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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirteen

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Seventh-day Adventist - Lambarka Saddex iyo Toban

Number Thirteen

Lambarka Saddex iyo Toban

Author

Jeff Pippenger

Published

December 18, 2025

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We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Waxa aynu hadda ka hadlaynaa astaanta nebinnimo ee 1863. Waxa aynu diiradda saarnay Qaadeesh-ka Kitaabka Quduuska ah oo ah astaanta kacdoonkii reer binu Israa’iil ee hore ka sameeyeen “nasashada,” kaas oo keenay dhimashadooda muddadii ku dhammaatay Qaadeesh, sidaasna u muujinaya diidmada “jidadkii hore” ee Yeremyaah sannadkii 1863, markii la diiday “toddobada goor” ee Laawiyiintii lix iyo labaatan.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

Marka aynu daba soconno iftiinka la xidhiidha Qaadeesh iyo 1863, waxa aynu aqoonsanay tobanka imtixaan ee gaadhay Qaadeesh. Waxa aynu aqoonsanay saddexda imtixaan ee ugu horreeya inay yihiin imtixaanka maannada. Saddexdaas tallaabo waxaa lagu matali karaa mucjisooyin ama imtixaano, nasashada Sabtiduna iyada oo ah tan koowaad ee tobanka imtixaan waxay u dhigantaa imtixaanka tobnaad, kaas oo Bawlos si aad u cad ugu aqoonsado Cibraaniyada inuu yahay “nasashada.” Tobanka imtixaan waxay leeyihiin nasasho alfa ah iyo nasasho omega ah.

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Waxba macno ah ma leh sida ardayga waxsii-sheegidda u rabo inuu u qeexo “nasashada” ay Cibraaniyiintu ku diideen Qaadeesh—waayo si waxsii-sheegid ahaan ah “nasasho” kasta, (khadba khad) waxay u tilmaamaysaa “nasashada iyo qaboojinta” oo ah roobka dambe. Qaadeesh waa astaan aad u weyn oo muujinaysa diidmada farriinta roobka dambe iyo weliba waaya-aragnimada roobka dambe, waayo shaabadaynta lagu dhammaystiro boqolka iyo afartan iyo afarta kun ee Qaadeesh ka dhacda waa ku salaysnaan runta gudaheeda si “caqli ahaan iyo ruux ahaanba.”

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Sida ugu dhakhsaha badan ee dadka Ilaah lagu shaabadeeyo fooddooda—mana aha shaabad ama calaamad indhaha lagu arki karo, balse waa ku xasilid runta, xagga garashada iyo xagga ruuxa labadaba, si aan loo dhaqaajin karin—sida ugu dhakhsaha badan ee dadka Ilaah la shaabadeeyo oo loogu diyaariyo ruxanka, way iman doontaa. Runtii, durba way billowday; xukunnada Ilaah hadda waxay dul saaran yihiin dalka, si ay noogu noqdaan digniin, si aynu u ogaanno waxa imanaya.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

In lagu dego “runta” “caqli ahaan” waxay ka dhigan tahay aqbalidda habka xarriiq ka kor xarriiq inuu yahay habka keliya oo quduus laga dhigay ee daraasadda Erayga Ilaah. Habkan cidhiidhiga ah waxaa loo xaqiijiyey inuu yahay habka saxda ah bishii Agoosto ee 1840, markii “dad badan lagu qanciyey saxnaanta mabaadi’da fasiraadda waxsii sheegidda ee uu qaatay Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaatinka la siiyey dardar la yaab leh.” “Dardarta la yaabka leh” waxay ka dhigan tahay muujinta xoogga Ruuxa Quduuska ah ee fariintii malaa’igta kowaad dunida oo dhan ku diray sannadkii 1840.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Kuwii ka qaybqaatay hawsha matalaysay “dardargelinta yaabka leh” waxaa lagu siiyey awood ay ku gutaan isla hawshaas quwadda Ruuxa Quduuska ah. Ruuxa Quduuska ahi wuxuu xooggiisa ku muujiyey oo keliya kuwa aqbalay habraaca quduuska ah. Ruuxa Quduuska ahi wuxuu xooggiisa ku muujiyey gudaha oo keliya kuwa aqbalay habraaca quduuska ah.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Ku deggenaanshaha runta xagga garashada waa aqbalidda hab-raaca sadarba sadar, aqbaliddaasna hab-raaca sadarba sadar waxaa qofka La’odikiyaanka ah loogu matalaa furitaanka albaabka qalbiga si uu u soo galo Rasuulka loo soo diray La’odikiya isagoo ku jira shakhsiyadda Ruuxa Quduuska ah. Aqbalidda hab-raaca quduuska ahi waxay awoodda Ruuxa Quduuska ah ku keentaa maskaxda kuwa ku deggenaanaya runta xagga garashada. Aqbalidda hab-raacaas waxay soo saartaa ruuxiyad lagu matalo isu-geynta Ilaahnimada iyo aadaminnimada. Ku-dhaqanka hab-raaca Kitaabka Quduuska ah ee sadarba sadar, marka rumaysad lagu qaso, waxaa lagu matalaa ku deggenaanshaha runta xagga garashada, runtaasna (fariinta) hab-raacu soo saaro lagama sooci karo Ciise, kaas oo ah Erayga. In la aqbalo farriinta Eraygiisa waa in Ruuxa Quduuska ah lagu aqbalo maskaxdaada. Sidaas darteed, ku deggenaanshaha runta xagga garashada wuxuu soo saaraa waayo-aragnimada ruuxiga ah ee hesha shaabadda oggolaanshaha Ilaah.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Qaadeesh waxay ahayd imtixaankii ugu dambeeyey ee Israa’iiltii hore. Labada qaybood ee cabbayaasha khamriga ee ku jira kitaabka Yoo’eel waxaa la kala soocaa oo lagu kala gartaa iyadoo lagu salaynayo diidmada ama aqbalidda farriinta roobka dambe, taas oo Yoo’eel ku tilmaamayo “khamri cusub” isagoo ka soo horjeedinaya khamriga qamiirsan ee ay cabbayaan kooxda kale. “Khamriga cusub” ee Yoo’eel waa “nasashada” Bawlos ku sheegay Cibraaniyada saddex iyo afar. Sidoo kale waa waxa ay “sakhraamiinta Efrayim” ee Ishacyaah diidaan inay “maqlaan”—kuwaas oo uu ku yidhi, “Tanu waa nasashadii aad ku nasin lahaydeen kuwa daallan; tanuuna waa raaxaysigii”: laakiinse ma ay doonaynin inay maqlaan. Laakiinse eraygii Rabbigu wuxuu u ahaa amar korkiisa amar, amar korkiisa amar; sadar korkiisa sadar, sadar korkiisa sadar; halkan wax yar, halkaasna wax yar; inay tagaan, oo dib u dhacaan, oo la jebiyo, oo dabin lagu qabto, oo la qabsado.”

