My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Waxaan horraantii ka bixinayaa raalli-gelin erayo intan le’eg ka hor intaanan guda gelin mawduuca ugu weyn. Waxaan doonayaa inaan meel dhigo xariiqyo nebiyadeed oo qaarkood ah, kuwaas oo ah qaybo muhiim u ah mantiqiga aan adeegsan doono marka aynu si toos ah u eegno kitaabka Yoo’eel. Hore ayaan u soo sheegay in erayga Cibraaniga ah ee kitaabka Yoo’eel lagu tarjumay “la gooyey,” uu xididkiisa ka helo habkii allabbariga ee lagu ansixin jiray axdi wakhtiyadii Ibraahim.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

Toosa, kuwii sakhraansanaa, oo ooya; oo baroorada, kuwiinna khamriga oo dhammow, khamriga cusub daraaddiis; waayo, afkiinna waa laga gooyay. Yoo'eel 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Ereyga Cibraaniga ah ee “gooyn laga jaro” waa H3772, waana xidid asal ah oo macnihiisu yahay ‘in la gooyo (laga gooyo, hoos loo gooyo ama kala gooyo); si ka dhalanaysa in la baabbi’iyo ama la dhammeeyo; gaar ahaan in axdi la galo (taas oo ah, in isbahaysi ama heshiis la sameeyo, asal ahaanna iyadoo hilib la gooyo oo la dhex maro qaybaha).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Waxaan garwaaqsanahay in qeexidda Strong ee “la gooyo” ay ugu yeedhayso “xidid asal ah,” marka loo eego macnaha naxwaha. Taas marka la yidhaahdo, goynta la xidhiidha axdiga iyo Ibraahim waxay muujinaysaa in iftiinka axdigu ku lammaan yahay eraygaas, iftiinkaasna lagu soo bandhigay xididkiisii taariikheed ee asalka ahaa. “Goyn,” marka loo eego taariikhda axdiga, waa astaan nebiyadeed oo ku dhisan xididdadeeda asalka ah, waxaana sidoo kale naxwe ahaan loo aqoonsan yahay xidid asal ah.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Baaqa ku jirta aayadda shanaad ma aha oo keliya inay caddaynayso inayan haysan farriinta roobka dambe, sida uu u metelo “khamriga cusub,” laakiin sidoo kale in isla markaasba halkaas lagu diiday inay yihiin dadkii axdiga Ilaah, oo ah dad axdi leh oo “xididdadoodii hore” dib ugu taxanayaan Ibraahim.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Jiilkii ku dhintay cidlada muddadii afartanka sannadood ka badan, waxay raadraac ahaan dib ugu noqonayeen Ibraahim, kaas oo macnihiisu yahay aabbaha quruumo badan. Jiilkii Yashuuca la galay Dhulkii Ballanqaadka, waxay raadraac ahaan dib ugu noqonayeen Ibraahim. Yuhuuddii Masiixa iskutallaabta ku qodbay waxay raadraac ahaan dib ugu noqonayeen Ibraahim. Protestantiintii ka soo baxday Qarniyadii Mugdiga, oo markaasna la imtixaamay oo laga gudbay iyagoo ah dadkii axdiga ee Ilaah doortay sannadkii 1844, waxay raadraac ahaan dib ugu noqonayeen Ibraahim. Dhaqdhaqaaqii Millerite Philadelphian ee galay Meesha Ugu Quduusan Oktoobar 22, 1844, wuxuu raadraac ahaan dib ugu noqonayay Ibraahim. Dhaqdhaqaaqii Millerite Laodicean ee Yerixoo dib u dhisay sannadkii 1863, wuxuu raadraac ahaan dib ugu noqonayay Ibraahim. Kaniisadda Laodicean ee Seventh-day Adventist-ka ah ee laga tufayo afka Rabbiga marka dhowaan la soo saaro sharciga Axadda, waxay raadraac ahaan dib ugu noqonaysaa Ibraahim. Jiilalkaas oo dhan waxay buuxiyeen, ama way buuxin doonaan, masaalka beerta canabka.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Khamriyiintii ku jira Yoo’eel waxay toosaan iyagoo ogaanaya in laga soo tuuray inay yihiin dadka Ilaah, iyo inaanay haysan farriinta roobka dambe. Markaasna tan lidkeedu waa run. Kuwa uu Yoo’eel ku tilmaamo inay xidhan yihiin “taajajkii ammaanta,” waxay markaas galaan axdi, waa la shaabadeeyaa, oo waxaa kor loo qaadaa iyagoo qurbaan ah. Axdigii ugu horreeyey ee la ansixiyey ee u dhexeeyey Ilaah iyo qoom la doortay wuxuu ku bilaabmay isla “goynta” lagu metelo allabariga ugu dambeeya ee dadka Ilaah, kaas oo ka bilaabma sharciga Axadda. Goyntu waa kala soocidda sarreenka iyo haramaha. Haramaha waa la diidaa oo dabka ayaa lagu tuuraa, sarreenkana waa la xidhxidhaa isagoo ah qurbaankii sarreenka ee midhaha ugu horreeya ee Bentakostiga, kaas oo markaas kor loo qaado, “sidii sannadihii hore.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Waxaa jira afar meelood oo caadi ahaan loo tilmaamo inay matalaan axdigii Ibraahim. Bilowgii laba iyo tobnaad Ibraahim waa “loo yeedhay” waxaana la siiyey ballankii ahaa in isaga laga dhigi doono quruun weyn. Tani qayb ka mid ah axdiga ma aha, hase yeeshee waa yeedhidda ballan. Waqtigaas magiciisu wuxuu ahaa Aabraam, waayo mid ka mid ah astaamaha xiriirka axdiga waa beddelidda magaca. Magaca Aabraam waxaa la beddelaa tallaabada saddexaad ee afarta tallaabo ee axdiga.

