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

Kitaabka Yoo’eel iyo Kaniisadda La’odikiya ee Toddobaadka-Maalinlaha Adventist-ka ah - Lambar Labaatan

Number Twenty

Lambarka Labaatanaad

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Buugga Yoo'eel wuxuu muujinayaa in baabbi'inta beerta canabka ee Ilaah ay dhacdo jiilka afraad.

> The word of the Lord that came to Joel the son of Pethuel.

> Eraygii Rabbiga oo u yimid Yoo’eel oo ahaa wiilkii Fetuu’eel.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Maqla tan, kuwiinna waayeelka ahow, oo dheg jalaq u siiya, kuwiinna dalka degganow oo dhan. Ma waxaas baa dhacay wakhtigiinnii, mise xataa wakhtigii awowayaashiin? Carruurtiinna uga warrama arrintan, carruurtiinnuna ha uga warramaan carruurtooda, carruurtooduna jiil kale.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Wixii ay koraygu reebtay ka tageen waxaa cunay ayaxii; wixii ayaxii ka tageenna waxaa cunay dixirigii caleen-qaadka; wixii dixirigii caleen-qaadka ka tageenna waxaa cunay dixirigii cuna-cunay; wixii dixirigii cuna-cunay ka tageenna waxaa cunay diirtii.

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

> Toosa, kuwiinna sakhraamiintow, oo ooya; oo baroorta, kuwiinna khamriga cabba oo dhammow, khamriga cusub daraaddiis; waayo, afkiinna waa laga gooyay. Yoo’eel 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Masaalka tobanka bikradood waa masaalkii Adventism-ka, oo baraarugga ku jira masaalkuna wuxuu dhacaa marka sarreenka iyo haramaha la kala saaro; markaas ayay haramuhu ku baraarugaan xaqiiqada ah in laga “gooyay” “khamriga cusub.” Erayga “la gooyay” wuxuu ka dhigan yahay tallaabadii ugu horraysay ee axdiga Abaram, halkaas oo qaalin, ri’ iyo wan loo kala jaray laba qaybood gudahood cibaadadii lagu ansixinayay axdiga dhiigga. Isla qaybtaas axdiga gudaheeda, Ilaah wuxuu caddeeyaa in uu dadkiisa ku soo booqan doono xukun inta lagu jiro jiilka afraad.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Markaasuu Abram ku yidhi, Hubaal u ogow in farcankaagu qariib ku ahaan doono dal aan iyagu lahayn, oo ay u adeegi doonaan; iyaguna waxay dhibi doonaan afar boqol oo sannadood; weliba quruuntaas ay u adeegi doonaan waan xukumi doonaa; dabadeedna waxay ku soo bixi doonaan maal badan. Adiguse nabad baad ugu tegi doontaa awowayaashaa; waxaana lagu aasi doonaa adigoo cimri wanaagsan gaadhay. Laakiinse qarniga afraad ayay mar kale halkan ku soo noqon doonaan, waayo xumaanta reer Amor weli ma ay buuxsamin. Bilowgii 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Markii waxsii la sii sheegay ay ku rumowday qarnigii afraad, qarnigii Muuse, Rabbigu wuxuu soo bandhigay Tobanka Amar sidii astaan u ah axdiga u dhexeeya Ilaah iyo dadkiisa la doortay. Kan labaad ee tobankaas qaynuun waxaa lagu weyneeyey iftiinkii afartii qarniba ee Abram.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Waa inaanad samaysan sanam xardhan, ama ekaan wax kasta oo samada sare ku jira, ama dhulka hoose ku jira, ama biyaha dhulka hoostiisa ku jira. Waa inaanad u sujuudin iyaga, hana u adeegin; waayo, aniga Rabbiga ah Ilaahaaga waxaan ahay Ilaah masayr badan, oo ciqaabta xumaanta aabbayaasha ku soo roga carruurta tan iyo farcanka saddexaad iyo afraad oo kuwa i neceb ah; oo naxariis u muujiya kumanyaal kuwa i jecel oo amarradayda xajiya. Baxniintii 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Afarta fac ee axdigii Aabraam waxa lagu dhex daray weyneeynta dabeecadda Ilaah sidii Ilaah masayr badan. Masayrkiisa waxa laga hor keenaa sanamyada xardhan. Jiilka afraad ee Aabraam agtiisa waxa kale oo aynu ka helaynaa xukun si tartiib-tartiib ah u socda. Xukunku waxa uu ku dhacay quruuntii ay dadka Ilaah addoonsiga ugu jireen, iyo weliba dadka Ilaah qudhooda, dabadeedna reer Amorina waa la xukumi lahaa. Aabraam waxa uu tilmaamayaa hannaan xukun oo isdaba-joog ah oo ka bilaabma guriga Ilaah oo si horusocod ah dunida uga gudba, amarka labaadna waxa uu tilmaamayaa in habka xukunku uu aadanaha u kala qaybiyo koox kuwa Ilaah neceb ah iyo koox kuwa Ilaah jecel ah, sidaas darteedna uu tusaale uga dhigayo sharciga Axadda oo si qaylo leh u leh, “Haddaad i jeceshihiin, amarradayda xajiya.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Isla muddadaas oo Sharciga lagu bixinayo Siinay, Muuse waxaa la tusayaa dabeecadda Ilaah.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Markaasaa Rabbigu wuxuu Muuse ku yidhi, Laba loox oo dhagax ah u qodo sida kuwii hore; oo anna looxyadan waxaan ku qori doonaa erayadii ku jiray looxyadii hore ee aad jebisay. Oo subaxdii diyaar noqo, oo subaxdii Buur Siinay u soo kac, oo halkaas dusha buurta iigu soo muuqo. Oo ninna yaanu kula soo kicin, oo ninna yaan lagu arkin buurta oo dhan; xoolo yaryar iyo lo’ toona yaanay daaqin buurtaas horteeda.