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Waxaannu aqoonsannay in kacdoonkii dibiga dahabka ahaa ee Haaruun uu metelayo “laba” ka mid ah tobanka imtixaan ee ku soo gabagaboobay Kaadeesh. Kala qaybsanaanta imtixaankaas oo laba imtixaan loo qaybiyey waxay waafaqsan tahay muddada imtixaanka ee roobka dambe, taas oo lagu matalo “imtixaanka sawirka bahalka,” kaas oo ah imtixaanka go’aamiya masiirka dadka Ilaah. Muujintii cutubka saddex iyo tobnaad waxay tilmaamaysaa “kacdoon,” waayo tirada “saddex iyo toban” waxay metelaysaa kacdoon.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Cutubku wuxuu ku bilaabmaa bahalka badda ee baabawiinta, astaanta ugu horraysa ee kacdoonka ka jira dhulka, sida Daanyeel u aqoonsanayo inuu yahay awoodda ku hadasha erayo waaweyn oo ka gees ah Kan ugu Sarreeya. Kacdoonkaas waxaa ku xiga kacdoonka bahalka dhulka, oo ah Maraykanka, kaas oo markaas ku qasba dunida oo dhan inay raacdo tusaalahooda kacdoonka. Habka kacdoonka saddexaad ee cutubka ku jira waxaa laga helayaa kii ugu horreeyey ee saddexda kacdoon, kaas oo loo matalay bahalka badda, astaanta Vaticanka. Aayadda kow iyo tobnaad Maraykanku wuxuu u hadlaa sida masduulaagii, sidaas darteedna wuxuu sameeyaa sanamkii bahalka—sanamkii Vaticanka. Laga bilaabo aayadda laba iyo tobnaad iyo wixii ka dambeeya, Maraykanku wuxuu ku qasbaa dunida inay sidaas oo kale samayso. Kacdoonkii Haaruun waa laba-geesood, isagoo matalaya kacdoonka Maraykanka, dabadeedna kacdoonka dunida oo dhan marka la dhaqan-geliyo sanamka caalamiga ah ee Vaticanka.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Kacdoonkii Haaruun wuxuu calaamadaynayaa labada xilli, kuwaas oo lagu metelay sanamcaabudid markii Muuse aanu joogin, dabadeedna sanamcaabudid markii Muuse joogay. Muuse wuxuu markaas helayay Sharciga, sidaas darteedna wuxuu metelayaa Sharciga Ilaah sidii barta kala-qaybinta ee kacdoonka. Imtixaanka uu metelayo sanamkii dahabka ahaa ee Haaruun ee dibi-u-eg xayawaan ahi waa imtixaankii 1863.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Waa imtixaanka sharciga Axadda, kaas oo ka dhigan xariiq kala-sooc ah oo u dhexeeya nolosha iyo dhimashada. Waa xariiqda kala-soocda u dhexaysa Dhulka Ballanqaadka ah ama dhimashada cidlada dhexdeeda, xariiqda kala-soocda u dhexaysa calaamadda bahalka ama shaabadda Ilaah, xariiqda kala-soocda u dhexaysa masiirka Shebna kii La’odikiyaanka ahaa ama Eliyaaqiim kii Filadelfiyaanka ahaa. Saddexda imtixaan ee ugu horreeya, oo maannadu matalayso, waxay astaan u yihiin khilaafka Sabtida ama Axadda, sidaas oo kalena imtixaanka tobnaad. Xariiqda kala-soocda ee ku jirta fallaagadii weysha dahabka ahayd ee Haaruun, taas oo matalaysa labadaba imtixaanka shanaad iyo kan lixaad—waana sharciga Axadda.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Imtixaanka afraad waa biyihii Massaah, oo macnihiisu yahay “tijaabin,” iyo Meriibah, oo macnaheedu yahay “calanka Rabbiga,” waxaana lagu helaa Baxniintii 17:1–7, halkaas oo si toos ah loogu aqoonsaday “tijaabinta Rabbiga.”

