Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Laawiyiintii cutubka saddex iyo labaatanaad wuxuu soo bandhigayaa ciidaha gu’ga iyo ciidaha dayrta, oo matalaadda ciiduhuna si Ilaah ka timid ayay ugu qoto dheer tahay qaab-dhismeedka, iyo isku-aaddinta qumman ee qaab-dhismeedyada bilowga iyo dhammaadka, gudaha qaab-dhismeedka guud. Ciidaha gu’ga iyo ciidaha dayrtu way isu waafaqaan. Cutubku marar badan ayuu ka marag kacayaa Palmoonii, Tiriyaha yaabka leh. Cutubku si adag oo yaab leh ayuu ugu xidhmayaa farriinta maalmaha ugu dambeeya ee boqol iyo afar iyo afartan kun.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Tirada “23” waxay ka dhigan tahay kafaaraggudka, kaas oo ah isu-geynta Ilaahnimada iyo bini-aadmiga. Magaca Laawiyiintii wuxuu u taagan yahay wadaadnimada boqol iyo afar iyo afartan kun, waayo nebiyada oo dhammu waxay ka hadlaan maalmaha ugu dambeeya, wadaaddada maalmaha ugu dambayana waa kuwa Butros ku tilmaamo wadaadnimo quduus ah. Wadaadnimada quduuska ah ee Butros waa kuwa xigmadda leh oo garta korodhka aqoonta ee soo saara farriinta Oohinta Habeenbadhka. Kuwa nacasyada ah, ama kuwa sharka leh sida Daanyeel u tilmaamo, waxay diidaan korodhka aqoonta, Hooseeca na wuxuu inoo sheegayaa in sababtaas daraaddeed iyaga loo diido inay wadaaddo noqdaan.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Dadkaygu aqoonla’aantu way baabbi’isay; maxaa yeelay, adigu aqoontii waad diidday, aniguna waan ku diidi doonaa, si aanad iigu ahaan wadaad; maadaama aad illowday sharciga Ilaahaaga, aniguna carruurtaadana waan illoobi doonaa. Intay bateenna, ayay igu sii dembaabeen; sidaas daraaddeed ammaantoodii ayaan ceeb ku beddeli doonaa. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Khamriyiinta Efrayim, kuwaas oo Ishacyaahuna ugu yeedho “taajka ammaanta,” ammaantoodii waxaa loo rogaa “ceeb.” Hoosheeca si gaar ah ayuu u aqoonsadaa in kuwa diida kororka aqoonta ee maalmaha ugu dambeeya ay yihiin kaniisadda La’odikiya ee Adventist-ka Toddobaadka, waayo wuxuu qoray, “Dadkaygii.” Dadkiisa waxaa laga diidi doonaa wadaaddanimo, taasuna waxay dhacdaa jiilka ugu dambeeya oo ah jiilka afraad, maxaa yeelay Isagu carruurtooda wuu illoobi doonaa, carruurtuna waxay metelaan jiilka ugu dambeeya.

At—one—ment

Kafaaraggii-dhigiddii

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Cinwaanka “Laawiyiintii 23” waxa uu ka dhigan yahay “kafaaraggudka wadaadnimada boqol iyo afar iyo afartan kun.” Runtaas waxaa laga soo saari karaa magaca buugga laftiisa oo keliya marka lala xidhiidhiyo lambarka cutubka. Kafaaraggudka, oo Laawiyiintii saddex iyo labaatanaad ka hadlayo, waxa uu ka dhigan yahay “midnimo laga dhigay,” waxana uu tilmaamayaa isu-geynta Ilaahnimada iyo bini-aadannimada. Isku-geyntaasi waxaa lagu matalay calaamado tiro badan oo ku jira Erayga Ilaah, mid ka mid ahna waa in macbudka aadanaha lagu daro Macbudka Rabbaaniga ah.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Macbudka aadanuhu waxay leedahay qaab-dhismeed ka kooban “23” koromosoom oo lab ah iyo “23” koromosoom oo dheddig ah. Butros wuxuu caddeeyaa in wadaadnimada boqolka iyo afartan iyo afarta kun ay tahay “guri ruuxi ah.” Koromosoomyadaasu way isu biiraan sida nin iyo naag isu biiraan, oo wixii Ilaah isu geeyey, nin yaanu kala dirin. Guurku waa astaan kale oo ah midowga ka-dhigista-hal. Laawiyiintii “23” waxay ka dhigan tahay isku-darka macbudka Wadaadka Sare ee Jannada, iyo macbudka wadaaddada ah boqolka iyo afartan iyo afarta kun.