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Oo wuxuu qoray laba loox oo dhagax ah oo la mid ah kuwii hore; markaasaa Muuse aroortii hore kacay, oo fuulay Buur Siinay, sidii Rabbigu isaga ku amray, oo gacantiisana ku qaatay labada loox oo dhagax ah. Markaasaa Rabbigu daruurtii ku soo degay, oo halkaas isagii la joogay, oo magaca Rabbiga ku dhawaaqay. Oo Rabbigu hortiisa ayuu ka gudbay, oo ku dhawaaqay,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Rabbiga, Rabbiga Ilaaha ah, naxariis badan oo nimco leh, dulqaad badan, oo hodan ku ah wanaag iyo run, oo naxariista u haya kumanyaal, oo cafiya xumaanta iyo xadgudubka iyo dembiga, laakiinse aan marnaba daahir ka dhigi doonin kan eedda leh; oo ciqaabta xumaanta aabbayaasha ku soo roga carruurta, iyo carruurta carruurtooda, tan iyo jiilka saddexaad iyo kan afraad.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Markaasaa Muuse degdeg buu sameeyey, oo madaxiisii dhulka ayuu u foorariyey, wuuna caabuday. Oo wuxuu yidhi, Haddaan imminka raalli ahaansho ka helay indhahaaga hortooda, Rabbiyow, waxaan ku baryayaa in Sayidkayagu dhexdeenna ku socdo; waayo, waa dad madax adag; oo cafi xumaantayada iyo dembigayaga, oo naga dhig dhaxalkaaga. Baxniintii 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Bixintii labaad ee sharciga wuxuu la jaanqaadayaa shaxdii hormuudka ee 1850. Looxyadii ugu horreeyey waa la jebiyey, looxii ugu horreeyeyna qalad baa kaga jiray tirooyinka. Markaasaa reer binu Israa’iilkii hore laga dhigay kuwa lagu aamminay sharciga, oo reer binu Israa’iilka casriga ahna markaasaa laga dhigay kuwa lagu aamminay sharciga Ilaah iyo sharciyada Erayga nebiyadeed ee Ilaah. Markii labada loox markii ugu horraysay la soo bandhigay, waxaa xerada ka jiray caasinimo muuqata; oo markii shaxdii 1850 la soo bandhigayna, waxaa xerada ka soo ifbaxaysay caasinimo ruuxi ah. Waxsii sheegiddii Aabraam ee qarniga afraad ayaa Muuse ku rumowday qarnigii afraad, halkaas oo Ilaah ku ballaadhiyey muujinta xukunka ee qarniga afraad amarka labaad. Sanamyadii xardhanaa waxay noqdeen beddelka been-abuurka ah ee cibaadada runta ah ee Ilaah, masayrka dabeecadda Ilaahna waxaa lagu lifaaqay xukunka. Dabadeedna Muuse wuxuu arkay ammaanta Ilaah. Wuxuu u arkay masayrka Ilaah inuu yahay qodob ka mid ah dabeecadda Ilaah, sida uu u metelo “magiciisu,” waxaana la soo bandhigay xiriirka u dhexeeya cibaadeeyaha iyo dembiyada awowayaashood.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Markii Masiixu macbudka nadiifiyey markii ugu horraysay, markaasaa xertii xusuusatay in qiirada gurigiisu ay isaga cuni doonto. “Qiirada” waa ereyga “masayrka.” Dabeecadda Ilaah ee muujisa masayrkiisa ayaa ahayd dhiirrigelintii Masiixa ku hoggaamisay inuu macbudkiisa nadiifiyo, sifo-dii nebinnimada ahayd ee baahida loo qabo in la qirto dembiyadii aabbayaashiinuna waxay markii dambe noqotay qayb lagama maarmaan ah oo ka mid ah baaqa toobadda ee xukunka “toddobada goor” ee Laawiyiintii labaatan iyo lix. “Qarnigii afraad” ee Aabraam wuxuu yeelanayaa culays sii kordhaya marba marka ka dambaysa intuu ku sii socdo taariikhda axdiga. Kitaabka Yoo’eel wuxuu metelaa wakhtiga roobka dambe, kaas oo dhaca maalmaha ugu dambeeya. Kitaabka Yoo’eel wuxuu fariintiisa ku dhisaa hordhaca uu ku soo bandhigayo farriinta afarta qarni, taas oo ah mawduucii lagu diiwaangeliyey tallaabadii ugu horraysay ee axdigii saddex-geesoodka ahaa ee Aabraam la lahaa Ilaah. Mawduucaasi wuxuu gunaanadkiisa ku gaadhaa kitaabka Yoo’eel.