyey masuuliyadda qorista farriinta iyo u diriddeeda kaniisadaha.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Qor wixii aad aragtay, iyo waxyaalaha jira, iyo waxyaalaha kuwaas ka dambeeya ahaan doona. Muujintii 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Waxaa suuragal ah in aayadda la akhriyo iyadoo aan la garan mabda’a nebiyadeed ee ku dhex jira amarka Yooxanaa lagu faray inuu wax qoro. In la qoro “waxyaalaha” la arkay oo la maqlay waa in la diiwaangeliyo taariikhda taagan, waayo xilligii Yooxanaa “waxyaalahaas” way jireen. Diiwaangelinta taariikhda taagan, isla markaana sidaas lagu qorayo waxyaalaha mustaqbalka jiri doona, waa xeerka ugu weyn ee nebiyadeed ee ku jira kitaabka Muujintii. Yooxanaa waxaa loo adeegsaday in lagu adkeeyo laguna muujiyo isla mabda’aas iyo muhiimaddiisa, waayo asal ahaan waxaa lagu yidhi inuu qoro “waxyaalaha jira, oo” sidaas ku qoraya “waxyaalaha tan ka dib jiri doona,” maxaa yeelay taariikhdu way is-celisaa. Farsamadan nebiyadeed waa saxiixa Ciise, waayo saxiixu waa magac, magiciisuna cutubka kowaad ee Muujintii waa Alfa iyo Oomega. Isagu dhammaadka ayuu ku aqoonsadaa bilowga.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Waxa aynu hadda uun bilaabaynaa daraasadda “Muujintii Ciise Masiix,” waxaana aynu hadda ka fiirsanaynaa saddexda aayadood ee ugu horreeya cutubka koowaad. Farriinta digniinta ee ugu dambaysa oo cinwaankeedu yahay “Muujintii Ciise Masiix” waxaa laga soo gudbiyaa Aabbaha jannada ah xagga Ciise, xagga Jibriil, xagga Yooxanaa, kaas oo ku qora buug si loogu diro kaniisadaha. Maaddaama farriintan si toos ah loogu magacaabay “Muujintii Ciise Masiix,” waxaa muhiim ah in la ogaado in, dhammaan qodobbada lagu qoray dadka iyada oo loo marayo Erayga waxyoonay ee Masiixa muujinaya, astaanta keliya ee tilmaamaysa cidda iyo waxa Ciise yahay lagu muujiyey hawsha Yooxanaa ee qorista farriintan. Sida uu u qorayey waxyaalihii markaas jiray, ayuu sidoo kale u qorayey waxyaalihii weli iman lahaa.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Runta ah in taariikhdu is‑celiso waxaa la matalaa marka Yooxanaa qoro digniin ku socota wakhtigiisii iyo faciiisii, taas oo sidoo kale ah digniin ku socota wakhti mustaqbal ah. Markii Yooxanaa u qoray toddobada kaniisadood bilowgii kaniisadda Masiixiga, wuxuu isla markaasna qalin ku duugayay digniin ku socota kaniisadda Masiixiga dhammaadka dunida. Sifadan dabeecadda Masiixa waxaa la matalaa marka Masiixa loogu yeedho Alfa iyo Oomega, ama bilowga iyo dhammaadka, ama kan ugu horreeya iyo kan ugu dambeeya. Xaqiiqdii, Kitaabku wuxuu tilmaamaa sifadan dabeecadda Masiixa inay tahay waxa caddaynaya inuu yahay Ilaaha keliya.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Cutubka koowaad ee Muujintii dhexdeeda waxaynu ka helaynaa Ciise oo isu aqoonsanaya inuu yahay Alfa iyo Oomeega.

> 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.

> Waxaan Ruuxa ku jiray maalintii Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn oo u eg buun, oo leh, Anigu waxaan ahay Alfa iyo Oomeega, kii ugu horreeyey iyo kii ugu dambeeyey; oo waxa aad aragto ku qor buug, una dir toddobada kiniisadood ee Aasiya ku yaal; kuwa Efesos, iyo Simurna, iyo Bergamos, iyo Tiyatira, iyo Sardis, iyo Filadelfiya, iyo La'odikiya.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Markaasaan u jeestay inaan arko codkii ila hadlayay. Oo markii aan jeestayna, waxaan arkay toddoba laambadood oo dahab ah; oo toddobada laambadood dhexdooda waxaa joogay Mid u eg Wiilka Aadanaha, oo huwan khamiis gaadhaya cagaha, laabtana kaga xidhan suun dahab ah. Madaxdiisa iyo timihiisuba waxay u caddaayeen sida dhogor cad, oo kale sida baraf; indhihiisuna waxay ahaayeen sida olol dab ah; cagihiisuna waxay u ekaayeen naxaas la safeeyey, sidii iyagoo foornada ku gubanaya; codkiisuna wuxuu ahaa sida sanqadha biyo badan. Gacantiisa midigna wuxuu ku hayay toddoba xiddigood; afkiisana waxaa ka soo baxay seef af badan oo laba af leh; wejigiisuna wuxuu ahaa sida qorraxdu u iftiinto xooggeeda.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Oo markaan arkay isaga, waxaan ku dhacay cagihiisa anigoo sidii meyd ah. Markaasuu gacantiisa midig i saaray, isagoo igu leh, Ha baqin; anigu waxaan ahay kii ugu horreeyey iyo kii ugu dambeeyey. Muujintii 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Aayadahan waxaa ku jira run badan, laakiin halkan waxaan si fudud u tilmaamayaa in markii Yooxanaa maqlay codkii Masiixa oo buun u eg, dabadeedna u jeestay inuu arko Kii la hadlayay, uu arkay Ciise Masiix isagoo ah Wadaadka Sare ee samada dhexdeeda meesha quduuska ah ee macbudka samada. Markaas Ciise wuxuu isu aqoonsiiyey Alfa iyo Oomega iyo kan ugu horreeya iyo kan ugu dambeeya. Fariinta iyo gudbinteeda saddexda aayadood ee ugu horreeya waxaan ka helnay xarriiq run ah oo u dhiganta xarriiqda runta ah ee dhammaadka Muujintii. Isagoo ah Alfa iyo Oomega, Ciise wuxuu dhammaadka ku muujinayaa bilowga, kan ugu dambeeya kan ugu horreeya. Dhammaadka kitaabka Muujintii, sida bilowgiisaba, mar kale ayuu isu aqoonsanayaa inuu yahay Alfa iyo Oomega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Markaasuu igu yidhi, Erayadanu waa aamin oo run ah; oo Rabbiga Ilaaha nebiyada quduuska ah ayaa malaa’igtiisii soo diray inuu addoommadiisa tuso waxyaalaha ay waajibka tahay inay dhowaan dhacaan. Bal eeg, anigu dhaqsaan baan u imanayaa; waxaa barakaysan kii xajiya erayada wax sii sheegidda ee kitaabkan.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Aniga Yooxanaa waxaan arkay waxyaalahan, oo waanan maqlay. Oo markii aan maqlay oo arkay, ayaan ku dhacay inaan ku sujuudo cagaha malaa’igtii i tustay waxyaalahan. Markaasuu igu yidhi, Iska jir inaad sidaas samayn; waayo, anigu waxaan ahay addoon kula shaqeeya adiga, iyo walaalahaa nebiyada ah, iyo kuwa xajiya hadallada kitaabkan ku qoran; Ilaah caabud.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Oo wuxuu igu yidhi, Ha xidhin erayada wax sii sheegidda kitaabkan, waayo wakhtigu waa dhow yahay.

