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

Kitaabka Yoo’eel iyo Kaniisadda La’odikiya ee Seventh-day Adventist - Lambar Lix iyo Labaatan

Number Twenty-Six

Lambar Lix iyo Labaatan

Author

Jeff Pippenger

Published

January 12, 2026

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The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Afarta jiil ee Yoo’eel waxay matalaan halaag sii kordhaya oo ku dhacaya beerta canabka ee Ilaah laga bilaabo 1863 ilaa sharciga Axadda. Tirada afar waxay sidoo kale astaan u tahay afar sifo oo ka mid ah dabeecadda Masiixa. Keruubiimta meesha quduuska ah ku jira waxay leeyihiin afar muuqaal oo wajiyo ah, muuqaaladaasna waxay la jaanqaadaan afar-qayboodka Israa’iiltii hore sida ay ugu xeraysnaayeen hareeraha meesha quduuska ah. Waxay kaloo metelaan afarta Injiil.

> As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

> Marka laga hadlayo ekaanshaha wejiyadooda, afartooduba waxay lahaayeen wejiga nin, iyo wejiga libaax dhinaca midig; afartooduna waxay lahaayeen wejiga dibi dhinaca bidix; afartooduna sidoo kale waxay lahaayeen wejiga gorgor. Ezekiel 1:10.