> And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

> Oo kulli shirkii reer binu Israa’iilna wuxuu ka dhaqaaqay cidladii Siin, safarradoodii ka dib, sida amarka Rabbigu ahaa, oo waxay degeen Refiidiim; halkaasna dadku biyo ay cabbaan ma ay lahayn. Sidaas daraaddeed dadkii waxay la murmeen Muuse, oo waxay yidhaahdeen, Na sii biyo aannu cabno. Markaasaa Muuse wuxuu ku yidhi iyagii, Maxaad ila murmaysaan? Maxaad Rabbiga u tijaabinaysaan? Oo dadkiina halkaasay biyo ugu harraadeen; dadkiina Muuse bay ka gunuunaceen, oo waxay yidhaahdeen, Maxaad nooga soo bixisay Masar, inaad haraad nagu disho annaga iyo carruurtayada iyo xoolaheenna?

> And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

> Markaasaa Muuse Rabbiga buu u qayliyey, isagoo leh, Maxaan dadkan ku sameeyaa? Waxay ku dhow yihiin inay i dhagxiyaan.

> And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

> Markaasaa Rabbigu wuxuu Muuse ku yidhi, Dadka hortooda ka gudub, oo odayaasha reer binu Israa'iil qaarkood kaxee; ushaadiina aad webiga ku dhufatay gacanta ku qaado, oo tag. Bal eeg, anigu waxaan halkaas kuugu hor istaagi doonaa dhagaxa Xoreeb ku yaal dusheeda; oo adna dhagaxa waad dhufan doontaa, oo biyo ayaa ka soo bixi doona si dadku u cabbaan. Muusena saas buu yeelay iyadoo ay odayaasha reer binu Israa'iil arkayaan.

> And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

> Oo markaas meeshii ugu bixiyey Maasah iyo Meriibah, sababta oo ah murankii reer binu Israa’iil, iyo sababta oo ah inay Rabbiga tijaabiyeen, iyagoo leh, Rabbigu miyuu nala jiraa, mise maya? Baxniintii 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

Imtixaanka uu “Massah” matalayo, iyo calamadda uu “Meribah” matalayo, waa alfa nebiyadeed oo la kulanta omega-deeda nebiyadeed markii Muuse mar labaad ku dhufto isla Dhagaxii. Taasu waxay ka dhigan tahay in kii afraad ee tobanka kicinta lagu matalay Qaadeesh, waayo Qaadeeshii labaad waa meesha Muuse ku dhufto Dhagaxa isagoo ku jira caasinimo. Tani waxay caddaynaysaa in Qaadeesh, sida astaan ahaan, ay ku jirto imtixaanka biyaha ee soo saara calamad.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Tijaabada biyaha ee soo saarta calanka waa tijaabada farriinta roobka dambe. 1863 waxay ahayd halkii calanka la rabay in kor loo qaado, laakiin hoogay; 1863 waxay ahayd oo keliya Qaadeeshkii kowaad, Qaadeeshka labaadna waa sharciga Axadda ee dhowaan imanaya. Massaah iyo Meriibaah waxay metelaan tijaabada ugu dambaysa ee boqolka iyo afartan iyo afarta kun wax yar ka hor inta aan loo qaadin calan ahaan sharciga Axadda. Ma ahayn awoodda Rooma, ama awoodda Yuhuudda, tan diyaarisay dhimashada Masiixa. Awooddaasu waxaa lagu ansixiyey talada Samada qarniyo badan ka hor iskutallaabta. Muuse wuxuu isticmaalay ushiisii, usha Ilaah qudhiisu subkay, si uu u dhufto Dhagaxa—laakiin hal mar oo keliya. Dhagaxaas sida waafaqsan waxyiga waxaa metela farriimihii 1840 ilaa 1844, kuwaas oo ah runihii hore ee aasaaska ahaa ee metela jidka kuwa xaqa ah. Tijaabada uu Massaah metelayo, biyaha badbaadiya waa biyaha ka soo baxa Dhagaxa jidadkii hore. Biyahaasu waxay tijaabiyaan oo soo saaraan laba dabaqadood; mid calaamadda bahalka ah iyo kan kale shaabadda Ilaah, sida ay u metesho shaabadda Ilaah ee saaran kuwa calan ahaan loo qaaday, sida uu Meriibaah metelo.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Macbudka waa la dhammaystiray ka hor amarkii saddexaad ee Artaxerxes, taas oo caddaynaysa in macbudkii Millerite ee Masiixu ku dhisay afartan iyo lix sannadood, laga bilaabo 1798 ilaa 1844, la dhammaystiray ka hor malaa’igta saddexaad, oo uu matalayo imaanshaha amarka saddexaad. Boqol iyo afar iyo afartan kun waxaa la shaabadeeyaa wax yar ka hor sharciga Axadda, markaas oo iyaga kor loo qaado sidii qurbaan-calameed oo ah midhaha ugu horreeya ee Bentakostiga, sidii waayihii hore. Massa iyo Meribah waxay tilmaamayaan imtixaanka biyaha ee uu matalo farriinta Qaylada Saqda Dhexe ee taariikhda malaa’igta koowaad iyo tan saddexaad.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Shaqada isku-darka Ilaahnimada iyo dadnimada waxaa kaloo lagu matalayaa sidii isku-darka laba macbud. Waxa kale oo lagu matalaa guur, halkaas oo nin iyo naag, ama macbud dhedig ah iyo macbud lab ah, la isu geeyo oo ay noqdaan hal jidh. Masiixu wuxuu taagay macbudkii Millerite ujeeddo ahaan inuu iyaga ku hoggaamiyo Macbudkiisa Samada, halkaas oo ay ka heli lahaayeen “nasasho,” taas oo taariikhda 1844 lagu matalay Sabtida maalinta toddobaad.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Marka fahamkan ku saabsan Massa iyo Meribah, oo ah imtixaanka afraad, lagu dabaqo inta u dhaxaysa imtixaan bilow ah oo isaguna matala saddex imtixaan, kaas oo haddana uu daba socdo sharciga Axadda ee imtixaannada shanaad iyo lixaad—markaas ayaad arki kartaa, laakiin keliya haddii aad diyaar u tahay inaad aragto, in imtixaanka manna ee saddex-geesoodka ahi yahay imtixaanka kowaad, oo uu ku xigo imtixaan ka horreeya imtixaanka saddexaad ee laba-geesoodka ah ee weysha dahabka ah ee Haaruun. Massa iyo Meribah si wadajir ah ayaa loo metelaa, waayo farriinta malaa’igta labaad oo keliya ayaa ah meesha lagu helo “laba-laabid” nebiyadeed. Saddexda imtixaan ee ugu horreeya ee manna waa farriinta malaa’igta kowaad. Imtixaanka Massa iyo Meribah waa farriinta malaa’igta labaad, fallaagadii Haaruunna waa farriinta malaa’igta saddexaad.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Imtixaanka shanaad waa imtixaankii dibiga dahabka ahaa ee Haaruun, kaas oo ku bilaabma muujinta sanam-caabudidda markii fallaagadu u maleeyeen in fallaaganimadoodii qaawanayd ay Ilaah ka qarsoontay.

