The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-One

The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Saddexda dhammaystir ee Masiixiga ah ee ugu dambaysa ee ku yaal Kitaabka Matayos waxay tilmaamayaan saddex qodob oo ka mid ah calaamadda jidka ee sharciga Axadda; kala firdhinta dadka Ilaah marka la joogo sharciga Axadda, sida ay u astaysan tahay kala firdhintii adhigii yaraa 22-kii Oktoobar, 1844, iyo kala firdhintii xertii marka iskutallaabta la joogo. Labada kala firdhinba waxay la jaanqaadaan sharciga Axadda. Iyadoo lala xiriirinayo Galili, oo ah astaan u taagan meel-rogid nebiyadeed, dadka ilaa sharciga Axadda ku jiray gudcurka waxaa laga yeedhi doonaa gudcurka. Dadkaasu waa adhigga kale ee Ilaah, shaqaalihii saacaddii kow iyo tobnaad oo lagu baraarujiyo arrinta muranka Sabtida inta laga yeedhayo Baabuloon. Yeedhmadooda ka soo bixidda Baabuloon waa wejiga labaad ee xukunka, kaas oo ka bilaabma guriga Ilaah, dabadeedna marka la joogo sharciga Axadda wajahaya kuwa Yeruusaalem dibaddeeda jooga.

The Tenth Messianic Waymark is The Sunday law Scattering

Tilmaanta tobnaad ee Masiixiga ahi waa Kala-Firdhinta Sharciga Axadda

But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

Laakiin waxyaalahan oo dhan waxaa loo sameeyey in Qorniinka nebiyadu uu rumoobo. Markaas xertii oo dhammu way ka tageen, wayna carareen. Matayos 26:56.

Prediction

Saadaalin

Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

Toos, seefyahow, ka gees ah adhijirkeyga, oo ka gees ah ninka ila siman, ayaa Rabbiga ciidammadu leeyahay: adhijirka garaac, iduhuna way kala firdhi doonaan, oo gacantaydana waxaan ku jeedin doonaa kuwa yaryar. Sekaryaah 13:7.

“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

“Wax yar dabadeed si aad ah baa naloo kala firdhin doonaa, oo wixii aynu samaynayno waa in si degdeg ah loo sameeyaa.” Fundamentals of Christian Education, 535.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Wakhtigu waa imanayaa marka nala kala sooci doono oo nala kala firdhin doono, oo mid kasta oo inaga mid ahi uu ku qasbanaan doono inuu istaago isaga oo aan haysan mudnaanta wehelka kuwa leh isla rumaysadka qaaliga ah; haddaba sidee baad u istaagi kartaa haddii Ilaah aanu dhinacaaga joogin, oo aad ogtahay in isaga qudhiisu ku hoggaaminayo oo ku hanuuninayo?” Review and Herald, March 25, 1890.

The Eleventh Messianic Waymark is the Calling of the Gentiles

Astaanta Masiixiga ah ee Kow iyo Tobnaad waa Yeedhista Quruumaha

That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

si ay u rumoobto wixii lagu hadlay afkii nebi Esayas, isagoo leh, Dhulka Sebulun iyo dhulka Naftaaliim, jidka badda agteeda, Urdun shishihiisa ka xiga, Galilii quruumaha; dadka gudcurka ku fadhiyey waxay arkeen iftiin weyn; oo kuwii degganaa dalka iyo hooska dhimashada iftiin baa u soo baxay. Matayos 4:14–16.

Prediction

Saadaalin

Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

Habase yeeshee gudcurku ma ahaan doono sidii uu ahaa markii ay dhibaataysnayd, markii hore oo uu si fudud u dhibay dalkii Sebulun iyo dalkii Naftaali, dabadeedna si ka sii daran ugu dhibay jidka badda, dhanka ka shisheeya Urdun, ee Galiil quruumaha. Dadkii mugdiga ku socday waxay arkeen iftiin weyn; kuwii degganaa dalkii hooska dhimashada, korkoodana iftiinkii ayaa ka soo baxay. Ishacyaah 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Marka sharciga Axadda la dhaqan geliyo, roobka dambe ayaa lagu shubi doonaa aan qiyaas lahayn, oo quruumaha aan Yuhuudda ahaynna waxay arki doonaan iftiin weyn. Cadaadisku wuxuu kala firdhin doonaa kuwa aaminka ah, farriintana wuu faafin doonaa.

“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

“‘Waxay idin geeyn doonaan golayaal, … oo xataa taliyayaal iyo boqorro ayaa laydiin hor keeni doonaa aniga daraadday, si markhaati loogu noqdo iyaga iyo dadka aan Yuhuudda ahayn hortooda.’ Matayos 10:17, 18, R. V. Cadaadisku iftiinka ayuu faafin doonaa. Addoommada Masiixa waxaa la hor keeni doonaa ragga waaweyn ee dunida, kuwaas oo, haddaanay tan jiri lahayn, aan weligood maqli lahayn injiilka. Runta ayaa raggan si qalloocan loogu sheegay. Waxay dhegaysteen eedo been ah oo ku saabsan iimaanka xerta Masiixa. Inta badan jidka keliya ee ay ku ogaan karaan dabeecaddeeda runta ah waa markhaatifurka kuwa loo soo taago maxkamad sababo la xiriira iimaankooda. Marka la baarayo waxaa laga doonayaa inay jawaab bixiyaan, garsoorayaashooduna inay dhegaystaan markhaatifurka la bixinayo. Nimcada Ilaah waxaa la siin doonaa addoommadiisa si ay ula kulmaan xaaladda degdegga ah. Ciise wuxuu leeyahay, ‘Saacaddaas qudheeda ayaa laydin siin doonaa waxaad ku hadlaysaan. Waayo idinku ma tihidin kuwa hadlaya, laakiin waa Ruuxa Aabbihiin kan idinku hadlaya.’ Sida Ruuxa Ilaah u iftiimiyo maskaxda addoommadiisa, runta waxaa lagu soo bandhigi doonaa xooggeeda rabbaaniga ah iyo qaayahaheeda qaaliga ah. Kuwa runta diida ayaa u istaagi doona inay xerta eedeeyaan oo dulmiyaan. Laakiin khasaare iyo silica hoostooda, xataa ilaa dhimasho, carruurta Rabbigu waa inay muujiyaan qabownimada Tusaalahooda rabbaaniga ah. Sidaas ayaa lagu arki doonaa farqiga u dhexeeya wakiillada Shayddaanka iyo matalayaasha Masiixa. Badbaadiyaha ayaa sare loo qaadi doonaa madaxda iyo dadka hortooda.”

“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

Xertii ma aan loo hibayn geesinnimada iyo adkaysiga shuhadada ilaa nimcadaas loo baahday. Markaas ayaa ballankii Badbaadiyaha rumoobay. Markii Butros iyo Yooxanaa hortiisa golaha Sanhedriinka ka markhaati fureen, dadku “way la yaabeen; oo waxay garteen inay Ciise la joogeen.” Falimaha Rasuullada 4:13. Istefanosna waxaa laga qoray in “kuwii kulligood golaha dhex fadhiyey, markay si qumman u eegeen isaga, ay arkeen wejigiisa sidii wejiga malaa’ig.” Dadkuna “ma ay kari karin inay ka hor istaagaan xigmadda iyo Ruuxa uu ku hadlayay.” Falimaha Rasuullada 6:15, 10. Bawlosna, isagoo ka qoraya maxkamadayntiisii maxkamadda Qaysarrada hortooda, wuxuu leeyahay, “Isdaafacaaddaydii ugu horraysay ninna ima uu garab istaagin, laakiinse dhammaantood way iga tageen…. Laakiinse Rabbigu wuu ila istaagay, wuuna i xoogsiiyey; in farriinta aniga iga dhex si buuxda loogu naadiyo, oo quruumaha oo dhammuna ay maqlaan; oo waxaa layga samatabbixiyey afkii libaaxa.” 2 Timoteyos 4:16, 17, R. V.