> 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.

> Kii xaqdarro sameeya, ha sii wado xaqdarradiisa weli; kii nijaasta ahna, ha sii ahaado nijaas weli; kii xaq ahna, ha sii ahaado xaq weli; kii quduuska ahna, ha sii ahaado quduus weli.

> 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. Revelation 22:7–13.

> Oo bal eeg, anigu dhaqso baan u imanayaa; oo abaalgudkayguna waa ila jiraa, si aan nin kasta ugu siiyo sida shuqulkiisu noqon doono. Anigu waxaan ahay Alfa iyo Oomega, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya. Muujintii 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Kitaabka Muujintii si taxaddar leh ayuu u sharxayaa in markii Yooxanaa uu qorayo farriinta, farriintu ku salaysnaan doonto mabda’a ah in bilowgu uu muujiyo dhammaadka. Farriintu waa runta ugu horraysa ee lagu furay kitaabka Muujintii, isla runtaasna waa tan ugu dambaysa ee lagaga hadlo kitaabka. Markhaatifurka bilowga iyo dhammaadka kitaabka Muujintii dhexdiisa, Ciise wuxuu isu aqoonsadaa inuu yahay Alfa iyo Oomega, bilowga iyo dhammaadka, iyo kan ugu horreeya iyo kan ugu dambeeya.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Saddexda aayadood ee ugu horreeya kitaabka Muujintii waxay tilmaamayaan farriinta digniinta ugu dambaysa ee loo dirayo aadanaha. Waa digniinta ka horraysa toddobada belaayo ee ugu dambaysa iyo Imaatinka Labaad ee Masiixa. Farriinta Muujintii Ciise Masiix waxaa “la soo diray oo calaamad lagu muujiyey” “malaa'igtiisa.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Farriintii digniinta ahayd ayaa haddana lagu aqoonsadaa tuduca ugu dambeeya ee Muujintii, waxaana sidoo kale lagu matalaa sidii malaa’igtii saddexaad ee Muujintii afar iyo tobnaad.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Markaasaa malaa’igtii saddexaad ayaa ka daba timid iyaga, iyadoo cod weyn ku leh, Haddii nin uun caabudo bahalka iyo sanamkiisa, oo uu qaato summaddiisa fooddiisa ama gacantiisa, kaasu wuxuu cabbi doonaa khamriga cadhada Ilaah, oo aan waxba lagu qasin, laguna shubay koobka xanaaqiisa; waxaana lagu cadaabi doonaa dab iyo baaruud iyadoo ay joogaan malaa’igaha quduuska ah iyo Wanka hortiisa; qiiqa cadaabkooduna wuxuu kor u kacayaa weligiis iyo weligiis; mana helayaan nasasho habeen iyo maalin, kuwa caabuda bahalka iyo sanamkiisa iyo ku alla kii qaata summadda magiciisa. Muujintii 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Farriinta digniinta ee ugu dambaysa waa farriinta lagu matalay malaa’igta saddexaad. Waa digniintii ugu dambaysay, waayo si toos ah ayay u aqoonsanaysaa imtixaanka ugu dambeeya ee aadanaha. Waxaa jira malaa’ig kale oo daba timaadda oo ku biirta malaa’igta saddexaad, malaa’igtaasina iyaduna waa farriinta digniinta ee ugu dambaysa.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Oo dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; dhulkuna wuxuu ka ifay ammaanteeda. Markaasay cod weyn si xoog leh ugu qaylisay, iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada, iyo meeshii lagu xidhi jiray ruux kasta oo wasakh ah, iyo qafaska shimbir kasta oo nijaas ah oo la neceb yahay. Waayo, quruumaha oo dhammu waxay ka cabbeen khamriga cadhada sinadeeda, oo boqorradii dhulkuna way la sinaysteen, oo ganacsatadii dhulkuna waxay ku taajireen badnaanta raaxadeeda.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Oo waxaan samada ka maqlay cod kale oo leh, Ka soo baxa iyada, dadkaygow, si aydaan uga qaybgelin dembiyadeeda, oo aydaan uga qaadan belaayooyinkeeda. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna wuu soo xusuustay xumaatooyinkeeda. Muujintii 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Farriinta ah Muujintii Ciise Masiix waxaa lagu metelay cutubka koowaad, cutubka afar iyo tobnaad, cutubka siddeed iyo tobnaad, iyo cutubka laba iyo labaatanaad. Farriintaas waxaa lagu astaysay malaa’ig lagu aqoonsaday tixraaca koowaad iyo kan ugu dambeeya ee Muujintii inuu yahay malaa’igtii Jibriil, dabadeedna cutubyada afar iyo tobnaad iyo siddeed iyo tobnaad farriinta waxaa si astaan ahaan ah loogu metelay malaa’ig samada ku duulaysa ama samada ka soo degaysa.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Malaa’igta samada ka soo degta cutubka siddeed iyo tobnaad waxaa horay loogu sii asteeyey cutubka tobnaad markii malaa’ig samada ka soo degtay oo hal cag dhulka saartay, cagta kalena badda. Malaa’igtaasu waxay haysataa kitaab Yooxanaa lagu amray inuu cuno, kaasi oo afkiisa macaaneeya, calooshiisana qadhaadh ka dhiga. Kitaabka Yooxanaa cuno waa farriin, farriinta uu kitaabka yaru matalana waxay astaan u tahay farriinta malaa’igta Muujintii siddeed iyo tobnaad, sidaas darteedna iyaduna waa matalaadda farriinta digniinta ugu dambaysa.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Waxaa naloo sheegay in farriinta Ilaah la soo diray oo lagu muujiyey malaa’ig, oo marka aynu si dhow u eegno farriinta digniinta ugu dambaysa in lagu sawiro kitaabka Muujintii, waxaynu ogaanaynaa in toddoba jeer malaa’igdu ay muujinayso farriinta digniinta ugu dambaysa. Tusaalaha kowaad iyo kan ugu dambeeyaba waxay ahayd malaa’igtii, Jibriil. Dabadeed Muujintii toban waxa aynu ku leenahay malaa’ig soo degaysa iyadoo gacanteeda ku haysa kitaab yar. Muujintii afar iyo tobanna waxa aynu ku leenahay saddex malaa’igood oo kale, kuwaas oo dhammaantood metelaya farriinta digniinta ugu dambaysa. Markaas Muujintii siddeed iyo tobanna waxa aynu ku leenahay malaa’ig kale oo metelaysa isla farriinta digniinta ugu dambaysa. Toddoba farriimood oo digniinta ugu dambaysa ah ayaa malaa’igood lagu metelay. Midda kowaad iyo tan ugu dambaysa waa malaa’igta Jibriil, shanta malaa’igood ee u dhexeeya tan kowaad iyo tan ugu dambaysana waa malaa’igood astaan ah.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Dabcan, toddobada kaniisadood mid kastaa waxay leedahay malaa’igteeda sidoo kale, hase yeeshee iyagu waxay sidaan farriin ku socota kaniisadaha, halka farriinta digniinta ugu dambaysa ee aynu ka hadlaynay ay tahay farriin dunida oo dhan ka dhigaysa dhegaystayaasheeda.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Mid kasta oo ka mid ah toddobada xariiq ee nebiyadeed ee matalaya farriinta digniinta ugu dambaysa waa in si dhow loo qiimeeyo oo la isula waafajiyaa, laakiin marxaladdan waxaan doonayaa oo keliya inaan qeexo mabda’ aasaasi ah oo Alfa iyo Oomega ah. Markii ugu horraysay ee mowduuc lagu xuso Erayga Ilaah ayaa ah tixraaca ugu muhiimsan. Markii ugu horraysay ee “abuur” lagu xuso Kitaabka Quduuska ah waa Bilowgii 1:11, halkaas oo naloo sheegay in abuurku uu dhalin doono “noociisa ka dib.” Xuska ugu horreeya ee abuurku wuxuu adkaynayaa in uu leeyahay hiddesidaha lagama maarmaanka u ah inuu iskiis isu taro. Ciise wuxuu Erayga Ilaah u aqoonsaday abuur.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Maalintaas qudheeda ayaa Ciise gurigii ka baxay, oo wuxuu ag fadhiistay badda dhinaceeda. Oo dad faro badan ayaa isugu soo ururay xaggiisa, sidaas daraaddeed ayuu doon fuulay oo fadhiistay; oo dadkii badnaa oo dhammuna waxay taagnaayeen xeebta. Markaasuu waxyaalo badan masaallo ugula hadlay, isagoo leh,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Bal eega, beerrey baxay inuu wax beero; oo markuu beerayay, iniinno qaar ayaa jidka dhiniciisa ku dhacay, shimbirrihiina way yimaadeen oo cuneen. Qaar kalena waxay ku dhaceen meelo dhagax ah, halkaas oo aanay carro badan ku lahayn; markiiba way soo baxeen, maxaa yeelay carro qoto dheer ma lahayn. Oo markii qorraxdu soo baxday, way gubteen; oo xidid ma lahayn aawadeed, way engegeen. Qaar kalena waxay ku dhaceen qodxo dhexdood; qodxihiina way soo baxeen oo ceejiyeen. Laakiin qaar kale waxay ku dhaceen dhul wanaagsan, oo midho dhaleen, qaar boqol laab, qaar lixdan laab, qaar soddon laab. Kii dhego wax lagu maqlo leh, ha maqlo.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Markaasay xertii u yimaadeen, oo ku yidhaahdeen, Maxaad iyaga masaallo ugu kula hadashaa?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Markaasuu u jawaabay oo ku yidhi, Idinka waa laydin siiyey inaad garataan waxyaalaha qarsoon ee boqortooyada jannada, laakiin iyaga lama siin. Waayo, ku alla kii haysta waa la siin doonaa, wuuna sii badnaan doonaa; laakiin ku alla kii aan haysan, xataa wixii uu haystay waa laga qaadi doonaa. Sidaas daraaddeed ayaan masaallo ugula hadlaa; maxaa yeelay, iyagoo wax arkaya ma arkaan; iyagoo wax maqlayana ma maqlaan, mana fahmaan. Oo iyaga waxaa ku rumoobaya waxsii sheegiddii Isayos oo leh, Maqal waad maqli doontaan, laakiinse maba fahmi doontaan; oo wax arag waad arki doontaan, laakiinse maba garan doontaan. Waayo, dadka qalbigoodu waa qallafsanaaday, dhegahooduna maqalkay ku cuslaadeen, indhahoodana way isku xireen; si aan mar uun indhahooda wax ugu arkin, dhegahoodana wax ugu maqlin, qalbigoodana ugu fahmin, oo aysan u soo noqonin, anna aanan u bogsiin.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Laakiin indhihiinnu waa barakaysan yihiin, waayo way arkaan; dhegihiinnuna waa barakaysan yihiin, waayo way maqlaan. Runtii waxaan idinku leeyahay, nebiyo badan iyo rag badan oo xaq ah ayaa damcay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; oo ay maqlaan waxyaalaha aad maqashaan, mana ay maqal.