Twenty-two Verses

Labaatan iyo Laba Aayadood

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Iidaha guga ee ku qoran Laawiyiintii labaatan iyo saddex waxaa lagu matalay labaatanka iyo labada aayadood ee ugu horreeya cutubka, iidaha dayrtana waxaa lagu matalay labaatanka iyo labada aayadood ee ugu dambeeya cutubka. Aayadda ugu dambaysaa waa aayadda afar iyo afartan, taas oo astaan u ah 1844, markaas oo maalintii kafaaraggudka ee dhigma ay billowday maalintii tobnaad ee bisha toddobaad, iyada oo lagu rumoobay Laawiyiintii labaatan iyo saddex. Cutubka labaatan iyo saddex waxaa loo qaybiyey laba xilli oo min labaatan iyo laba aayadood ah; labadaas xilli ee labaatanka iyo labada aayadood ahi si macquul ah ayay isugu xiran yihiin iyagoo ah iidooyin, hase yeeshee sidoo kale si macquul ah ayay u kala soocan yihiin adeegiddii Masiixa ee barxadda iyo meesha quduuska ah, taas oo lagu matalay xilliga guga, iyo adeegiddiisii meesha ugu quduusan, taas oo lagu matalay dayrta.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Ciidaha gu’ga iyo kuwa dayrta labadaba waxaa metela laba iyo labaatan aayadood, aayaduhuna waxay la jaanqaadaan markhaatifurka alifbeetada Cibraaniga, oo ka kooban “22” xaraf. “22” waa meeltobnaad ka mid ah “220,” taas oo ah astaan muujinaysa isu-geynta Ilaahnimada iyo dadnimada. “220” waxay ka dhigan tahay bilowga labadaba 2,520-kii sannadood ee kala firdhinta Yahuudah, iyo 2,300-kii sannadood ilaa Maalinta Kafaaraggudka. Barta bilowga ee 2,520-ku waxay ahayd 677 BC, barta bilowga ee 2,300-kuna waxay ahayd 457 BC, sidaas darteedna laba boqol iyo labaatan sannadood ayaa loo aqoonsanayaa isku-xidhka u dhexeeya wax sii sheegidda ku saabsan ku tumashada ciidanka Ilaah iyo wax sii sheegidda ku saabsan ku tumashada meesha quduuska ah ee Ilaah. Labadaas wax sii sheegidba waxay ku dhammaadeen imaatinkii Maalinta Kafaaraggudka ee ka-hortusaalaha ahayd 22-kii Oktoobar, 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Taariikhdaas, waxaa bilaabmay hawshii Masiixu ku mideynayay macbudka aadanaha iyo Macbudka Ilaahnimada, oo wakhtigaas waxaa la wada oofiyey Habakkuk 2:20 iyo Yooxanaa 2:20. Habakkuk wuxuu tilmaamay in Ilaahnimadu markaas ku jirtay Meesha Ugu Quduusan, Yooxanaana wuxuu qoray in macbudkii Millerite-ka ee ay ahayd inuu rumaysad ku galo Meeshaas Ugu Quduusan uu dhammaystiray muddadii lix iyo afartan sannadood ahayd, taas oo calaamadisay dhismaha macbudka aadanaha ee Millerite-ka laga soo bilaabo 1798 ilaa 1844. Taariikhda “46” sannadood ah, oo ka kooban “23” iyo “23”, waxaa matalay hawshii William Miller, kaas oo markii ugu horraysay bilaabay inuu soo bandhigo farriinta taariikhdaas sannadkii 1831, “220” sannadood ka dib daabacaaddii Kitaabka King James. Erayga Ilaah ee la daabacay 1611, ayaa lagu midaynayay farriinwade bini’aadan ah “220” sannadood ka dib, sannadkii 1831. Iiddaha gu’ga iyo dayrtaba waxaa matalaya “22” aayadood.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Labaatan iyo laba aayadood oo ka kooban laba sadar oo mawduuc isku mid ah ayaa si nebiyad ahaan ah u baahan in labaatanka iyo labada aayadood ee hore lagu dul saaro labaatanka iyo labada aayadood ee xiga. Marka labada sadar sidan loo waafajiyo, waxaad isku xidhaysaa shaqada barxadda iyo meesha quduuska ah, oo lagu matalay ciidaha guga, iyo shaqada Masiixa ee Quduuska ugu Quduuska ah. Heerkan nebiyadeed, tani waxay ka dhigan tahay isku xidhka laba macbud, taas oo muujinaysa shaqada Masiixa ee kafaaraggudka.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Marka aayadaha kow ilaa labaatan iyo laba la waafajiyo aayadaha saddex iyo labaatan ilaa afar iyo afartan, waxaa la aasaasaa xariiq nebiyadeed oo ay marag ka yihiin labaatanka iyo labada xaraf ee alifbeetada Cibraaniyada, iyo weliba astaanta uu matalo tirada “22”, iyo sidoo kale astaanta ay matalaan iidaha oo la socda dhammaystirka iidahaas ee taariikhda quduuska ah.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Bilowga ciidaha guga wuxuu marka hore aqoonsanayaa Sabtida maalinta toddobaad, dhammaadka ciidaha dayrtuna wuxuu aqoonsanayaa Sabtida sannadka toddobaad. Masiixu, isagoo ah Alfa iyo Oomega, wuxuu Sabtida dhigay bilowga iyo dhammaadka labada markhaati ee “22” ee ku jira safka wadaadnimada ee boqol iyo afartan iyo afar kun.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Sabtida maalinta toddobaad waxay ahayd iftiinka gaarka ah bilowgii Maalinta Kafaaraggudka ee astaan-rumowga ah sannadkii 1844, iftiinka Sabtida sannadka toddobaadna waa iftiinka dhammaadka. Sabtida maalinta toddobaad sidoo kale waxay ahayd shirka quduuska ah ee ugu horreeya ee Laawiyiintii “23,” sida Sabtida sannadka toddobaad ay u tahay shirka quduuska ah ee ugu dambeeya cutubkaas. Sabtigu waa alfa iyo oomeega xariiqda wadaadka ee cutubka “23.” Tan ugu horraysa, oo ah Sabtida maalinta toddobaad, waa alfa wadaadnimada boqol iyo afartan iyo afarta kun, tan ugu dambaysa, oo ah Sabtida sannadka toddobaadna, waa oomeega wadaadnimada boqol iyo afartan iyo afarta kun.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Kuwa Ilaah la wadaaga waxay ku socdaan iftiinka Qorraxda Xaqnimada. Ma ay quudhsadaan Bixiyahooda iyagoo jidkooda ku xumaynaya Ilaah hortiisa. Iftiin jannada ka yimid ayaa ku ifaya. Markay ku soo dhowaadaan dhammaadka taariikhda dunidan, aqoontooda Masiixa iyo waxsii sheegyada isaga khuseeya aad bay u sii korodhaa. Waxay Ilaah hortiisa ku leeyihiin qiime aan xad lahayn; waayo, waxay la midoobeen Wiilkiisa. Iyaga Erayga Ilaah wuxuu u yahay mid leh qurux iyo jacayl ka sarreeya wax kasta. Waxay arkaan muhiimaddiisa. Runta ayaa loo daahfuraa. Caqiidada jidhqaadashada waxaa hareeya iftiin deggan oo jilicsan. Waxay arkaan in Qorniinku yahay furaha fura dhammaan waxyaalaha qarsoon oo xalliya dhammaan dhibaatooyinka. Kuwa aan doonayn inay helaan iftiinka oo ku socdaan iftiinka ma awoodi doonaan inay fahmaan qarsoodiga cibaadada, laakiin kuwa aan ka labalabayn inay iskutallaabta qaadaan oo ay Ciise raacaan, waxay ku arki doonaan iftiin iftiinka Ilaah.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Halkan, “ku dhowaadka dhammaadka taariikhda dunidan,” dhammaadka Maalinta Kafaaraggudka ee ka-hortaalka ah, “caqiidada jidh-qaadashada” waxaa lagu huwiyey iftiin “deggan,” sida loo huwiyey caqiidada Sabtida maalinta toddobaad bilowgii Maalinta Kafaaraggudka ee ka-hortaalka ah.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Ciise wuxuu kor u qaaday daboolkii sanduuqa, markaasaan arkay looxyadii dhagaxa ahaa ee Tobanka Amar ku qornaayeen. Aad baan ula yaabay markii aan arkay amarka afraad oo ku yaal bartamaha tobanka qaynuun, iyadoo wareeg iftiin jilicsan ahi ku hareeraysnaa. Malaa’igtii waxay tidhi: ‘Isagu waa ka keliya tobanka ka mid ah oo qeexaya Ilaaha nool ee uumay samooyinka iyo dhulka iyo wax kasta oo ku jira. Markii aasaaska dhulka la dhigay, markaas ayaa sidoo kale la dhigay aasaaska Sabtida.’” Testimonies, mugga 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Sabtida maalinta toddobaad, oo ah “aasaas,” waxay ka bilaabataa Laawiyiintii “23,” sabtida sannadka toddobaadna waxay soo afjartaa markhaatifurka wadaaddada sida ay u metelaan ciidaha guga iyo dayrta. Sabtida sannadka toddobaad waxay matashaa macbudka lagu dul dhisay aasaaska. Sabtida sannadka toddobaad ee dhammaadka ku taallaa waxaa metela 2,520, sida sabtida maalinta toddobaadna ay u metesho 2,300. Sabtida sannadka toddobaad waxay matashaa “caqiidada jidh-qaadashada.” Sabtida maalinta toddobaad waa calaamadda Abuuraha, sabtida sannadka toddobaadna waa calaamadda Ilaahnimada iyo dadnimada oo isu yimid.