> And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

> Bahalkii kowaadna wuxuu u ekaa libaax, bahalkii labaadna wuxuu u ekaa dibi yar, bahalkii saddexaadna wuxuu lahaa weji sidii weji nin, bahalkii afraadna wuxuu u ekaa gorgor duulaya. Muujintii 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Kitaabkii Quduuska ahaa (Tirintii 2) wuxuu qeexayaa 12-kii qabiil (marka laga reebo Laawi, oo si toos ah ugu degganaa hareeraha taambuugga) iyagoo loo habeeyey afar xero oo mid walba ka kooban yahay saddex qabiil, laguna meeleeyey afarta jiho ee waaweyn hareeraha meesha quduuska ah, mid walbana hoos jooga calamad, taasoo ah banner ama astaanta qabiilka. Habayntaasu waxay abuurtay isbarbardhig astaan ah, halkaas oo xerada dhulku ay ka tarjumayso carshiga samada ee ay keruubiimtu ilaaliyaan.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yahuudah wuxuu u jeeday bari, xagga qorraxda soo baxaysa ee irridda meesha quduuska ah. Astaanta Yahuudah waxay ahayd libaax, waayo waxay u taagan tahay Libaaxa qabiilka Yahuudah. Labadii qabiil ee la jiray Yahuudahna waxay ahaayeen Isaakaar iyo Sebulun. Riyadii Yooxanaa, bahalkii kowaad wuxuu u ekaa libaax, sida keruubiintii Yexesqeelna u lahaayeen weji libaax. Ruubeen, oo astaan ahaan u ahaa nin, wuxuu ku yaallay koonfurta isaga oo la jiray Simecoon iyo Gaad. Galbeedkana waxaa joogay Efrayim, isaga oo la jiray Benyaamiin iyo Manaseh, kuwaas oo uu matalayay dibiga. Waqooyigana waxaa joogay Daan, isaga oo la jiray Aasheer iyo Naftaali, kuwaas oo uu matalayay gorgorka. Isku xidhka qabiillooyinku la leeyihiin afarta weji ee meesha quduuska ah ee samadu waxa lagu muujiyey afarta Injiil.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matayos waa Libaaxa qabiilka Yahuudah, Markosna waa dibi allabari ah, Luukosna waa ninka, Yooxanna na waa gorgorka sare u duula. Masiixa oo ah Libaaxa qabiilka Yahuudah wuxuu isu qeexaa inuu yahay kan shaabadeeya oo fura Eraygiisa nebiyadeed. Kitaabka Matayos waxa ku jira tixraacyo toos ah oo badan oo ku saabsan rumoobidda waxsii sheegyada Masiixiga (12) marka loo eego saddexda injiil ee kale oo la isu geeyey. Xataa isma dhowa.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Kitaabka Matayos wuxuu matalaa Erayga nebiyadeed ee Ilaah. Luukos, oo dhakhtar ahaa, wuxuu Injiilkiisa ka soo bandhigayaa aragtida Masiixa sida Wiilka Aadanaha, waayo Luukos waa wejiga ninka. Markos wuxuu Injiilkiisa Masiixa ka soo bandhigayaa aragtida allabariga Masiixu matalayay, waayo Markos waa dibiga. Yooxanaa waa gorgorka sare u duula, kaas oo waxyaalaha qotoda dheer ee Ilaah ku soo bandhigay sida uu u soo bandhigay Injiilka Masiixa.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Waa muhiim in la fahmo kitaabka Matayos sida loogu matalay Erayga nebiyadeed. Kitaabka Matayos waa Libaaxa qabiilka Yahuudah, sayidka Eraygiisa nebiyadeed, Tiriyaha yaabka leh ee waxyaalaha qarsoon, Af-yaqaanka yaabka leh, kan shaabadeeya oo furfura Eraygiisa. Ciise waa Alfa iyo Oomeega, isaguna waa Erayga. Kitaabka ugu horreeya ee Axdiga Cusub iyo kitaabka ugu dambeeya ee Axdiga Cusub waa kutub nebiyadeed. Intooda badan way garanayaan xaqiiqdan ku saabsan kitaabka Muujintii, hase yeeshee waxaa laga yaabaa inayan garan in Matayos yahay alfa Axdiga Cusub, sidaas darteedna waa inuu la jaanqaadaa oomeegada Axdiga Cusub. Waa inuu matalaa dhammaadka, kaas oo ah kitaabka Muujintii.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Sidaas darteed, marka aynu ku aragno kitaabka Matayos xariiqda barbar-socota ee taariikhda axdiga ee Bilowgii, sida lagu soo bandhigay cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad, taasu ma aha wax ka yar run uu Libaaxa qabiilka Matayos furfurayo. Laba iyo tobanka cutub ee taariikhda axdiga ee lagu matalay Bilowgii, Matayos iyo Muujintii ayaa hadda la furfurayaa, waxaana aynu aqoonsanaynaa in cutubka saddex iyo labaatanaad ee Matayos uu metelo kala-soocidda kuwa xigmadda leh iyo kuwa nacasyada ah ee masaalka beerta canabka. Siddeed hoog oo ku dul yaal dadkii axdiga hore, kuwaas oo helaya dhiggooda nebiyadeed ee siddeedda naf ee metelaya boqol iyo afar iyo afartan kun ee fuulaya doonta badbaadada. 23 waa matalaad ka mid ah hawsha ka bilaabatay meesha quduuska ah ee jannada markii 2300-kii maalmood ay ku dhammaadeen Oktoobar 22, 1844, oo mar kale sidaas samayn doonta marka dhawaan la dejiyo sharciga Axadda. Cutubka 23 ayaa calaamadinaya runtaan.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Cutubka afar iyo labaatanaad wuxuu dhacayaa iyadoo Masiixu hadda dhammeeyey wada-hadalkiisii uu la lahaa Israa’iilkii riddada noqday, oo uu ka tegey macbudkii Yuhuudda markii ugu dambaysay. Tirada 24 waa astaan u ah kala-guurka Israa’iilkii qadiimiga ahaa una gudbaya Israa’iilka casriga ah, waana isla bartaas taariikhda waxsii sheegista ee Masiixu taagnaa markii uu farriintiisa ku soo bandhigay Matayos afar iyo labaatan. Farriinta waxsii sheegista ee Matayos 24 waa tusaale Ilaah ka yimid oo muujinaya hab-raaca xariiq ka dul xariiq, kaas oo si gaar ah uga hadlaya taariikhda Milleriyiinta, sidaas darteedna taariikhda boqol iyo afartan iyo afarta kun. Tirada 24 waxaa lagu matalaa kaniisadda Muujintii laba iyo tobnaad, taas oo dul taagan dayaxa ka tarjumaya iftiinka qorraxda xaqnimada. Madaxeeda waxaa saaran laba iyo toban xiddigood oo matala 24, waayo iyadu waxay matalaysaa taariikhda horseedaysa dhalashadii Masiixa markii laba iyo tobanka qabiil ee Israa’iilkii qadiimiga ahaa ay noqon lahaayeen laba iyo tobanka xerta ee Israa’iilka casriga ah. Cutubka afar iyo labaatanaad waxaa lagu matalaa taariikhda Milleriyiinta laga bilaabo 1798 ilaa niyad-jabkii weynaa. Dabadeedna waxaa imanaya Matayos 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Tirada 25 waa astaan u ah reer Laawi, ha ahaadeen kuwo wanaagsan ama kuwo xun; hase ahaatee, si la mid ah oo muhiim ah, waxay ka dhigan tahay kala-soocidda reer Laawi ee caqliga leh iyo kuwa sharka leh. Matayos 25 wuxuu, isagoo ku taagan saddex markhaati, ama saddex masaal, aqoonsanayaa habka kala-soocidda ee uu matalo tirada shan iyo labaatanka. Dabcan, masaalkii tobanka bikradood wuxuu metelaa taariikhda Milleriyiinta, sidoo kalena taariikhda boqol iyo afartan iyo afarta kun. Taariikhdaas waa taariikhdii malaa’igta kowaad; masaalkii hibadu waa malaa’igta labaad; masaalkii idaha iyo riyaha se waa xukunka malaa’igta saddexaad.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Cutubyada lix iyo labaatanaad ilaa siddeed iyo labaatanaad waxay tilmaamayaan taariikhda Kormaridda ilaa amarka injiilka ee ka dambeeyey iskutallaabta.

