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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Adventist-ka Maalinta Toddobaad - Lambarka Soddon iyo Siddeed

Number Thirty-Eight

Lambarka Siddeed iyo Soddonaad

Author

Jeff Pippenger

Published

January 30, 2026

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The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Imtixaanka Kibista Jannada wuxuu ahaa imtixaankii omega ee xernimada maalmaha Ciise, sidoo kalena wuxuu ahaa omega marka loo eego imtixaankii maannada ee lagu matalay alpha taariikhda axdiga Israa’iil qadiimka ah. Bilowgu wuxuu ahaa maanno; dhammaadkuna wuxuu ahaa Kibista Jannada. Omega had iyo jeer waa kan ugu weyn, sidaas darteed ka-tegidii ugu weynayd ee xertii ayaa Kafarna’um ku calaamadaysa inay tahay omega taariikhda Masiixa iyo imtixaanka xernimada.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Markaasaa Ciise wuxuu xertiisii ku yidhi, Haddii nin doonayo inuu iga daba yimaado, naftiisa ha inkirto, iskutallaabtiisana ha qaato, oo ha i raaco. Waayo, ku alla kii doonaya inuu naftiisa badbaadiyo, waa lumin doonaa; laakiin ku alla kii naftiisa u lumiya aawaday, wuu heli doonaa. Waayo, maxaa nin taraya, hadduu dunida oo dhan helo, naftiisase waayo? Ama nin muxuu bixin doonaa beddelkii naftiisa? Waayo, Wiilka Aadanahu wuxuu ku iman doonaa ammaanta Aabbihiis isaga iyo malaa'igtiisa; markaas ayuu nin kasta ku abaalmarin doonaa shuqulladiisa sida ay yihiin. Runtii waxaan idinku leeyahay, Waxaa halkan taagan qaar aan dhimashada dhadhamin doonin ilaa ay arkaan Wiilka Aadanaha oo boqortooyadiisa ku imanaya. Matayos 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kafarna’um waa imtixaanka omega. Imtixaanka Kafarna’um ka dhacay waa imtixaanka saliidda ee masaalka tobanka bikradood; kaas oo ka bilaabma qaylada habeenbadhka, kuna billaaba xilli ay ku jirto in bikradaha nacasyadu garwaaqsadaan inaanay saliid lahayn. Markaasay bilaabaan inay argagaxaan iyagoo ku soo dhowaanaya albaabka xidhmaya ee sharciga Axadda, sida lagu matalay dhibaatadii Kafarna’um ee Yooxanaa 6:66. Si nebiyad ahaan ah, iyagu waa “ceeboobeen.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Bal eega, maalmo baa imanaya, ayaa Sayidka Rabbiga ahu leeyahay, oo aan abaar ku soo diri doono dalka; ma ahaan doonto abaar kibis, mana ahaan doonto harraad biyo, laakiinse waxay ahaan doontaa maqlidda erayada Rabbiga. Oo waxay ka warwareegi doonaan bad ilaa bad, oo woqooyi ilaa bari ayay hore iyo dib u ordi doonaan si ay u doondoonaan erayga Rabbiga, laakiinse ma heli doonaan. Maalintaas gabdhaha quruxda badan iyo dhallinyaraduba harraad bay la taag darnaan doonaan. Kuwii ku dhaarta dembiga Samaariya oo yidhaahda, Ilaahaaga, Daanow, waa nool yahay; oo yidhaahda, Jidka Bi’ir-shebacu waa nool yahay; xataa kuwaasu way dhici doonaan, oo mar dambena ma kici doonaan. Amos 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Imtixaanka omega ee Kafarna’um wuxuu astaan u yahay imtixaanka omega ee ka dambeeya imtixaankii aasaasiga ahaa ee 2024. Imtixaanka omega waa meesha aroosaddu lagu shaabadeeyo ka hor sharciga Axadda. Waa meesha kala-soociddu si weligeed ah loogu dhammeystiro, waayo mar haddii ay daahir noqoto, shisheeyayaal (Quruumaha) mar dambe weligood Yeruusaalem ma dhex mari doonaan.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> Rabbiguna sidoo kale wuxuu ka ciyi doonaa Siyoon, codkiisana wuxuu ka yeedhin doonaa Yeruusaalem; samooyinka iyo dhulkuna way gariiri doonaan; laakiinse Rabbigu wuxuu rajo u ahaan doonaa dadkiisa, oo wuxuu xoog u ahaan doonaa reer binu Israa’iil. Sidaasaad ku ogaan doontaan inaan anigu ahay Rabbiga Ilaahiinna ah oo deggan Siyoon, buurtayda quduuska ah; markaasaa Yeruusaalem quduus ahaan doontaa, oo shisheeyena mar dambe dhex mari maayaan.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Oo waxay ahaan doontaa maalintaas in buuruhu ay soo daadiyaan khamri cusub, oo kuruhuna ay caano la qulqulaan, oo webiyada Yahuudah oo dhammuna ay biyo la socdaan, oo ilna ay ka soo bixi doonto guriga Rabbiga, oo waxay waraabin doontaa dooxada Shittiim.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> Masar waxay ahaan doontaa baabba’, Edomna wuxuu ahaan doonaa cidlo ba’an, dulmiga loo geystay carruurta Yahuudah aawadiis, maxaa yeelay dhiig aan eed lahayn ayay ku daadiyeen dalkooda. Laakiin Yahuudah weligeed bay degganaan doontaa, Yeruusaalemna qarni ilaa qarni. Waayo, waxaan nadiifin doonaa dhiiggooda aanan nadiifin; waayo, Rabbigu wuxuu deggan yahay Siyoon. Yoo’eel 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