Aligning the Lines

Isku‑waafajinta Xariiqyada

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Marka aynu isu waafajinno ciidaha gu’ga iyo ciidaha dayrta ee ku qoran Laawiyiintii saddex iyo labaatanaad, Iiddii Kormaridda waxaa maalinta ku xigta daba socda Iiddii Toddobada Maalmood ee Kibista Aan Khamiirka Lahayn, Iiddii Midhaha Ugu Horreeyana waxay raacdaa maalinta ka dambaysa maalinta ay bilaabato Iiddii Toddobada Maalmood ee Kibista Aan Khamiirka Lahayn. Saddex calaamadood oo jid ah saddex maalmood gudahood.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Muddada toddobada maalmood ah ee ka kooban Iiddii Kibista Aan Khamiirka Lahayn waxay ku bilaabataa shir quduus ah, waxayna ku dhammaataa sidaas oo kale. Maalinta ka dambaysa bilowga Iiddii Kibista Aan Khamiirka Lahayn waxaa yimaada Iiddii Midhaha Ugu Horreeya, taas oo ay ku jirto qurbaanka midhaha ugu horreeya ee shaciirka gu’ga. Bentekoste, oo sidoo kale loo yaqaan Iiddii Toddobaadyada, waxay dhacdaa konton maalmood ka dib Iiddii Midhaha Ugu Horreeya, taas oo calaamad u ah bilowga muddada toddoba toddobaad ah ee ku dhammaata maalinta sagaal iyo afartanaad, taas oo ay ku xigto Bentekoste, oo macnaheedu yahay konton.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Kormaridda Kormaridda waxay bilaabataa fiidkii maalinta afar iyo tobnaad. Kormariddu ma aha shir quduus ah.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Markaas maalinta shan iyo tobnaad waxaa bilaabma iidda toddobada maalmood ah ee kibista aan khamiirka lahayn. Maalinta kowaad iyo maalinta ugu dambaysa ee iidda toddobada maalmood ahu waa shirar quduus ah.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Maalinta ku xigta, maalinta lix iyo tobnaad, ayaa timaadda maalinta midhaha ugu horreeya. Markaas waxaa bilaabma toddobada toddobaad ee lagu asteeyo iidda Bentakostiga, Bentakostiguna waa mid ka mid ah toddobada shirar quduuska ah ee ay matalaan ciidaha guga iyo dayrta. Midhaha ugu horreeya ma aha shir quduus ah.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Markaas maalinta kowaad oo bisha toddobaad ah, iidda buunanka, waa shir quduus ah.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Maalinta Kafaaraggudka oo ku beegan maalinta tobnaad ee bisha toddobaad waa shir quduus ah, laakiin ma aha iid.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Maalinta kowaad ee Iiddii Teendhooyinku waa shir quduus ah. Toddobada maalmood ee iidda ka dib waxaa jira maalinta siddeedaad ee Teendhooyinka, in kastoo maalinta siddeedaad loo tixgeliyo inay ka baxsan tahay xilliyada ay iiduhu metelaan. Maalintaas siddeedaad waa shir quduus ah.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Tani waxay u dhigantaa toddoba shirar quduus ah marka lagu daro Sabtida maalinta toddobaad ee hordhaca u ah ciidaha. Toddoba shirar quduus ah iyo toddoba ciidood, in kastoo ay u iswaafaqaan si ka duwan shirarka quduuska ah. Astaamaha jidka ee ugu horreeya iyo ugu dambeeya waa Sabtiyo, marka hore tan maalinta, dabadeedna tan sannadka. Gudaha ciidaha lagu garto inta u dhexeysa Sabtiyada alfa iyo oomega waxaa ku jira toddoba ciidood iyo shan shirar quduus ah. Haddii aad ku darto Sabtida alfa ee maalinta toddobaad iyo Sabtida oomega ee sannadka toddobaad, waxaad heleysaa toddoba shirar quduus ah iyo toddoba ciidood. Waxaa la garanayaa in maalinta siddeedaad ee Teendhooyinka aysan qayb ka ahayn ciidaha, ayna abuurayso halxidhaalaha ah in siddeedaadku ka mid yahay toddobada. Qodobka aan halkan tilmaamayaa waa in Ciise, isaga oo ah Palmoni, uu u habeeyey kala-duwanaanshaha tirooyinka ee cutubka “23” si gebi ahaanba layaab leh.