For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

Waayo, markii Ilaah ballan u sameeyey Ibraahim, maadaama uusan jirin mid ka weyn oo uu ku dhaarto, ayuu naftiisa ku dhaartay, isagoo leh, Hubaal waan ku barakayn doonaa, oo aad baan kuu tarmin doonaa. Sidaas daraaddeedna, markii uu samir ku adkaystay, wuxuu helay ballankii. Waayo, dadku runtii waxay ku dhaartaan kan ka weyn; dhaartuna, si loo xaqiijiyo, iyaga waxay u tahay dhammaadka muran kasta. Sidaas oo kale Ilaah, isagoo doonaya inuu si aad uga sii badan dhaxlayaasha ballanka ugu muujiyo inaan taladiisu isbeddelin, ayuu dhaar ku xaqiijiyey; si laba waxyaalood oo aan isbeddelin, kuwaas oo aanay suurtagal ahayn in Ilaah ku been sheego, aynu u helno dhiirrigelin xoog badan, innagoo u cararnay magangelyo si aynu u qabsanno rajada ina hor taal; rajadaas oo aynu u haysanno sida barroosin nafta u ah, mid aamin ah oo adag, oo gasha gudaha daaha; meeshaas oo Ciise inoogu galay sidii hormuud, isagoo laga dhigay wadaad sare weligiisba sida amarka Malkisadaq. Cibraaniyada 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Wicitaanku waxay ahayd ballankii Ilaah u qaaday Abram, oo Wuxuu siiyey markhaati labaad “dhaarta” ku xigtay. “Dhaarta” ku xigtay waxay ahayd mid saddex-laab ah. Ka dib wicitaanka ballanqaadka, kaas oo ahaa tallaabadii kowaad, tallaabooyinka labaad, saddexaad, iyo afraad waa axdiga dhabta ah ee saddex-laabka ah ee Ilaah la galay dad la doortay. Bilowgii 15 Ilaah si rasmi ah ayuu “u gooyaa” (u adkeeyaa) axdiga, isaga oo maraya cibaado yaab leh oo Ilaah keligiis dhex maro xayawaanno la kala qaybiyey, isaga oo si aan shuruud lahayn ugu ballanqaadaya farcankii Ibraahim dhulka. Dhulkii Ballanqaadka ahaa waxaa loo metelay dhul u dhexeeya laba webi; webiga Masar iyo webiga Furaat. Tallaabada kowaad ee axdiga saddex-laabka ahi waxa ku jirta tixraac toos ah oo ku saabsan astaanta nebiyadeed ee labada webi, iyo wax kasta oo astaantaas la xidhiidha. Markii waxyigu tilmaamayo webiyada Ulay iyo Xiddeqel inay yihiin dhacdooyin hadda ku jira habkii rumoobidda, labadaas webi waxaa lagu sii calaamadeeyey waxsii sheegistii Abram. Meesha dhacdooyinku ka taagan yihiin waa inta u dhexaysa labada webi ee Abram, kuwaas oo marka la isu geeyo labada webi ee Daanyeel noqonaya afar webi, waayo codka Masiixu waa codka biyo badan.

In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

Maalintaas qudheeda Rabbigu axdi buu la dhigtay Aabraam, isagoo leh, Farcankaaga ayaan dalkanu siiyey, laga bilaabo webiga Masar ilaa webiga weyn, oo ah webiga Yufraad: reer Qeeni, iyo reer Qenasi, iyo reer Qadmooni, iyo reer Xiiti, iyo reer Feresi, iyo reer Refaa’iim, iyo reer Aamoori, iyo reer Kancaani, iyo reer Girgaashi, iyo reer Yebuusi. Bilowgii 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Dhulkii loo ballanqaaday Abram wuxuu ahaa dunida oo dhan, taas oo maalmaha ugu dambeeya lagu matalo toban boqor, halka maalmaha hore ee axdiga loogu taxay toban qabiil, ee aan boqorro ahayn. Boqolka iyo afartan iyo afarta kun waxay la geli doonaan khilaaf dunida oo dhan. Markaas dunidu waxay ku lug yeelan doontaa habka tijaabada ah ee lagu dhaqan-gelinayo cibaadada Axadda iyadoo ay fulinayso dawlad hal-aduun ah oo hoos timaadda hagidda dhilladii guduudanayd ee Muujintii toddoba iyo tobnaad, taas oo xukunta tobanka boqor ee dhulka. Xagga Abram, astaanta kaniisad iyo dawlad ee sanamka bahalka waxaa matala webiga Masar, oo ah astaan dawladnimo, iyo webiga Baabuloon, oo ah astaan kaniisadnimo.

After these things the word of the Lord came unto Abram in a vision, saying,

Waxyaalahaas dabadeed ayaa eraygii Rabbigu ugu yimid Abram riyo-muujin, isagoo leh,

Fear not, Abram: I am thy shield, and thy exceeding great reward.

Ha cabsan, Abaramow; anigu waxaan ahay gaashaankaaga iyo abaalgudkaaga aad u weyn.

And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

Markaasaa Aabraam wuxuu yidhi, Sayidow Rabbiyow, maxaad i siin doontaa, anigoo aan carruur lahayn, oo wakiilka gurigayguna yahay kan Elceseer oo reer Dimishaq ah? Oo Aabraam wuxuu yidhi, Bal eeg, adigu farac ima aadan siin; oo bal eeg, mid gurigayga ku dhex dhashay ayaa noqonaya dhaxalkayga. Oo bal eeg, eraygii Rabbiga ayaa u yimid isaga, isagoo leh,

This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

Kanu ma ahaan doono dhaxalkaaga; laakiin kan calooshaada ka soo bixi doona ayaa noqon doona dhaxalkaaga. Markaasuu dibadda u bixiyey oo ku yidhi, Haddaba cirka eeg, oo xiddigaha tiri, haddaad kari karto inaad tiriso; markaasuu ku yidhi, Farcankaaguna sidaas buu ahaan doonaa.

And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

Oo Rabbiga ayuu rumaystay; Rabbiguna taas wuxuu ugu tiriyey xaqnimo. Markaasuu ku yidhi,

I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Anigu waxaan ahay Rabbiga kaa soo bixiyey Uurtii reer Kaldayiin, inaan ku siiyo dalkan inaad dhaxasho.

And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

Markaasuu yidhi, Rabbiyow Ilaahow, maxaan ku garan doonaa inaan dhaxli doono? Oo isna wuxuu ku yidhi,

Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

Ii keen sacad saddex jir ah, iyo orgi dhedig saddex jir ah, iyo wan saddex jir ah, iyo qoolley, iyo xamaam yar.

And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

Markaasuu wada qaatay waxyaalahaas oo dhan, dhexdana wuu ka kala qaybiyey, qayb walbana tii kale ayuu ka soo hor jeediyey; laakiinse shimbirihii ma uu kala qaybin. Oo markii haadkii ku soo degeen meydadkii, Abram wuu ka eryay. Oo markii qorraxdu dhacaysey, hurdo weyn ayaa Abram ku dhacday; oo bal eeg, cabsi gudcur weyn leh ayaa ku soo degtay isaga. Oo wuxuu Abram ku yidhi,

Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

Ogow si dhab ah in farcankaagu ku ahaan doono qariib dal aan iyagu lahayn, oo ay u adeegi doonaan; iyaguna way dhibi doonaan afar boqol oo sannadood; Oo weliba quruuntaas ay u adeegi doonaan waan xukumi doonaa; dabadeedna waxay ku soo bixi doonaan maal badan.