“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

“Addoommadii Masiixa looma ay qoondeynin inay diyaarsadaan hadal hore loo sii dejiyey oo ay soo bandhigaan marka maxkamad la horgeeyo. Diyaargarowgoodu wuxuu ahaa in maalinba maalinta ka dambaysa ay kaydsadaan runaha qaaliga ah ee Erayga Ilaah, oo ay tukasho ku xoojiyaan rumaysadkooda. Marka maxkamad la horgeeyo, Ruuxa Quduuska ah wuxuu xusuustooda ku soo celin lahaa isla runaha loo baahnaan lahaa.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Xukunku wuxuu ka bilaabmaa guriga Ilaah 9/11, wuxuuna ku dhammaadaa sharciga Axadda, markaas oo xukunku u gudbo adhiga kale ee Ilaah ee ka baxsan guriga Ilaah.

The Twelfth Messianic Waymark is Judgment to the Gentiles

Calaamadda Masiixiga ah ee Laba iyo Tobnaad waa Xukun ku Dhacaya Quruumaha

That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

Si ay u rumoowdo wixii lagaga hadlay nebi Isxaya, isagoo leh, Bal eega addoonkayga aan doortay; kan aan jeclahay oo naftaydu ku faraxsan tahay; Ruuxaygaan dul saari doonaa, oo xukun buu quruumaha u sheegi doonaa. Ma uu murmi doono, mana uu qaylin doono; codkiisana ninna jidadka kama maqli doono. Cawsduur jaban ma uu jebin doono, dubaaxin qiiqaysana ma uu damin doono, ilaa uu xukunka guul ku soo saaro. Magiciisana quruumuhu bay ku kalsoonaan doonaan. Matayos 12:17–21.

Prediction

Saadaalin

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

Bal eega addoonkayga aan tiiriyo, kan aan doortay oo naftaydu ku faraxdo; Ruuxaygii ayaan dul saaray isaga; xukun buu quruumaha u soo bixin doonaa. Isagu ma qaylin doono, korna codkiisa uma qaadi doono, codkiisana lagama maqli doono jidka. Cawsduur jaban ma jebin doono, dubaalad qiiqaysaana ma demin doono; xukunka ayuu runta ugu soo bixin doonaa. Isagu ma itaal beeli doono, mana niyad jabi doono, ilaa uu xukunka dhulka ka taago; jasiiraduhuna waxay sugayaan sharcigiisa. Ishacyaah 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Xidhitaanka xukunka reerka Ilaah wuxuu bilaabmay bishii Luulyo 2023, markii cod laga maqlay jidadkii meeshii Muuse iyo Eliyaas ay meyd ahaan u yaalleen dooxo lafaha engegan ee dhintay. Markii codkaas la maqlay, xukunku wuxuu bilaabay inuu u xidhmo reerka Ilaah, dabadeedna wuxuu u sii gudbay xagga xukunka dadka aan Yuhuudda ahayn. Buugga Matayos waxaa ku jira laba iyo toban rumoobidood oo Masiixiyeed kuwaas oo aqoonsanaya astaamaha waaweyn ee jidka ku yaal ee dhaqdhaqaaqa dib-u-habaynta ee boqolka iyo afartan iyo afarta kun. Labadaas iyo tobanka astaamood waxaa tusaale u ah Masiixa. 1989; 1996; 9/11, 2001; Luulyo 18, 2020; Luulyo 2023; 2024; Qaylada Habeenbadhka, kala-soocidda wadaaddada iyo sharciga Axadda dhammaantood waa la aqoonsaday, iyadoo 9/11 uu leeyahay markhaati gudaha ah iyo mid dibadda ah, sharciga Axadduna uu leeyahay markhaati gudaha ah oo kala firdhin ah, ka dibna laba markhaati oo muddada xukunka ee shaqaalaha saacadda kow iyo tobnaad. Sagaal astaamood oo jidka ku yaal oo ka tirsan dhaqdhaqaaqa dib-u-habaynta ee boqolka iyo afartan iyo afarta kun ayaa si toos ah loogu aqoonsaday buugga Matayos.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matayos waa alfa-ga Axdiga Cusub, Muujintuna waa oomega-da. Matayos waa farshaxan-sare nebiyadeed oo muhiimaddiisa la shaabadeeyey ilaa maalmaha ugu dambeeya. Waxa ku jira laba-iyo-tobanka cutub ee oomega, kuwaas oo u dhigma alfa-ga Bilowgii cutubyada kow-iyo-toban ilaa laba-iyo-labaatan. Maaddaama uu alfa u yahay Muujintii, waxa uu la siman yahay xidhiidhka waxyiga ku dhisan ee u dhexeeya Daanyeel iyo Muujintii. Waxa lagu muujiyey buugaagta Daanyeel iyo Muujintii ee ku saabsan xidhiidhkooda nebiyadeed, waxa uu run ka ahaan lahaa xidhiidhka Matayos iyo Muujintii. Waxa naloo ogeysiiyey jihadaas waxa uu u dhigmi lahaa:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Buugga Matayos, isla xariiqdii wax sii sheegidda ayaa loo sii qaaday sida ku jirta kitaabka Muujintii.

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

“Muujintii waa kitaab la shaabadeeyey, hase ahaatee sidoo kale waa kitaab la furay. Waxay qortaa dhacdooyin yaab leh oo dhici doona maalmaha ugu dambeeya ee taariikhda dhulkan. Waxbarista kitaabkan ku jirta waa cad yihiin oo go’an, mana aha kuwo dahsoon oo aan la garan karin. Gudihiisa waxaa lagu soo qaataa isla xarriiqdii wax sii sheegidda sida ku jirta Daanyeel. Qaar ka mid ah waxsii sheegyada Ilaah wuu ku celceliyey, sidaas ayuu ku muujinayaa in muhiimad la siiyo. Rabbigu ma celceliyo waxyaalo aan lahayn muhiimad weyn.” Manuscript Releases, volume 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Kitaabka Matayos wuxuu qaadanayaa “isla xariiqa wax sii sheegidda” sida Muujintii iyo Daanyeel, waxaana lagu gaadhsiiyey kaamilnimo kitaabka Muujintii, waayo erayga “dhammaystir” wuxuu ka dhigan yahay kaamilnimo.

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

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

Matthew, Daniel and Revelation are the same book.