Spring

Guga##

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Iiddaha gu’ga waxay ka kooban yihiin muddo iid ah oo toddoba maalmood ah oo kibis aan khamiir lahayn, taas oo leh shir quduus ah oo alfa ah bilowga iyo shir quduus ah oo omega ah dhammaadka. Bentakostigu waa shirka quduuska ah ee saddexaad ee iiddaha gu’ga. Bentakostigu wuxuu yimaadaa kaddib muddo toddoba toddobaad ah, taas oo ku dhammaata iid maalinta kontonaad. Iiddaha gu’ga waxaa lagu asteeyaa afar maalmood oo iid ah iyo saddex muddo. Kormaridda, kibista aan khamiirka lahayn, midhaha ugu horreeya, iyo Bentakostiga ayaa ah afarta maalmood ee iidda, saddexda muddona waa toddobada maalmood ee kibista aan khamiirka lahayn, afartan iyo sagaalka maalmood ee ka horreeya isla markaana ku jira maalinta kontonaad ee Bentakostiga, iyo saddexda maalmood ee ugu horreeya oo ah muddo ka kooban saddex tallaabo.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Qurbaanadda midhaha ugu horreeya ee xilliga Kormaridda waxay la jaanqaaddaa qurbaanadda midhaha ugu horreeya ee maalinta Bentakostiga; qurbaanadaha midhaha ugu horreeya ee shaciirka ee muddada saddexda maalmood ah ee Kormaridda, iyo qurbaanadda midhaha ugu horreeya ee sarreenka ee Bentakostiga dhammaadka xilliga Bentakostiga ee sagaal iyo afartan, ama— konton maalmood.

Fall

Dhacitaanka

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Iidaha dayrta waxay ku bilaabmaan maalin iid gaar ah oo billowda muddo toban maalmood ah taas oo u horseedda xukunka. Shan maalmood ka dib xukunka waxaa jira iid toddoba maalmood ah, oo maalinta koowaad iyo maalinta u dambaysa ee toddobadaas maalmood loo aqoonsaday shirar quduus ah. Laga bilaabo maalinta shan iyo tobnaad ilaa maalinta laba iyo labaatanaad waxaa la xusaa Iidda Teendhooyinka, ka dibna maalinta saddex iyo labaatanaad waxaa la calaamadeeyaa Sabtida dhulka.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Marka aynu qaadanno iidaha dayrta oo aynu dul saarno iidaha gu’ga, waxaynu helaynaa laba sadar oo mid kastaa uu ka kooban yahay laba iyo labaatan aayadood; sidaas awgeedna waxa lagu matalaa laba iyo labaatanka xaraf ee alifbeetada Cibraaniga. Marka tan la sameeyo, calaamadda jidka ee ugu horraysaa waa shirweynaha quduuska ah ee Sabtida maalinta toddobaad, calaamadda jidka ee ugu dambaysana waa shirweynaha quduuska ah ee Sabtida sannadka toddobaad.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

Oo maalinta shan iyo tobnaad ee bisha toddobaad, markaad soo ururisaan midhaha dalka, waa inaad toddoba maalmood iid u yeeshaan Rabbiga; maalinta kowaadna waxay ahaan doontaa sabti, maalinta siddeedaadna waxay ahaan doontaa sabti. Laawiyiintii 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Bentakostigu wuxuu ahaa roobkii hore, Teendhooyinkuna waa roobka dambe. Shubiddii Ruuxa Quduuska ah ee Bentakostiga ka dhacday waxaa matalayey hal maalin, halka shubidda uu Teendhooyinku matalo ay tahay muddo gunaanad leh, dabadeedna uu raaco Sabti, kaas oo ah maalinta siddeedaad, ee toddobada maalmood. Sabtida raacda muujinta ugu dambaysa ee shubidda Ruuxa Quduuska ah waxay ka dhigan tahay Sabtida dhulku ku nasanayo kun sannadood.

“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

“Wakhtigii dhibka ayaannu dhammaanteen ka qaxnay magaalooyinka iyo tuulooyinka, hase yeeshee waxaa na eryanay kuwii shararka lahaa, kuwaas oo seef kula galay guryaha quduusiinta. Waxay seeftii u qaadeen inay nagu dilaan, laakiinse way jabtay, oo waxay u dhacday iyadoo aan caws ka itaal badnayn. Markaas ayaannu dhammaanteen habeen iyo maalin u qayshannay samatabbixin, qayladiina waxay kor ugu kacday Ilaah hortiisa. Qorraxdii way soo baxday, dayaxiina wuu istaagay. Togaggii socodkoodii way joojiyeen. Daruuro madow oo culus ayaa soo kacay oo isu dhacay. Laakiinse waxaa jiray hal meel oo cad oo ammaan deggan leh, halkaas oo codkii Ilaah ka yimid sida biyaha badan oo kale, kaas oo ruxay samooyinka iyo dhulka. Samadu way furantay oo way xirmatay, waxayna ku jirtay kacsanaan. Buuruhu waxay u gariireen sida cawsduur dabaysha ku jira, waxayna dhinac walba u tuureen dhagaxyo jeexjeexan. Baddu waxay u karsanaysay sida dheri oo kale, waxayna dhulka ku soo tuftay dhagaxyo. Oo markii Ilaah ku dhawaaqay maalinta iyo saacadda imaatinka Ciise oo uu axdigii weligiis jiray gaadhsiiyey dadkiisa, wuxuu ku hadlay hal jumlad, dabadeedna wuu hakaday, intii ereyadu dhulka oo dhan ku rogmanayeen. Israa’iilkii Ilaah waxay istaageen iyagoo indhahooda kor u haya, dhegaysanaya erayada markay afka Yehowah ka soo baxayeen oo ay dhulka oo dhan ugu rogmanayeen sida onkodka ugu codka dheer. Waxay ahayd wax si aad ah u murugo iyo haybad badan. Oo dhammaadka jumlad kasta quduusiintu way qayliyeen, ‘Ammaan! Halleeluuyaah!’ Wajiyadoodana waxaa iftiimiyey ammaanta Ilaah; waxayna la ifayeen ammaantaas, sidii wejigii Muuse markii uu Siinay ka soo degay. Kuwa sharka lahu ma ay kari karin inay iyaga eegaan ammaantaas aawadeed. Oo markii barakadii aan dhammaanayn lagu dhawaaqay kuwii Ilaah maamuusay iyagoo Sabtidiisa quduus ka dhigaya, waxaa dhacay qaylo weyn oo guul ah oo ka dhan ah bahalkii iyo sanamkiisii.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