And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

Adiguna waxaad nabad ugu tegi doontaa awowayaashaa; da’ wanaagsan oo gabow ah ayaadna ku aasmi doontaa.

But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

Laakiinse jiilka afraad ayay mar kale halkan ku soo noqon doonaan; waayo, xumaanta reer Amoriyiin weli ma ay buuxsamin.

And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

Oo waxaa dhacday in, markii qorraxdu dhacday oo gudcur noqotay, bal eeg, waxaa muuqday foorno qiiqaysa iyo laambad ololaysa oo dhex martay cadcadkii. Bilowgii 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Kii Muuse iyo reer binu Israa’iil ku hanuunin lahaa tiir dab ah habeenkii iyo daruur maalintii ayaa dhex maray qaybahaas la “gooyay” isagoo ah foorno qiiqaysa iyo laambad ololaysa.

And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

Rabbiguna maalintii wuxuu hortooda ku socday tiir daruur ah, inuu jidka ku hoggaamiyo; habeenkiina tiir dab ah, inuu iftiin u siiyo; si ay u socon karaan maalin iyo habeenba. Isagu tiirka daruurta maalintii kama uu qaadin dadka hortooda, mana uu qaadin tiirka dabka habeenkii. Baxniintii 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Laambadda gubanaysa iyo foornada qiiqaysa waxay astaan u ahaayeen tiirka daruurta ama dabka, waxayna metelaan cunsur nebiyadeed oo ka tirsan tallaabada kowaad ee saddexda tallaabo ee ku lug leh Ilaah marka uu axdiga la dhisayay Abram. Cutubku wuxuu ku bilaabmaa erayadan, “Ha cabsan,” waayo farriinta malaa’igta kowaad waa Ilaah ka cabsada, kuwa sida Abram Ilaah uga cabsadana uma baahnaan doonaan inay Ilaah ka cabsadaan. Waxaa jira laba nooc oo cabsi ah, maxaa yeelay waxaa jira laba dabaqadood oo dad ah.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Sii ka sii dhexaysa tuduca axdiga ayuu Abaram Ilaah rumaystay, waxaana taas loogu tiriyey xaqnimo. Saddexda malaa’igood waxay isbarbar dhigaan hawsha Ruuxa Quduuska ah sida uu Yooxanaa u dhigay, kaas oo bara in Ruuxa Quduuska ahi ku qanciyo saddex waxyaalood: dembi, xaqnimo, iyo xukun. Astaamahaasu waxay la jaanqaadaan saddexda malaa’igood; sidaas darteed, markii cabsida Ilaah lagu soo bandhigo tuduca axdiga, markaas tallaabada labaad oo ah xaqnimo ayaa la aqoonsadaa, dabadeedna waxaa xiga ku dhawaaqidda xukunka, taas oo ah hawsha saddexaad ee Ruuxa Quduuska ah, iyo farriinta malaa’igta saddexaad. Tallaabada koowaad ee axdigu waxay astaan u ahayd farriinta malaa’igta koowaad, taas oo had iyo jeer ah fractal ka kooban dhammaan saddexda farriimood. Saddexda tallaabo ee habraaca axdiga waxay metelaan saddexda malaa’igood ee Muujintii afar iyo tobnaad.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Ka dib markii Abaraam loo tiriyey inuu xaq yahay, taas oo calaamad u ah malaa’igta labaad, ayuu diyaariyaa qurbaan, waayo qurbaan-ku waxa la diyaariyaa wax yar ka hor tallaabada saddexaad ee xukunka. Qurbaan kaasu wuxuu matalaa qurbaanka reer Laawi ee Malaakii saddex oo kor loo qaado sida calan. Sida saddexda xilli ee afartan sannadood ah ee nolosha Muuse u metelaan farriimaha saddexda malaa’igood, afartankii sannadood ee ugu horreeyey ee Muuse waxay leeyihiin dhammaan saddexda tallaabo ee farriinta saddexda malaa’igood.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Meesha ay markhaatiga Muuse ka bilaabmayo waa waalidkiis oo Ilaah ka cabsaday, (tallaabada koowaad), waxaana ku xigay imtixaan muuqaal ah. Tallaabada labaadna waxay ka kooban tahay imtixaan muuqaal ah, sidii ku dhacday Daanyeel cutubka koowaad, markii Daanyeel ugu horrayn Ilaah ka baqay oo uu diiday inuu cuno cuntadii Baabuloon, dabadeedna lagu tijaabiyey muuqaalkiisa jidheed. Markaas Daanyeel waxaa u xigtay imtixaankii saddexaad saddex sannadood ka dib oo uu qaaday boqor Nebukhadnesar, kaas oo astaan u ah boqorka woqooyi iyo sharciga Axadda, kaas oo ah farriinta malaa’igta saddexaad.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Waalidiintii Muuse Ilaah bay ka cabsadeen, waxayna geliyeen sanduuq biyaha dul sabaynaya; gabadhii Fircoonna waxaa loo hoggaamiyey inay aragto xaaladda, dabadeedna waxay xukun ku ridday in ilmaha la badbaadiyo. Bilowgii nolosha Muuse wuxuu ahaa sawir ka tarjumaya axdigii Ilaah la dhigtay binu-aadmiga, dabadeedna Ilaah wuxuu Muuse dhexdiisa kaga dhigay axdi qaran la doortay oo laga soo xulay binu-aadmiga. Axdigii Nuux ee binu-aadmiga la dhigtay wuxuu matalaa dadka faraha badan, axdigii Muusena ee dad la doortay lala dhigtayna waa boqol iyo afartan iyo afar kunka. Qurbaankii Aabraam lagu amray inuu bixiyo si axdiga loo meelmariyo wuxuu xambaarsanaa astaanta axdigii Nuux, sidaas oo kalena Muuse, kii rumoobiyey wax sii sheegiddii Aabraam qarniyo ka dib.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Qurbaanadu waxay ka koobnayd shan xoolood oo kala duwan; qaalin saddex jir ah, ri’ dhaddig saddex jir ah, wan saddex jir ah, qoolley, iyo xamaam yar. Shimbiraha waa laga tegey iyagoo dhan, halka qaalinta, wanka, iyo rida dhaddigga ahna “laba loo kala jaray.” Qurbaanadani waxay astaan u tahay kor loo qaadista calan maalmaha ugu dambeeya oo tijaabo muuqata u ah binu-aadmiga. Calaamaddii muuqata ee gabadhii Fircoon waxay ahayd ilmaha Muuse oo ku jiray sanduuqa. Sanduuqa waxaa astaan uga ah siddeeddii naf ee ku jiray doonnida. Tirada “siddeed” waxaa la adkeeyey inay tahay mid ka mid ah sifooyinka nebiyadeed ee calanka boqol iyo afar iyo afartan kun. Marka aad tixgeliso shanta qurbaan ee xoolaha ah oo saddex ka mid ah aad laba u kala goyso, markaas qurbaanadkaagu wuxuu ka koobnaanayaa siddeed qaybood, sida uu Nuux astaan uga ahaa, dabadeedna lagu xaqiijiyey qurbaanadii Aabraam.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Shanta xayawaan, markii loo kala qaybiyo sidii Ilaah amray, waxay matalaan tirada “siddeed,” sidaas awgeedna waxay matalaan nafahaas dhammaadka dunida jooga ee lagu sii calaamadeeyey “siddeedda” naf ee saarnaa doonnida. Calaamadda gudniinka, oo ah tallaabada labaad ee axdigii saddex-geesoodka ahaa ee Abaram, waxay ahayd in la fuliyo maalinta “siddeedaad” dhalashada dabadeed, waxaana beddelay baabtiiska, kaas oo astaan u ah sarakiciddii Masiixa oo dhacday maalinta “siddeedaad.” Tirada “siddeed” waa astaamo si sugnaatay uga mid ah axdiyada Nuux iyo Muuse labadaba, waxayna astaan u yihiin boqol iyo afar iyo afartan kun oo kor loo qaadi doono iyagoo ah qurbaan calan ahaan loo taagay, oo ah “siddeedaadkii” ka mid ah toddobada.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Shantaas xayawaan waxay ka dhigan yihiin shantii bikradood ee xigmadda lahayd, kuwaas oo ay u taagan yihiin “siddeedda” saarnaa doonnida, kuwaas oo ka gudbi doona dunidii hore una gudbi doona dunid cusub—iyagoo aan dhimasho arag.