> Hear ye therefore the parable of the sower.

> Haddaba sidaas daraaddeed masaalka beerreyga.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Kii kasta oo maqla erayga boqortooyada, oo aan garanayn, markaasaa kii sharka lahaa yimaadaa oo ka qaadaa wixii qalbigiisa lagu beeray. Kanu waa kii iniinta ku helay jidka dhiniciisa.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Laakiin kii abuurkii ku helay meelaha dhagaxa ah, kaasu waa kii ereyga maqla oo isla markiiba farxad ku qaata; hase ahaatee xidid kuma laha naftiisa, ee in yar uun buu waaraa; waayo, markii dhib ama silcinu u timaado ereyga aawadiis, markiiba wuu turunturoodaa.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Kii iniinka lagu beeray qodxanta dhexdooda waa kan erayga maqla; laakiin welwelka dunidan iyo khiyaanada maalka ayaa erayga ceejiya, oo wuxuu noqdaa mid aan midho dhalin.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Laakiin kan abuurka ku helay dhulka wanaagsan waa kan erayga maqla oo fahma; kaas oo midho dhalana, oo soo bixiya, qaar boqol-jibbaar, qaar lixdan-jibbaar, qaarna soddon-jibbaar. Matayos 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Abuur, oo ah Erayga Ilaah, waxa ku jira dhammaan hidde-sidaha lagama maarmaanka u ah in uu soo saaro geed dhammaystiran. Markii ugu horraysay ee mawduuc lagu xuso Erayga Ilaah waxa ku jira dhammaan waxyaalaha uu mawduucaasi ka kooban yahay. Xaqiiqadan waxaa lagu aqoonsadaa “xeerka xusitaanka ugu horreeya.” Inta si dhow loo baaro xeerkan, ayay sii badanaysaa hubaantiisu.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Ka hor intaanan sii wadin sharraxaaddeenna ku saabsan Alfa iyo Oomega iyo qeexidda Ereyga Ilaah sida abuur, waxaa habboon in tuducii aynu hadda ka soo xigannay Matayos laga fiirsado qodobo la xiriira oo waxtar u leh tixgelinteenna kitaabka Muujintii. Nebiyada oo dhammu waxay ka hadlayaan dhammaadka dunida.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Mid kasta oo ka mid ah nebiyadii hore wuxuu in ka yar ugu hadlay wakhtigoodii iyaga u gaarka ahaa intii uu ugu hadlay kii innaga, sidaas daraaddeed wax sii sheegistoodu waxay awood u leedahay annaga. ‘Haddaba waxyaalahaas oo dhammu waxay ugu dheceen iyaga tusaale ahaan; oo waxaa loo qoray waanadayada, inagu oo ay inagu soo gaadheen dhammaadka qarniyadu.’ 1 Corinthians 10:11. ‘Iyaga looma adeegin naftooda, laakiin annaga ayay noogu adeegeen waxyaalaha hadda idiin lagu sheegay kuwii injiilka idiinku wacdiyey Ruuxa Quduuska ah oo samada laga soo diray; kuwaas oo ay malaa’igtuna jecel yihiin inay eegaan.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Kitaabku wuxuu u ururiyey oo isku xidhxidhay khasnadihiisii jiilkan ugu dambeeya. Dhacdooyinkii waaweynaa oo dhan iyo macaamilaadyadii quduuska ahaa ee taariikhda Axdigii Hore way soo noqnoqdeen, welina way ku soo noqnoqonayaan kiniisadda maalmahan ugu dambeeya.” Selected Messages, book 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Qoraalkani wuxuu keenayaa saddex markhaati, (Bawlos, Butros, iyo Ellen White) oo ka marag kacaya xaqiiqda ah in nebiyadii oo dhammu ay ka hadlayaan dhammaadka dunida, waana isla wakhtigaas oo sirta ku jirta kitaabka Muujintii la furfuro. Sidaas daraaddeed, Matayos 13 markii Ciise yidhi, “Indhihiinnu waa barakaysan yihiin, waayo, way arkaan; dhegihiinnuna way barakaysan yihiin, waayo, way maqlaan. Runtii waxaan idinku leeyahay, Nebiyo badan iyo niman xaq ah ayaa damcay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; oo ay maqlaan waxyaalaha aad maqashaan, mana ay maqal,” wuxuu muujinayay isla barakada lagu xusay saddexda aayadood ee ugu horreeya Muujintii cutubka koowaad.