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Markii lagu jiray Dhulkii Ballanqaadka, Sanduuqii axdigu waxa uu yiillay Shiiloh, halkaas oo Ceelii, wadaadkii sare oo shar leh oo nacas ah, iyo labadiisii wiil ee kharriban lagu barbar dhigay yeedhidda Samuu’eel. Shiiloh waxa ay noqon lahayd tallaabo ka mid ah safarka Sanduuqa, kaas oo ahaa astaanta axdiga. Ka dib markii Sanduuqa loo adeegsaday astaanta lagu dumiyey derbiyadii Yerixoo, waxa uu yiillay Shiiloh qiyaastii afar boqol oo sannadood, ilaa geeridii Ceelii iyo wiilashiisii sharka lahaa. Markaas ayaa Falastiiniyiintu qabsadeen, dabadeedna markii Daa’uud Sanduuqa u raray Yeruusaalem, waxaa la dhammaystiray sawirkii ugu horreeyey ee gelitaanka guusha leh ee Yeruusaalem. Ujeeddada la sheegay ee astaanta axdiga loogu raray Yeruusaalem waxay ahayd in Ilaah doortay inuu magiciisa dhigo Yeruusaalem, magiciisuna waxa uu ku xidhan yahay masayrkiisa, kaas oo ku xidhan xukunkiisa masayrka leh ee qarniga afraad.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Marka la gaaro sharciga Axadda, Rabbigu wuxuu kiniisadda guulaysata ka sarrayn doonaa dhammaan buuraha yaryar iyo buuraha waaweyn, quruumuhuna waxay odhan doonaan, “Kaalaya, aan tagno guriga Ilaah.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Oo waxaa dhici doona maalmaha ugu dambeeya in buurta guriga Rabbiga lagu taagi doono buuraha dushooda, oo laga sarraysiin doono kuraha; quruumaha oo dhammuna iyaday u soo qulquli doonaan. Oo dad badan ayaa tegi doona oo odhan doona, Kaalaya, aynu kor ugu kacno buurta Rabbiga, guriga Ilaaha Yacquub; oo isagu wuxuu ina bari doonaa jidadkiisa, innaguna waxaynu ku socon doonnaa waddooyinkiisa; waayo, Siyoon baa sharcigu ka soo bixi doonaa, oo erayga Rabbiguna Yeruusaalem. Ishacyaah 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Ereyga Rabbigu waxay ka soo baxdaa Yeruusaalem, waayo halkaas ayuu doortay inuu “magiciisa” dhigo. Muuse agtiisa, “Rabbigu wuxuu ku soo degay daruurtii, oo halkaas ayuu isagii la istaagay, oo ku dhawaaqay magaca Rabbiga. Markaasaa Rabbigu hortiisa maray, oo ku dhawaaqay,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Rabbiga, Rabbiga Ilaaha ah, naxariis badan oo nimco badan, dulqaad badan, oo hodan ku ah wanaag iyo run, oo naxariista u haya kumanyaal, oo cafiya xumaanta iyo xadgudubka iyo dembiga, hase ahaatee aan sinaba eedlaha u bari yeelin; oo ciqaabta xumaanta aabbayaasha ku soo dejinaya carruurta, iyo carruurta carruurtooda, ilaa farcanka saddexaad iyo kii afraad. Baxniintii 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“Magiciisu” waa dabeecaddiisa, dabeecadda Ilaahna aad bay u qoto dheer tahay, isla markaana aad bay u fudud tahay. Ilaah waa jacayl; taasina waa dabeecaddiisa oo si kaamil ah, hase yeeshee si sahlan loo muujiyey. Xaqiiqadii axdiga ee Abrama ee ahayd “jiilka afraad ee xukunka” ayaa loo ballaadhiyey “xarriiqba xarriiq” iyada oo iftiinka dheeraadka ah ee amarka labaad lagu daray jiilka afraad. Dabadeed waayo-aragnimadii Muuse ayaa sii ballaadhisa iftiinka xidhiidhka jiilka afraad la leeyahay dabeecadda Ilaah, iyada oo lagu daray iftiinka masayrkiisa. Waxyigu wuxuu dabeecadda ku qeexay “fikradaha iyo dareennada oo is biirsaday,” laakiin waxyigu sidoo kale wuxuu ina ogeysiiyey in fikirradeennu aanay ahayn sida fikirrada Ilaah. Dabeecaddiisu waa fikirradiisa iyo dareennadiisa oo is biirsaday, dabeecaddiisuna waxay leedahay wejiyo aad uga badan fikirradeenna iyo dareennadeenna aadmiga ee fudud, sidaas darteedna farqigu waa in fikirradiisu ka sarreeyaan samada marka loo eego dhulka.