> And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

> Markii Ciise hadalladaas oo dhan dhammeeyey, ayuu xertiisii ku yidhi, Waad og tihiin in laba maalmood dabadeed ay tahay Iiddii Kormaridda, oo Wiilka Aadanahana la gacangelinayo in iskutallaabta lagu qodbo. Matayos 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Soo koobididda calamadaha kala duwan ee cutubka 26 waa shirqoolkii lagu dili lahaa Ciise ee aayadaha 3 ilaa 5. Dabadeed Ciise waxaa lagu subkay Beytaniya aayadaha 6 ilaa 13. Aayadaha 14 ilaa 16 Yuudas wuxuu Masiixa ku gacan geliyey soddon xabbadood oo lacag ah. Markaasaa waxaa yimid Kormarista isaga iyo xertiisii, aayadaha 17 ilaa 25. Aayadaha 26 ilaa 29, Ciise wuxuu dejiyey Cashada Rabbiga, aayadda 30-na Ciise wuxuu sii sheegay diidmadii Butros. Aayadaha 36 ilaa 46 Ciise wuxuu joogaa Getsemane. Aayadaha 47 ilaa 56 Ciise waa la qabtay, dabadeed aayadaha 57 ilaa 68, Ciise wuxuu hor taagan yahay Kayafas iyo Sanhedrin. Laga bilaabo aayadda 69 wixii ka dambeeya waxaa la soo bandhigay diidmadii Butros ee Masiixa. Cutubku wuxuu ka kooban yahay toban calaamadood oo gaar ah oo ay tahay in lagu soo celiyo maalmaha ugu dambeeya.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Cutubka toddoba iyo labaatanaadna wuxuu leeyahay toban calaamadood oo kala duwan. Ciise waxaa loo dhiibaa Bilaatos, dabadeed Yuudas isagaa isdila, dabadeedna Ciise waxaa la hor geeyaa Bilaatos, dabadeed Barabbas ayaa la doortaa, Bilaatosna wuxuu Ciise u dhiibaa in la iskutallaabta ku qodbo, dabadeedna Ciise waa lagu jeesjeesaa, dabadeed iskutallaabta ku qodbidda, dabadeed dhimashadii Ciise, dabadeed Ciise waa la aasaa, ugu dambayntiina waardiyihii qabriga jooga ayaa marag furaa.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Cutubka siddeed iyo labaatanaad wuxuu leeyahay saddex calaamadood oo keliya, tan kowaadna waa sarakicidda, waxaana ku xigta beentii Sanhedriinka, dabadeedna amarka weyn. Saddex cutub oo leh saddex iyo labaatan calaamadood oo kala duwan oo iskutallaabta ah kuwaas oo lagu soo celin doono taariikhda boqolka iyo afartan iyo afarta kun.

## Matthew 26 – Ten Waymarks

Matayos 26 – Toban Calaamadood oo Jid-marin ah

- Plot by chief priests and elders to kill Jesus (vv. 3–5)

  Shirqoolkii wadaaddadii sare iyo waayeelladii ay ku doonayeen inay Ciise dilaan (aayadaha 3–5)

- Anointing at Bethany by the woman with alabaster box (vv. 6–13)

  Subkidii Beytaniya ee haweeneydii sanduuqa alabastar lahayd (aayadaha 6–13)

- Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

  Yuudas wuxuu oggolaaday inuu Ciise ku gacan geliyo 30 xabbadood oo lacag ah (aayadaha 14–16)

- Preparation and eating of the Passover with the disciples (vv. 17–25)

  Diyaarinta iyo cunista Kormaridda oo lala sameeyey xertii (aayadaha 17–25)

- Institution of the Lord’s Supper (vv. 26–29)

  Aasaaska Cashada Rabbiga (aayadaha 26–29)

- Prediction of Peter’s denial (vv. 30–35)

  Saadaalinta inkiriddii Butros (aayadaha 30–35)

- Agony in Gethsemane (vv. 36–46)

  Dhibaatada Getsemane (aay. 36–46)

- Betrayal and arrest of Jesus (vv. 47–56)

  Khiyaanadii iyo qabashadii Ciise (aayadaha 47–56)

- Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

  Ciise oo la hor keenay Kayafas iyo Golaha Sare (aayadaha 57–68)

- Peter’s threefold denial (vv. 69–75)

  Diidmada saddex-geesoodka ah ee Butros (aayadaha 69–75)

## Matthew 27 – Ten Waymarks

Matayos 27 – Toban Calaamadood oo Jid-Muujin ah

- Jesus delivered to Pilate (vv. 1–2)