Matayos, Daanyeel, iyo Muujintii waa isla buuggaas.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Buugaagta Daanyeel iyo Muujintuba waa mid keliya. Mid waa wax sii sheegid, kan kalena waa muujin; mid waa buug la shaabadeeyey, kan kalena waa buug la furay. Yooxanaa wuxuu maqlay waxyaalihii qarsoonaa ee onkodyadu ku hadleen, laakiin waxaa lagu amray inuusan qorin.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Waxay ila muuqatay inay muhiim tahay in waqti la qaato si kitaabka Matayos loogu dhigo macnihiisa guud, taas oo adkayn karta muhiimadda nebiyadeed ee Butros ku sugnaa Kaysariya Filibbi, ka hor intaanan daraasadda dib ugu celin kitaabka Yoo’eel. Waxaan isku dayi doonaa inaan soo koobo u kuurgalkayga kitaabka Matayos, anigoo ku dadaalaya inaan muujiyo muhiimadda nebiyadeed ee weyn ee Butros joogo Kaysariya Filibbi, taas oo ah Panium-ka ku xusan Daanyeel 11:13–15.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Kitaabka Matayos waxa lagu habeeyey saddex xarriiqood oo nebiyadeed oo kala duwan. Xarriiqda kowaad waa tobanka cutub ee ugu horreeya; xarriiqda labaadna waa laba-iyo-tobanka cutub ee xiga, kuwaas oo ay raacdo xarriiqda saddexaad oo ka kooban lix cutub. Tobanka cutub ee ugu horreeya waxay metelaan malaa’igta kowaad ee Muujintii afar iyo tobnaad, laba-iyo-tobanka cutub ee xigana waxay metelaan malaa’igta labaad ee Muujintii afar iyo tobnaad, lixda cutub ee ugu dambeyana waxay metelaan malaa’igta saddexaad ee Muujintii afar iyo tobnaad. Weli si cad uma aanan caddayn aragtidan, laakiin si fudud baa loo samayn karaa. Ka hor intaanan taas yeelin, waxaan jeclaanayaa inaan sii wado sawiridda qaar ka mid ah xariiqyada waaweyn ee dusha shiraaca ah ee ah kitaabka Matayos.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Xarriiqda labaad ee cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad waxa metelaya malaa’igta labaad, malaa’igta labaadna mar walba waxay tilmaantaa laba-laabmid, waayo Baabuloon way dhacday, way dhacday. Cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad ee Bilowgii waxay soo bandhigaan ballanka, dabadeedna axdiga Ilaah ee saddexda tallaabo leh oo uu la galay dad la doortay isagoo u sii maraya awowgii Ibraam. Aayadda ugu bartamaha badan ee laba iyo tobankaas cutub waxay tilmaamaysaa “gudniinka” inuu yahay calaamadda axdiga, waxaana lagu aasaasay tallaabada labaad ee saddexda tallaabo. Aayadda ugu bartamaha badan ee xarriiqda axdiga ee u dhiganta ee Matayos waa markii magaca Simoon Barjoona loo beddelay Butros.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Oo weliba waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kaniisaddayda ku dul dhisi doonaa; oo albaabbada jahannamada kama adkaan doonaan. Matayos 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Magaca Butros wuxuu ka dhigan yahay boqol iyo afartan iyo afar kun, wuxuuna matalayaa kooxda kuwa rumaysadkooda ku saleeya maqalka farriinta Masiixa. Ma aha oo keliya farriinta ku saabsan Ciise, balse waa farriinta uu Ciise qudhiisu aqoonsaday in Rabbigu isaga qudhiisu Butros siiyey.

He saith unto them, But whom say ye that I am?

Wuxuu iyaga ku yidhi, Laakiinse idinku yaad igu sheegaysaan inaan ahay?

And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

Markaas Simoon Butros ayaa u jawaabay oo ku yidhi, Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool. Ciisena waa u jawaabay oo ku yidhi,

Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

Waad ku barakaysan tahay, Simoon Barjona; waayo, hilib iyo dhiig kuuma muujin tan, laakiin Aabbahayga jannada ku jira ayaa kuu muujiyey. Matayos 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Rumaysadka Butros waxay ku dhisan tahay in Ciise noqday Masiixa—Masiixa la sugayay. Magaca Butros waa la beddelay, sida kii Aabraam loo beddelay si loo calaamadeeyo xidhiidh axdi ah, magaciisuna wuxuu u dhigmaa 144,000, isla aayaddaasna muranka weyn waxaa lagu tilmaamay Dhagax ah aasaaska kaniisad, taas oo ka adkaan lahayd kaniisadaha jahannamada. Boqol iyo afartan iyo afarta kun waa muujinta ugu dambaysa ee dad axdi leh oo la doortay, Butrosna wuxuu metelaa kooxdaas.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Butros sidoo kale isla mar ahaantaana wuxuu matalaa kaniisaddii Masiixiyiinta ee ugu horraysay, kaniisaddii xertii, waayo taasu waa taariikhdii uu Masiixu ku dhigay aasaaska kaniisaddiisa. Masiixu waa aasaaska, isaguna sidoo kale waa dhagaxa madaxda rukunka, Butrosna waa astaan u ah aroosaddii Masiixiga ee ugu horraysay iyo aroosadda Masiixiga ee ugu dambaysa. Sidaa darteed, Butros waa astaan alfa iyo omega labadaba ku wada jirta hal aayad.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Aayaddaas keliya ayaa ah aayadda dhexe ee laba iyo toban cutub oo matala farriinta malaa’igta labaad, oo Butrosna “laba-jibbaar” ayuu u taagan yahay aroosaddii hore iyo aroosaddii dambeba. Aroosadda dambena waxay dagaal kula jiri doontaa sunagogga Shayddaanka, aroosadda dambena waxay ka koobnaan doontaa laba kooxood. Koox keliya waa boqol iyo afar iyo afartan kun, kooxda kalena waa dadkii badnaa ee tirada weynaa. Dadka tirada weynu waxaa matasha Smyrna, boqolka iyo afarta iyo afartanka kunna waxaa matasha Philadelphia.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Boqol iyo afar iyo afartan kun waa reer Filadelfiya, oo magaca Butros loogu beddelay aayadda siddeed iyo tobnaad wuxuu matalaa shaabadaynta boqolkaas iyo afarta iyo afartan kun. Isagu waa astaanta kuwa la shaabadeeyey, oo aayaddaas—taas oo ah aayadda dhexe ee laba iyo tobanka cutub ee axdiga—wuxuu la jaanqaadaa aayadda dhexe ee laba iyo tobanka cutub ee Bilowgii, halkaas oo gudniinka lagu aqoonsaday inuu yahay calaamadda. Muujintii cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad waxay bixiyaan safka saddexaad ee laba iyo tobanka cutub ee markhaatiga axdiga, oo aayadda dhexe ee laba iyo tobankaas cutub waxay tilmaamaysaa guurka dhilladii Muujintii toddoba iyo tobnaad la gashay boqorrada dhulka.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