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Waayo, fikirradaydu ma aha fikirradiinna, jidadkiinnuna ma aha jidadkayga, ayaa Rabbigu leeyahay. Waayo sida samooyinku uga sarreeyaan dhulka, sidaas oo kale jidadkaygu way uga sarreeyaan jidadkiinna, fikirradayduna fikirradiinna. Ishacyaah 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Haddaba, halkan waxaa yaal fikir bini’aadmi oo mudan in laga fiirsado; haddii dabeecadda Ilaah lagu metelo magiciisa, markaas muuqaal kasta oo magaca Ilaah ah waa muuqaal ka mid ah dabeecaddiisa. Libaaxa qabiilka Yahuudah ayaa shaabadeeya oo furaa Eraygiisa nebinnimada ah; Palmoni waa Tiriyaha Cajiibka ah ee Siraha, kaas oo sidoo kale ah Xididka ka soo baxa dhul engegan, isla markaana ah geedka gubanaya, tiir dab ah, malaa’igta sare Miikaa’iil, iyo waxyaalo kale oo aan dhammaad lahayn. Sifooyinka dabeecadda Ilaah, sida ay u metelaan magacyadiisa kala duwan, waa kuwo aan la soo koobi karin. “Fikirka bini’aadmiga ee mudan in laga fiirsado” waa kan: Iyadoo ay jiraan dhammaan muujinnada kala duwan ee dabeecadda Ilaah ee la og yahay inay jiraan, maxay tahay muhiimadda ay leedahay—in tallaabadii ugu horraysay ee axdiga ee habraaca saddex-geesoodka ah ee axdiga lala galay Aabraam—“xukunka qarniga afraad” uu yahay hadalka aasaasiga ah ee axdiga—kaas oo ka tarjumaya magiciisa?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Markaasuu Abram ku yidhi, Hubsiimo ku ogow in farcankaagu ku ahaan doono qariib dal aan iyaga lahayn, oo ay u addoommi doonaan; oo iyaguna waxay dhibi doonaan afar boqol oo sannadood; Oo weliba quruuntaas ay u addoommi doonaan waan xukumi doonaa; dabadeedna waxay ku soo bixi doonaan maal badan. Adiguse nabad baad ugu tegi doontaa awowayaashaa; waxaana lagu aasi doonaa adigoo cimri wanaagsan oo gabow leh gaadhay. Laakiinse qarniga afraad ayay halkan ku soo noqon doonaan mar kale; waayo, xumaanta reer Amoray weli ma ay dhammaan. Bilowgii 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Dabeecadda Ilaah oo ah Garsooraha dadka iyo quruumaha waxay dadka siisaa waqti tijaabo ah oo lagu matalay afar fac. Ilaah waa Garsoore, waa naxariis badan yahay, waa dulqaad badan yahay, wuxuuna xukunka dadka iyo quruumaha ku soo gunaanadaa facii afraad. Hadalka aasaasiga ah ee Ilaah ee axdigiisa uu la galay dad la doortay waxa ku jira xukunka facii afraad. Sida farriinta malaa’igta kowaad ay u xambaarsan tahay dhammaan sifooyinka mid kasta oo ka mid ah farriimaha saddexda malaa’igood, sidaas oo kale tallaabada kowaad ee axdigii Aabraam waxay xambaarsan tahay sifooyinka axdiga oo dhan ee saddex-geesoodka ah. Magaca Ilaah waa in uu yahay Garsooraha naxariista leh, kan xukuma facii afraad. Tallaabo kasta oo kale oo ku jirta taariikhda axdiga ee dad la doortay waxay ku dul dhisantahay aasaaskaas.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Marka kitaabka Yoo’eel la dhigo baraaruggii Qayladii Saqda Dhexe ee aayadda shanaad, oo “khamriga cusubna” laga “gooyo” afkooda, hordhaca kala-soociddaas axdiga ee ugu dambaysa ee dad axdi la doortay waa farriinta aasaasiga ah ee axdiga, taas oo qeexaysa fallaagowga dadka axdiga oo markaas “la gooyo” iyada oo tan lagu dhammaystiray jiilka afraad. Waa “la gooyay,” maxaa yeelay ma ayan garan farriinta aasaasiga ah ee axdiga.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Farriintaas aasaasiga ah ee axdiga ee ku jirta afarta aayadood ee Bilowgii shan iyo tobnaad, waa usha cabbirka—xariiqda xukunka ee la adeegsado marka farriinta gunaanadka ee axdiga loo soo bandhigo sidii “khamri cusub” maalmaha ugu dambeeya. Culusnaanta la xidhiidha baraarujinta kuwa sakhraansan ee Efrayim, marka “khamriga cusub” “la gooyo,” waxaa si dhab ah loo gartaa oo keliya—marka lagu dhex dhigo macnaha guud ee ku dhawaaqidda xukun ka dhan ah jiilka afraad ee ugu dambeeya ee dad la doortay oo fallaagoobay, inta lagu jiro muddada imtixaanka ee roobka dambe.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