> And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

> Oo markii dadku arkeen in Muuse ka soo degistiisii buurta dib u dhacday, ayay dadkii isu soo urureen Haaruun, oo waxay ku yidhaahdeen, Kac, noo samee ilaahyo ina hor mara; waayo Muusekan, ninkii naga soo bixiyey dalka Masar, garan mayno waxa ku dhacay. Haaruunna wuxuu ku yidhi iyagii, Dhegaha ka siiba hilqadaha dahabka ah ee ku jira dhegaha xaasaskiinna, wiilashiinna, iyo gabdhihiinna, oo ii keena. Markaasaa dadkii oo dhammu dhegahooda ka siibeen hilqadihii dahabka ahaa, oo waxay u keeneen Haaruun. Isaguna gacantooda wuu ka qaatay, oo qalab wax lagu xardho ayuu ku sameeyey, dabadeedna wuxuu ka dhigay dibi la shubay; markaasay yidhaahdeen, Kuwanu waa ilaahyadiinnii, reer binu Israa'iilow, kuwaas oo idinka soo bixiyey dalka Masar. Oo markii Haaruun arkay, ayuu meeshii allabari hortiisa ka dhisay; Haaruunna wuu qayliyey oo yidhi, Berrito waxaa jiri doona iid loo sameeyo Rabbiga.

> And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

> Oo waxay aroor hore kacgeen maalintii xigtay, oo waxay bixiyeen qurbaanno la gubo, oo waxay keeneen qurbaanno nabadeed; oo dadkiina way fadhiisteen inay wax cunaan oo wax cabbaan, dabadeedna way kaceen inay cayaaran. Baxniintii 32:1–6.