Oo bahalkii jiray, oo haatan aan jirin, xataa isagu waa kii siddeedaad, oo wuxuu ka mid yahay toddobadii, wuxuuna u tegayaa halaag. Muujintii 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Aayaddan waxa uu la xidhiidhaa aqoonsiga dhicitaankii ugu dambeeyey ee Baabuloon weyn, oo dhicitaankii ugu horreeyey ee Baabelna wuxuu ku jiray cutubka koowaad ee silsiladda axdiga ee laba-iyo-tobanka cutub ee Bilowgii. Butros wuxuu matalayaa boqol iyo afartan iyo afarta kun ee ku jira aayadda dhexe, taas oo la jaanqaadaysa aayadda dhexe ee Bilowgii. Aayadda dhexe ee Muujintii, dhicitaankii Baabuloon weyn, ayaa gunaanad u keenaya qisadii Nimrod ugaadhsadihii weynaa ee Baabel.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Aayadaha dhexe ee mid kasta oo ka mid ah saddexdan xariiq ee nebinnimada ahi waxay tilmaamayaan ama shaabadda Ilaah ama summadda bahalka. Axdigii Baabulooniga ahaa ee dhimashada ee bilowga ku lahaa Bilowgii wuxuu gaadhaa dhammaadkiisa Muujintii. Markaasuu sidaas ku dul dhigaa bilow iyo dhammaad dhammaan saddexda xariiq, marka la isu geeyo, xariiqba xariiq. Meesha Butros loogu adeegsaday astaan muranka weyn ee u dhexeeya Dhagaxa iyo irdaha Naarta waa farriinta malaa’igta labaad, waayo farriinta malaa’igta labaad waa, Baabuloon waa dhacday (Nimrod), waa dhacday (dhillada Rooma). Xariiqda labaad ee saddexda xariiq ee Matayos waa farriinta malaa’igta labaad, maxaa yeelay waxay aqoonsanaysaa laba dhicid oo Baabuloon ah. Waxay soo bandhigtaa guur been-abuur ah isla goobta guurka runta ahi ku dhammaado, xeerka Axadda. Waxay matalaysaa tirada “8” oo ah been-abuurka dadka Ilaah oo ah siddeedda runta ah. Baabtiisnimaduna sidoo kale waxaa loo sawiray iyadoo Ilaah ku dayata, waayo way ahayd, haddana way jirtaa, oo way soo bixi doontaa. Waxay soo baxdaa isla meesha calanku ka soo baxo—xeerka Axadda.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Waxaa ku jira Matayos laba iyo toban dhammaystir oo Masiixiyadeed, waxaana Axdigii Hore ku jira inta u dhaxaysa saddex boqol ilaa shan boqol oo waxsii sheegyo ah oo ku saabsan Masiixa. Matayos waxa ku qoran laba iyo toban dhammaystir oo si toos ah loo aqoonsaday, kuwaas oo aad uga badan kuwa ku jira mid kasta oo ka mid ah saddexda injiil ee kale. Labadaas iyo tobanka dhammaystir waxay la jaanqaadaan sagaal calaamadood oo kala gaar ah oo ku jira dhaqdhaqaaqa dib-u-habaynta ee boqolka iyo afartan iyo afarta kun. Sagaalku wuxuu astaan u yahay dhammaystirnaan, waayo ma jiro tiro ka dambaysa “sagaal”; maxaa yeelay qaddar kasta oo ka dambeeya “sagaal” wuxuu adeegsadaa oo keliya sagaalka lambar ee kow ilaa sagaal, iyo eberka. Sagaalku waa buuxsanaanta. Sagaalkaas calaamadood, laba ka mid ah waxay leeyihiin wax ka badan hal ka mid ah dhammaystirrada Matayos. 9/11 waxay leedahay laba, sharciga Axadduna wuxuu leeyahay saddex.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Wakhtiga dhammaadka ee 1989, qaabayntii rasmiga ahayd ee farriinta ee 1996, oo ay ku xigtay 9/11, oo ay ku xigtay niyad-jabkii Luulyo 18, 2020, oo ay ku xigtay codkii cidlada ee Luulyo 2023, kaas oo horseeday sarakiciddii 2024, taas oo horseedda Qaylada Habeenbadhka, oo ay ku xigto kala-soocidda wadaaddada, taas oo ku dhammaata sharciga Axadda. Sagaal tiir-calaamadood, mid leh laba markhaati iyo mid leh saddex markhaati; 9/11 waxay leedahay laba, sharciga Axadduna saddex. Tani waxay ka dhigan tahay in xariiqda dibu-habaynta ee boqolka iyo afartan iyo afarta kun, labada markhaati ee 9/11 ilaa saddexda markhaati ee sharciga Axadda—ay calaamadeeyaan wakhtiga shaabadaynta ee boqolka iyo afartan iyo afarta kun. Laba-iyo-tobanka tiir-calaamadood waxay la jaanqaadaan dhaqdhaqaaq kasta oo dibu-habayn ah, iyagoo sidaas samaynayana waxay adkeeyaan oo aqoonsadaan wakhtiga shaabadaynta ee boqolka iyo afartan iyo afarta kun laga bilaabo 9/11 ilaa sharciga Axadda.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Sidaas awgeed, waxay aqoonsanaysaa laba markhaati 9/11, iyo saddex markhaati xeerka Axadda. Labada markhaati ee 9/11 waa farriinta malaa’igta labaad, saddexda markhaatina ee xeerka Axadda waa farriinta malaa’igta saddexaad. Haddaba, xariiqda lagu soo saaray dhammaystirrada Matayos ee waxsii‑sheegyada Masiixiga waxay gooni u saaraysaa oo waynaynaysaa wakhtiga shaabadaynta, iyada oo aqoonsanaysa malaa’igta labaad inay tahay alfa taariikhda wakhtiga shaabadaynta, malaa’igta saddexaadna inay tahay omega. Taas macnaheedu waa in wakhtiga shaabadayntu ku xadaysan yahay bilow iyo dhammaad u dhexeeya lambarka laba iyo lambarka saddex, sidaas darteedna tirada labaatan iyo saddex—astaanta kafaaraggudka—lagu dul saarayo taariikhda oo dhan ee shaabadaynta.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Kitaabka Matayos waxaa ku jira saddex xariiq oo nebiyadeed, kuwaas oo u taagan malaa’igta kowaad, labaad, iyo saddexaad siday u kala horreeyaan, iyo in laba-iyo-tobanka cutub ee ku jira xariiqda labaad ee Matayos ay matalaan axdiga lala galay boqol iyo afartan iyo afarta kun, waayo, taasu waa omega‑ga axdigii alfa ee Bilowgii lala galay Abaram. Taasuna waxay kaloo ka dhigan tahay in, sida malaa’igta labaad, marka Butros uu matalo aroosadda Masiixiga ah ee hore iyo tan dambeba, labanlaabidda Butros ay dhisto shuruudda nebiyadeed ee labanlaabid ku jirta malaa’igta labaad. Markhaatiyaal saddex ah ayaa ku sugan; tirada laba-iyo-tobanku waa xarigga isku xira saddexda xariiq ee laba-iyo-tobanka cutub ah, sidaas darteed marka aynu ka helno matalaad kale oo tirada laba-iyo-toban ah kitaabka Matayos, waa inay la jaanqaaddaa laba-iyo-tobannada kale ee ku jira kitaabka Matayos.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Laba iyo tobanka cutub ee Matayos, kuwaas oo ka bilaabma tirada astaan ahaan u taagan ee kow iyo tobanka ah kuna dhammaada dhiggeeda astaaneed, oo ah tirada laba iyo labaatanka, waxay la jaanqaadaan xariiqa dib-u-habaynta ee boqol iyo afartan iyo afar kun oo ay metelaan laba iyo tobanka dhammaystir ee Masiixiga ah; sidaas ayay ku muujiyaan “laba-laabid” labaad oo ku jirta xariiqa malaa’igta labaad. Laba iyo tobanka dhammaystir ee Masiixiga ah, oo ay la socdaan laba iyo tobanka cutub, waa “laba-laabidda” malaa’igta labaad; hase yeeshee marka la isu dhufto waxay metelaan 144,000. Butros waa la laba-laabay, tirada laba iyo tobanna sidoo kale waa la laba-laabay. Laba-laabidyadaasu waxay dhammaystiraan laba-laabidda Baabuloon oo laba jeer dhacaysa.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad waxay matalaan malaa’igta labaad ee Muujintii afar iyo tobnaad. Toban waxay astaan u tahay imtixaan, oo kii ugu horreeyey ee saddexda imtixaan ahna waa tobanka cutub ee ugu horreeya ee Matayos. “Toban” waxay astaan u tahay imtixaan. Maaddaama Matayos yahay alfa-ha Muujintuna tahay oomeeggeeda, cutubka koowaad ee midkoodba wuxuu ku bilaabmaa muujinta Ciise Masiix. Cutubka koowaad Yuusuf waxaa lagu imtixaamay inuu malaa’igta rumaysto iyo in kale. Dhiggiisii wuxuu ahaa Sekaryaah, aabbihii Yooxanaa Baabtiisaha, kaas oo aan rumaysan oo ku dhacay isla imtixaankaas. Mid baa aqbalay dhalasho qaddarin ah, kan kalena wuu ka shakiyey.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Cutubka labaad Herodos wuxuu ka baqay dhalashada boqor cusub, Yuusuf iyo Maryanna waxay u qaxeen Masar. Yooxanaa Baabtiisaha ayaa keenay imtixaankii ugu horreeyey cutubka saddexaad, imtixaankii ugu horreeyey oo Walaal White ay ku tilmaantay imtixaan nolol iyo geeri ah, waayo waxay qortay in “kuwa diiday farriintii Yooxanaa aysan Ciise wax tar uga heli karin.” Malaa’igta kowaad waa farriin imtixaan ah oo dadka ugu yeedhaysa, sida Yooxanaa yeelay, inay Ilaah ka cabsadaan, waayo saacaddii xukunka Ilaah way imanaysaa. Tan waxaa matalaya Yooxanaa markii uu weyddiiyey, “yaa idinka digay inaad ka carartaan cadhada imanaysa?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Markaas cutubka afraad, Ciise wuxuu soomayaa afartan maalmood, kuwaas oo ku dhammaada saddex imtixaan oo kala duwan, waayo saddexdaas imtixaan mar walba waxaa lagu metelaa farriinta malaa’igta kowaad. Markaas Ciise wuxuu bilaabay inuu dhiso aasaasyada isagoo doortay xertiisii, waayo Esraah iyo Nexemyaah aasaasyadii macbudka ayaa la dhigay taariikhda amarkii kowaad, halka kuwii Millerite-kana aasaasyada lagu dhigay taariikhda malaa’igta kowaad. Aasaasyadu waa barakooyinka, waxaana ku xiga mucjisooyinkiisii oo horseeday inuu diro laba-iyo-tobankii xertiisa si loo gaaro dhammaadka cutubka tobnaad. Laba-iyo-tobankii xertii markaas meeshoodii bay galeen, waxyiguna wuxuu aqoonsanayaa in xertu ahayd aasaaska kaniisadda Masiixiga. Markii la gaadhay cutubka kow iyo tobnaad aasaasyadii waa la dhammaystiray.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Cutubka kow iyo tobnaad xertii iyagaa kaligood u adeegaya, Ciisena keligiis buu yahay, taasoo muujinaysa kala-go’ cad oo u dhexeeya cutubka tobnaad iyo ka kow iyo tobnaad. Cutubyada koowaad ilaa tobnaad waa farriintii malaa’igta kowaad; taasuna way dhammaatay markii tii labaad timid. Malaa’igta labaad waxay dhalisaa kala-qaybin, kala-soocid, sida ku dhacday Milleriyiintii iyo Protestanka. Cutubka tobnaad wuxuu ku dhammaadaa Ciise oo ka soocmaya xerta, cutubka kow iyo tobnaadna Isagu keligiis buu yahay.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad waxay u taagan yihiin malaa’igta labaad, iyagoo horseedaya cutubyada saddex iyo labaatanaad ilaa siddeed iyo labaatanaad, kuwaas oo ah xariiqda saddexaad ee malaa’igta saddexaad. Dabcan malaa’igta saddexaad waxay timaaddaa sharciga Axadda, kaas oo ah waxa Kormaridda ee cutubyada lix iyo labaatanaad ilaa siddeed iyo labaatanaad ay matalaan. “23” waa astaanta kafaaraggudka, cutubka ugu horreeya ee lixdaas cutubna wuxuu matalaa farriinta malaa’igta koowaad, halka saddexda cutub ee ugu dambeeya ay matalaan farriinta malaa’igta saddexaad. Labada cutub ee dhexda ku jira (24 & 25) waxay matalaan malaa’igta labaad. Saddexda cutub ee ugu dambeeya waxay ka kooban yihiin “23” calaamadood oo gaar ah, kuwaas oo waafajinaya cutubka “23,” sida malaa’igta koowaad ama bilowga, iyo cutubyada lix iyo labaatanaad ilaa siddeed iyo labaatanaad sida tan saddexaad, iyagoo leh “23” calaamadood. Cutubka 23 waa malaa’igta koowaad, labada cutub ee xigana waa malaa’igta labaad, halka saddexda cutub ee ugu dambeeyana ay yihiin malaa’igta saddexaad.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Safka saddexaad ee Matayos waxay ka dhigan tahay malaa’igta saddexaad, waxaana loo kala qaybiyaa saddex tallaabo. Cutubka 23aad waa tallaabada koowaad, waana malaa’igta koowaad. Cutubyada 24aad iyo 25aad waa tallaabada labaad, waana malaa’igta labaad. Cutubyada 26aad, 27aad, iyo 28aad waa tallaabada saddexaad, waana malaa’igta saddexaad. Hal cutub malaa’igta koowaad, laba cutub malaa’igta labaad, iyo saddex cutub malaa’igta saddexaad. Kan saddexaad, oo ah Kormaridda, oo matasha iskutallaabta, taas oo iyaduna la jaanqaadaysa sharciga Axadda, ayaa sidoo kale lagu matalaa Bentakostiga.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Bentakostu waa tirada 50, 50-na waa astaanta Yuubiliiga. Yuubiliigu waxa uu ka kooban yahay sannadka afartan iyo sagaalaad, kaas oo ah dhammaadka wareegga toddobaad ee toddobada sannadood. Tirada 49 waxay ka horraysaa tirada 50, hase yeeshee si toos ah ayay ula xidhiidhaa. Xarriiqda saddexaad ee Matayos waxay ka bilaabataa cutubka 23, dabadeedna waxa raaca laba cutub (24, 25) oo isu geyntoodu tahay 49, wax yar ka hor malaa’igta saddexaad ee matasha tirada 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Bilowga taxanaha lixda cutub waa “23” dhammaadkiisuna waa calaamado “23” ah, tirada laga helo marka cutubka 26 lagu daro 27 iyo 28na waa “81,” taas oo ah astaan wadaaddada lagu dhex aasay aayadaha qudhooda ee tilmaamaya daadinta dhiigga uu Wadaadka Sare ee Jannadu ku adeegsan lahaa adeeggiisa wadaadnimada sare. Sababtaas awgeed, cinwaanka cutubka “81” ee The Desire of Ages wuxuu ku salaysan yahay Matayos 28.