Bilowgii toddoba iyo tobnaad, waxaynu ka helaynaa tallaabada labaad ee axdiga saddex-geesoodka ah ee Ibraahim lala dhigtay:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Oo Ilaah wuxuu Ibraahim ku yidhi, Sidaas daraaddeed axdigayga waa inaad dhawrtid, adiga iyo farcankaaga kaa dambeeya qarnigooda oo dhan. Kanu waa axdigayga aad dhawri doontaan, aniga iyo idinka iyo farcankaaga kaa dambeeya dhexdiisa;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Wiil kasta oo lab ah oo idinku dhex jira waa in la gudo. Oo waa inaad guddaan hilibka buuryadiinna; taasuna waxay ahaan doontaa calaamadda axdiga aniga iyo idinka inoo dhexeeya. Kii siddeed maalmood jira waa in idinku dhexdiinna lagu gudaa, wiil kasta oo lab ah qarniyadiinna oo dhan, kii guriga ku dhashay iyo kii lacag looga soo iibsaday shisheeye aan ahayn farcankaaga. Kii gurigaaga ku dhashay iyo kii lacagtaada lagu soo iibsaday waa hubaal in la gudo; oo axdigayguna wuxuu ku jiri doonaa jidhkiinna isagoo ah axdi weligiis jira. Oo wiilka aan la gudin oo hilibka buuryadiisa aan la gudin, naftaasi dadkeeda waa laga gooyn doonaa; waayo, axdigaygii buu jebiyey. Bilowgii 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Tallaabada labaad waxay bixisaa markhaati labaad oo ku saabsan astaanta ah in la “gooyo.” Ereyga loo tarjumay “gooyo” wuxuu xididkiisa ka helayaa xoolihii Abaram laba qaybood u kala jaray cutubka shan iyo tobnaad, waxaana marinkaas ku qoran in qof kasta oo aan la gudin laga “gooyn doono” axdiga. Gudniinka waxaa lagu beddelay baabtiiska taariikhda axdiga halkaas oo Masiixu xaqiijinayay isla runahan, sababtaas aawadeedna isagu, isagoo tusaale noo ah, waxaa la sara kiciyey maalintii siddeedaad.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Calaamadaas waxaa la doonayay in la oofiyo maalinta siddeedaad, sida ay u astaysan yihiin siddeedda nafood ee doonta saarnaa. Tallaabada labaad ayaa ah meesha imtixaanka muuqaalka ahi lagu matalo, ha ahaato reer binu Israa’iil oo kala dooranaya nebiyadii Yesebeel iyo Eliyaah ka hor xukunkii Eliyaah fuliyey, ama Daanyeel, Shadraaq, Meeshaaq, iyo Cabdi Nego oo wejigoodu uga muuqatay kuwo ka qurux badan oo ka buuran kuwii cunay cuntadii boqorka; imtixaanka labaad waa mid muuqaal ah. Gudniinku waa calaamad nololeed, siddeedda nafood ee doonta saarnaana waxay matalaan kuwii noolaa, taasoo ka soo horjeedda kuwii dhintay.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Taariikhda Masiixa gudaheeda, markii calaamaddii axdigu u gudubtay baabtiiska, rasuul Bawlos wuxuu adeegsaday taariikhda axdiga ee aayadahan si uu u muujiyo isbeddelka weyn ee taariikhda axdiga. Wuxuu isticmaalay hilibka gudniinka lagu gooyo isagoo calaamad u ah dadka marka lala eego Ilaahnimada, iyo calaamad u ah dabeecadda hoose ee dadka marka lala eego dabeecaddooda sare. Bawlos wuxuu xertiisii ku baray isagoo adeegsanaya Erayga nebiyadeed ee Ilaah, ujeeddadiisuna, isaga oo ah “kii la doortay,” (sida magaciisa Saa’uul u yahay) waxay ahayd inuu aqoonsado isbeddelka weyn ee taariikhda axdiga ee uu matalayey gudubka ka yimid Israa’iilkii suugga ahaa una gudbay Israa’iilkii ruuxiga ahaa oo ah dadka axdiga Ilaah. Markuu fulinayay hawshii loo igmaday, wuxuu farriintiisii nebiyadeed ku soo bandhigay gudaha macnaha taariikhda axdiga.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Bilowgii toddoba iyo tobnaad wuxuu matalaa tallaabada labaad ee saddexda tallaabo ee aasaaska axdiga, kuwaas oo helaya dhammaystirkooda omega ee saddexda malaa’igood ee Muujintii afar iyo tobnaad. Tallaabada labaad waxaa metela calaamada gudniinka, taas oo tusaale u ah shaabadda Ilaah ee saaran boqol iyo afartan iyo afar kun, kuwaas oo ah calanka, kaas oo matala imtixaanka muuqda. Saddexda malaa’igood waa omega-ga axdigii alfa ee Ibraahim. Tallaabada saddexaad ee Ibraahimna waxay ahayd cutubka laba iyo labaatanaad.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Markaasaa malaa’igtii Rabbigu waxay Ibraahim mar labaad uga yeedhay samada, oo tidhi, Rabbigu wuxuu leeyahay, Naftaydaan ku dhaartay, maxaa yeelay waxan baad samaysay, wiilkaagana, wiilkaaga keliya, igama aadan ceshan; in barakayn aan ku barakayn doono, oo tarid aan ku tarin doono farcankaaga sida xiddigaha samada, iyo sida cammuudda taal xeebta badda; farcankaaguna wuxuu lahaan doonaa iridda cadaawayaashiisa; oo farcankaaga ayaa quruumaha dunida oo dhammu ku wada barakoobi doonaan; maxaa yeelay codkaygii baad addeecday. Bilowgii 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Aayadda koowaad ee cutubku waxay leedahay, “Oo waxaa dhacay waxyaalahaas dabadood in Ilaah Ibraahim imtixaamay, oo ku yidhi isaga, Ibraahim; markaasuu yidhi, Bal eeg, waa i kan.” Ilaah wuxuu imtixaamay Ibraahim, sidaasna wuxuu ku tilmaamay imtixaankii ugu dambeeyey ka hor dhawaaqiddii saddexaad ee axdiga. Markii Ibraahim ka gudbay imtixaanka, markaas ayaa la soo bandhigay afartii aayadood ee ugu dambaysay ee axdiga saddex-geesoodka ah ee Ibraahim. Sababta oo ah Ibraahim wuxuu “addeecay” codka Ilaah, kaas oo tuducan ku ah “codkiisa axdiga,” Ibraahim waxaa loo barakayn lahaa sidii aabbaha quruumaha. Malaa’igta saddexaad waa imtixaan, kaas oo sida Ibraahim u taagan imtixaan muujiya dabeecad, dabeecadduna waxay ku salaysan tahay inaad Ilaah rumaysatid, sida Ibraahim yeelay, iyo in kale. Kuwii ka gudba imtixaanka, sida Ibraahim yeelay, waxaa loo adeegsan doonaa in lagu soo ururiyo dhammaan quruumaha dunida. Toddoba iyo tobanka aayadood ee ka kala yimid saddex cutub waxay tilmaamayaan axdiga u dhexeeya Ilaah iyo dad la doortay; sidaasna waxay u matalaan alfa-ta taariikhda axdiga ee dad la doortay, isla markaana aayadahaasu waxay sidoo kale u matalaan oomega-da taariikhda axdiga sida lagu muujiyey kicinta boqol iyo afar iyo afartan kun.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Immisa inaga mid ah ayaa guri ama gaadhi iibsan lahaa annagoo aan marka hore dib u eegin qodobbada heshiiska? Immisa ka mid ah Adventistayaasha Toddobaad ee La’odikiya ayaa og in qodobka ugu horreeya ee heshiiska axdigooda Ilaah la galaan uu ka kooban yahay in Ilaah isu aqoonsado inuu yahay Ilaaha naxariista badan ee xukunka gaadhsiiya jiilka afraad? Musiibadu waxay tahay in aanay garanayn xaqiiqooyinka aasaasiga ah ee taariikhda Millerite, mana ay garanayaan xaqiiqooyinka aasaasiga ah ee xidhiidhka axdiga ee ay qirtaan, taas aawadeedna iyagu, sidii Israa’iiltii hore, ma garanayaan wakhtiga booqashadooda. Gabagabada muddadaas booqashada, oo bilaabatay 9/11, waa marka habeenbadhkii la toosiyo, kaliya si ay u ogaadaan in la gooyey.