  Ciise waxaa loo gacan geliyey Bilaatos (aayadaha 1–2)

- Judas’s remorse and suicide (vv. 3–10)

  Qoomamadii iyo ismiidaamintii Yuudas (aayadaha 3–10)

- Jesus before Pilate – the formal Roman trial (vv. 11–14)

  Ciise Bilaatos hortiisa – maxkamaddii rasmiga ahayd ee Roomaanka (aayadaha 11–14)

- Choice of Barabbas over Jesus (vv. 15–26)

  Doorashadii Barabbas halkii Ciise (aayadaha 15–26)

- Pilate delivers Jesus to be crucified (included in the release of Barabbas)

  Bilaatos wuxuu Ciise u dhiibaa in iskutallaabta lagu qodbo (waxaa ku jira sii-deynta Barabbas)

- Mocking and scourging by the soldiers (vv. 27–31)

  Ku jeesjeesid iyo karbaashiddii askarta (aayadaha 27–31)

- The crucifixion (vv. 32–44)

  Iskutallaabta lagu qodbay (aayadaha 32–44)

- The death of Jesus (vv. 45–50)

  Dhimashadii Ciise (aayadaha 45–50)

- Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

  Calaamooyin ka sarreeya dabiicadda iyo aasiddii Yuusuf kii Arimatheeya (aayadaha 51–61)

- Posting of the guard at the tomb (vv. 62–66)

  Meelaynta waardiyeyaasha qabriga agtiisa (aayadaha 62–66)

## Matthew 28 – Three Waymarks

Matayos 28 – Saddex Calaamadood oo Jidka Muujinaya

- The resurrection and empty tomb (vv. 1–10)

  Sarakicidda iyo xabaashii madhnayd (aayadaha 1–10)

- The lie of the chief priests and elders to the soldiers (vv. 11–15)

  Beenta wadaaddadii sare iyo waayeelladu askarta u sheegeen (aayadaha 11–15)

- The Great Commission (vv. 16–20)

  Amarka Weyn (aayadaha 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Sida waayo-aragnimada Masiixa laga bilaabo subkidii Beytaniya ilaa Amar-weynihii ay calaamadisay dhammaadka adeeggiisii dhulka iyo bilowga injiilka loo gaadhsiiyo quruumaha oo dhan, sidaas oo kale ayaa isla calaamadahan mar kale ugu soo noqnoqda waayo-aragnimada hadhaaga Ilaah iyagoo ku soo dhowaanaya dhammaadka wakhtiga nimcada iyo guushooda ugu dambaysa.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Cutubyada lix iyo labaatanaad ilaa siddeed iyo labaatanaad waxay metelaan taariikhda Kormaridda oo lagu habeeyey 23 calaamadood oo kala soocan, kuwaas oo lagu soo noqnoqdo inta lagu jiro taariikhda horseedda kuna xigta sharciga Axadda.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

> “Imaatinka Masiixa oo ah wadaadkeenna sare uu ugu imanayo meesha ugu quduusan, si loo nadiifiyo meesha quduuska ah, sida lagu muujiyey Daanyeel 8:14; imaatinka Wiilka Aadanaha uu ugu imanayo Kan Maalmaha Hore, sida lagu soo bandhigay Daanyeel 7:13; iyo imaatinka Rabbiga uu macbudkiisa ugu imanayo, sida uu Malakii u sii sheegay, waa sharraxaado ka hadlaya isla dhacdadaas; tanuna waxaa kaloo lagu matalay imaatinka arooska uu arooska ugu imanayo, sida uu Masiixu ku sharraxay masalka tobanka bikradood ee Matayos 25.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Dhammaadka 2300-ka maalmood ee Oktoobar 22, 1844 ayaa lagu soo celiyaa sharciga Axadda. Saddexda iyo labaatanka astaamood ee jidka ee ku yaal saddexda cutub ee ugu dambeeya ee Matayos waxay aqoonsadaan dhiigga qaaliga ah ee loo adeegsado in lagu mideeyo Ilaahnimada iyo aadannimada.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