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Qurbaanadii Abram waxay ahayd qurbaan daahir ah, waayo xayawaannadii qurbaan kasta ku jiray dhammaantood waxay ahaayeen xayawaan nadiif ah, oo dhammaantood marka la isu geeyo waxay matalaan xayawaannadii ugu waaweynaa ee loo adeegsan jiray qurbaannada la gubo oo dhan. Farriinta malaa’igta kowaad waxaa ku jira amarka ah in la caabudo Abuuraha, xayawaannadii ugu waaweynaa ee allabariga ee adeegga meesha quduuska ah, kaas oo la aasaasi lahaa markii waxsii sheegiddii Abram ay rumoobi lahayd wakhtigii Muuse, ayaa loo soo bandhigay sidii qurbaanno cibaado, iyagoo isla mar ahaantaana astaan u ah baaqa malaa’igta kowaad ee ah in la caabudo Abuuraha.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Aayadda siddeed iyo tobnaad si cad bay u sheegaysaa, “Maalintaas Rabbigu axdi buu la dhigtay Abram.” Taasu waxay calaamad u tahay tallaabada ugu horraysa ee saddex tallaabo oo astaan u ah saddexda malaa’igood ee Muujintii afar iyo tobnaad. Tallaabada axdiga ee Bilowgii shan iyo tobnaad waxay u taagan tahay farriinta malaa’igta kowaad ee Muujintii afar iyo tobnaad, taas oo ay daba socoto malaa’ig labaad, taas oo lagu astaysay tallaabadii labaad ee axdigii Abram ee laga helo Bilowgii toddoba iyo tobnaad.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Tallaabada labaad, magaca Abram waxaa loo beddelaa Abraham. Abram micnihiisu waa “aabbaha waa la sarraysiiyey,” halka Abraham micnihiisu yahay “aabbaha quruumo badan.” Wicitaankii Abram waxaa lagu siiyey ballankii inuu noqdo quruun weyn, laakiin ballanka lama adkayn ilaa magaca Abram la beddelay. Markaas ayuu noqday aabbihii ugu horreeyey ee dad axdi lagu doortay. Tallaabada xigtay waxay astaan u ahayd farriinta malaa’igta saddexaad, sida Abraham loo tijaabiyey markuu allabari ahaan u bixinayey Isxaaq, taas oo astaan u ahayd iskutallaabta, taas oo astaan u ahayd Oktoobar 22, 1844, taas oo astaan u ah sharciga Axadda—kaas oo ah farriinta malaa’igta saddexaad. Tallaabadaas saddexaad ee axdiga waxaa la oofiyey laba iyo labaatankii Oktoobar sannadkii 1844, waxaana lagu soo bandhigay Bilowgii laba iyo labaatan.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Tallaabada labaad, oo ah farriinta malaa’igta labaad, halkaas oo magaca Abram lagu beddelo, ayaa gudniinka loo dhisaa inuu noqdo “calaamadda” dad axdi leh iyo xiriirkooda Ilaah. Waa taariikhda farriinta malaa’igta labaad dhexdeeda in dadka Ilaah la shaabadeeyo. Waxaa kor loogu qaadaa sidii calan oo kale farriinta malaa’igta saddexaad ee uu matalayo sharciga Axadda, laakiin waxaa la shaabadeeyaa xilliga wax yar ka hor sharciga Axadda, taas oo taariikhda Millerite-ka ahaan lahayd wax yar ka hor intaan albaabku xidhmin Oktoobar 22, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Sidaas oo kale ayay run uga tahay saddexdii amar ee ka soo baxay Baabuloon ee bilaabay wax sii sheegidda 2300-ka sannadood, taas oo ku dhammaatay imaatinkii malaa’igta saddexaad Oktoobar 22, 1844. Macbudka waxaa la dhammaystiray intii lagu jiray taariikhda amarkii labaad, ka dib kii kowaad, laakiin ka hor kii saddexaad. Aasaaska waxaa la dhigay intii lagu jiray amarkii kowaad, dhismaha macbudkana waxaa la dhammaystiray taariikhda amarkii labaad. Amarkii saddexaad ee 457 BC wuxuu bilaabay 2300-ka sannadood, halka amarka laftiisu uu Yuhuudda u soo celiyey madax-bannaanidoodii qaran. Calaamadda saddexaad waxaa lagu taagaa boqortooyo, sida ay u metelayso soo celinta madax-bannaanida qaran ee amarkii saddexaad iyo kor loo qaadista kiniisadda guulaysata sidii calamad intii lagu jiray sharciga Axadda.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Amarkii saddexaad wuxuu astaan u ahaa imaatinka malaa’igta saddexaad ee arooska 22-kii Oktoobar, 1844. Aroosaddu way is diyaargaraysaa ka hor guurka, mana aha marka guurku dhacayo. Shaabadaynta boqol iyo afar iyo afartan kun waxaa la dhammaystiraa wax yar ka hor sharciga Axadda inta lagu jiro muddada wakhtiga ee si nebiyannimo ahaan loo metelay imtixaanka sanamka bahalka. Waxaa naloo sheegay in imtixaanka sanamka bahalku yahay imtixaanka ay tahay inaan ka gudubno ka hor inta aan nimcadu xidhmin.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“Rabbigu si cad buu i tusay in sanamkii bahalka la samayn doono ka hor intaan muddadii nimcadu xidhmin; waayo, wuxuu noqon doonaa imtixaanka weyn ee dadka Ilaah, kaas oo qaddarkooda weligeed ah lagu go’aamin doono. Mawqifkaagu waa qas iyo isburin isku dhex yaacsan oo sidaas u weyn, si ay u yar yihiin kuwa lagu khiyaanayn doono.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Muujintii 13 mawduucan si cad ayaa loogu soo bandhigay; [Muujintii 13:11–17, waa la soo xigtay].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Tanu waa imtixaanka ay tahay in dadka Ilaah maraan ka hor intaan la shaabadayn. Kuwa dhammaantood daacadnimadooda Ilaah ku caddeeyey iyagoo xajistay sharcigiisa oo diiday inay aqbalaan sabti been-abuur ah, waxay istaagi doonaan calanka Rabbiga Ilaah Yehowah hoostiisa, oo waxay heli doonaan shaabadda Ilaaha nool. Kuwa ka tanaasula runta asalkeedu jannada yahay oo aqbala sabtida Axadda, waxay heli doonaan calaamadda bahalka.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Albaabku wuxuu xirmay Oktoobar 22, 1844, isaga oo astaan u ah albaabka xiran ee sharciga Axadda. Sister White waxay sheegaysaa in imtixaanka sawirka bahalka uu yahay imtixaanka ay tahay inaan ka gudubno “ka hor” intaanu wakhtiga nimcadu xidhmin, waxayna sidoo kale sheegaysaa in imtixaankaasu yahay meesha lagu go’aamiyo qaddarkeena weligeed ah. Ka hor sharciga Axadda, aroosaddu way is diyaarisaa, taasuna waxay u baahan tahay in la haysto dharka arooska ee habboon, dhar ay tahay in lagu daahiro dababka sifaynta ee Rasuulka Axdiga. Shaabadda waxaa la saaraa arooska ka hor, dabadeedna aroosku wuxuu dhacaa marka la gaadho sharciga Axadda.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Walaashii White waxay caddaynaysaa in shaabadayntu tahay ku sugnaansho runta ah, maskax ahaan iyo ruux ahaanba. Waxay kaloo caddaynaysaa in “marka” dadka Ilaah la shaabadeeyo, “markaas” ruxitaanka xukunnada Ilaah iman doono. Ruxitaanku waa xukunnada ka bilaabma dhulgariirka Muujintii kow iyo tobnaad, kaas oo ah sharciga Axadda ee Maraykanka.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Macbudkii Millerite-ka waxa la dhammeeyey qayladii Habeennimo‑Badhka, taas oo muujinaysa in shaabaddu la dhigo ka hor calaamadda saddexaad ee xukunka. Axdigii Ibraahim, tallaabadii saddexaad ee xukunku waxay ahayd Isxaaq Buur Moryaah dusheed, taas oo u taagnayd ma aha oo keliya Masiixa iskutallaabta dusheeda, laakiin sidoo kale qurbaanka reer Laawi ee Malaakii saddex.