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

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

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Ciise wuxuu soo jeediyey masaalka Beerreyga, dabadeedna xertiisii waxaa loo horseeday inay isaga kala hadlaan masaalkaas. Laakiin ka hor intaan loo gelin isdhexgalka Ciise, Isagu wuxuu iyaga u sheegay, oo weliba si ka sii muhiimsan annagaba, “Kii dhego wax lagu maqlo leh ha maqlo.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Ciise wuxuu bixiyey masaalkan, dabadeedna wuxuu ku soo gunaanaday digniinta ku socota kuwa maqli doona—inay maqlaan. Markaas xertii waxaa loo geliyey wada-hadalkii uu Ciise ugu hadlayo ugu yaraan saddex fikradood oo muhiim ah. Wuxuu tilmaamayaa kala duwanaansho u dhexeeya laba nooc oo maqalayaal ah, isagoo sidaas samaynayana wuxuu tixraacayaa tuduc ka mid ah kitaabka Ishacyaah si uu u keeno markhaati labaad oo ku saabsan laba nooc oo maqalayaal ah (waayo xusuusta ku hay in wax walba lagu dejiyey duruufaha kuwa maqli doona). Fikradda saddexaad ee uu soo bandhigayo, marka laga soo tago labada nooc ee maqalayaal ah iyo kitaabka Ishacyaah oo ah markhaati labaad, waa xaqiiqda ah in Erayga Ilaah uu yahay abuur. Sidaas darteed xaqiiqda ah in Erayga Ilaah uu yahay abuur waxay ka mid tahay waxa ay tahay in ay maqlaan kuwa maqla Muujintii Ciise Masiix ee Muujintii cutubka koowaad. Waxaa jira laba maqalayaal ah saddexda aayadood ee ugu horreeya, sida ay laba nooc oo maqalayaal ah ugu jiraan Matayos saddex iyo tobnaad. Matayos saddex iyo tobnaad wuxuu si fudud ugu daraa waxgarasho ku saabsan siyaabaha kala duwan ee kuwa diida inay maqlaan ay u doortaan inaanay maqlin. Markaas markhaatiga Ishacyaah wuxuu sii kordhiyaa farriinta ay tahay inaan maqalno.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Sannaddii uu dhintay Boqor Cusiyaah ayaan waxaan kaloo arkay Rabbiga oo ku fadhiya carshi, sarreeya oo kor loo qaaday, oo darafka huwadiisuna macbudka buuxiyey. Waxaa korkiisa taagnaa seraafiimtii; mid kastaaba wuxuu lahaa lix baal; laba ayuu wejigiisa ku qariyey, laba ayuu cagihiisa ku qariyey, labana wuu ku duulay. Midna kii kale ayuu ugu dhawaaqay, isagoo leh, Quduus, quduus, quduus, waa Rabbiga ciidammada; dhulka oo dhammuna waxaa ka buuxa ammaantiisa. Oo tiirarkii albaabku waxay la gariireen codkii kii dhawaaqayay, gurigiina qiiq baa ka buuxsamay.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Markaasaan idhi, Hoogaygu waa iga hoog! waayo, waan halligmay; maxaa yeelay, waxaan ahay nin bushimo aan nadiif ahayn leh, oo waxaan dhex degganahay dad bushimo aan nadiif ahayn leh; waayo, indhahaygu waxay arkeen Boqorka ah Rabbiga ciidammada.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Markaasaa mid ka mid ah seraafiimtii ayaa ii soo duulay, isagoo gacantiisa ku sita dhuxul nool oo uu birqabato kaga soo qaaday meesha allabariga; dabadeedna afkayga ayuu saaray, oo yidhi, Bal eeg, tanu waxay taabatay bushimahaaga; xumaantaadiina waa lagaa qaaday, dembigaagiina waa la nadiifiyey.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Oo weliba waxaan maqlay codkii Rabbiga oo leh, Yaan diraa, oo yaa noo tegi doona? Markaasaan idhi, Waa i kan; i dir.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Oo wuxuu yidhi, Tag, oo dadkan u sheeg, Hubaal waad maqli doontaan, laakiinse ma fahmi doontaan; oo hubaal waad arki doontaan, laakiinse ma garan doontaan. Qalbiga dadkan cayil ka dhig, oo dhegahooda culaysi, oo indhahoodana xidh; waaba intaasoo ay indhahooda wax ku arkaan, oo dhegahooda wax ku maqlaan, oo qalbigoodana ku fahmaan, oo soo noqdaan, oo bogsadaan.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Markaasaan idhi, Sayidow, ilaa goormaad? Oo isna wuxuu igu jawaabay, Ilaa magaalooyinku ay baabba’aan iyagoo aan lahayn cid deggan, oo guryuhuna aanay lahayn nin, dalkuna uu noqdo cidla gebi ahaanba ah, oo Rabbiguna dadka meel fog u kaxeeyo, oo dalkana dhexdiisa ay ka dhacdo dayrin weyn. Laakiin weli waxaa ku jiri doona meelood meel tobnaad, oo haddana way soo noqon doontaa, oo waa la baabbi’in doonaa; sida geedka teilka ah iyo sida geedka alloonka ah, kuwaas oo weli jiridoodu ku hadhay marka ay caleemahooda daadiyaan; sidaas oo kalena farcanka quduuska ahi wuxuu ahaan doonaa jiriddeeda. Ishacyaah 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Dabcan, tuducan ka yimid Ishacyaah waa mid si buuxda u yaab leh qoto-dheeraanta mawduucyada nebiyadeed ee uu ka hadlaya. Qaar badan oo ka mid ah mawduucyadan ayaa si isdaba-joog ah looga dooday Miisaska Xabaquuq, sidaas darteed waxaannu si kooban u soo koobaynaa qodobbada ku jira tuducan ee taageeraya tixgelinteenna ku saabsan tixraaca Ciise ee ah in Eraygiisu yahay abuur.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Waxaa la caddeeyey in Ishacyaah qaybtaas uu u taagan yahay nebi, sidaas darteedna uu matalayo dadka Ilaah dhammaadka wakhtiga. Waxa ka sii muhiimsan qodobkeenna, Ishacyaah wuxuu matalayaa dad ku noolaa dembi, iyagoo weliba ka dhex shaqaynaya kaniisadda Ilaah. Ilaa Ishacyaah loo muujiyey ammaanta Ilaah, ma uu garan dembinimadiisa qudhiisa. Wuxuu ahaa La'odikiya, indho la'aan buu ahaa.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Ishacyaah wuxuu cambaareeyey dembiga dadka kale; laakiin hadda wuxuu arkaa inuu isagu u ban-dhigan yahay isla xukunkii uu iyaga ku dhawaaqay. Wuxuu ku qancay cibaado qabow oo aan nolol lahayn oo uu Ilaah ku caabudo. Isagu taas ma uu garanayn ilaa araggii Rabbiga loo siiyey. Sidee bay hadda u yaraayeen xigmaddiisii iyo hibadiisii markuu eegay quduusnimada iyo haybadda meesha quduuska ah. Sidee buu u aan u qalmin! sideese uu ugu habboonayn adeegga quduuska ah! Aragtidiisii uu naftiisa ka haystay waxaa lagu muujin karay erayadii rasuul Bawlos, ‘Nin belaayoobay oo aan ahay! yaa iga samatabbixin doona jidhkan dhimashada?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Laakiin gargaar ayaa loo soo diray Ishacyaah isagoo murugaysan. ‘Markaasaa mid ka mid ah serafiyiintii ii duulay, isagoo gacantiisa ku sita dhuxul nool, oo uu meeshii allabariga kaga qaaday birqabatooyin; oo afkaygii buu saaray, oo wuxuu yidhi, Bal eeg, tanu bushimahaaga way taabatay; oo xumaantaadiina waa lagaa qaaday, dembigaagiina waa la daahireeyey.’ Ishacyaah 6:6, 7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> Araggii Ishacyaah la siiyey waxay metelaysaa xaaladda dadka Ilaah ee maalmaha ugu dambeeya. Waxaa la siiyey mudnaan ay rumaysad ku arkaan shaqada ka socota meesha quduuska ah ee jannada. “Markaasaa macbudkii Ilaah ee jannada ku jiray la furay, oo waxaa macbudkiisa dhexdiisa lagu arkay sanduuqii axdigiisa.” Markay rumaysad ku eegaan Quduuska ugu Quduusan, oo ay arkaan hawsha Masiixu ka wado meesha quduuska ah ee jannada, waxay gartaan inay yihiin dad dibno aan daahir ahayn leh,—dad ay dibnahoodu marar badan ku hadleen wax aan micne lahayn, oo hibadooduna aan quduus laga dhigin lana adeegsan ammaanta Ilaah. Si wanaagsan bay u quusan karaan markay barbar dhigaan itaaldarradooda iyo aanay istaahilin daahirnimada iyo soojiidashada dabeecadda sharafta leh ee Masiixa. Laakiin haddii iyagu, sida Ishacyaah oo kale, ay aqbalaan taabashada Rabbigu doonayo in qalbiga lagu reebo, haddii ay naftooda Ilaah hortiisa ku hoosaysiiyaan, rajo baa u jirta. Qaansada ballanqaadku waxay ka kor taal carshiga, oo wixii Ishacyaah loo sameeyeyna iyaga ayaa lagu samayn doonaa. Ilaahna wuu ka jawaabi doonaa baryada ka imanaya qalbi qoomamaysan.