> “Dhexdhexaadinta Masiix ee uu u sameeyo aadanaha aawadiis meesha quduuska ah ee sare waxay si la mid ah lagama maarmaan ugu tahay qorshaha badbaadada sida dhimashadiisii iskutallaabta dusheedii ay ahayd. Dhimashadiisii ayuu ku bilaabay hawshaas, taas oo sarakicitaankiisii ka dib uu samada ugu kacay inuu halkaas ku dhammaystiro. Waa inaynu rumaysad ku galnaa gudaha xijaabka, ‘meeshii Hordhacu inoo galay.’ Cibraaniyada 6:20. Halkaas waxaa ka ifaya nuurka ka imanaya iskutallaabta Kalfoor. Halkaas ayaynu ka heli karnaa garasho ka sii caddaan badan oo ku saabsan waxyaalaha qarsoon ee furashada. Badbaadada aadanaha waxaa lagu fuliyey qiime aan xad lahayn oo samadu bixisay; allabarigii la bixiyey wuxuu la egyahay dalabyada ugu ballaadhan ee sharciga Ilaah ee la jebiyey. Ciise wuxuu furay jidka carshiga Aabbaha, oo dhexdaadiyintiisa waxaa Ilaah hortiisa lagu soo bandhigi karaa rabitaanka daacadda ah ee kuwa isaga rumaysad ugu yimaada oo dhan.” Muranka Weyn, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Cutubka 23aad ee Matayos wuxuu adkaynayaa xukunka lagu ridayo wadaadnimada been-abuurka ah. Cutubyada lix iyo labaatan ilaa siddeed iyo labaatan waa omega-ga cutubka saddex iyo labaatanaad. Laawiyiinta been-abuurka ah, kacdoonkii sii kordhayey ee odayaasha afarta fac socday, ayaa soo saaray calaamadaha jidka ee ku jira saddexda cutub ee ugu dambeeya.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Cutubka afar iyo labaatanaad waxa uu habka “sadarka ka sarreeya sadarka” u aqoonsanayaa inuu yahay habkii Masiixa, sida uu baabbi’inta Yeruusaalem ugu adeegsado inuu ku tilmaamo waxyaalaha jira, waxyaalihii hore u dhacay, iyo waxyaalaha dhici doona.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Burburkii Yeruusaalem ee sannadkii 70 AD wuxuu dhacay isla maalintii sannadka ee Yeruusaalem markii ugu horraysay uu Nebukhadnesar dumiyey. Burburintii Yeruusaalem ee Nebukhadnesar waxay ahayd taariikh hore oo soo martay, taariikhdii Masiixana, markii Tiitos qabsaday Yeruusaalem, waxay astaan u ahayd dhammaadka dunida. Matayos 24 wuxuu kor u qaadaa hab-raaca “xarriiqba xarriiq”, sidaas awgeedna wuxuu aqoonsanayaa “hab-raaca” inuu yahay qayb ka mid ah markhaatiga nebinnimada.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Waa cutubka 24aad dhexdiisa meesha Masiixu ku caddeeyo lagama-maarmaannimada in la fahmo “karaahiyada baabba’a” ee uu ka hadlay nebi Daanyeel, taas oo ah isla fahamka aasaasiga ah ee William Miller, iyo astaanta saldhigga u ah aragtida ku jirta Daanyeel. Waxay kaloo meteshaa fallaagowgii Adventism-ka, maadaama ay diideen fahamkii Milleriyiinta ee “kan maalin walba ah” ee ku jira kitaabka Daanyeel, sidaas darteedna uga qayb qaateen khiyaanada xooggan ee 2 Tesaloniika cutubka labaad. Cutubkani si toos ah ayuu ugu xiran yahay Luukos 21, sidaasna ku aqoonsanaya Agoosto 11, 1840 ilaa Oktoobar 22, 1844, taas oo astaan u ah 9/11 ilaa iyo sharciga Axadda. Waxa kale oo uu ku xiran yahay “waqtiyada quruumaha” ee Luukos 21:24, taas oo ah furaha ugu weyn ee lagu furo “toddobada wakhti” ee Muuse, isla markaana la jaanqaadaysa cabbiridda macbudka ee Muujintii kow iyo tobnaad.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Laga bilaabo cutubka saddex iyo labaatanaad, oo ay raacaan 24 iyo 25, dabadeedna lagu soo gunaanadayo cutubyada 26 ilaa 27, kuwaas oo ah saddex cutub oo leh saddex iyo labaatan calaamadood oo ah omega-ga u ah alfa-da cutubka saddex iyo labaatanaad. Cutubka laba iyo labaatanaad marka lagu daro toddoba iyo labaatan iyo siddeed iyo labaatan wuxuu la egyahay “81,” taas oo calaamad u ah wadaadnimada. Saddex marag dushood (Bilowgii, Matayos, iyo Muujintii) cutubyada 11 ilaa 22 waa hal xariiq. Cutubyada 23 ilaa 28 waa xariiq run ah oo ka bilaabmata 23 kuna dhammaata 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Cutubyada koowaad ilaa tobnaad waa tii ugu horraysay ee saddexda xariiq ee waxsii sheegista ah ee ku jira kitaabka Matayos. Toban cutub, waxaa xiga laba iyo toban cutub, waxaana