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.

Oo wuxuu u fariisan doonaa sidii kan sifeeya oo daahiriya lacagta; oo wuxuu daahirin doonaa wiilashii Laawi, oo wuxuu u sifayn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan ku jira xaqnimo. Markaasaa qurbaanii Yahuudah iyo Yeruusaalem Rabbiga uga farxin doonaa, sidii waayihii hore iyo sidii sannadihii hore.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

Oo anna xukun baan idiin soo dhowaan doonaa; oo waxaan markhaati degdeg ah ku noqon doonaa ka gees ah saaxiriinta, iyo kuwa sinooba, iyo kuwa beenta ku dhaarta, iyo kuwa dulmiya kii la kiraystay oo mushaharkiisa ka cuna, iyo carmalka, iyo agoonta, iyo kuwa qalloociya xaqa shisheeyaha, oo aan iga cabsanayn, ayuu Rabbiga ciidammadu leeyahay. Malaakii 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Nidaamka daahirinta dabadeed, qurbaanku “markaas” wuxuu ahaan doonaa sidii waagii hore, qurbaankuna waxaa la diyaariyaa inta lagu jiro falka ugu dambeeya ee xukunka, waayo markaas ayaa kuwii reer Laawi ee la daahiriyey oo loo diyaariyey inay noqdaan qurbaan lagu barbar dhigaa bikradaha nacasyada ah oo Masiixu ka noqon doono “markhaati degdeg ah oo lid ku ah.” “Markhaatiga degdegga ah” waa “markhaatiga aaminka ah ee kiniisadda La’odikiya,” kan Shebna sida kubbad ugu tuuray beer fog, oo kan reer La’odikiya afkiisa ka matag tuuraya. Kala soocidda sarreenka iyo haramaha waxay ahaan doontaa mid degdeg ah, waayo dhaqdhaqaaqyada ugu dambeeya waa kuwo xawaare leh. Rasuulkaas degdegga ah waa Isaga kan si kedis ah ugu yimaada macbudkiisa ee ku xusan Malaakii saddex.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Kor u qaadidda qurbaanka ee ku xusan Malaakii “sida waayihii hore,” waa kor u qaadidda calanka kuwa boqol iyo afar iyo afartan kun; waxay ahayd kor u qaadidda qurbaanka laba kibsood ee ruxidda Bentekostiga; waxay ahayd kor u qaadiddii abeesadii tiirka lagu suray ee cidlada; waxay ahayd kor u qaadiddii Masiixa ee iskutallaabta dusheeda, waxayna ahayd kor u qaadiddii Shadrach, Meshack iyo Abednego ee foornada dabka leh dhexdeeda iyagoo Masiixa la jira intii dunida oo dhammu la yaabtay oo la amakaagtay; waxay ahayd daabiciddii shaxdii 1843, iyo ujeeddadii loogu talagalay shaxdii 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Waxay ahayd tallaabada labaad ee axdigii Ibraahim in la dejiyey lana waajibiyey cibaadada gudniinka, sidaas darteedna ay ku noqotay calaamadda axdiga. Ibraahim, si ka duwan Muuse, isla markiiba wuu guday Isxaaq; sidaas darteed markii uu kor u qaaday isagoo qurbaanno ahaan ah tallaabada saddexaad, Isxaaq wuxuu matalayey calaamadda. Calaamaddaas waxaa dabadeed beddeli doona baabtiiska, kuwaas oo wadajir u bixiya laba marag oo ku saabsan calaamadda iskutallaabta.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