Yeruusaalem waxaa laga nadiifiyaa dembiga intii lagu jiro dhaq-dhaqaaqyada ugu dambeeya ee xukunka baarista, taas oo ku jirta Sekaryaah cutubka saddexaad, meesha dharkii cadcadaa ee linenka ahaa ee reer Filadelfiya lagu siiyo Yashuuca si uu ugu beddelo dharkii wasakhaysnaa ee reer La’odikiya. “Markaasaa Yeruusaalem quduus ahaan doontaa, oo shisheeyena mar dambe kama dhex mari doonaan,” waayo sarreenkii ayaa laga kala soocay haramaha oo loo ururiyey sidii qurbaan midhaha ugu horreeya. Tani waxay dhacdaa imtixaanka omega, waxayna dhacdaa marka daaqadaha samada la furo, oo Ciise ku tuuro jawharadaha sanduuqa oo uu dunida ku yidhaahdo, “kaalaya oo arka.” “Kaalaya oo arka” calanka boqortooyadayda, aroosaddayda, qurbaan bixintayda reer Laawi sidii waayihii hore. “Kaalaya oo arka” macbudkayga, sanduuqayga ay ka buuxaan jawharado—mid kasta oo loo diyaariyey inuu qayb ka noqdo taajka boqortooyada ammaanta.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Imtixaanka aasaasiga ah ee alfa ee 2024 wuxuu horseedaa imtixaanka omega ee macbudka. Imtixaanka omega wuxuu dhacaa marka daaqadaha samadu furmaan, taas oo ah marka aroosaddu isdiyaariso. Bikradaha nacasyada ah iyo farriintooda roobka dambe ee beenta ah ee nabad iyo ammaan waxaa daaqadaha furan ka afuufa dabaysha, waayo farriinta taariikhdan waa farriinta dabaysha bari. Farriintu waa dabayshii kululayd ee Ishacyaah oo la joojiyo maalinta dabaysha bari; waa afartii dabaylood ee Yooxanaa oo la xannibo inta lagu jiro wakhtiga shaabadaynta boqol iyo afartan iyo afar kun.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo loo metelay faras cadhooday oo doonaya inuu iska siidaayo oo ku yaaco oogada dhulka oo dhan, isagoo jidkiisa ku sida halaag iyo dhimasho.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Miyaynu ku seexannaa xadka ugu dhow ee dunida weligeed ah? Miyaynu ahaan doonnaa kuwo caajis ah, qabow, oo dhintay? Oh, bal in kaniisadahayaga lagu arki lahaa Ruuxa iyo neefta Ilaah oo lagu afuufay dadkiisa, si ay cagahooda ugu istaagaan oo ay u noolaadaan.” Manuscript Releases, volume 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Kuwa diida farriintaas dabaysha bari ee Islaamka, dabayshu daaqadda ayay ka tuurtaa—taas oo ah isla astaanta fallaagadooda. Qashinka qaladka ayaa weligiis ku dheggan kooxda nacasyada ah ee aan saliidda lahayn. Efrayim mar kale sanamyadiisii ayuu ku midoobay. Waxay diideen kororka aqoonta wakhtiga shaabadaynta, iyo xidhiidhkeeda la leh Islaamka hoogga saddexaad. Ilaah wuxuu ammaanta farriintooda roobka dambe ee been-abuurka ah u rogi doonaa “ceeb.”