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Imtixaanka lixaad waa qaybta labaad ee kacdoonkii dibiga dahabka ahaa, markii Muuse ka soo noqdo qaadashada Tobanka Amar. Muuse wuxuu weyddiiyaa, “Yaa Rabbiga dhinaciisa ah?” Inta badan waxay ku hareen dhexdhexaadnimo ama waxay la safteen sanamcaabudayaasha, iyagoo si cad u muujinaya isla kacdoonkii iyadoo uu joogo dhexdhexaadiyihii.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Imtixaannada shanaad iyo lixaad si cad ayay u astaan yihiin oo ula jaanqaadaan sharciga Axadda. Eliyaah oo Buur Karmel jooga wuxuu weydiinayaa su’aal la mid ah tii Muuse weydiiyey. Doorta maanta cidda aad u adeegi doontaan, waxay tilmaamaysaa imtixaanka sharciga Axadda. Astaanta sawirka bahalka imtixaankiisu waxay tilmaamaysaa sharciga Axadda. Kala-qaybsanaanta reer Laawi ee sheekada Haaruun iyo kala-qaybsanaanta laba-iyo-tobanka qabiil ee sheekada labada weylood ee dahabka ah ee Yaaraabcaam, waxay aqoonsanayaan kala-qaybsanaanta kuwa xigmadda leh iyo kuwa nacasyada ah ee sharciga Axadda. La’odikiyaanku waa bikradaha nacasyada ah, sida ay Walaal White ka markhaati kacday, sidaas daraaddeed kala-qaybsanaanta bikradaha ee sharciga Axadda waa kala-qaybsanaanta La’odikiyaan iyo Filadelfiyaan. Imtixaannada shanaad iyo lixaad, kuwaas oo ah hal imtixaan oo laba-geesood ah, waxay la jaanqaadaan sharciga Axadda, taas oo macnaheedu yahay inay la jaanqaadaan 1863, iyo Qaadeesh.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Cutubyada laba iyo soddonaad iyo saddex iyo soddonaad ee Baxniintii waxay rumoobaan isla maalintaas qudheeda, saacado yar oo keliya ayay isu jiraan, maalintaasuna waxay astaan u tahay 1863 iyo Qaadeesh. Cutubka soddon iyo saddexaadna Muuse wuxuu weyddiistaa inuu arko ammaanta Ilaah. Sidaas daraaddeed, waxaynu ku aragnaa Muuse shanaad iyo lixaad ee kicinnada isagoo loo beddelayo boqol iyo afartan iyo afarta kun. Isla Muusekaasna wuxuu jooga Qaadeesh isagoo mar labaad Garaacaya Dhagaxa, sidaas darteedna wuxuu metelayaa dabaqad uu Dhagaxu burburinayo, kaas oo ay diideen inay ku dhacaan. Dhagaxaasu waa farriin, sidaas darteedna Qaadeesh waxaa ka jira laba astaan oo Muuse ah, mid muujinaysa ammaanta Ilaah, tan kalena diidaysa Dhagaxa.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Kuwa kuwa Ilaah waardiye ahaan ugu taagan derbiyada Siyoon ay noqdaan rag arki kara khataraha ka hor dadka,—rag kala saari kara runta iyo qaladka, xaqnimada iyo xaqdarrada.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Digniintu way timid: Waxba looma oggola in ay soo gasho oo ruxi doonta aasaaska iimaanka ee aynu ku dul dhisaynay tan iyo markii farriintu timid 1842, 1843, iyo 1844. Anigu waxaan ku jiray farriintan, oo tan iyo markaasna waxaan dunida hor taagnaa anigoo daacad u ah iftiinka Ilaah ina siiyey. Ma damacsanin in aynu cagahayaga ka qaadno madasha lagu taagay iyaga, markii maalinba maalinta ka dambaysa aynu Rabbiga ku doondoonaynay duco kulul, annagoo iftiin doonayna. Miyaad u malaynaysaan in aan ka tegi karo iftiinka Ilaah i siiyey? Waa inuu ahaadaa sida Dhagaxa Weligiis ah. Wuxuu i hagayey tan iyo markii la i siiyey.” Review and Herald, April 14, 1903.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

Mid ka mid ah calaamadaha “Muuse ee Qaadeesh” waa inuu Usha ku dhufto Dhagaxa, ushaas oo ah calaamad amar leh. Markii ugu horraysay waxay ahayd amarka Ilaah, markii labaadna waxay ahayd amarka dadka. Kooxda uu Muuse ka matalo Qaadeeshii labaad waxaa lagu matalay sakhraamiinta Efrayim, kuwaas oo adeegsanaya awooddooda fiqi ahaaneed (usha) si ay u weeraraan farriinta roobka dambe, taas oo ah farriinta jidadkii hore ee 1840 ilaa 1844.

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

> “Farriimihii oo dhan ee la bixiyey sannadihii 1840–1844 waa in hadda si xoog leh loo muujiyo, waayo dad badan ayaa lumiyey jihadoodii. Farriimuhu waa inay gaadhaan kiniisadaha oo dhan.

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

> Masiixu wuxuu yidhi, “Waxaa barakaysan indhihiinnu, waayo way arkaan; iyo dhegihiinnu, waayo way maqlaan. Waayo, run ahaan waxaan idinku leeyahay, Nebiyo badan iyo kuwo xaq ah ayaa jeclaystay inay arkaan waxyaalaha aad aragtaan, laakiinse ma ay arag; oo inay maqlaan waxyaalaha aad maqashaan, laakiinse ma ay maqal” [Matthew 13:16, 17]. Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.

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

> “Farriinta waa la bixiyey. Oo dib-u-dhacna yaanu jirin ku celinta farriinta, waayo, calaamooyinka wakhtiyadu way rumoobayaan; shaqada xidhitaanka waa in la qabtaa. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban gudaheed. Farriin ayaa dhowaan lagu bixin doonaa amarka Ilaah, taas oo isu baddali doonta qaylo weyn. Markaasaa Daanyeel istaagi doonaa qaybtiisa, si uu maraggiisa u bixiyo.” Manuscript Releases, volume 21, 437.

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Imtixaanka ugu horreeya ee maannadu waa saddex imtixaan. Kan ugu dambeeya tobanka imtixaan waa imtixaanka malaa’igta saddexaad. Labada hore iyo dambeba waxay metelaan “nasasho” oo ah astaan imtixaanka. Imtixaanka ugu horreeya waa saddex imtixaan, isagoo metelaya malaa’igta koowaad oo ay daba socoto malaa’igta labaad; laakiinse imtixaanka afraad, halkaas oo shaabadaynta iyo kor loo qaadista sidii calamad ahaan, waxaa metela Massa iyo Meribah. Malaa’igta saddexaad, oo ay metelaan imtixaannada shanaad iyo lixaad, waa imtixaanka saddexaad, kaas oo raacay imtixaankii labaad ee Massa iyo Meribah, iyo imtixaankii ugu horreeyey ee maannada.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

Kicintii ka dhacday Taberah ee lagu sheegay Tirintii 11:1–3 waa imtixaankii toddobaad. Aayadaha hordhaca u ah tijaabada dabka leh ee iimaanka ee uu matalo “Taberah,” oo macnaheedu yahay ‘meel gubanaysa,’ waxaa ka horreeya aayado tilmaamaya socodkii dadka Ilaah ee cidlada dhexdeeda. Samir-la’aanta ka muuqatay cutubka tobnaad waxaa loo dhigaa lid ahaan boqol iyo afar iyo afartan kun oo Wanka raaca meel kastoo uu tago. Kuwanu waa kuwa leh samirka quduusiinta, hase yeeshee Israa’iiltii hore waxay cutubka tobnaad ku muujinaysay samir-la’aan taas oo u horseedaysa dhibtoodii dabka lahayd ee cutubka kow iyo tobnaad.