“Waa maxay shaabadda Ilaaha nool, taas oo lagu dhejiyo wejiyada dadkiisa? Waa calaamad ay malaa’iguhu akhriyi karaan, laakiin aanay indhaha aadanuhu akhriyi karin; waayo malaa’igta wax halaagta waa inay aragtaa calaamaddan furashada. Maskaxda waxgaradka ahi waxay ku aragtay calaamadda iskutallaabta Kalbari wiilasha iyo gabdhaha Rabbiga korsaday. Dembiga xadgudubka sharciga Ilaah waa laga qaaday. Waxay xidhan yihiin dharka arooska, oo waxay addeecaan si daacad iyo aaminnimo leh amarrada Ilaah oo dhan.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Tallaabada koowaad ee axdiga ee Bilowgii shan iyo tobnaad, waxaa lagu aqoonsaday waxsii-sheegid waqtiyeed oo ah 400 oo sano oo addoonnimo ah, Bawlosna isla muddadaas ayuu ku qeexaa 430 sano. Xisaabinta Bawlos waxay ka bilaabataa yeedhidda ku qoran Baxniintii laba iyo tobnaad, waayo wuxuu ku darayaa muddadii degganaanshaha qurbaha ee Abram. Marka si dhow loo fiiriyo, afarta boqol oo sano marka loo eego soddonka sano waa hal calaamad oo uu Bawlos soo bandhigay, afarta boqol ee sano ee uu Abram soo bandhigayna waa calaamad kale. Haddaba, muddada afarta boqol ee sano maxay ka dhigan tahay, muddada afarta boqol iyo soddonka sannona maxay ka dhigan tahay, soddonka sannona maxay ka dhigan tahay?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Culimadu waxay si habboon u caddeeyeen in afarta boqol iyo soddonka sannadood loo qaybin karo laba xilli oo min laba boqol iyo shan iyo toban sannadood ah, xilliga koowaadna uu ka madhan yahay addoonsi iyo gumaysi, halka xilliga labaad uu yahay addoonsi.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Ibraahim wuxuu galay Kancaan markuu jiray 75 sano, Isxaaqna wuxuu dhashay markii Ibraahim uu jiray 100 sano (25 sano ka dib). Yacquubna wuxuu dhashay markii Isxaaq uu jiray 60 sano, Yacquubna wuxuu galay Masar markuu jiray 130 sano. Tani waxay ka dhigaysaa 215 sano Kancaan gudaheeda iyo 215 sano Masar gudaheeda, wadartooduna waa 430 sano. Ardayga waxsii sheegidda u barta, tani waxay siisaa laba markhaati, oo ka imanaya laba astaamood oo axdiyeed, waayo Bawlos, sida Abramna, magiciisa waa la beddelay. Bawlos wuxuu tilmaamayaa 430, Abramna 400. Oofinta sadar ka sarreeya sadar ee laba waxsii sheegidood oo wakhti ah oo xiriir leh waxay la xidhiidhaa xilligii axdiga kowaad ee horseeday aasaasidda dadka Ilaah doortay.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Markii Masiixu taariikhda soo galay si uu axdiga ula xaqiijiyo kuwo badan hal toddobaad, toddobaadkaasu wuxuu matalayay laba waxsii-sheegid oo waqti ah oo isu xidhiidhsan. Waxsii-sheegidda afarta boqol iyo soddonka sannadood ee Bawlos waxa loo qaybin karaa laba qaybood oo isle’eg, sida toddobaadka Masiixa. 215 sannadood oo Kancaan lagu jiray, oo ay ku xigto 215-kii sannadood ee Masar lagu jiray, taas oo tusaale u ah markhaatifurka Masiixa ee qof ahaan 1260 maalmood, oo ay ku xigaan 1260 maalmood oo markhaatifurka Masiixa ah ee ku jira shakhsiyadda xertiisa. 2520-kii maalmood ee Masiixu axdiga ku xaqiijiyey ayaa sidoo kale matalaya toddobada goor ee ah “muranka axdigiisa.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Laga bilaabo 723 BC ilaa 1798 waa 2520 sannadood, sannadahaasna waxay u kala qaybsan yihiin laba xilli oo min 1260 sannadood ah, kuwaas oo metelaya jaahilnimada oo ku tumanaysa meesha quduuska ah iyo ciidanka muddo 1260 sannadood ah, waxaana ku xigta baabanimada oo ku tumanaysa meesha quduuska ah iyo ciidanka muddo 1260 sannadood ah. Bartamaha toddobaadka Masiixa wuxuu ahaa iskutallaabta, oo bartamaha toddobaadka (538) wuxuu dhalinayaa 1260 sannadood oo markhaati jaahilnimo ah, waxaana ku xiga 1260 sannadood oo markhaati jaahilnimo ah oo ka imanaya xerta baabaniyeed ee jaahilnimada. Markii boqortooyada nimcada ee Masiixu awood lagu siiyey iskutallaabta, waxay ahayd astaan u taagan 538, markii boqortooyada kan Masiixa ka gees ah awood lagu siiyey. Iskutallaabta waxaa laga gudbay Israa’iilkii suugga ahaa, waxaana billowday Israa’iilka ruuxiga ah. Sannadkii 538, waxaa laga gudbay jaahilnimadii suugga ahayd, waxaana billowday jaahilnimada ruuxiga ahi.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Waxsii Ibraahim ee afarta boqol oo sannadood ah, sidoo kalena waa afar boqol iyo soddon sannadood. Waa isla waxsii isku mid ah, hase ahaatee waxaa lagu soo bandhigay laba calaamadood oo axdi ah. Labadaas waxsii oo waqtiyeed ee xiriirka leh waxay tilmaamayeen addoonsiga iyo samatabbixinta dadka Ilaah oo rumoobi lahaa bilowgii taariikhda axdiga ee reer binu Israa’iiltii hore. Dhammaadka taariikhda axdiga ee reer binu Israa’iiltii hore, waxaa jirta hal waxsii oo waqtiyeed oo la jaanqaadaysa mid kale, iyadoo ku jirta xiriirka maalin sannad u dhiganto, sidaas darteedna lagu tilmaamayo laba waxsii oo waqtiyeed oo adkaynaya samatabbixinta iyo addoonsiga.