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> Dadkaygu aqoonla’aan bay u baabba’een; maxaa yeelay, adigu aqoontii waad diidday, anna waan ku diidi doonaa, si aadan ii ahaan wadaad; oo maadaama aad illowday sharcigii Ilaahaaga, anna carruurtaadana waan illoobi doonaa.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Siday u bateen, ayay igu sii dembaabeen; sidaas daraaddeed ammaantoodii waxaan u beddeli doonaa ceeb. Waxay cunaan dembiga dadkayga, oo qalbigoodana waxay saaraan xumaantooda. Oo waxay ahaan doontaa sida dadka, sida wadaadka; oo waxaan iyaga ugu ciqaabi doonaa jidadkooda, oo waxaan uga abaalmarin doonaa falimahooda. Waayo, way cuni doonaan, laakiinse ma dhergi doonaan; way sinaysan doonaan, laakiinse ma ay badnaan doonaan; maxaa yeelay, way ka tageen inay Rabbiga dhegaystaan. Sinaysi iyo khamri iyo khamri cusubba qalbiga way ka qaadaan. Dadkaygu waxay talo ka doondoonaan sanamyadooda alwaaxda ah, oo ushiihooduna wax bay u sheegtaa; waayo, ruuxa sinaysigu wuu habaabiyey, oo way ka sinaysteen Ilaahoodii hoostiisa. Waxay allabaryo ku bixiyaan buuraha dushooda, oo waxay foox ku gubaan kuraha korkooda, geedaha qudaaradda ah iyo kuwa qoryaha leh iyo geedaha weynba hoostooda, maxaa yeelay hadhkoodu waa wanaagsan yahay; sidaas daraaddeed gabdhihiinnu way sinaysan doonaan, naagihiinnuna way sinoobi doonaan. Anigu gabdhihiinna ma ciqaabi doono markay sinaystaan, ama naagihiinna markay sinoobaan; waayo, iyaga qudhoodu waxay gooni ula baxaan dhillooyin, oo waxay allabaryo la bixiyaan kuwa sinada ku jira; sidaas daraaddeed dadka aan waxgaradka lahaynu way dhici doonaan.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> In kastoo aad tahay Israa’iil oo sino samayso, haddana Yahuudah yuusan dembaabin; oo ha imanina Gilgaal, hana u kicina Beyt-Aawen, hana ku dhaaranina, Rabbigu waa nool yahay. Waayo, Israa’iil dib bay u simbiriirixataa sida qaalin dib-u-noqosho leh; hadda Rabbigu wuxuu iyaga u daajin doonaa sida wan meel bannaan oo weyn ku jirta.

> Ephraim is joined to idols: let him alone.