> And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

> Oo waxay ka ambabaxeen buurtii Rabbiga safar saddex maalmood ah; sanduuqii axdiga Rabbiguna wuu ka hor maray intii lagu jiray safarkii saddexda maalmood ahaa, si uu ugu doondoono meel ay ku nastaan. Daruurtii Rabbiguna maalintii ayay dul joogtay iyaga markay xerada ka baxayeen. Oo waxaa dhacday, markii sanduuqu dhaqaaqay, in Muuse yidhi, Kac, Rabbiyow, oo cadaawayaashaadu ha kala firdheen; oo kuwa ku necebuna ha kaa carareen hortaada. Oo markii uu nastayna, wuxuu yidhi, Soo noqo, Rabbiyow, xagga kumanyaalka badan ee reer binu Israa'iil. Tirintii 10:33–36.

The next verse introduces the rebellion of Taberah.

Aayadda xigta waxay soo bandhigaysaa fallaagadii Taberah.

> And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

> Oo markii dadku cabanayeen, Rabbiguna wuu ka xumaaday; Rabbiguna taas wuu maqlay; cadhadiisiina way kululaatay; oo dabkii Rabbigu dhexdooda ayuu ka shidmay, oo wuxuu baabbi'iyey kuwii degganaa cidhifyada xerada ugu fog. Markaasaa dadkii waxay u qayshadeen Muuse; oo markii Muuse Rabbiga baryay, dabkiina wuu damay. Oo isna meeshii magaceedii wuxuu u bixiyey Taberah, maxaa yeelay dabkii Rabbiga ayaa dhexdooda ka shidmay. Tirintii 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Kicintii ka dambaysay muujinta dabka waxay ahayd damaca cuntada hilibka ah, waana imtixaankii siddeedaad. Tan waxa laga helayaa Tirintii 11:4–34. Cabashadii Taberah waxay ka dhigan tahay dabeecad sare oo xumaatay, samir la’aan, halka fallaagada damaca dheriyadii hilibka ee Masar ay ka dhigan tahay dabeecadda hoose. Dabku wuxuu ka dhigan yahay daahirinta dabka ee Rasuulka Axdiga ee ku xusan Malaakii cutubka saddexaad; waayo, si nebiyeed Taberah micnihiisu waa meel gubasho, meesha gubashaduna ee ku jirta Erayga nebinnimada ee Ilaah waxay ku taallaa Malaakii saddex, halkaas oo dabku ka soo saaro koox samir la’aan ah oo loo qoondeeyey in la daahiro iyo koox samir leh oo loo nadiifiyo sidii qurbaanno kor loo qaado.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Kuwa uu Muuse ku matalay imtixaanka laba-geesoodka ah ee dabeecadda sare iyo tan hoose ee Taberah waa boqolka iyo afartan iyo afarta kun oo ku sugnaaday runta labadaba xagga garashada iyo weliba xagga ruuxa. Garashadu waxay aqoonsataa dabeecadda sare, xagga ruuxana waxay ka dhigan tahay isu-geynta Ilaahnimada iyo aadanaha. Ilaahnimadu waxay keliya la midoobi kartaa aadanaha marka dabeecadda hoose la iskutallaabta ku qodbo oo dhinto. In lagu sugnaado runta xagga garashada iyo xagga ruuxa waxay ka dhigan tahay waayo-aragnimada in la shaabadeeyo. Dabka Taberah wuxuu u taagan yahay kala-soocidda ugu dambaysa ee sarreenka iyo haramaha ee hawsha Masiixu ku kicinayo macbudka boqolka iyo afartan iyo afarta kun.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

Imtixaanka sagaalaad waa kacdoonkii Maryan iyo Haaruun ee ku qoran Tirintii 12. Kicintu kama duwanaan kicintii Qorax, Daataan iyo Abiiraam ama tii Minneapolis, sannadkii 1888. Arrintu ma ahayn oo keliya diidmada farriinta Ilaah, balse waxay ahayd diidmada doorashada hoggaamineed ee Ilaah.

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

Xukunka hoggaamiyeyaasha diida aan keliya ahayn farriinta, balse sidoo kale farriinwadaha, ayaa ka horraysa imtixaanka tobnaad. Hoggaanku wuxuu isu muujinayaa sidii murtadiin wax yar ka hor sharciga Axadda, kaas oo ah imtixaanka tobnaad. Sharciga Axaddu wuxuu la jaanqaadaa iskutallaabta, oo jidka loo marayo iskutallaabta, taas oo ah sharciga Axadda, hoggaanku wuxuu doortay Barabbas, Masiix been ah; waayo “bar” waxaa loola jeedaa ‘wiilka,’ “abba” na waxaa loola jeedaa ‘aabbaha.’ Marka la soo dhowaanayo iskutallaabta (sharciga Axadda) ama Qaadeesh, hoggaanku wuxuu muujinayaa riddonimo buuxda isaga oo dooranaya Masiix been-abuur ah isla markaana si toos ah ugu sheegaya madaxda madaniga ah in aanay lahayn boqor aan Kaysar ahayn.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