“Chapter 81— ‘The Lord Is Risen’

“Cutubka 81— ‘Rabbigu waa soo sara kacay’”

“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

“Cutubkan wuxuu ku salaysan yahay Matayos 28:2–4, 11–15.” The Desire of Ages, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Tirada “81” waxay ka dhigan tahay wadaadnimada, oo Laawiyiintii 8 waxaa lagu soo bandhigay toddobada maalmood ee quduus-ka-dhigidda wadaaddada. Tirintii cutubka 8, waxaa lagu soo bandhigay nadiifinta reer Laawi. Taariikhdii Labaad, “81” wadaaddo ayaa ka hor yimaadda boqor Cusiyaah, oo tuducaasu si toos ah ayuu uga qayb qaataa adkaynta farriinta shaabadaynta ee boqolka iyo afartan iyo afarta kun.

But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

Laakiin markuu xoogaystay, qalbigiisu wuu isla weynnaaday ilaa uu ku baabba’ay; waayo, Rabbiga Ilaahiisa ah ayuu ku xadgudbay, oo wuxuu galay macbudkii Rabbiga inuu foox ku shido meeshii fooxa lagu shidi jiray. Markaasaa Casaryaah wadaadkii daba galay, waxaana la jiray siddeetan wadaad oo Rabbiga ah, kuwaas oo ahaa niman geesiyaal ah. Oo iyana way hor istaageen Cusiyaah oo boqorka ahaa, oo waxay ku yidhaahdeen, Cusiyaahow, adiga kuguma habboona inaad Rabbiga foox u shiddo, laakiinse waxaa iska leh wadaaddada oo ah wiilashii Haaruun, kuwa loo quduus yeelay inay foox shidaan; meesha quduuska ah ka bax, waayo, waad xadgudubtay, taasuna sharaf kuugama ahaan doonto xagga Rabbiga Ilaah ah.

Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

Markaasaa Cuusiyaah aad buu u cadhooday, isagoo gacantiisa ku haysta fooxsade uu foox ku shido; intii uu wadaaddada u cadhoodayna, baraskii ayaa xataa ka soo baxay fooddiisa, wadaaddada hortooda, guriga Rabbiga gudihiisa, oo ka ag dhow meesha allabariga fooxa. Markaasaa Casaryaah oo ahaa wadaadkii sare, iyo wadaaddadii oo dhammu, isagii fiiriyeen; oo bal eeg, wuxuu baras ku lahaa fooddiisa; markaasay halkaas ka eryeen; oo weliba isaguna wuu ku degdegay inuu baxo, maxaa yeelay Rabbiga ayaa ku dhuftay. Oo Boqor Cuusiyaah wuxuu barasle ahaa ilaa maalintii dhimashadiisa, oo wuxuu deggenaa guri gaar ah, isagoo barasle ah; waayo, waxaa laga gooyay guriga Rabbiga; Yoothaamna oo ahaa wiilkiisa ayaa madax ka ahaa guriga boqorka, isagoo xukumayay dadka dalka. 2 Taariikhdii 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Siddeetan iyo kow oo calaamad ahaan ah waxa lala xidhiidhiyaa wadaaddadii ka hor yimid dadaalladii Cusiyaah ee uu ku doonayey inuu allabari ku bixiyo meesha quduuska ah. Qaab-dhismeedka nebiyadeed ee tuduca ku saabsan Cusiyaah wuxuu waafaqsan yahay qaab-dhismeedka nebiyadeed ee Daanyeel kow iyo tobnaad, aayadaha kow iyo toban iyo laba iyo toban. Labada tuducba waxay tilmaamayaan boqor koonfureed, oo qalbigiisu kor u kacay guulihii ciidan ee uu gaaray, gaar ahaan guushii dhowaan laga gaaray boqor waqooyi ah. Markii aayadda kow iyo tobnaad ee Daanyeel kow iyo tobnaad ay ku rumoowday Batalmayos dagaalkii Rafiya, isagu, sida Cusiyaah yeelay, wuxuu doonay inuu allabari ku bixiyo meesha quduuska ah ee Yeruusaalem, laakiin wadaaddadu way ka hor istaageen. Xarriiqba xarriiq ka dambayso, labada markhaatiba waxay tilmaamayaan dagaalka Yukrayn ee ku dhow inuu dhammaado.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Cutubka kow iyo siddeetanaad ee The Desire of Ages, wuxuu ku salaysan yahay Matayos 28, wuxuuna tilmaamayaa Masiix oo kor u kacaya si uu u bilaabo hawshiisa isagoo ah Wadaadka Sare ee Samada.

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

Haddaba, waxyaalihii aannu ka hadalnay kuwan ayaa dulucdoodu tahay: Waxaannu leenahay wadaad sare oo caynkaas ah, oo fadhiya gacanta midig ee carshiga Weynaanta ee samooyinka. Cibraaniyada 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Tirada “81” waa astaan wadaaddada, oo cutubyada 26, 27, 28; tallaabada saddexaad ee xariiqda saddexaad ee Matayos waxay isu geyntoodu noqotaa 81. Tallaabada labaad isu geynteedu waa 49, tan kowaadna waa 23. Siddeetan iyo kow waxay ka dhigan tahay 80 wadaad iyo wadaad sare markhaatifurka Cusiyaah ku jira. Heerkan, 80-ka wadaad waa dad, wadaadka sarena waa Ilaahnimo. 81 waxay ka dhigan tahay isu-geynta Ilaahnimada iyo dadnimada. Tirada kow ee ku jirta tirada siddeetan iyo kow waxay ka dhigan tahay Ilaahnimo.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Tirada kow ee ku jirta kow iyo toban waxay ka dhigan tahay bini’aadannimada, sidoo kalena Ilaahnimada. Tirada kow ee ku jirta tirada kow iyo labaatan waxay ka dhigan tahay Ilaahnimada, labaatankuna bini’aadannimada. Isku-darka laba iyo kow waxaa lagu arki karaa xertii jidka ku socotay Emmaus.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Isku-darka saddexda iyo midka ahi waa bini-aadannimo iyo Ilaahnimo, sida uu u astaysan yahay foornada dabka kulul ee Shadraq, Meshach iyo Cabednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Isku-darka afar iyo kow wuxuu tilmaamayaa in isku-darka Ilaahnimada iyo bini’aadannimada lagu dhammaystiro jiilka afraad.

The five and one combination identifies the five virgins waiting for the bridegroom.

Isku-darka shanta iyo kowgu wuxuu tilmaamayaa shantii bikradood ee sugaysay arooska.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Isku-darka lixda iyo kowgu wuxuu ka dhigan yahay xiriirka uu bani-aadmigu la leeyahay Sabtida maalinta toddobaad, taas oo Ilaahnimadu Rabbigeeda tahay. Tirada “lix” waa astaan u ah dadka, kowguna waa Masiixa.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Isku-darka toddobada iyo midku wuxuu ka dhigan yahay gudbidda kaniisadda toddobaad ee La'odikiya ay ugu gudbayso waayo-aragnimada Filadelfiya.

81 is a symbol of the priests and their relation to the high priest.

81 waa astaan u ah wadaaddada iyo xidhiidhkooda wadaadka sare.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Isku-darka sagaal iyo kow wuxuu tilmaamayaa dhammaystirnaan. Uurka waa sagaal bilood. Waxaa jiray 9 fac oo horseeday Nuux, iyo sagaal fac oo ka dambeeyey oo horseeday axdiga. Ciise wuxuu ruuxiisii bixiyey saacaddii sagaalaad. Isku-darka sagaal iyo kow wuxuu tilmaamayaa dhammaystirka shaqada lagu shaabadeeyo dadkiisa.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Macnahan, tirada koowaad waa isu-geynta dadnimada iyo Ilaahnimada; tirada labaadna waa Macallinka Rabbaaniga ah, oo bara dadnimada. Tirada saddexaad waa farriinta saddexda malaa’igood, taas oo ah farriinta lagu barayo tirada labaad. Tirada afraad waxay tilmaamaysaa jiilka afraad, sidaasna waxay ku aqoonsanaysaa taariikhda nebinnimada marka shanta bikradood ee xigmadda leh la muujiyo oo dib loo abuuro, sida uu u metelo maalinta lixaad ee abuurista. Dabadeed tallaabada toddobaad waxay tilmaamaysaa kala-guurka Filadelfiya iyo halxiraalaha ah in siddeedku ka mid yahay toddobada. Markaas ayaa axdigu rumoobayaa, wadaadnimada “81” na kor baa loo qaadaa si loo dhammaystiro shaqada uu metelo tirada sagaal. Tallaabo kasta tirada koowaad waa Libaaxa qabiilka Yahuudah, kaas oo sidoo kale ah Palmoni, Tiriyaha Yaabka leh. 81 waa astaan wadaaddada. Palmoni ayaa uumay tirooyinka oo dhan.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Lambarka kow iyo toban waxay ka dhigan tahay nuska laba iyo labaatan, labadubana waxay metelaan isu-geynta Ilaahnimada iyo aadanaha. Qoraal dhowaan la daabacay ayaan ku daray laba oraahood oo ka hadlaya bilowga iyo dhammaadka.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Qoraalkii ugu horreeyey wuxuu caddeeyey in markii Ellen White ay heshay riyooyinkeedii ugu horreeyey ee meesha quduuska ah, loo muujiyey in amarka Sabtida uu ka iftiimay amaradii kale oo dhan. Waxa kale oo loo muujiyey in maalmaha u dambeeya “caqiidada jidhqaadashada” lagu huwi doono dhalaal jilicsan. Sabtidu waxay ahayd iftiin bilowgii ku yaallay oo astaan u ahaa caqiidada jidhqaadashada dhammaadka. Isu-geynta Ilaahnimada iyo dadnimadu waa caqiidada jidhqaadashada, waayo waa caqiidada Masiixa oo dusha saaranaya jidh bini’aadan ah, sidaas darteedna dejinaya tusaalaha ah in Ilaahnimada oo dadnimo la midoobtay aysan dembaabin.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Kow iyo toban marka lagu daro kow iyo toban waxay u dhigantaa labaatan iyo laba, tirada kow iyo tobanna waxay billowdaa mid kasta oo ka mid ah laba iyo tobanka sadar ee axdiga, mid kastana wuxuu ku dhammaadaa labaatan iyo laba. Cutubyada kow iyo tobnaad iyo aayadaha kow iyo tobnaad ee Qorniinka dhexdiisa waxay matalaan calaamado jidka ah oo kuwa boqol iyo afar iyo afartan kun ah.