> Efrayim wuxuu ku xidhmay sanamyada; iska daaya isaga.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Cabitaankoodu waa qadhaadhay; waxay si joogto ah u galeen sino; taliyayaasheeduna ceeb bay ku jecel yihiin, “Bixiya.” Dabayshu baalalkeeda ayay ku xidhay, oo allabaryadooda aawadood ayay u ceeboobi doonaan. Hoosheeca 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Qashinka la fogeeyey waa labadaas bikradood ee nacasyada ah iyo caqiidooyinkooda qalloocan ee ay ku xidhan yihiin. Innagu waxa aynu nahay waxa aynu cunno; iyaguse waxay diideen farriintii dabaysha bari, taas beddelkeedana waxay doorteen beenta dabadeeda la timaadda marin-habaabin xoog leh, oo waxay ku midoobeen farriintooda roobka dambe ee nabad iyo ammaan been-abuur ah. Khamriga cusub ee Yoo’eel afafkooda waa laga gooyey, isla meesha uu Yeremyaah ka noqdo afkii Ilaah.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> “Marka dadku runta diidaan, waxay diidaan Qoraaga runtaas. Markay ku tuntana sharciga Ilaah, waxay inkiraan amarka iyo awoodda Sharci-Bixiyaha. Sida ay u fududahay in sanam laga sameeyo caqiidooyin iyo aragtiyo been ah, ayay u fududahay in sanam laga sameeyo alwaax ama dhagax. Markuu sifooyinka Ilaah si qaldan u matalo, Shaydaanku wuxuu dadka u horseedaa inay Ilaah ku gartaan dabeecad been ah. Dad badan dhexdooda, sanam falsafadeed ayaa carshiga loo saaray meeshi Yahuweh; halka Ilaaha nool, sida loogu muujiyey Eraygiisa, Masiixa dhexdiisa, iyo shuqullada abuurista, ay in yar oo keliya caabudaan. Kumanyaal ayaa dabeecadda ilaah ka dhigta, iyagoo isla mar ahaantaana diidaya Ilaaha dabeecadda. Inkasta oo ay qaab kale leedahay, sanamcaabudiddu maanta waxay dunida Masiixiyiinta uga jirtaa si la mid ah sida ay uga jirtay Israa’iilkii hore waagii Eliyaah. Ilaaha rag badan oo sheegta inay caqli leeyihiin, iyo ka faylasuufyo, gabayaaal, siyaasiyiin, suxufiyiin—ilaaha bulshooyinka xarrago iyo moodada leh, iyo jaamacado iyo kulliyado badan, xataa qaar ka mid ah machadyada fiqiga—wax yar oo ka wanaagsan Bacal, ilaahii qorraxda ee Foyniiqiya, ma aha.” The Great Controversy, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Markii la kala saarayo kuwa runta ah iyo kuwa beenta ah ee ku jira riyadii Miller, dabayshu waxay dibadda u qaaddaa bikradaha beenta ah, halka Rabbiguna uu shaabadeeyo aroosaddiisa inta lagu jiro imtixaanka gudaha ee omega ee daaqadda furan.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Bal eega, waxaan soo dirayaa rasuulkayga, oo jidka hortayda ayuu diyaarin doonaa; oo Rabbiga aad doondoonaysaan si kedis ah ayuu macbudkiisa u iman doonaa, kaasoo ah rasuulka axdiga oo aad ku faraxdaan; bal eega, wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiin bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu muuqdo? Waayo, isagu waa sida dabka wax safeeya, oo kale sida saabuunta kuwa dharka caddeeya. Oo isagu wuxuu u fadhiisan doonaa sida mid lacagta safeeya oo daahiriya; oo wuxuu daahirin doonaa wiilashii Laawi, oo wuxuu u miiri doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jiro. Markaasaa qurbaanka Yahuudah iyo Yeruusaalem Rabbiga u macaanaan doona, sidii waagii hore, iyo sidii sannadihii hore. Malaakii 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Wiilashii reer Laawi waa carruurtii reer Laawi ee daacadda ku ahaa imtixaankii sanamka bahalka ee Haaruun, dabadeedna mar kale ku sugnaaday daacadnimada imtixaankii sanamka bahalka ee Yerobocaam. Iyagu waa kuwa ka gudba imtixaanka sanamka bahalka, kaas oo ah imtixaanka lagu go’aamiyo masiirkooda weligeed ah, waana imtixaanka ay khasab ku tahay inay ka gudbaan—ka hor intaan nala shaabadayn.