Imtixaanka toddobaad, siddeedaad, iyo sagaalaad waxay tilmaamayaan habka shaabadaynta, hase yeeshee sawirku waa kii bikradaha nacasyada ahaa. Imtixaanka tobnaad ee imtixaannadaas wuxuu ahaa fallaagadii ugu horraysay ee Qaadeesh, taasoo astaan u ah 1863. Laga bilaabo 1846 Cibraaniyadii waxaa la keenay Siinay si ay u helaan Sharciga. Labada loox ee Tobanka Amar waa astaanta xiriirka axdiga ee Ilaah la lahaa Israa’iiltii qadiimiga ahayd ee dhab ahaan jirtay, labada loox ee Xabaquuqna waa astaanta xiriirka axdiga ee Israa’iil casriga ah ee ruuxiga ah. Looxii labaad waxaa la soo bandhigay 1850, oo sidii ay Israa’iiltii qadiimiga ahayd ugu dhaaratay inay Sharciga dhawri doonto, ayaa 1856 la keenay imtixaan kama dambays ah, sida ay astaan uga tahay basaasiintii booqatay Dhulkii Ballanqaadka. Aragtidii aqlabiyadda ee la gaaray intii lagu jiray toddobadii sano ee 1856 ilaa 1863 waxay ahayd in cidlada La’odikiya ay tahay meesha ay doonayeen inay ku dhintaan.

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

Muddadii 1844 ilaa 1863 waxaa astaan u ah muddada ka bilaabmata baabtiiskii Badda Cas oo ku dhammaatay baabtiis kale oo ka dhacay Webiga Urdun, isla goobtii uu Ciise ku noqon lahaa Masiixa, markii dambe Yooxanaa ku baabtiisay. Baabtiiskii Badda Cas wuxuu aqoonsaday xiriir axdiyeed oo lala yeeshay Israa’iiltii hore. Xiriirkaasu wuxuu ka billowday guur isla mar ahaantaana kiciyey geeddi-socod tijaabo ah oo ka kooban toban tallaabo. Dabadeed waxaa la keenay Siinay oo waxay ballanqaadeen inay sharcigiisa xajin doonaan, hase yeeshee ma ay yeelin, ka dibna waxay ku fashilmeen tijaabadii tobnaad oo ugu dambaysay markii kacdoonkii ugu horreeyey ee Qaadesh dhacay. Afartankii sannadood dabadeed, iyo kacdoonkii labaad ee ka sii weynaa ee Qaadesh, waxay ku galeen Dhulkii Ballanqaadka iyagoo lagu baabtiisay Webiga Urdun.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Calaamadaha jidka ee baabtiiska dhammaantood waxay ku xiran yihiin axdiga. Taariikhda omega iyo Qaadeeshka labaad waxay la jaanqaadaan taariikhda Qaadeeshka koowaad ee alpha. Kacdoonkii omega ee Muuse aad buu uga weynaa kacdoonkii qaran dhan ee kacdoonkii alpha ee Qaadeesh. Omega had iyo jeer way ka weyn tahay. Labada kacdoonba waxay wadajir u matalaan kacdoonka kuwa la bartay iyo kuwa aan la baran ee Ishacyaah, kuwaas oo diida inay galaan nasashada farriinta roobka dambe.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Saddex baabtiis (Badda Cas, Webiga Urdun iyo Webiga Urdun), kii ugu horreeyey waa kii Muuse, kii ugu dambeeyeyna waa kii Masiixa; sidaas daraaddeed Muuse waa alfa, Masiixuna waa omega. Xarafka u dhexeeya xarafka koowaad iyo xarafka laba iyo labaatanaad ee alifbeetada Cibraaniga, kaas oo ah xarafka saddex iyo tobnaad, marka lagu lifaaqo oo uu raaco xarafka koowaad, kaas oo haddana lagu lifaaqo xarafka ugu dambeeya oo ah kan laba iyo labaatanaad, wuxuu sameeyaa erayga Cibraaniga ah ee “runta.” Baabtiiskii dhexe wuxuu ahaa Webiga Urdun iyo Qaadeesh. Baabtiiskii ugu horreeyey ee Badda Cas waxaa xigay baabtiiskii Urdun. Laakiin baabtiiskii ugu horreeyey ee Urdun dib ayaa loo dhigay afartan sannadood ilaa booqashadii labaad ee Qaadeesh iyo baabtiiskii dhabta ahaa ee Urdun. Baabtiiskii saddexaad, oo matalayay wakhtiga booqashada Yuhuudda, ayaa yimid markii Masiixu bilaabay shuqulkiisii xaqiijinta axdiga hal toddobaad, si loo dhammaystiro Daanyeel sagaal aayadda toddoba iyo labaatanaad, waxaana uu ahaa saacaddii xukunka ee Israa’iiltii hore.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Baabtiiskii ugu horreeyey ee Badda Cas ka dhacay waa farriinta malaa’igta kowaad, labada booqashona ee Kaadeeshna waxay matalaan “laba-laabmid”, waayo booqashadii ugu horraysay ee Kaadeesh iyo Webiga Urdun waa meesha lagu muujiyey fallaagadii dadka axdiga Ilaah, halka Kaadeeshii labaadna lagu muujiyey fallaagada hoggaanka. Kaadeesh iyo labada booqasho waxay matalaan laba-laabmidda farriinta malaa’igta labaad, halkaas oo laba dabaqadood lagu muujiyey, oo labada dabaqadoodba lagu matalay dadweyne iyo weliba hoggaan. Baabtiiskii Masiixa waa farriinta malaa’igta saddexaad, marka sarreenka iyo haramaha la kala soocayo, sida reer binu Israa’iilkii hore looga soocay aroosaddii Masiixiyiinta ahayd ee Masiixu guursaday saacaddii xukunka reer binu Israa’iilkii hore.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Xilliga 1844 ilaa 1863 waa Badda Cas ilaa kacdoonkii ugu horreeyey ee Kaadeesh. 1844 waa gudubkii Badda Cas, 1846 waa maannada, astaanta imtixaanka Sabtida oo ay Whites-ku ka gudbeen 1846 markii ay is guursadeen. Sannadkii 1849 Rabbigu gacantiisii mar labaad ayuu u fidiyey inuu dadkiisa soo ururiyo. Wuxuu iyaga soo ururiyey intii lagu jiray farriintii malaa’igtii kowaad markii middii ugu horraysay ee looxyadii Xabaquuq ay taariikhda soo gaadhay, looxii labaadna isla ujeeddadaas ayaa loo dejiyey.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Jadwalka omega ee 1850 waxa loogu talagalay inay ururiso oo tijaabiso, waayo taasu waa wixii jadwalka alpha ee 1843 sameeyey. Malaa’igtii kowaad waxay lahayd jadwal, malaa’igtii saddexaadna sidoo kale waxay lahayd jadwal, maxaa yeelay tan kowaad waa alpha, tan saddexaadna waa omega. “Labada jadwal” waa calaamooyin jidka ah oo malaa’igta kowaad iyo tan saddexaad—ee ma aha tan labaad. Xilligii nebiyadeed ee “jadwalladu” wuxuu ka bilaabmaa jadwal qalad leh, wuxuuna ku dhammaadaa jadwal aan qalad lahayn. Taariikhda u dhexaysa labada jadwal waa taariikhda malaa’igta labaad, halkaas oo jaantuska dhinac la iska dhigo ilaa 1850.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