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Ujeeddada hawshan weyn oo quduuska ah ee Ilaah waa in xidhmooyinka la isu geeyo bakhaarka jannada; waayo, dhulku waa in uu ka buuxsamo ammaanta Rabbiga. Haddaba yuusan midnaba qalbi jabin markay arkaan xumaanta sii fidaysa oo ay maqlaan hadalka ka soo baxaya bushimo nijaasaysan. Marka xoogagga gudcurku isu safaan iyagoo ka gees ah dadka Ilaah; marka Shayddaanku urursado ciidamadiisa colaadda ugu dambaysa ee weyn, oo xooggiisu u ekaado mid weyn oo ku dhowaad wax walba ka adkaada, [markaas] aragtida cad ee ammaanta rabbaaniga ah, carshiga sarreeya oo kor loo qaaday, oo uu dulqaansan yahay qaansada ballanka, waxay siin doontaa raaxo, hubaal, iyo nabad.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Aragtidu “wuxuu metelaa xaaladda dadka Ilaah maalmaha ugu dambeeya.” Dadka Ilaah ee maalmaha ugu dambeeya waa La’odikiya.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Oo malagga kiniisadda reer La’odikiyaana u qor; Waxyaalahan waxaa leeyahay Aamiin, markhaatiga aaminka ah oo runta ah, bilowga uunka Ilaah; Shuqulladaada waan garanayaa, inaad tahay mid aan qabow ahayn ama kulul ahayn; waxaan jeclaan lahaa inaad qabow ahaato ama kulul ahaato. Sidaas daraaddeed, maxaa yeelay waxaad tahay diirran, oo aadan qabow ahayn ama kulul ahayn, afkaygaan kaa tufayaa. Maxaa yeelay waxaad leedahay, Waan taajirsanahay, oo maal baan ku kordhay, oo waxba uma baahni; mana ogid inaad tahay hoogan, oo laga naxo, oo miskiin ah, oo indha la’, oo qaawan: Waxaan kugula talinayaa inaad iga iibsatid dahab dab lagu tijaabiyey, inaad taajir u noqotid; iyo dhar cad, inaad huwatid, oo ceebta qaawanaantaadu aanay u muuqan; indhahaagana mari daawo indhood, inaad wax aragto.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Intaan jeclahay oo dhan waan canaantaa oo waan edbiyaa; sidaas daraaddeed ku dadaal aad u kululow, oo toobad keen. Bal eeg, albaabka ayaan taaganahay oo garaacayaa; haddii nin codkayga maqlo oo albaabka furo, isaga ayaan u geli doonaa, oo waan la cashayn doonaa isaga, isna wuu ila cashayn doonaa. Kii guulaysta waxaan siin doonaa inuu ila fadhiisto carshigayga, sidaan aniguna u guulaystay oo aan ula fadhiistay Aabbahay carshigiisa.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Kii dheg leh, ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Farriinta loo diray kaniisadda La’odikiya waa cambaarayn naxdin leh, oo waxay khusaysaa dadka Ilaah waqtigan xaadirka ah.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Oo malaa’igta kiniisadda reer La’odikiya u qor: Waxyaalahan waxaa leh Aamiin, Markhaatiga aaminka ah oo runta ah, Bilowgii uunka Ilaah; waan aqaan shuqulladaada, inaad aanad qabow ahayn ama kulul ahayn; waxaan jeclaan lahaa inaad qabow tahay ama kulul tahay. Sidaas daraaddeed, maxaa yeelay waxaad tahay diirran, oo aadan qabow ahayn ama kulul ahayn, afkaygaan kaa tufti doonaa. Maxaa yeelay waxaad tidhaahdaa, Anigu waan taajirsanahay, oo hanti baan ku kordhay, oo waxba uma baahni; mana garanaysid inaad tahay hoogan, oo laga naxo, oo miskiin ah, oo indho la’, oo qaawan.”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Halkan Rabbigu wuxuu ina tusayaa in farriinta ay tahay inay dadkiisa u qaadaan adeegayaasha uu isagu ugu yeedhay inay dadka u digaan, aanay ahayn farriin nabad iyo ammaanno ah. Ma aha mid aragti keliya ku eg, ee waa mid wax-ku-ool ah dhinac kasta. Dadka Ilaah waxaa farriinta loo diray kuwii La’odikiya lagu metelay iyagoo ku jira xaalad ammaan jidheed ah. Waxay ku sugan yihiin raaxo, iyagoo aaminsan inay ku jiraan xaalad sarreysa oo guulo ruuxi ah. ‘Waayo, waxaad leedahay, Anigu waan hodan ahay, oo maal baan ku kordhay, oo waxba uma baahni; mana ogid inaad tahay mid belaaysan, oo laga naxo, oo miskiin ah, oo indha la’, oo qaawan.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Waa maxay khiyaano ka weyn oo ku dhici karta maanka aadanaha intay ku kalsoonaadaan inay sax yihiin iyagoo gebi ahaanba qaldan! Farriinta Markhaatiga Runta ah waxay dadka Ilaah ku heshaa khiyaano murugo leh, hase yeeshee iyagoo daacad ka ah khiyaanadaas. Ma oga in xaaladdoodu ay hortiisa Ilaah ku tahay mid aad u liidata. Inta kuwa lala hadlayaa ay naftooda ku amaanayaan inay ku sugan yihiin xaalad ruuxi ah oo sarraysa, farriinta Markhaatiga Runta ahi waxay jebisaa kalsoonaantooda iyadoo si argagax leh u cambaaraynaysa xaaladdooda dhabta ah ee indho-la’aanta ruuxiga ah, saboolnimada, iyo hoogga. Markhaatifurka, oo aad u mudaya oo qallafsan, qalad ma noqon karo, waayo waa Markhaatiga Runta ah kan hadlaya, markhaatifurkiisuna waa inuu sax ahaadaa.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Way ku adag tahay kuwa isku haysta ammaan ay ku qabaan wixii ay gaadheen, oo isu arka inay ku hodmeen aqoonta ruuxiga ah, inay aqbalaan farriinta sheegaysa inay khiyaano ku jiraan oo ay u baahan yihiin nimco kasta oo ruuxi ah. Qalbiga aan quduus laga dhigin waa ‘khiyaano badan yahay wax walba ka sii badan, oo aad buu u shar badan yahay.’ Waxaa la i tusay in kuwo badani naftooda ku sasabayaan inay yihiin Masiixiyiin wanaagsan, iyagoo aan lahayn xataa hal ilays oo ka yimid Ciise. Iyagu ma laha waayo-aragnimo nool oo shakhsi ahaan u gaar ah oo ku saabsan nolosha rabbaaniga ah. Waxay u baahan yihiin hawl qoto dheer oo dhammaystiran oo is-hoosaysiin ah oo Ilaah hortiisa laga sameeyo ka hor intaanay dareemin baahidooda dhabta ah ee dadaal daacad ah oo joogto ah si loo helo nimcooyinka qaaliga ah ee Ruuxa.” Testimonies, volume 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Markii Ishacyaah laga soo beddelay xaaladdiisii La’odikiyaanka, wuxuu iskiis isu soo taagay inuu dunida gaadhsiiyo farriinta digniinta ugu dambaysa. Aayadda saddexaad ee cutubka lixaad waxay taariikhda nebinnimada Ishacyaah ku xidhaa taariikhda nebinnimada ee Muujintii siddeed iyo tobnaad, markii malaa’igtii soo degto oo dhulka ku iftiimiso ammaanteeda.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Oo intaas dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; dhulkuna wuxuu ku iftiimay ammaanteeda. Muujintii 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Ishacyaah wuxuu metelayaa dadka Ilaah wakhtiga malaa’igta Muujintii siddeed iyo tobnaad soo degayso; waayo markii isaga lagu dhex qaaday meesha quduuska ah ee samada, wuxuu maqlay seraafiimtii oo ku dhawaaqaya, “Quduus, quduus, quduus, waa Rabbiga ciidammada; dhulka oo dhammu wuxuu ka buuxaa ammaantiisa.” Ishacyaah, sida Yooxanaa ee Muujintii, wuxuu metelaa dadka Ilaah ee ku dhawaaqa farriinta digniinta ugu dambaysa. Yooxanaa wuxuu dadka Ilaah ugu yeedhay “hadhowga hadhay,” Ishacyaahna wuxuu ku tilmaamay “toban meelood meel,” ama meeltobnaad. Erayga asalka ah ee Cibraaniga ku jira macnihiisu waa “in meeltobnaad la bixiyo.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Su’aasha nebinnimada ah ee “ilaa goorma?” ee uu Ishacyaah weyddiiyey ayaa marar badan lagu soo celiyaa Erayga Ilaah (iyo si kooban, jawaabta su’aasha “ilaa goorma?” waa in ay tilmaamayso imaatinka sharciga Axadda ee qaran ee Maraykanka.) Sida ay Ellen White sheegtay, wakhtigaas “riddo qaran waxaa xigi doona halaag qaran,” oo sida uu Ishacyaah sheegayna waa marka “magaalooyinku ay baabba’aan iyagoo aan deggane lahayn, oo guryuhuna aan nin lahayn, oo dalkuna gebi ahaanba cidloobo, Oo Rabbiguna dadka meel fog geeyo, oo ay jirto ka-tegid weyn oo dalka dhexdiisa ah.” “Ka-tegidda weyn oo dalka dhexdiisa ah” waa “kuwa badan” ee lagu afgembiyo Sharciga Axadda sida ku xusan Daanyeel 11:41. Kuwanu waa dadka Ishacyaah lix iyo Matayos saddex iyo toban ku xusan ee indho leh, laakiin aan wax arag, oo dhego leh, laakiin aan wax maqal, iyo sidoo kale kuwa Muujintii saddex ku xusan ee diida talada loo jeediyey kaniisadda La’odikiya.