xiga lix cutub. Waxyigu wuxuu inoo sheegaa in dhammaan kutubta Kitaabka Quduuska ahi ay ku kulmaan oo ay ku dhammaadaan Muujintii, sidaas darteedna dhammaan kutubta Kitaabka Quduuska ahi waxay ku kulmaan oo ay ku dhammaadaan Matayos. Matayos, sida wejiga libaaxa qabiilka Yahuudah, wuxuu aqoonsanayaa laba iyo toban waxsii sheegis oo Masiixi ah oo kala gaar ah, laba iyo tobankaas tuducna waxay soo saaraan astaamaha jidka ee taariikhda Milleriyiinta iyo boqol iyo afartan iyo afarta kun. Sida kitaabka Muujintu ugu bilaabmo muujintii Ciise Masiix, Matayos cutubka koowaad wuxuu soo bandhigayaa muujin Ciise Masiix ah oo ku xiran nolosha iyo markhaatifurka Muuse, la jirta taariikhda Masiixa ka geesta ah, iyadoo isla markaas aqoonsanaysa saddexda qaybood ee kiniisadda guulaysata sida uu u matalo nebigii, wadaadkii, iyo boqorkii.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matayos wuxuu ku bilaabmaa muujinta Ciise Masiix iyadoo lagu jiro macnaha axdiga Ilaah la galay qoom la doortay. Laga bilaabo Ibraahim ilaa Daa’uud waxay ahaayeen afar iyo toban fac, laga bilaabo Daa’uud ilaa maxaabiistii Baabuloonna waxay ahaayeen afar iyo toban fac, laga bilaabo Baabuloon ilaa Masiixna waa afar iyo toban fac oo kale. Abtirsiinta Masiixa ee Matayos waxay la jaanqaaddaa Muuse, waayo Muuse waa alfa-kii Masiixa oo ah oomega. Noloshii Muuse ee boqol iyo labaatan sannadood waxay la jaanqaaddaa boqol iyo labaatankii sannadood ee wakhtiga imtixaanka ahaa ee taariikhda Nuux. Sidaas daraaddeed axdigii Nuux wuxuu ku xiran yahay axdiga qoom la doortay. Boqol iyo labaatankii sannadood ee Muuse waxay ka dhigan yihiin saddex xilli oo min afartan sannadood ah kuwaas oo ku dhammaaday Muuse oo Masrigii dilaya dhammaadka afartankii sannadood, iyo curadka, Fircoon iyo ciidankiisii oo la laayay dhammaadka muddadii labaad ee afartanka sannadood. Muddadii labaad ee afartanka sannadood waxay ku dhammaatay fallaagadii Kaadeesh, muddadii saddexaad ee afartanka sannadoodna waxay ku dhammaatay fallaagadii labaad ee Kaadeesh. Dhammaan saddexda sadar ee nebinnimo ee alfa-gu waxay ku dhammaadaan Kaadeesh, halka saddexda sadar ee nebinnimo ee abtirsiinta Matayos ay ku dhammaadaan Daa’uud, maxaabiistii Baabuloon, iyo Rasuulka axdiga.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Markii alfa ee Muuse lala waafajiyo omega-da Masiixa, waxaa jira lix markhaati oo Kaadeesh ah, taas oo ah 1863 iyo sharciga Axadda. Abtirsiinta Matayos waxay Boqor Daa’uud dhigaysaa Kaadeesh, taas oo ah meesha Adventism-ka riddada ah loo kaxeeyo Baabuloon, sida Masiixu u xaqiijiyo axdiga isaga iyo boqol iyo afartan iyo afarta kun. Marka Daa’uud lagu meeleeyo sharciga Axadda waxaa la aasaasaa markhaati labaad oo Daa’uud ah, iyadoo Daa’uud yahay mid ka mid ah saddexda wakiil ee bini’aadamka ah ee bilaabay inay adeegaan markay soddon jir ahaayeen. Masiixa, Daa’uud, Yuusuf, iyo Yexesqeel dhammaantood waxay bilaabeen hawshoodii iyagoo soddon jir ah. Wadajir ahaan afartaas soddon-jirka ah ee bilaabay inay adeegaan waxay matalaan isu-geynta Ilaahnimada iyo bini’aadannimada, marka kaniisadda dagaallamaysa loo beddelo kaniisadda guulaysata. Kaniisaddaasna waxay ka kooban tahay nebi, wadaad, iyo boqor. Isbeddelkaas waxaa lagu calaamadeeyaa sharciga Axadda, kaas oo sidoo kale ah Kaadeesh, sidaas darteed Daa’uud ee ku jira abtirsiinta Matayos wuxuu la jaanqaadayaa Daa’uudkii soddonka jirka ahaa.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Soddonka sanoo ee diyaarinta waxay la jaanqaadaan afarta boqol iyo soddonka sannadood ee axdiga Ibraahim, iyo weliba da’da wadaadnimada iyo 1290-ka sannadood ee Daanyeel 12:11. Qoraalka xiga waxaan ku eegi doonnaa mid kasta oo ka mid ah laba iyo tobankaas waxsii sheeg ee Masiixiga ah ee ku jira kitaabka Matayos. Marka hore waxaan aqoonsanaynaa saddex sadar oo waxsii sheegid ah oo ku jira Matayos; cutubyada kow ilaa toban, waxaa ku xiga cutubyada kow iyo toban ilaa laba iyo labaatan, dabadeedna saddex iyo labaatan ilaa siddeed iyo labaatan.