“Markaas ayaa bilaabmay yubiligii, markii dhulku nasan lahaa.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Yuubiliigu waa sannadka kontonaad, ka dib toddoba wareeg oo min toddoba sannadood ah, taas oo u dhiganta 49-ka maalmood ee horseeda maalinta kontonaad ee Bentekoste. Marka safka iidaha dayrta la isu keeno iidaha guga, waxaa jira 49 maalmood oo horseeda Bentekoste, taas oo calaamadisa bilowga muddada toddobada maalmood ah ee Taambuugyada. Bentekoste iyo Taambuugyadu way iswaafaqaan, waxayna si wadajir ah u tilmaamayaan muddada roobka dambe oo ka bilaabata sharciga Axadda ee dhowaan imanaya kuna sii socota ilaa xilliga nimcadu xidhanto, Rabbigu soo noqdo, dabadeedna dhulku nasto, sida uu u matalo sabtida sannadka toddobaad, taas oo ah tan siddeedaad ee toddobada ku jirta iidda Taambuugyada.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Marka aynu isu keenno labada sadar ee min labaatan iyo laba aayadood ah, waxaynu sidaas u yeelaynaa sababo dhawr ah awgood. Labada sadarba waa labaatan iyo laba aayadood, labaatan iyo laba oo ah meeltobnaad ka mid ah 220, taas oo ah astaan u ah isu-geynta Ilaahnimada iyo dadnimada.

Both lines represent the Hebrew alphabet of twenty-two letters.

Labada sadarba waxay metelaan alifbeetada Cibraaniga ee ka kooban labaatan iyo laba xaraf.

Both lines represent the feasts.

Labada sadarba waxay metelaan ciidaha.

Both lines represent the two harvest seasons of the year.