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Wuxuu kaloo geli doonaa dalka ammaanta leh, oo dalal badan baa la afgembin doonaa; laakiinse kuwanu waxay ka baxsan doonaan gacantiisa, kuwaasoo ah Edom, iyo Moo'aab, iyo kuwa ugu horreeya carruurta Cammoon. Daanyeel 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Ishacyaah wuxuu Masiixa Ciise ku arkay muujin quduuskiisa dhexdeeda, sida Yooxanaa ugu arkay Muujintii. Ishacyaah wuxuu ka dhigan yahay “tobnaadka” ama meeltobnaadka “soo noqda” oo “la cuni doono” sida geed. Ereyga Cibraaniga ah ee loo turjumay “la cuni doono” wuxuu ka dhigan yahay in dab lagu baabbi’iyo. Hase ahaatee “tobnaadka” waxaa ku jira “walax” dabku aanu baabbi’in. Sida muuqata sagaal meelood oo ka mid ahi ma lahayn walaxdaas? Dabka loo muujiyey inuu cuno oo baabbi’iyo geedka teilka iyo geedka qudheeduna waa dabka Rasuulka Axdiga, kan si kedis ah ugu yimaada macbudkiisa ee ku xusan kitaabka Malaakii.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Bal eega, waxaan soo diri doonaa rasuulkayga, oo isagu jidka hortayda ayuu diyaarin doonaa; oo Rabbiga aad doondoonaysaan wuxuu si kedis ah ugu iman doonaa macbudkiisa, kaasoo ah rasuulka axdiga, kan aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Laakiin bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka safeeyaha, oo wuxuu kaloo la mid yahay saabuunta kuwa maro dhaqda. Oo wuxuu u fadhiisan doonaa sida mid lacagta safeeya oo daahiriya; oo wuxuu daahirin doonaa wiilasha reer Laawi, oo wuxuu u safeeyn doonaa sida dahab iyo lacag oo kale, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jiro. Markaasaa qurbaanii Yahuudah iyo Yeruusaalem Rabbiga u noqon doonaa mid laga farxo, sidii waayihii hore iyo sidii sannadihii hore. Malaakii 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Tobnaadka Ishacyaah, (taas oo ah meeltobnaad), sidoo kale waa “qurbaan xaqnimo ku jirta” ee Malaakii. Qurbaanka Malaakii waa dadka Ilaah, oo lagu matalay “wiilashii Laawi,” kuwaas oo dab lagu daahirinayo si ay u soo saaraan “qurbaan xaqnimo ku jirta”; kuwa dabku “cuno” ee ku jira markhaatiga Ishacyaahna waa tobnaadka, ama meeltobnaad.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Sida nimcada Ilaah ii siiyey, anigu sida dhise-xariif ah ayaan aasaaska u dhigay, mid kalena wuu ku dul dhisaa. Laakiin nin kastaa ha iska jiro sida uu ugu dul dhisayo. Waayo, ninna ma dhigi karo aasaas kale oo aan ahayn kii la dhigay, kaasoo ah Ciise Masiix. Haddaba haddii nin ku dul dhiso aasaaskan dahab, lacag, dhagaxyo qaali ah, qori, caws, xaab; nin kasta shuqulkiisu waa la muujin doonaa, waayo, maalintu way caddayn doontaa, maxaa yeelay dab baa lagu muujin doonaa; dabkuna wuxuu tijaabin doonaa shuqulka nin kasta noociisu wuxuu yahay. 1 Korintos 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Bawlos halkan wuxuu ku dhawaaqayaa in nin kasta shuqulladiisa lagu muujin doono “dab”. Buugga Malaakii dabku wuxuu gubaa qashinka wasakhda ah. Buugga Ishacyaah nadiifinta “tobnaadka” waxay dhacdaa “marka” ay caleemahooda iska daadiyaan. Caleemuhu waxay astaan u yihiin dembi qarsoon, isyeelyeel iyo kibir islaweyni ah, sida ay ka marag kacayaan Aadan iyo Xaawo.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“Meeltobnaadkii” Ishacyaah ku sheegay waxa ku dhex jira walax aan la gubi karin, walaxdaasuna waa “abuurka quduuska ah.” Waxaa ku jira Masiixa, rajada ammaanta. Ishacyaah qudhiisu waa “abuur quduus ah,” sidoo kalena waa “meeltobnaadka” uu tilmaamayo. Labadaba “abuurka quduuska ah” iyo “meeltobnaadku” waxay ka soo noqdaan xaaladda La’odikiya oo ay ugu noqdaan xaaladda Filadelfiya iyagoo u maraya Muujintii Ciise Masiix ee meeshiisa quduuska ah.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Aragtida ammaanta Ilaah ee keenta in Ishacyaah ku dhawaaqo inuu halaagsamay, inuu yahay qof nijaas ah oo dembiile ah oo u baahan cafis, waxay ka dhacdaa meesha quduuska ah ee jannada marka geeduhu caleemahooda daadiyaan. Ereyga “cast” wuxuu ka dhigan yahay “in dibadda loo tuuro,” ama “geed la gooyo.” Halkaas waxaa lagu matalayaa tuuridda dibadda ee La’odikiya. “Toban meelood meel” ama hadhaaga ayaa mari doona “dabka” daahirinta ee uu keeno Rasuulka Axdiga ee Malaakii, sidaas awgeedna shuqulladooda aadamiga ah ruux ahaan waa la gubi doonaa, waxaana sidaas ku hadhaya oo keliya “maaddada” aan la gubi karin, taas oo ah “Abuurka Quduuska ah.” Kuwa diida inay maqlaan waxaa loo tuuri doonaa sida caleemo engegan oo dhintay, ama afka Rabbiga ayaa laga tufayaa.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Ciise waa Abuurka Quduuska ah, abuurkuna wuxuu leeyahay dhammaan hidde-sideyaasha lagama maarmaanka u ah inuu soo saaro geedka oo dhan. Erayga Ilaah waa abuur, sidaas darteedna, xuska ugu horreeya ee wax ku saabsan Erayga Ilaah wuxuu xambaarsan yahay dhammaan xogta lagama maarmaanka u ah in mawduucaasi ku gaadho bisaylkiisa buuxa rumaystaha, haddii si sax ah loo fahmo.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Cutubka lixaad ee Ishacyaah waxa uu tilmaamayaa dad aan “maqli” doonin xilliga ay tahay INAAD maqasho si laguu barakeeyo farriinta Muujintii Ciise Masiix. Dadkii uu Ciise ka hadlayna waxay ahaayeen dadkii Ilaah doortay, waxay ahaayeen afadiisa, waxay ahaayeen dadkiisii axdiga, waxay ahaayeen reer binu Israa’iil hore.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Reer binu Israa’iilkii hore ama Israa’iilkii ugu horreeyey waxay astaan u tahay Israa’iilka casriga ah ama Israa’iilka ugu dambeeya. Dadka Ilaah wakhtiga dhammaadka dunida jooga waa Seventh-day Adventists, dadkiisa la doortay, afadiisa, dadkiisa axdiga—Israa’iilka casriga ah. Markhaatifurka taariikhda Ishacyaah, oo lagu daray taariikhda Masiixa, waxay bixiyaan laba markhaati oo caddaynaya in wakhtiga dhammaadka dunida Seventh-day Adventism-ku ku jiri doono “xaalad” luntay oo aan la badbaadin karin, taas oo lagu matalay farriinta La’odikiya.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Runtii dhab ahaantii ma aha kuwo aan la badbaadin karin, balse waxa keliya oo aan la badbaadin karin iyagoo ku jira xaaladdooda La’odikiya, sida Ishacyaah ahaa ka hor waayo-aragnimadiisii, iyo sida Yuhuuddu ahaayeen taariikhdii Masiixa.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Mid ka mid ah waxyaalaha ay tahay in La’odikiyaanku “maqlo” waa masaalka Beerreyga. Waa inuu masaalkan ku “maqlo” in Erayga Ilaah yahay “abuur”, oo ah abuur quduus ah. Marka taas la “maqlo”, waxaa la dhigayaa aasaas bilaaba inuu furo farriinta qarsoon ee Muujintii, waayo farriintaasu waxay ku duugan tahay garashada qotoda dheer ee ah in Ciise yahay Alfa iyo Oomega, Kan Kowaad iyo Kan Ugu Dambeeya, Bilowga iyo Dhammaadka. In la fahmo xidhiidhka dhammaadka iyo bilowga waxaa ku jira in la fahmo in Ciise yahay Erayga, oo isaguna yahay Abuurka.