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Taariikhda dhexe ee bilowga iyo dhammaadka reer binu Israa’iiltii hore, waxaannu ka helaynaa Daanyeel isagoo ku jira maxaabiistii Baabuloon. Taariikhdaas axdiga ah, oo tilmaamaysa addoonsi iyo ballan samatabbixin ah, ayaa laga soo bandhigayaa waxsii sheegidda isku xidha taariikhda axdiga ee reer binu Israa’iiltii hore iyo taariikhda axdiga ee reer binu Israa’iil ee casriga ah. Kitaabka Daanyeel gudaheeda waxa lagu aqoonsaday laba waxsii sheegid oo waqtiyeed. “Dhaarta” Muuse ee “toddobada jeer” ee Laawiyiintii lix iyo labaatan waxaa lagu aqoonsaday Daanyeel 9/11, sidoo kale su’aasha aayadda saddex iyo tobnaad ee Daanyeel siddeed, taas oo horseedaysa jawaabta aayadda afar iyo tobnaad, oo tilmaamaysa waxsii sheegidda 2300 oo sannadood. “Dhaarta,” oo haddii la jebiyo noqota “habaarka Muuse” ee Daanyeel sagaal kow iyo toban, markii la fuliyey sannadkii 677 BC ka gees ahayd boqortooyadii koonfureed, waxay ku dhammaatay Oktoobar 22, 1844, sida ay 2300 oo sannadooduna ku dhammaadeen. Labada kala firdhin ee 2520 waxa lagu meeleeyey su’aasha aayadda saddex iyo tobnaad, jawaabta aayadda afar iyo tobnaadna waa 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Sida Muuse, alfa-ta taariikhda axdiga reer binu Israa’iil ee qadiimiga ah, iyo sida Masiixa, omega-da taariikhda axdiga reer binu Israa’iil ee qadiimiga ah, taariikhda bilowga ah ee alfa ee reer binu Israa’iil casriga ahi waxay ka koobnayd laba waxsii-sheegis oo waqti ah oo isu xidhan. Midkood wuxuu matalayay addoonsi iyo adeegsi, kan kalena samatabbixin. Kala qaybsanaantii 430-ka sannadood ee laba xilli oo isu le’eg ee taariikhda alfa ee reer binu Israa’iil ee qadiimiga ahi waxay ahayd astaan hore u sii muujinaysa kala qaybsanaanta waxsii-sheegista ee lagu soo celiyey toddobaadkii Masiixu axdiga xaqiijiyey, iyo muddada isku xidhan ee xukunka ee jebinta axdiga taas oo loo kala qaybiyey laba xilli oo isu le’eg, waxayna soo bandhigaysaa laba markhaati; kuwaas oo muujinaya in taariikhda alfa ee reer binu Israa’iil casriga ahi ay yeelan doonto barroosin waxsii-sheegis oo la mid ah. 2520-ka sannadood iyo 2300-ka sannadood oo isla mar dhammaanaya ayaa bixiya markhaatiga saddexaad ee laba waxsii-sheegis oo waqti ah oo isu xidhan, kuwaas oo leh waxsii-sheegis si siman dhexda uga kala qaybsan.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Saddex markhaati ayaa nafta ku hoggaamin lahaa inay filato in marka Rabbigu axdiga la galo boqol iyo afartan iyo afar kun taariikhda oomega ee Israa’iilka casriga ah, ay jiri lahaayeen laba waxsii‑sheegid oo waqti nebiyadeed ah oo is‑xiriira, iyo muddo la xidhiidha oo laba qaybood oo isu siman loo kala qaybiyey; laakiin sidaasu ma ahaan karto, waayo markii Rabbigu axdiga la galay Israa’iilka casriga ah, gacantiisii ayuu samada u taagay oo ku dhawaaqay inaan wakhti dambe jiri doonin.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Axdiga boqol iyo afar iyo afartan kun waxaa lagu metelaa laba kibisood oo ruxid ah oo ka mid ah qurbaanka sarreenka midhaha ugu horreeya. Qaab-dhismeedka nebinnimo ee saddex markhaati, oo ay ku xigto markhaati laba-laab ah oo aan lahayn kala soocidda wakhtiga nebinnimada, waxaa laga helaa qurbaankii Abram ee qaalin lo’ ah (oo si siman loo kala qaybiyey), ri’ dheddig ah (oo si siman loo kala qaybiyey), iyo wan (oo si siman loo kala qaybiyey), dabadeedna qoolley yar iyo xamaam.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Saddexdii allabari ee ugu horreeyey dhammaantood waxay lahaayeen saddex sannadood oo ku lifaaqan astaantooda, taas oo caddaynaysa inay metelaan saddex allabari oo lahaa wakhti nebiyadeed. Keliya ma aha in saddexdaas allabari dhammaantood ay lahaayeen wakhti nebiyadeed, balse mid waliba wuxuu lahaa wakhti nebiyadeed oo si siman ugu qaybsanaa laba xilli. Qoolleyda iyo xamaamyaduna da’ laguma xidhin; waxa keliya oo loo baahnaa inay yaryar ahaadaan, waayo waxay metelaan jiilka ugu dambeeya ee dadka axdiga, kaas oo lagu metelo laba shimbirood, ama laba adhi.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Labada adhi waxay u taagan yihiin jamaaca weyn iyo boqol iyo afar iyo afartan kun, laakiin labada shimbirood waxay xambaarsan yihiin macne labaad. Qoolleydu waa mid ka mid ah qurbaannada meesha quduuska ah, oo marka aad baarto aqoonsiga qoolleyda sida qurbaanka ah, inta badan waxay ka dhigan tahay nooc ka mid ah qoolleyda; halka qoolleyda ku jirta qurbaankii Abram ay tilmaamayso shimbir aad u yar oo aan weli baallo lahayn, ama ka sii daranba, shimbir baallihii laga rifay. Heerkan nebiyadeed labada shimbirood waa sarreenka iyo gocondhada.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Maalmaha ugu dambeeya calanku wuxuu kor loogu qaadi doonaa samooyinka sida shimbir oo kale, wuxuuna sidaas yeeli doonaa isla wakhtiga ay laba shimbirood oo nijaas ahi kor u qaadi doonaan xumaanta oo ay ku fadhiisin doonaan carshigeeda Shiinaar.

Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

Markaas malaa’igtii ila hadlaysay ayaa soo baxday, oo waxay igu tidhi, Hadda indhahaaga kor u qaad, oo arag waxa kanu yahay ee soo baxaya. Oo anna waxaan idhi, Waa maxay? Oo iyadu waxay tidhi, Kanu waa eefaah soo baxaya. Oo weliba waxay tidhi, Kanu waa ekaantoodii dhulka oo dhan. Oo bal eeg, waxaa kor loo qaaday xabbad rasaas ah oo miisaankeedu talanti yahay; oo tanuna waa naag ku dhex fadhida eefaahda.

And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

Markaasuu yidhi, Kanu waa xumaan. Kolkaasuu ku dhex tuuray efaahda; dabadeedna culayskii rasaasta ahaa ayuu afkeedii ku tuuray.

Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

Markaasaan indhahaygii kor u taagay oo wax fiiriyey, oo bal eeg, waxaa soo baxay laba dumar ah, dabayshuna waxay ku jirtay baalashoodii; waayo, waxay lahaayeen baalal la mid ah baalasha xuurtada; oo waxay efaahii kor ugu qaadeen inta u dhexaysa dhulka iyo samada. Markaasaan malaa’igtii ila hadlaysay ku idhi, Kuwanu xaggee bay efaahii u qaadaan? Oo isna wuxuu igu yidhi, In guri looga dhiso dalka Shincaarka; oo halkaas ayaa lagu taagi doonaa, laguna dhigi doonaa salkeeda qudheeda dusheeda. Sekaryaah 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Baabtiisnimada, oo lagu matalay “xumaan,” ama uu Bawlos ugu yeedhay “kii sharka lahaa,” waxay heshay dhaawaceedii dhimashada lahaa sannadkii 1798, markii talanti rasaas ah la saaray dambiisha ay ku fadhido. Intaas dabadeed ruuxaanimada iyo Protestantnimada riddowday ayaa kor u qaadi doona oo guri uga dhisi doona Shiinaar, isla xilligaas oo Ilaah dhammaystiray dhismaha guriga uu kor u qaadi doono sidii calan. Sekaryaah calanka been-abuurka ah waa naagta xumaanta, calankana waxaa lagu matalay qoolleyo. Markaas dunidu waxay kala dooran doontaa Rooma, oo ah qafiska shimbir kasta oo wasakh leh oo nacayb mudan, ama qoolleyda, taas oo calaamad u ah axdiga Ilaah la leeyahay binu-aadmiga.

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. Revelation 18:2.

Markaasuu cod weyn ku qayliyey isagoo leh, Baabuloon tii weynayd waa dhacday, waa dhacday, oo waxay noqotay hoygii jinniyada, iyo meel lagu hayo ruux kasta oo wasakh ah, iyo qafis shimbir kasta oo nijaas ah oo la neceb yahay. Muujintii 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Masiixu wuxuu ka hadlay geeridiisa iyo sarakiciddiisa isagoo leh, “Burburiya macbudkan, anna saddex maalmood gudahood baan ku taagi doonaa.” Saddexdaas maalmood waxay u taagan yihiin wakhti nebiyadeed oo macbud la taagayo, sida ay ahayd xilligii Muuse, xilligii Masiixa, iyo xilligii Milleriyiinta. Shuruudda ah in neefka lo’da dheddigga ah, orgiga dheddigga ah, iyo wanba ay ahaadaan saddex jir oo ku saabsan qurbaankii Abrám waxay ka dhigan tahay in mid kasta oo ka mid ah saddexda taariikhood ee axdiyada ee aynu hadda ka fiirsanayno, macbud la dhisi doono. Macbudka ugu dambeeya ee axdiga ee boqolka iyo afar iyo afartan kun waa calanka kor loo qaadayo sidii taaj loogu qaado samada. Sababtaas aawadeed; neefka lo’da dheddigga ah, orgiga dheddigga ah, iyo wanku waa xayawaanno dhulka ah, sidaas darteedna waxaa lagu kala soocayaa shimbiraha ku duula samooyinka. Macbudka axdiga ee la taagayo maalmaha ugu dambeeya waa marka Yeruusaalem kor loo qaado oo ka sarrayso buuraha iyo kuraha oo dhan.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

In kastoo aanan weli aqoonsan wax kasta oo ka mid ah tallaabadii kowaad ee saddexda tallaabo ee axdiga Aabraam, ilaa hadda, qodob kasta oo aynu ka fiirsannay wuxuu leeyahay dhiggiisa bilowga iyo dhammaadka reer binu Israa’iilkii qadiimiga ahaa ee dhab ahaan jiray, iyo bilowga Israa’iilka casriga ah. Waxaannu ku muujinnay saddexda tallaabo ee malaa’igaha Muujintii afar iyo tobnaad tallaabadii kowaad ee axdiga Aabraam. Qaabka jajabaysan ee saddexda malaa’igood oo ku jira tallaabada kowaad ee axdiga Aabraam ayaa si ka sii cad loo taageeri doonaa marka aynu ka fiirsanno tallaabooyinka labaad iyo saddexaad ee axdiga Aabraam.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Qurbaanadii “siddeedda” ahaa ee Abram ma metelaan oo keliya qurbaano markii dambe qayb ka noqon doona caadooyinkii cibaadada ee meeshii quduuska ahayd ee Muuse, balse waxay tilmaamaan oo xaqiijiyaan kaalinta wakhtiga nebinnimada ku leeyahay sheekada dadka axdiga Ilaah. Waxay xaqiijiyaan bilowga iyo dhammaadka reer binu Israa’iil ahaan dadka Ilaah doortay, ha ahaadeen kuwo dhab ah ama kuwo ruuxi ah.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

430-kii sannadood ee Bawlos waa muddo nebiyadeed oo aan si macquul ah looga sooci karin 400-kii sannadood ee Abaram. Marka la isu dul dhigo, waxay soo saaraan muddo soddon sannadood ah, oo ay ku xigto afar boqol oo sannadood. Halkaas ayaynu ka sii wadi doonnaa maqaalka xiga.

“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

“Waxsii sheegyadii lagu qoray Axdigii Hore waa erayga Rabbiga ee maalmaha ugu dambeeya, waxaana loo oofin doonaa sida hubaasha leh ee aynu u aragnay baabbi’ii San Francisco.” Letter 154, May 26, 1906.