Labada sadarba waxay metelaan labada xilli-goyneed ee sannadka.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Labada sadarba waxay matalaan shaqada Masiixa ee barxadda, meesha quduuska ah, iyo Meesha Ugu Quduusan. Laawiyiintuna waxay ka dhigan tahay wadaaddada, Ciisena waa Wadaadka Sare ee jannada. Sababahan aawadood, waxaa nalagu xaqyeelaynaa inaan habka sadarba sadar u dabaqno afartan iyo afarta aayadood ee Laawiyiintii saddex iyo labaatanaad.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Bentakostigu wuxuu Masiixiyadda u ahaa roobkii hore, Teendhooyinkuna waa roobka dambe ee Masiixiyadda. Sidaa darteed waxaan isu waafajinnaa “maalinta Bentakostiga” ee gu’ga iyo toddobada maalmood ee Teendhooyinka ee dayrta. Markii Walaasha White ay tiri, “Waqtiga dhibaatada waxaynu kulligeen ka cararnay magaalooyinka iyo tuulooyinka,” waxay tilmaamaysaa wakhtiga ay dadka Ilaah cidlada ku nool yihiin sababo la xiriira cadaadis. Ku noolaanshaha teendhooyin inta lagu jiro xilliga Teendhooyinka wuxuu astaan u yahay taariikhda si toos ah u horseedaysa nasashada yubileega Sabtida ee dhulka.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Maalinta Bentakostiga waxay calaamad u tahay bilowga toddobada maalmood ee Waabarrada. Dabadeedna yubiliigu waxaa matala maalinta siddeedaad, taas oo ka tirsan toddobada maalmood ee Waabarrada. Shan maalmood ka hor iidda Waabarrada waxaa jiray Maalinta Kafaaraggudka. Sidaas daraaddeed, shan maalmood ka hor Bentakostiga oo calaamad u ah bilowga Waabarrada—xukun baa la calaamadeeyaa. Toban maalmood ka hor xukunka Maalinta Kafaaraggudka waxaa ah iidda Buunanka. Marka xariiqyada la isu geeyo, shan maalmood ka hor sharciga Axadda, oo uu Bentakostigu matalo, xukun baa la calaamadeeyaa. Toban maalmood ka hor taasna, iidda Buunanka ayaa la calaamadeeyaa.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Baabtiiskii Masiixu wuxuu u taagnaa dhimashadiisa, aaskiisa, iyo sarakiciddiisa. Saddexdaas tallaabo waxaa matala dhimashadiisii Kormaridda, aaskiisii iyo nasashadiisii Sabtida, iyo sarakiciddiisii Axadda. Saddexda maalmood ee dhimashadiisa, aaskiisa, iyo sarakiciddiisa waa hal calaamad oo ka kooban saddex tallaabo. Sidaa darteed waxaan isku-darka labada sadar ee iidaha guga iyo dayrta ka bilaabaynaa sarakicidda. Sarakicidda maalinta saddexaad waxay bilowdaa muddo sagaal iyo afartan maalmood ah oo horseedda Bentekoste, taas oo ah sharciga Axadda. Muddadaas sagaal iyo afartan maalmood ah waxaa ka horreeya iidda kibista aan khamiirka lahayn, taas oo bilaabmaysa hal maalin ka hor oo sii socota shan maalmood ka dambaysa maalinta midhaha ugu horreeya.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Laga bilaabo sarakicidda midhaha ugu horreeya ilaa xeerka Axadda waa sagaal iyo afartan maalmood, xeerka Axadduna isagoo ah maalinta kontonaad. Shan maalmood ka hor xeerka Axadda ayaa xukunku lagu metelaa, toban maalmoodna ka hor xukunkaas ayaa digniinta buunannada la calaamadeeyaa. Sarakiciddu waa astaanta jidka ee ugu horraysa, dabadeedna shan maalmood ka dib ayaa muddada kibista aan khamiirka lahayni dhammaataa. Soddon maalmood ka dib marka kibista aan khamiirka lahayni dhammaato, waxaa dhacda digniinta buunannada. Toban maalmood ka dib ayaa la calaamadeeyaa xukunka Maalinta Kafaaraggudka, shan maalmood ka dibna waxaa yimaada xeerka Axadda ee Bentekoste.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Tani waxay tilmaamaysaa toddoba calaamadood oo jidka ku yaal oo ku jira adeegsiga line upon line ee iidaha gu’ga iyo dayrta; bilowga kibista aan khamiirka lahayn, sarakicidda, dhammaadka kibista aan khamiirka lahayn, digniinta buunanka, xukunka, Bentakostiga, iyo roobka dambe. Toddobadaas calaamadood ee jidka yaal waxaa lagu dhex meeleeyey sabti toddobaad oo alfa ah iyo sabti sannadeed toddobaad oo omega ah. Toddobada calaamadood ee lagu dhex xardhay labadaas Sabti waxay gooni u soocaan oo tilmaamaan muddo shan maalmood ah, oo ay ku xigto muddo soddon maalmood ah, muddo toban maalmood ah, muddo shan maalmood ah, iyo muddo toddoba maalmood ah.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Marka aynu markaas la jaanqaadno sarakicidda Masiixa, waxaynu helaynaa muddo afartan maalmood ah oo uu xertii wax ku barayay “weji ka weji,” dabadeedna kor loo qaaday. Kadibna toban maalmood ayay xertu ku sugnaayeen qolka sare. Tobankaas maalmood waxay ku dhammaadeen Maalinta Bentakostiga, taas oo ah sharciga Axadda. Tani waxay khadka wadaaddada ee uu matalayo Laawiyiintii “23” ku daraysaa muddo afartan maalmood ah iyo muddo toban maalmood ah.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Laga bilaabo sarakicidda waxaa hadhay shan maalmood ilaa dhammaadka kibista aan khamiirka lahayn, dabadeedna soddon maalmood ilaa digniinta buunka, dabadeedna shan maalmood ilaa kor u bixiddii Masiixa, dabadeedna shan maalmood ilaa xukunka, dabadeedna shan maalmood ilaa toddobada maalmood ee Bentakostiga ee roobka dambe.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Bilowga toddobada maalmood ee kibista aan khamiirka lahayn waxaa maalinta xigta ku xiga sarakicidda midhaha ugu horreeya. Sarakiciddu waxay ka dhacdaa gudaha toddobada maalmood ee kibista aan khamiirka lahayn, shan maalmoodna sarakicidda ka dib muddada kibista aan khamiirka lahayn way dhammaataa.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Soddon maalmood ka dib dhammaadka kibista aan khamiirka lahayn, buunanka ayaa calaamadeeya digniin.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Shan maalmood ka dib digniintii buunanka, Masiixu wuu kor u kacay ka dib markii uu afartan maalmood wax barayay. Kor u kacaasii wuxuu calaamadeeyay bilowgii toban maalmood oo qolka sare lagu jiray.

Then five days after His ascension judgment is marked.

Markaas shan maalmood dabadeed koritaankiisii xukun baa la calaamadeeyay.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Shan maalmood ka dib, sharciga Axadda ee Bentekoste wuxuu furaa muddada toddobada maalmood ah ee roobka dambe.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Boqol iyo afar iyo afartan kun waa kuwa Wanka raaca meel kasta oo uu tago. Eliiyaah iyo Muuse waxaa la laayay Luulyo 18, 2020. Waxaa lagu laayay meeshii Rabbigeenna isna lagu qodbay. Sarakiciddii Masiixu waxay astaan u ahayd sarakicidda Diseembar 31, 2023. Taariikhdaas ka hor, bishii Luulyo ee 2023, cod cidlada ka yeedhaya ayaa bilaabay inuu ku dhawaaqo farriin lagu matalay kibis aan khamiir lahayn. Khamiirku wuxuu u taagan yahay qalad, munaafaqnimo, iyo dembi, farriintii ka timid cidlada na waxay ahayd mid aan khamiir lahayn. Laga bilaabo Diseembar 31, 2023 ilaa iyo sharciga Axadda, Laawiyiintii “23” waxay dejisay qaab-dhismeedka kafaaraggudka boqolka iyo afarta iyo afartan kun. Qaab-dhismeedkaasu wuxuu waafaqsan yahay riyadii Miller, Malaakii saddex, iyo daaqadaha samada ee Muujintii sagaal iyo tobnaad. Wuxuu kaloo waafaqsan yahay saacaddii saddexaad iyo saacaddii sagaalaad ee toddobaadka quduuska ah ee 27 ilaa 34 AD.

We will continue these things in the next article.

Waxyaalahan waxaan ku sii wadi doonnaa maqaalka xiga.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

“‘Qolalladu aqoonta ayaa lagu buuxin doonaa maalkasta oo qaali ah oo lagu farxo.’”

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“Maskaxda iyo nafta, sida jidhkaba, waa sharciga Ilaah in xoog lagu helo dadaal. Kobocna waxaa dhaliya jimicsi. Iyadoo la waafajinayo sharcigan, Ilaah wuxuu Eraygiisa ku bixiyey hababka lagu helo koboca maskaxeed iyo kan ruuxiga ah.