> 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 Erayga, Erayguna wuxuu la jiray Ilaah, Erayguna wuxuu ahaa Ilaah. Isagu bilowgii ayuu Ilaah la jiray. Wax walba isaga ayaa lagu sameeyey; oo isaga la’aantiis lama samayn wax la sameeyey oo dhan. Isaga waxaa ku jirtay nolol; noloshuna waxay ahayd iftiinka dadka. Iftiinkuna gudcurka ayuu ka ifayaa; gudcurkuna ma uu garan. Yooxanaa 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Haddaba Ibraahim iyo farcankiisa ayaa loo sameeyey ballammadii. Ma odhanayo, Oo farcammada, sidii kuwo badan; laakiinse sidii mid keliya, Oo farcankaaga, kaasoo ah Masiixa. Galatiya 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Si loo fahmo xiriirka ka dhexeeya dhammaadka iyo bilowga, waxaa loo baahan yahay in la fahmo “xeerka xusitaanka ugu horraysa.” Xeerka xusitaanka ugu horraysa wuxuu tilmaamayaa in bilowga mawduucu yahay tixraaca ugu muhiimsan, waayo wuxuu xambaarsan yahay sheekada oo dhan; maxaa yeelay, isagoo ah Erayga Ilaah, waa abuur. Tixraaca ugu dambeeya ayaa ku xiga muhiimad ahaan, macnahaas oo ah in halkaas lagu isku xiro dhammaan qaybaha sheekada iyadoo aan wax aan dhammaystirnayn laga tegin. Laakiin waa tixraacyada dhexe ee mawduuc kuwa sheekada u kordhiya xoog iyo caddayn, waxaana sidaas darteed dhexdu ugu lama huraan tahay sida bilowga ama dhammaadka.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Waxa jira wax badan oo kale oo laga yiraahdo mowduucan, hase yeeshee marka aynu ku noqonnno tuduca ku jira Matayos 13, waxaynu ogaan karnaa in Ciise uu aqoonsaday laba nooc oo dad ah oo maqla ama aan maqlin. Wuxuu tilmaamayaa wax ka badan hal hab oo aan lagu maqlin, dabadeedna wuxuu barako ku dhawaaqaa kuwa maqla.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Laakiin indhihiinnu way barakaysan yihiin, waayo way arkaan; dhegihiinnuna way barakaysan yihiin, waayo way maqlaan. Runtii waxaan idinku leeyahay, nebiyo badan iyo rag badan oo xaq ah ayaa jeclaystay inay arkaan waxyaalaha aad aragtaan, mana ay arag; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqal. Sidaas daraaddeed maqla masaalka beerreyga. Matayos 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Sidaas darteed, nebiyan ahaan “barakadan” waa isla barakadaas ku qoran Muujintii 1:3:

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

> Waxaa barakaysan kii akhriya, iyo kuwa maqla erayada waxsii sheeggan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Tixraaca Ciise ee ku jirta Matayos saddex iyo tobnaad ee ku saabsan Ishacyaah lix, marka lala xidhiidhiyo qoraallada Ellen White, waxay xaqiijinaysaa in ay jiraan waxyaalo la arko oo la maqlo dhammaadka dunida kuwaas oo aad u waaweynaa, si rag badan oo xaq ah iyo nebiyo ay u damceen inay ku noolaadaan wakhtigaas markii farriinta digniinta ugu dambaysa la furi lahaa, oo markaas dadku ay “arki” oo “maqli” lahaayeen.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Yooxanaa waxaa lagu amray inuu shaabadeeyo wixii “Toddobada Hillaac” ku hadleen cutubka tobnaad, oo cutubka labaatan iyo labaadna waxaa lagu dhawaaqay: “Ha shaabadeyn hadallada wax sii sheegidda ee kitaabkan; waayo, wakhtigu waa dhow yahay.” Aayadda xigtana waxay tilmaamaysaa xidhitaanka wakhtiga tijaabada aadanaha. Wax yar ka hor intaan wakhtiga tijaabadu xidhmin waxaa jira dhawaaq ah in la furo shaabadda “Toddobada Hillaac”, taas oo ah marinka keliya ee ku jira kitaabka Muujintii oo xilligaas shaabadaysan. Waxaana naloo sheegay in “Toddobada Hillaac” ay ka dhigan yihiin bilowga iyo dhammaadka Adventism-ka.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Iftiinka gaarka ah ee la siiyey Yooxanaa, taas oo lagu muujiyey toddobada onkod, waxay ahayd sawirid dhacdooyin dhici lahaa intii lagu jiray farriimaha malaa’igta kowaad iyo tan labaad....”

> “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.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ka dib markii toddobadan onkod ay codkoodii ku dhawaaqeen, amarku wuxuu u yimaadaa Yooxanaa sida uu ugu yimid Daanyeel marka la eego kitaabka yar: ‘Shaabadee waxyaalaha ay toddobada onkod ku dhawaaqeen.’ Kuwanu waxay khuseeyaan dhacdooyinka mustaqbalka oo lagu muujin doono sida ay u kala horreeyaan.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Toddobada Onkod waxay ka dhigan yihiin dhacdooyinkii dhacay intii lagu jiray bilowgii Adventism-ka ee taariikhda farriinta malaa’igta koowaad iyo tan labaad, laga bilaabo 1798 ilaa Oktoobar 22, 1844, isla maqaalkaas kor lagu xusayna waxaa nalagu wargelinayaa in Toddobada Onkod ay “la xiriiraan dhacdooyin mustaqbalka ah oo lagu muujin doono sida ay u kala horreeyaan.” Taariikhda bilowga Adventism-ku waxay tusaale u tahay dhammaadka Adventism-ka, waayo Ciise Masiix, isagoo ah Alfa iyo Oomeega, wuxuu saxeexiisa saarayaa taariikhda oo dhan ee Adventism-ka, maxaa yeelay waa taariikh quduus ah sida ay quduus u ahayd taariikhdii reer binu Israa’iil hore.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Sida uu Ciise ku sheegay Matayos 13, dhacdooyinkani waa wixii nebiyadu jeclaayeen inay arkaan, oo xertiina loogu barakeeyey inay ogaadaan. Xertaas waxay u taagan yihiin dadka Ilaah ee wakhtiga dhammaadka dunida, kuwaas oo ku barakaysan waxay arkaan oo ay maqlaan. Waxa ay arkaan oo ay maqlaan waa farriinta Muujintii Ciise Masiix, taas oo sidoo kale uu metelo farriinta Toddobada Onkod, kuwaas oo matala labadaba taariikhda Millerite-ka iyo taariikhda boqolka iyo afartan iyo afarta kun.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dhammaan fariimihii la bixiyey intii u dhexaysay 1840–1844 waa in hadda si xoog leh loo caddeeyaa, maxaa yeelay waxaa jira dad badan oo lumiyey jihadoodii. Fariimahaas waa inay gaadhaan kaniisadaha oo dhan.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Masiixu wuxuu yidhi, “Waxaa barakaysan indhihiinnu, waayo way arkaan; iyo dhegihiinnu, waayo way maqlaan. Waayo, runtii waxaan idinku leeyahay, Nebiyo badan iyo rag badan oo xaq ah ayaa jeclaystay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqlin” [Matayos 13:16, 17]. Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Farriinta waa la bixiyey. Oo dib-u-dhigina yuusan jirin ku celcelinta farriinta, waayo, calaamooyinka wakhtiyadu way rumoobayaan; hawsha gunaanadku waa inay dhammaato. Shaqo weyn ayaa lagu qaban doonaa muddo gaaban. Farriin ayaa dhowaan lagu bixin doonaa magacaabista Ilaah, taas oo u sii kori doonta qaylo weyn. Markaasaa Daanyeel istaagi doonaa saamigiisa, si uu markhaatifurkiisa u bixiyo.” Manuscript Releases, volume 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White waxay taariikhda Masiixu ku tilmaamay inay tahay taariikhdii ay ragga xaqa ahi jeclaayeen inay arkaan u aqoonsatay inay tahay taariikhda Milleriyiinta laga bilaabo 1840 ilaa 1844, dabadeedna waxay tidhi “farriin ayaa dhawaan lagu siin doonaa magacaabidda Ilaah oo isu ballaadhin doonta qaylo weyn.” “Qaylada weyn” waxay astaan u tahay digniinta ugu dambaysa ee malaa’igta saddexaad, oo marka farriintaas la bixiyo, waxay ku celin doontaa taariikhdii bilowgii Adventism-ka. Farriinta digniinta ugu dambaysaa waa “farriimaha” “inay u baxaan dhammaan kaniisadaha,” oo dhammaan “farriimihii la bixiyey 1840–1844 waa in hadda loo yeelo kuwo xoog leh.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “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.”

Alfa iyo Oomeega wuxuu dhammaadka ku muujinayaa bilowga. Ellen White waxay sheegaysaa in “farriimuhu ay tahay inay gaadhaan kiniisadaha oo dhan,” Ciisena wuxuu Yooxanaa ku yidhi, “Anigu waxaan ahay Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya; oo waxaad aragto, ku qor buug, oo u dir toddobada kiniisadood ee Aasiya ku yaal; Efesos, iyo Simurna, iyo Bergamos, iyo Tu’atira, iyo Saardis, iyo Filadelfiya, iyo La’odikiya.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Farriimihii 1840 ilaa 1844 waa qayb ka mid ah waxa loo dirayo kaniisadaha.

Back to Articles