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Dagaalkii Yukreyn wuxuu billowday sannadkii 2014, waana xariiqda dibadda ee wakhtiga shaabadaynta boqol iyo afar iyo afartan kun.

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

Boqorka koonfureedna cadho weyn baa ku kici doona, wuuna soo bixi doonaa oo la diriri doonaa isaga, kaas oo ah boqorka woqooyi; oo isna wuxuu soo bixin doonaa ciidan aad u faro badan; hase yeeshee ciidankaas waxaa lagu ridi doonaa gacantiisa. Daanyeel 11:11.

July 18, 2020

Luulyo 18, 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Niyad-jabkii ugu horreeyey wuxuu ahaa daahitaanka Ciise ee uu ku tegi lahaa inuu Laasaros kiciyo, taas oo ahayd mucjisadii ugu sarraysay iyo shaabaddii Ilaah. Ciise wuxuu sugay afar maalmood ka hor intuusan Laasaros soo sara kicin. Aayadda ku jirta Yooxanaa waxay tilmaamaysaa tii ugu dambaysay toddobada mucjiso ee si toos ah loogu aqoonsaday Injiilka Yooxanaa. Ti ugu horraysay waxay ahayd biyaha oo khamri loo beddelay. Iftiin badan baa ku jira ka fiirsashada toddobadaas mucjiso ee ku dhammaada Yooxanaa 11:11, waxaana dhammaan culimadu ku heshiiyaan in Yooxanaa ay ku jiraan toddoba mucjiso oo keliya, iyada oo taas lagu saleeyo in mucjisooyinkaas si toos ah loo aqoonsaday. Sababtaas awgeed, iyagu kuma daraan sarakicidda Masiixa calaamadda siddeedaad, hase yeeshee waxay ahayd mucjiso, sarakiciddiisuna waa calaamadda axdiga; sidaas darteed sarakicidda ku jirta kitaabka Yooxanaa waa mucjisada siddeedaad, taas oo ka mid ah toddobada, waayo, toddobadii mucjiso ee ka horreeyey mid kastaba waxaa lagu fuliyey awoodda sarakiciddiisa.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

Waxyaalahaas ayuu yidhi; dabadeedna wuxuu ku yidhi, Saaxiibkeen Laasaros waa hurdaa; laakiin waan tegayaa, inaan hurdada kaga toosiyo. Yooxanaa 11:11.

July, 2023

Luulyo, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Bishii Luulyo 2023, codkii cidlada ku qaylinayay wuxuu bilaabay inuu ku dhawaaqo farriin sidata Ruuxa nolosha.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

Oo saddex maalmood iyo badh ka dibna Ruuxa nolosha oo xagga Ilaah ka yimid ayaa iyaga galay, oo cagahooda ayay ku istaageen; cabsi weynna waxay ku dhacday kuwii arkay. Muujintii 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yooxanaa waxa uu dhashay siddeed maalmood ka hor sharciga Axadda, waayo aabbihiis Sakariyas waxa uu hadlaa xilliga sharciga Axadda. Magaca Yooxanaa waxa laga beddelaa Sakariyas oo loogu baddalaa Yooxanaa xilliga sharciga Axadda, markaas oo beddelka magaciisu aqoonsanayo xidhiidh axdi ah. Dhalashadu waxa ay astaan u tahay sarakicidda kuwii lagu laayay jidadka 18-ka Luulyo, 2020.

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

Runtii waxaan idinku leeyahay, Kuwii naago ka dhashay dhexdooda kama uu soo bixin mid ka weyn Yooxanaa Baabtiisaha; hase ahaatee, kan ugu yar boqortooyada jannada ku jiraa wuu ka weyn yahay isaga. Matayos 11:11.

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Ishacyaah wuxuu tilmaamayaa ururintii labaad ee rumoowday sannadkii 1849. Ururintii labaad waxay bilaabatay Luulyo 2023, waxayna dhammaanaysaa marka dadka Ilaah la shaabadeeyo.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

Oo maalintaas waxay ahaan doontaa in Rabbigu mar labaad, markii labaad, gacantiisa fidin doono si uu u soo ceshado kuwa ka hadhay dadkiisa oo hadhi doona, kuwaas oo ka iman doona Ashuur, iyo Masar, iyo Pathros, iyo Kuush, iyo Ceelaam, iyo Shincaar, iyo Xamaad, iyo jasiiradaha badda. Ishacyaah 11:11.

Just Before the Sunday law

Wax yar ka hor sharciga Axadda

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Ciise wuxuu hadda dhammeeyey gelitaankii guusha lahaa, sidaas darteedna wuxuu calaamadeeyey kala-guurka ka imanaya Qayladii Habeenbadhka una gudbaya sharciga Axadda; laba-iyo-tobankii xerta ahaa ayaa la jiray, waayo iyagu mar hore ayaa la doortay ka hor sharciga Axadda.

And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

Ciise wuxuu galay Yeruusaalem iyo macbudkaba; oo markuu wax walba hareerahooda eegay, oo haddana fiidkii la gaadhay, wuxuu u baxay Beytaniya isaga iyo laba-iyo-tobankii. Markos 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Marka shaabadaynta lagu dhammeeyo boqol iyo afartan iyo afarta kun, wax yar ka hor sharciga Axadda, midoobidda Sayga Ilaahnimada iyo xaaska aadaminnimada way dhammaataa, labaduna weligoodba mid bay noqdaan, waayo kafaaraggudkii waa dhammaaday.

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

Si kastaba ha ahaatee, ninku la’aantiis ma joogo naagta, naagtuna la’aanteed ma joogto ninka, xagga Rabbiga. 1 Korintos 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Dhalashada mucjisada ah ee Saarah, oo ahayd dhalasho muddo dheer dib uga dhacday tan iyo kacdoonkii 1863, waxay rumoobaysaa marka naagta ku xusan Muujintii laba iyo tobnaad ay mataano dhasho. Ilmaha kowaad wuxuu yimaadaa Qayladii Habeenbadhka, kan labaadna wuxuu yimaadaa sharciga Axadda. Ilmihii labaad soo baxay wuxuu watay dunta guduudan oo u taagan calaamaddii Raxaab ee Yerixoo.

Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

Rumaysadna ayay Saara qudheedu ku heshay xoog ay ku uuraysato farcan, oo waxay dhashay ilmo markay cimrigeedii dhaaftay, waayo, kii ballanqaaday ayay ku xukuntay inuu aamin yahay. Cibraaniyada 11:11.