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Kitaabku waxa ku jira mabaadi’da oo dhan ee dadku u baahan yihiin inay fahmaan si ay ugu qalabaysnaadaan noloshan ama nolosha iman doonta. Mabaadi’daasna dhammaantood way fahmi karaan. Qofna, haddii uu leeyahay ruux ku qaddariya waxbarashadeeda, ma akhriyi karo xataa hal tuduc oo Kitaabka Quduuska ah ah isagoo aan ka helayn fikrad waxtar leh. Laakiin waxbaridda ugu qiimaha badan ee Kitaabka Quduuska ah laguma helo daraasad marmar ah ama kala go’an. Nidaamkeeda weyn ee runta ah looma soo bandhigin si uu u garto akhriste degdeg badan ama dayac badan. Qaar badan oo ka mid ah khasnaddeeda waxay ku yaallaan meel aad uga hooseysa dusha sare, waxaana lagu heli karaa oo keliya baaritaan dadaal badan iyo hawl joogto ah. Runta ka qaybqaadata samaynta guudkaas weyn waa in la baadhaa oo la ururiyaa, ‘halkaan wax yar, halkaasna wax yar.’ Ishacyaah 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Marka sidaas loo baaro oo la isu geeyo, waxaa la ogaan doonaa inay si qumman isugu habboon yihiin. Injiil kastaa waa kaabid kuwa kale, wax sii sheegid kastana waa fasiraad mid kale, run kastana waa kobcin run kale ka mid ah. Astaamaha nidaamka Yuhuudda waxaa caddeeya injiilka. Mabda’ kasta oo ku jira ereyga Ilaah wuxuu leeyahay meeshiisa, xaqiiq kastana saameynteeda. Dhismahaas dhammaystiran, xagga qorshaha iyo fulinta labadaba, wuxuu markhaati ka yahay Qoraagiisa. Dhisme caynkaas ahna ma jiro maskax aan ahayn tan Kan aan Xadidnayn oo hindisi ama sameyn kari lahayd.

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

“Marka la baadhayo qaybaha kala duwan oo la daraasaynayo xidhiidhkooda, awoodaha ugu sarreeya ee maskaxda aadanaha waxaa loogu yeedhaa hawl aad u xooggan. Qofna kuma mashquuli karo daraasaddan isaga oo aan kobcin awoodda maskaxeed.

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Qiimaha maskaxeed ee barashada Kitaabku kuma koobna oo keliya raadinta runta iyo isu-geynteeda. Waxa kale oo uu ku jiraa dadaalka loo baahan yahay si loo garto mawduucyada la soo bandhigay. Maskaxda ku mashquulsan oo keliya arrimaha caadiga ah way gaabataa oo tabar-darroobtaa. Haddii aan weligeed loo hawlgelin inay fahamto runno waaweyn oo fogaan ku fidsan, muddo dabadeed waxay luminaysaa awoodda koritaanka. Si looga ilaaliyo liidashadan, oo horumarka loogu kiciyo, wax kale lama simi karo barashada ereyga Ilaah. Sida hab tababar maskaxeed, Kitaabku wuu ka waxtar badan yahay buug kasta oo kale, ama xataa dhammaan buugaagta kale oo la isu geeyey. Weynaanta mawduucyadiisa, fudaydka sharafaysan ee hadalladiisa, quruxda sawirradiisa hadalka, waxay dedejiyaan oo kor u qaadaan fikradaha si aan wax kale u karin. Daraasad kale ma bixin karto awood maskaxeed oo la mid ah tan ka dhalata dadaalka lagu fahmayo runnada waaweyn ee waxyiga. Maskaxda sidaas loola soo xiriiro fikradaha Kan Aan Xadidnayn ma kari karto wax aan ahayn inay ballaadho oo xoogaysato.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Weliba ka sii weyn ayaa ah xoogga Kitaabka Quduuska ah ku leeyahay kobcinta dabeecadda ruuxiga ah. Aadanaha, oo loo abuuray wehelnimada Ilaah, waxa uu keliya wehelnimadaas ka heli karaa noloshiisa dhabta ah iyo horumarkiisa. Isagoo loo abuuray inuu Ilaah ka helo farxaddiisa ugu sarraysa, wax kale midna kama heli karo waxa dejin kara damaca qalbiga, kana dhergin kara gaajada iyo haraadka nafta. Kii ruux daacad ah oo wax la bari karo ku barta ereyga Ilaah, isagoo doonaya inuu fahmo runtiisa, waxa lala soo xiriirin doonaa Qoraagiisa; oo marka laga reebo doorashadiisa qudhiisa, ma jiro wax xad ah oo ku yimaada suuragalnimada horumarkiisa.”

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“Qaabkeeda faraha badan iyo mowduucyadeeda baaxadda leh, Baybalku wuxuu leeyahay wax soo jiita maskax kasta oo taabta qalbi kasta. Bogaggiisa waxaa laga helaa taariikhdii ugu facaweyneyd; taariikh-nololeedda ugu runta badan nolosha; mabaadi’da xukunka ee lagu hago dawladda, laguna nidaamiyo qoyska—mabaadi’ aan xigmadda aadanuhu weligeed la sinnayn. Waxa ku jira falsafadda ugu qotada dheer, gabayga ugu macaan oo ugu sarreeya, kan ugu xamaasadda badan oo ugu murugada badan. Qoraallada Baybalka ayaa qiime ahaan si aan la qiyaasi karin uga sarreeya curinta qoraa kasta oo bini’aadan ah, xataa marka sidan loo eego; hase yeeshee baaxad ahaan aan dhammaad lahayn uga ballaaran, qiime ahaanna aan dhammaad lahayn uga weyn, ayay yihiin marka lagu arko xidhiidhkooda fikradda weyn ee dhexe. Marka lagu eego iftiinka fikirkan, mawduuc kasta wuxuu helaa macne cusub. Xaqiiqooyinka sida ugu fudud loo sheegay waxaa ku dhex jira mabaadi’ u sarreeya sida samada oo koobaya daa’inimada.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