> “For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

> “Muddo yar ka dib niyad-jabkii 1844, anigu runtii waxaan qabay, si la mid ah jidhka advent-ka, in albaabkii naxariistu markaas dunida weligeedba u xidhmay. Mowqifkan waxaa la qaatay ka hor intaan araggaygii ugu horreeyey la i siinin. Waxay ahayd iftiinkii Ilaah iga siiyey oo saxay qaladkayagii, kana dhigay inaan aragno mowqifka runta ah.

> “I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

> “Weli waxaan ahay rumayste aragtida albaabka-xidhan, laakiin ma aha macnaha aynu markii hore eraygaas u adeegsan jirnay ama macnaha ay mucaaridaydu u adeegsadaan.”

> “There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

> “Waxaa jiray albaab xiran wakhtigii Nuux. Wakhtigaas waxaa dhacay ka-noqoshada Ruuxa Ilaah ee ka noqday qoomamkii dembiga badnaa ee ku halaagsamay biyihii Daadka. Ilaah qudhiisu wuxuu Nuux siiyey farriinta albaabka xiran: ‘Ruuxaygu had iyo goor lama halgami doono dadka, maxaa yeelay iyaguna waa jidh; hase ahaatee cimrigiisu wuxuu ahaan doonaa boqol iyo labaatan sannadood’ (Bilowgii 6:3).”

> “There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

> “Waxaa jirtay albaab xiran wakhtigii Ibraahim. Naxariistu way joojisay baryadii ay u jeedinaysay dadka degganaa Sodom, oo dhammaantood marka laga reebo Luud, iyo naagtiisii iyo labadiisii gabdhood, waxaa baabbi’iyey dab samada laga soo dejiyey.

> “There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

> “Waxa jiray albaab xidhnaa wakhtigii Masiixa. Wiilka Ilaah wuxuu Yuhuuddii aan rumaysadka lahayn ee jiilkaas ku dhawaaqay, ‘Gurigiinnii waa laydiinka tegey isagoo cidla ah’ (Matayos 23:38).

> “Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

> Isaga oo hoos u eegaya durdurka wakhtiga ilaa maalmaha ugu dambeeya, isla awoodda aan dhammaadka lahayni waxay iyada oo Yooxanaa ku hadlaysa ku dhawaaqday: “Waxyaalahan waxaa leeyahay kan quduuska ah, kan runta ah, kan haysta furihii Daa'uud, kan fura oo ninna ma xidho; oo xira oo ninna ma furo” (Muujintii 3:7).

> “I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

> “Waxaa laygu tusay muujin, welina waan rumaysanahay, in uu jiray albaab xidhnaa sannadkii 1844. Dhammaan kuwii arkay iftiinka farriimaha malaa’igta kowaad iyo tan labaad oo diiday iftiinkaas, waxaa looga tegey gudcur. Kuwii se aqbalay oo helay Ruuxa Quduuska ah ee la socday ku dhawaaqidda farriinta samada ka timid, dabadeedna ka noqday rumaysadkoodii oo ku dhawaaqay waayo-aragnimadoodii inay khiyaali ahayd, sidaas ayay ku diideen Ruuxa Ilaah, mana uu sii baryin iyaga.”

> “Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

> “Kuwii aan iftiinka arkin, ma ay lahayn eedda diidmada iftiinka. Waxay ahayd oo keliya kooxda quudhsatay iftiinka samada ka yimid oo Ruuxa Ilaah aanu gaadhi karin. Kooxdanna waxaa ku jiray, sidaan sheegay, labadaba kuwii diiday inay aqbalaan farriinta markii loo soo bandhigay, iyo sidoo kale kuwii, markay heleen dabadeed, ka noqday rumaysadkoodii. Kuwanu waxay yeelan kari lahaayeen suurad cibaado, oo sheegan kari lahaayeen inay yihiin kuwa Masiixa raacsan; hase yeeshee, iyagoo aan lahayn xidhiidh nool oo ay Ilaah la leeyihiin, waxaa maxaabiis ahaan u qabsan lahaa khiyaanooyinka Shayddaanka. Labadan kooxood ayaa lagu muujiyey riyada—kuwa ku dhawaaqay in iftiinkii ay raaceen uu ahaa khiyaano, iyo kuwa sharka leh ee dunida oo, iyagoo diiday iftiinka, Ilaahna uu diiday. Tixraac looma samayn kuwa aan arkin iftiinka, oo sidaas daraaddeed aan eed ku lahayn diidmadiisa.” Selected Messages, book 1, 62, 63.