The Sunday law for Laodicea

Sharciga Axadda ee La’odikiya

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yeremyaah wuxuu aqoonsanayaa xukunka kaniisadda La'odikiya ee Seventh-day Adventist.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Haddaba sidaas ayaa Rabbigu leeyahay, Bal ogaada, waxaan iyaga ku soo dejin doonaa belaayo aysan ka baxsan karin; oo in kastoo ay ii qayshan doonaan, anigu ma maqli doono iyaga. Yeremyaah 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Yexesqeel wuxuu ku raacsan yahay xukunkii Yeremyaah ee ku saabsanaa Adventism.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Magaaladanu ma ahaan doonto digsigiinna, idinkuna hilib kuma ahaan doontaan dhexdeeda; laakiinse waxaan idinku xukumi doonaa xuduudda reer binu Israa’iil. Yexesqeel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Ka tegista Israa’iilkii hore sidii dadka axdiga Ilaah waxaa ku jira in Ilaah dadka axdigii hore ku kiciyo hinaase waxii ay iska tuureen dartood. Tani waxay mar kale ku soo noqotaa Adventism-ka marka la joogo sharciga Axadda.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

Haddaba waxaan leeyahay, Miyey turunturoodeen inay dhacaan? Ilaah ha ka dhowree: laakiinse ku-dhicitaankoodii ayaa badbaado ugu timid quruumaha kale, si iyaga masayr loogu kiciyo. Rooma 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Adventism-ka, oo ku dhisan shaqadii William Miller, oo ay iyagu diidaan, haddana waa dhaqdhaqaaqii dhisay macbudka; laakiin sida Sulaymaan oo isaguna macbudka dhisay, ayay axdiga jebiyeen, boqortooyadoodana waa laga qaadi doonaa, oo waxaa la siin doonaa dad u maamuli doona beerta canabka ah ee Ilaah sida uu isagu farayo.

Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

Sidaas daraaddeed Rabbigu wuxuu Sulaymaan ku yidhi, Maaddaama aad waxan samaysay, oo aadan xajin axdigaygii iyo qaynuunnadaydii aan kugu amray, hubaal boqortooyada waan kaa jeexi doonaa, oo waxaan siin doonaa addoonkaaga. 1 Boqorradii 11:11.

The Sunday law for Philadelphia

Sharciga Axadda ee Filadelfiya

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Marka sharciga Axadda la soo rogo, kiniisadda guulaysatay waxaa lagu meeleeyaa dhulkeeda gaarka ah, sida ay nebiyadu sheegeen, dhulkaasina waa dhul ku barwaaqaysan farriinta roobka dambe. Yerixoo dib baa loo dhisay sannadkii 1863, marka sharciga Axadduna yimaadana Yerixoo way soo dhacdaa.

But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

Laakiin dalkii aad u socotaan inaad hantidaan waa dal buuro iyo dooxooyin leh, oo biyihiisana ka cabba roobka samada. Sharciga Kunoqoshadiisa 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Magaalo waa boqortooyo, oo kaniisadda guulaysatayna waxay matalaysaa boqortooyada ammaanta ee Masiixa. Boqortooyadaas ee kaniisadda guulaysatay waxay bilaabataa xeerka Axadda, marka kaniisaddiisa kor loo qaado oo laga sarraysiiyo buuraha iyo kuraha oo dhan.

By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

Barakada kuwa qumman ayaa magaalada lagu sarraysiiyaa; laakiinse afka kuwa sharka leh ayaa lagu dumaa. Maahmaahyadii 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Waxay ahayd saacaddii sagaalaad markii malaa’igtu u timid Cornelious oo ku amartay inuu u diro Butros, sidaas ayaana lagu gartaa goorta injiilku u tegayo dadka aan Yuhuudda ahayn xilliga sharciga Axadda. Markii Butros Ilaah ku amray inuu tago, waxay taasi ku jirtay duruuf aragti ku saabsan cunidda xayawaanno nijaas ah. Tani waxay rumoobaysaa xilliga sharciga Axadda. Saacaddii sagaalaad waxay la jaanqaadaysaa saacaddii sagaalaad ee Masiixu ku dhintay. Saacaddii sagaalaad waxay ka dhigan tahay dhammaadka muddo ka bilaabmata saacaddii saddexaad, markii Ciise iskutallaabta lagu qodbay, isaga oo dhintay lix saacadood dabadeed. Waa isla muddadii Butros ku jiray qolka sare saacaddii saddexaad, dabadeedna macbudka ku joogay saacaddii sagaalaad. Mid ka mid ah saacadihii sagaalaad wuxuu ku dhammaaday dhimashadii Masiixa; saacaddii sagaalaad ee xigtayna Butros wuxuu ku jiray macbudka isagoo ku dhawaaqaya farriintii Yoo’eel. Dhimashadii Masiixu waxay soo afjartay xiriirkii axdiga ee reer binu Israa’iil, waxayna albaabka u furtay dadka aan Yuhuudda ahayn, kuwaas oo uu matalayay Cornelious.

And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

Oo bal eeg, isla markiiba waxaa yimid saddex nin gurigii aan joogay, kuwaas oo Qaysariya laga soo diray xaggayga. Falimaha Rasuullada 11:11.

They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

Waxay idiinkaga ahaan doonaan karaahiyo; hilibkoodana waa inaydaan cunin, bakhtiyadoodana waa inaad karaahiyaysataan. Laawiyiintii 11:11.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

“Waxaan ku riyooday in Ilaah, gacan aan la arki karin, ii soo diray sanduuq yar oo si yaab leh loo farsameeyey, dhererkiisuna yahay ku dhowaad toban inji, ballaciisuna lix inji oo afar-gees ah, kana samaysan qoryaha eboneyga iyo luul si xeeldheer loogu dhex-raray. Sanduuqa waxaa ku lifaaqnayd fure. Isla markiiba waxaan qaatay furihii oo furay sanduuqii, markaasna, yaab iyo amakaag igu dhacay, waxaan arkay isagoo ka buuxa nooc kasta iyo cabbir kasta oo jawharado ah, dheeman, dhagaxyo qaali ah, iyo lacag dahab iyo qalin ah oo leh qiyaas iyo qiime kasta, kuwaas oo si qurux badan loogu habeeyey meelihii kala duwanaa ee sanduuqa; oo sidaas loo habeeyey ayay u iftiiminayeen nuur iyo ammaano aan qorraxda mooyee wax kale la sinnayn. …”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Waxaan eegay sanduuqa, laakiin indhahaygu waa la indho‑beelay araggaas. Waxay u ifayeen toban jeer ka badan ammaantoodii hore. Waxaan mooday in ciidda lagu xoqay cagaha dadkaas sharka leh ee kala firdhiyey oo boodhka ku tumay. Waxay sanduuqa ugu yaalleen hab qurux badan oo nidaamsan, mid kastaa meeshiisii, iyadoo aanay muuqan wax dadaal ah oo ninka ku riday. Aad baan farxad ugu dhawaaqay, qayladaasina way i toosisay.” Early Writings, 81–83.

“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

“Waxaad imaatinka Rabbiga aad uga fogaynaysaan. Waxaan arkay in roobka dambe uu imanayo sida [si kedis ah sida] qayladii habeenbadhka, oo leh awood toban jeer ka weyn.” Spalding and Magan, 5.

And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

Oo dhammaan arrimaha xigmadda iyo garashada ee boqorku iyaga ka weyddiiyey, wuxuu ka helay inay toban jeer kaga wanaagsan yihiin dhammaan sixiroolayaasha iyo xiddig-falayaasha ku jiray boqortooyadiisa oo dhan. Daanyeel 1:18–20.