“Mawduuca udub-dhexaadka u ah Kitaabka Quduuska ah, mawduuca ay kuwa kale oo dhan ee ku jira buugga oo dhammi ku urursan yihiin, waa qorshaha furashada, soo celinta sawirka Ilaah ee nafta aadanaha. Laga bilaabo tilmaantii ugu horraysay ee rajada ee xukunkii lagu dhawaaqay Ceeden ilaa ballankii ugu dambeeyey ee ammaanta badnaa ee Muujintii, ‘Waxay arki doonaan wejigiisa; magiciisuna wuxuu ku qornaan doonaa wejiyadooda’ (Muujintii 22:4), nuxurka buug kasta iyo tuduc kasta oo Kitaabka Quduuska ah waa daahfuridda mawduucan yaabka leh,—kor u qaadista aadanaha,—awoodda Ilaah, ‘ta ina siisa guusha xagga Rabbigeenna Ciise Masiix.’ 1 Korintos 15:57.”

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Kan fikraddan si dhab ah u gartaa, hortiisa waxaa yaal beer aan dhammaad lahayn oo uu ku derso. Wuxuu haystaa furihii u furi lahaa dhammaan khasnadda erayga Ilaah.

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Cilmiga madaxfurashadu waa cilmiga dhammaan culuumta; cilmiga ay daraaseeyaan malaa’igta iyo dhammaan makhluuqaadka caqliga leh ee duniyooyinka aan dhicin; cilmiga soo jiita fiiro gaar ah oo Rabbigeenna iyo Badbaadiyeheenna; cilmiga soo gala qasdiga ku xambaarnaa maskaxda Kan Aan Xadidka Lahayn—‘oo lagu aamusnaa wakhtiyo weligood ah’ (Rooma 16:25, R.V.); cilmiga noqon doona daraasadda kuwa Ilaah soo furtay inta lagu jiro qarniyo aan dhammaad lahayn. Tani waa daraasadda ugu sarraysa ee ay suuragal tahay in dadku ku hawlgalaan. Sida aan daraasad kale u samayn karin, waxay dhaqaajin doontaa maskaxda oo kor u qaadi doontaa nafta.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Sarraynta aqoontu waa tan, in xigmaddu ay nolol siiso kuwa iyada leh.’ ‘Erayada aan idinkula hadlayo,’ ayuu Ciise yidhi, ‘waa ruux, waana nolol.’ ‘Tanu waa nolosha weligeed ah, in ay ku gartaan adiga oo ah Ilaaha keliya oo runta ah, iyo kan aad soo dirtay.’” Wacdiyahii 7:12; Yooxanaa 6:63; 17:3, R.V.

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

“Tamarta abuurka leh ee dunniyada jiritaanka ugu yeedhay waxay ku jirtaa ereyga Ilaah. Ereygani wuxuu gudbiyaa xoog; wuxuu dhalaa nolol. Amar kastaa waa ballan; marka doonista lagu aqbalo oo nafta lagu dhex helo, wuxuu la yimaadaa nolosha Kan Aan Xadka Lahayn. Wuxuu beddelaa dabeecadda, oo naftana mar kale ugu abuuraa ekaanta Ilaah.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

“Nolosha sidaas loo siiyey sidaas oo kalena ayaa loo sii hayaa. ‘Eray kasta oo afka Ilaah ka soo baxa’ (Matayos 4:4) ayuu qofku ku noolaan doonaa.”

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Maskaxda, naftu, waxaa dhisa waxa ay ku nafaqowdo; annaguna annagaa go’aaminayna waxa lagu quudin doono. Qof kasta awooddiisa ayay ku jirtaa inuu doorto mawduucyada mashquulin doona fikirrada oo qaabayn doona dabeecadda. Ilaah wuxuu ka yidhaahdaa qof kasta oo bini’aadam ah oo mudnaan u leh helidda Qorniinka, ‘Waxaan isaga u qoray waxyaalaha waaweyn ee sharcigayga.’ ‘Ii yeedh, oo anna waan kuugu jawaabi doonaa, oo waxaan ku tusi doonaa waxyaalo waaweyn oo xoog badan oo aadan garanayn.’ Hoosheeca 8:12; Yeremyaah 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Erayga Ilaah gacmihiisa ku jirta, qof kasta oo binu-aadan ah, meel kasta oo qaddarkiisu noloshan ku dhaco, wuxuu yeelan karaa wehelka uu doorto. Bogaggiisa dhexdiisa wuxuu kula sheekaysan karaa kuwa ugu sharaf iyo wanaag badan jinsiga aadanaha, wuuna maqli karaa codka Kan Weligiis ah marka uu dadka la hadlayo. Intuu barto oo ka fiirsanayo mawduucyada ay ‘malaa’iguhu doonayaan inay eegaan’ (1 Butros 1:12), wuxuu heli karaa wehelkooda. Wuxuu raaci karaa raadadka Macallinka jannada, oo dhegaysan karaa erayadiisa sidii markii uu wax ku barayay buurta, bannaanka, iyo badda. Wuxuu ku noolaan karaa dunidan dhexdeeda jawiga jannada, isagoo kuwa dhulka ee murugaysan oo la jirrabay siinaya fikirro rajo leh iyo hammi quduusnimo; isaga qudhiisuna isagoo sii dhowaanaya oo weli sii dhowaanaya xidhiidhka Kan Aan La Arag; isagoo la mid ah kii hore ee Ilaah la socday, oo sii durkaya, welina sii durkaya xadka dunida weligeed ah, ilaa albaabbadu furmaan, oo uu halkaas galo. Isagu isagoon ahayn shisheeye ayuu isku arki doonaa. Codadka soo dhowayn doona waa codadka quduusiinta, kuwaas oo, iyagoo aan la arag, dhulka ku ahaa wehelkiisa—codad uu halkan ku bartay inuu kala garto oo jeclaado. Kii erayga Ilaah ku dhex noolaa xidhiidhka jannada, wuxuu isku arki doonaa inuu gurigiisa joogo dhexgalka wehelka jannada.” Education, 123–127.