Kadib markii sannadkii 1843 uu dhammaaday 19-kii Abriil, 1844, shaxdii 1843 waa la dhinac dhigay, waayo markaas si qalad ah ayay u sii sheegtay sannadka 1843. Laga bilaabo 19-kii Abriil, 1844 ilaa 1850 ma jirto miiska Xabaquuq. Taariikhda malaa’igta labaad, ma jirin shax, oo—Baabuloon way dhacday. Alfa waa miis, oomega waa miis, dhexuna waa dhicitaankii Baabuloon; oo astaan u ah fallaagowga kaas oo la xidhiidha muddadii aan miisku jirin. Muddada taariikheed ee miisaska Xabaquuq waxay siddaa saxeexa runta.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

1850 waxaa astaan u ahaa Siinay iyo bixinta Sharciga. Dhacdadaas waxaa lagu xusuusan jiray Bentekoste, markii laba kibsood oo ruxid ah kor loo qaaday. Hannaanka kor-u-qaadista kibsooyinka ruxidda ah waxaa lagu muujiyey daabicidda iyo faafinta jaantuska bishii Maay ee 1842, iyo taariikhdii 1849 markii jaantuskii labaad la diyaariyey, iyo 1850 markii la heli karay. Muddadan waxaa khadka Masiixa ku metela kontonka maalmood ee ka bilaabma sarakiciddiisa ilaa Bentekoste, waana muddo loo qaybiyey afartan maalmood oo ay ku xigaan toban.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

Sannadkii 1849 Masiixu wuxuu mar labaad fidinayay gacantiisa, oo sannadkii 1850 miiskii labaad ee Xabaquuq waa la heli karay, waxaana hore u socday hannaankii tijaabada ee u sii jeeday Qaadeesh. Sannadkii 1856 waxaa yimid tijaabadii ugu dambaysay ee tobanka tijaabo ee reer binu Israa’iil hore, markii iftiin cusub oo ku saabsan muujintii nebinimo ee aasaaska u ahayd Miller lagu daabacay wargeyska dhaqdhaqaaqa. Laba kun iyo shan boqol iyo labaatan maalmood oo nebinimo ah, laga bilaabo 1856 ilaa 1863, basaasiintu waxay galeen inay dalka soo baadhaan. Sannadkii 1863 waxay doorteen hoggaamiye cusub oo dib ugu celin lahaa Masar.

We will continue these truths in the next article.

Waxaan sii wadi doonnaa runahan maqaalka xiga.

> “In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Aragti laygu siiyey Bordoville, Vermont, December 10, 1871, ayaa lay tusay in jagada ninkaygu ay ahayd mid aad u adag. Culays daryeel iyo hawl ah ayaa saarnaa. Walaalihiis adeegga ku jira culaysyadan ma ay qaadin, mana ay qaddarin hawshiisa. Cadaadiska joogtada ah ee saarnaa ayaa maskax ahaan iyo jidh ahaanba daaliyey. Waxaa lay tusay in xidhiidhkiisa dadka Ilaah uu, dhinacyo qaarkood, la mid ahaa kii Muuse la lahaa reer binu Israa’iil. Waxaa jiray gunuunacayaal ka gees ahaa Muuse markii ay ku jireen duruufo adag, sidoo kalena waxaa jiray gunuunacayaal isaga ka gees ahaa.” Testimonies, volume 3, 85.

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