> “It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

> “Kuwa rumaystayaasha Ciise ku raaca rumaysad ahaan hawsha weyn ee kafaaraggudka ayaa ah kuwa hela faa’iidooyinka shafeecadiisa uu iyaga aawadood u sameeyo; halka kuwa diida iftiinka hawshan adeegga muujinaya aanay wax faa’iido ah ka helin. Yuhuuddii diidday iftiinkii la siiyey imaatinkii ugu horreeyey ee Masiixa, oo diidday inay isaga u rumaystaan inuu yahay Badbaadiyaha dunida, ma ay heli karin dembi-dhaaf isaga dhexdiisa. Markii Ciise kor-qaadistiisii ku galay dhiiggiisa qudhiisa meesha quduuska ah ee samada si uu xertiisa ugu shubo barakooyinka shafeecadiisa, Yuhuuddu waxa lagu reebay gudcur buuxa si ay u sii wadaan allabaryadoodii iyo qurbaannadoodii aan waxtarka lahayn. Adeeggii tusaalooyinka iyo hoosasku wuu dhammaaday. Albaabkaas ay dadku markii hore Ilaah ku heli jireen marin looma furnayn mar dambe. Yuhuuddu way diidday inay isaga ka doondoonaan jidka keliya ee markaas lagu heli karay, kaas oo ahaa adeegga meesha quduuska ah ee samada. Sidaa darteed xidhiidh la leh Ilaah ma ay helin. Iyaga albaabkii waa ka xidhnaa. Wax aqoon ah uma ay lahayn Masiixa inuu yahay allabariga runta ah iyo dhexdhexaadiyaha keliya ee Ilaah hortiisa; sidaas darteedna ma ay heli karin faa’iidooyinka shafeecadiisa.”

> “The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

> Xaaladda Yuhuudda aan rumaysadka lahayni waxay tusaale u tahay xaaladda kuwa dayacaadda leh oo aan rumaysadka lahayn ee ka mid ah Masiixiyiinta qirta, kuwaas oo si kas ah uga jaahil ah hawsha Wadaadkeenna Sare ee naxariista badan. Adeeggii tusaalaha ahaa, markii wadaadka sare uu galay meesha ugu quduusan, reer binu Israa’iil oo dhan waxaa laga doonayay inay ku soo ururaan agagaarka meesha quduuska ah oo ay si ugu murugo badan naftooda ugu hoosaysiiyaan Ilaah hortiisa, si ay u helaan cafiska dembiyadooda oo aan looga goyn shirka. Haddaba intee bay ka sii lama huraan badan tahay maalintan kafaaraggudka ee ka-hor-imaadkeeda ah inaan fahamno hawsha Wadaadkeenna Sare oo aynu ogaanno waajibaadyada laynaga doonayo.

> “Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

> “Dadku iyagoo aan ciqaab ka badbaadi karin ma diidi karaan digniinta uu Ilaah naxariis ahaan ugu soo diro. Farriin ayaa samada laga soo diray dunida wakhtigii Nuux, badbaadadooduna waxay ku xidhnayd sida ay ula dhaqmeen farriintaas. Maxaa yeelay way diideen digniintaas, Ruuxa Ilaah waa laga qaaday qoomka dembilayaasha ah, oo waxay ku halaagsameen biyihii Daadkii. Wakhtigii Ibraahim, naxariistu way joojisay baryadii ay u jeedinaysay dadkii dembiga lahaa ee degganaa Sodom, oo dhammaantood marka laga reebo Luud iyo naagtiisii iyo labadiisii gabdhoodba waxaa baabbi’iyey dab samada laga soo dejiyey. Sidaas oo kale ayay ahayd wakhtigii Masiixa. Wiilka Ilaah wuxuu Yuhuuddii aan rumaysnayn ee jiilkaas ku dhawaaqay: ‘Gurigiinnii waa laydiin cidleeyey.’ Matayos 23:38. Isagoo eegaya maalmaha ugu dambeeya, Awooddaas Isla Aan Xadidnayn waxay ku dhawaaqaysaa, kuwa ku saabsan kuwa ‘aan aqbalin jacaylka runta si ay u badbaadaan’: ‘Sidaa daraaddeed Ilaah wuxuu u soo diri doonaa dhalanteed xoog leh, inay been rumaystaan; si kulligood loo xukumo kuwii aan rumaysan runta, laakiin ku farxay xaqdarrada.’ 2 Tesaloniika 2:10–12. Sida ay u diidaan waxbaridda Eraygiisa, Ilaah wuxuu ka qaadaa Ruuxiisa oo wuxuu uga tagaa khiyaamooyinka ay jecel yihiin.” The Great Controversy, 430, 431.

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