We will continue in the next article.

Waxaan ku sii wadi doonnaa maqaalka xiga.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “18-kii Abriil, laba maalmood ka dib markii muuqaalka dhismayaal dumaya uu indhahayga soo maray, ayaan u tegey inaan ka soo baxo ballan aan ku lahaa Kaniisadda Carr Street, Los Angeles. Intii aannu kaniisadda ku sii dhawaanaynay ayaannu maqalnay wiilashii wargeysyada iibin jiray oo qaylinaya: ‘San Francisco waxaa baabi’iyey dhulgariir!’ Anigoo qalbi culus leh ayaan akhriyey warkii ugu horreeyey ee si degdeg ah loo daabacay oo ku saabsanaa masiibadaas cabsi badan.”

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Laba toddobaad dabadeed, intii aan ku jirnay safarkayagii soo-noqoshada, ayaannu sii marnay San Francisco, annagoo kiraysannay gaari-farasna waxaan ku qaadannay saacad iyo badh daawashada baabbi’iddii lagu sameeyey magaaladaas weyn. Dhismayaal loo haystay inay masiibooyinka ka adkaysan karaan ayaa burbur ahaan u yaallay. Xaalado qaarkoodna dhismayaashu qayb ahaan ayay dhulka ugu degeen. Magaaladu waxay soo bandhigtay sawir aad u cabsi badan oo muujinaya tabar-darrida xeeladda iyo hindisaha aadanaha ee ku saabsan samaynta dhismayaal aan dabku gubi karin oo aan dhulgariirku dumin karin.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> Nebigiisa Sefanyaah dhexdiisa Rabbigu wuxuu si cad u qeexayaa xukummada uu ku soo dejin doono kuwa sharka fala: “Wax walba ayaan dalka dushiisa ka wada baabbi’in doonaa, ayuu Rabbigu leeyahay. Dad iyo duunyoba waan baabbi’in doonaa; waan baabbi’in doonaa haadkii samada, iyo kalluunkii badda, iyo waxyaalaha lagu kufsado oo ay la jiraan kuwa sharka leh; oo dadka ayaan dalka dushiisa ka goyn doonaa, ayuu Rabbigu leeyahay.”

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Oo waxay ahaan doontaa maalinta allabariga Rabbiga in aan ciqaabi doono amiirrada, iyo wiilasha boqorka, iyo kulli kuwa ku labisan dhar qalaad. Oo isla maalintaasna waxaan ciqaabi doonaa kulli kuwa ka dul booda marinka albaabka, kuwaas oo guryaha sayidyadooda ka buuxiya dulmi iyo khiyaano….

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “‘Oo waxay dhici doontaa wakhtigaas in aan Yeruusaalem shumacyo ku baadho, oo aan ciqaabo nimanka ku deggan wasakhdooda, kuwa qalbigooda iska yidhaahda, Rabbigu wanaag ma samayn doono, xumaanna ma samayn doono. Sidaas daraaddeed maalkoodu wuxuu noqon doonaa booli, guryahooduna cidla; oo weliba guryo way dhisi doonaan, laakiinse ma degganaan doonaan; beero canab ahna way beeran doonaan, laakiinse khamrigooda ma cabbi doonaan.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Maalinta weyn ee Rabbiga way dhow dahay, way dhow dahay, oo aad bay u soo degdegaysaa; xataa codka maalinta Rabbiga: ninka xoogga badanuna halkaas si qadhaadh buu uga ooyi doonaa. Maalintaasu waa maalin cadho ah, maalin dhib iyo cidhiidhi ah, maalin baabba’ iyo halaag ah, maalin gudcur iyo madoobaad ah, maalin daruuro iyo mugdi qaro weyn ah, maalin buun iyo qaylo-dhaan ka dhan ah magaalooyinka deyrarka leh, iyo ka dhan ah munaaradaha dhaadheer. Oo dadka ayaan cidhiidhi ku soo dejin doonaa, si ay sida rag indha la’ u socdaan, maxaa yeelay, Rabbigay ku dembaabeen; oo dhiiggoodana waxaa loo daadin doonaa sida boodhka oo kale, hilibkooduna sida saxarada oo kale. Qalinkooduna iyo dahabkooduna midna ma awoodi doonaan inay samatabbixiyaan maalinta cadhada Rabbiga; laakiinse dalka oo dhan waxaa baabbi’in doona dabka qiirotiisa; waayo, isagu wuxuu wada baabbi’in degdeg ah ku samayn doonaa kulli kuwa dalka deggan.’ Sefanyaah 1:2, 3, 8–18.”

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “Ilaah ma sii adkaysan karo muddo dheer. Xukummadiisiina durba waxay bilaabeen inay ku soo degaan meelo qaarkood, oo goor dhowna cadhooyinkiisa muuqda ayaa laga dareemi doonaa meelo kale.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Waxaa jiri doona dhacdooyin isdaba joog ah oo muujinaya in Ilaah yahay Sayidka xaaladda. Runta waxaa lagu dhawaaqi doonaa luqad cad oo aan la dafiri karin. Innaga oo ah qoom ahaan waa inaynu jidka Rabbiga diyaarinno annagoo hoos imanayna hoggaanka ka sarreeya ee Ruuxa Quduuska ah. Injiilka waa in lagu bixiyo daahirnimadiisa. Webiga biyaha nool waa inuu ku sii qoto dheeraadaa oo ku sii fidaa socodkiisa. Beeraha oo dhan, kuwa dhow iyo kuwa fogba, rag ayaa looga yeedhi doonaa beerta iyo shaqooyinka ganacsi ee caadiga ah ee sida weyn maskaxda u mashquuliya, waxaana wax lagu bari doonaa iyagoo lala xiriirinayo rag waayo-arag ah. Markay bartaan inay si wax ku ool ah u shaqeeyaan, waxay runta ku dhawaaqi doonaan xoog. Iyadoo loo marayo hawlgalka ugu yaabka badan ee daryeelka rabbaaniga ah, buuraha dhibaatooyinka ah waa la qaadi doonaa oo badda ayaa lagu tuuri doonaa. Farriinta wax badan uga dhigan kuwa dhulka deggan waa la maqli doonaa oo waa la garan doonaa. Dadku waxay ogaan doonaan waxa run ahi tahay. Shaqadu horay bay u socon doontaa oo weli horay bay u sii socon doontaa ilaa dhulka oo dhan la wada digo, dabadeedna dhammaadku wuu iman doonaa.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Maalinba maalinta ka dambaysa, waxaa sii caddaanaya in xukunnada Ilaah ay dunida ku jiraan. Dab, daad, iyo dhulgariirba wuxuu ugu digayaa dadka dhulkan deggan soo-dhawaanshihiisa. Waxaa soo dhowaanaya wakhtigii qalalaasaha weyn ee taariikhda dunida iman lahaa, markaas oo dhaqdhaqaaq kasta oo ku jira maamulka Ilaah lagu eegi doono xiiso aad u daran iyo cabsi aan la qiyaasi karin. Si degdeg ah oo isdaba joog ah ayay xukunnada Ilaah isu daba mari doonaan—dab iyo daad iyo dhulgariir, oo ay weheliyaan dagaal iyo dhiig-daadasho.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Hooggii dadku ogaan lahaayeen wakhtiga booqashadooda! Waxaa jira kuwo badan oo aan weli maqlin runta imtixaanka ah ee wakhtigan. Waxaa jira kuwo badan oo Ruuxa Ilaah la halgamayo. Wakhtiga xukunnada halligga ah ee Ilaah waa wakhtiga naxariista u ah kuwa aan helin fursad ay ku bartaan waxa runta ahi tahay. Rabbigu si naxariis leh ayuu u eegi doonaa iyaga. Qalbigiisa naxariista leh waa la taabtay; gacantiisuna weli way fidsan tahay si ay u badbaadiso, halka albaabku u xiran yahay kuwa aan doonaynin inay soo galaan.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Naxariista Ilaah waxaa lagu muujiyaa dulqaadkiisa dheer. Wuxuu dib u hayaa xukummadiisa, isagoo sugaya in farriinta digniinta loo dhawaaqo dadka oo dhan. Oh, haddii dadkeenna ay u dareemi lahaayeen sida ay tahay mas’uuliyadda dushooda saaran ee ah inay dunida gaadhsiiyaan farriintii ugu dambaysay ee naxariista, bal maxay shaqo yaab leh u qabsoomi lahayd!” Testimonies, volume 9, 94–97.

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