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Rabbigu si cad buu ii tusay in sanamka bahalka la samayn doono ka hor intaan albaabka nimcadu xidhmin; waayo, taasu waxay ahaan doontaa imtixaanka weyn ee dadka Ilaah, kaas oo lagu go’aamin doono masiirkooda weligeed ah.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Tanu waa imtixaanka ay tahay in dadka Ilaah ay maraan ka hor intaan la shaabadayn. Kuwa kulligood oo daacadnimadooda Ilaah ku caddeeya iyagoo xajisanaya sharcigiisa, oo diidaya inay aqbalaan sabti been-abuur ah, waxay hoos geli doonaan calanka Rabbiga Ilaah ah ee Yehowah, oo waxay heli doonaan shaabadda Ilaaha nool. Kuwase ka tanaasula runta ka timid jannada oo aqbala sabtida Axadda, waxay heli doonaan calaamadda bahalka” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Imtixaanka sawirka bahalka waa imtixaanka ka hor imtixaanka calaamadda bahalka ee xeerka Axadda, waana in laga gudbaa ka hor intaan albaabku xidhmin.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Waa imtixaanka daahiriya kuwa xaqa ah isla markaana kala saara kuwa xaqa ah iyo kuwa aan xaqa ahayn. Waa imtixaankii lagu ogaaday in Daanyeel, Shadrakh, Meeshaakh iyo Cabednego ay muuqaal ahaan ka qurux badnaayeen oo ka buurbuurnaayeen kuwii cunay cuntadii Baabuloon. Koox baa cuntay kibistii Jannada, kooxdii kalena kibistii Baabuloon. Waa imtixaanka kibista ee sunagogga Kafarna'um.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Dibadda, wakhtiga imtixaanka ee aynu hadda ku jirno waa imtixaanka sanamka bahalka, kaas oo ah isu-tagga kaniisadda iyo dawladda ee gudaha Maraykanka. Wakhtiga imtixaanka ee gudaha ah ee la barbar dhigayana wuxuu tilmaamayaa nooc bikrado ah oo muujiya sawirka aadannimada, iyo nooc kale oo bikrado ah oo muujiya sawirka Ilaahnimada oo la midoobay aadannimada. Ka dib markii Malaakii aqoonsado sifaynta iyo nadiifinta reer Laawi, Ilaah wuxuu soo jeedinayaa imtixaan.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

> Oo waxaan idiinku soo dhowaan doonaa xukun; oo waxaan markhaati degdeg ah ku noqon doonaa saaxiriinta, iyo sinaystayaasha, iyo kuwa dhaarta beenta ah ku dhaarta, iyo kuwa dulma kii mushaharka loo shaqaystay mushaharkiisa, carmalka, iyo agoonta, iyo kuwa qalaadka xaqiisa ka leexiya, oo aan aniga iga cabsanayn, ayaa Rabbiga ciidammadu leeyahay.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Waayo, anigu waxaan ahay Rabbiga, mana beddelo; sidaas daraaddeed idinku, wiilasha Yacquubow, laydinma baabbi’iyo. Malaakii 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Imtixaanka ugu horreeya waa in Ilaah laga cabsado, oo kooxda ku dhacday tijaabadii Malaa’igta Axdiga waxaa markaas lagula hadlaa shan xukun oo cambaarayn ah, mid kastaana wuxuu u dhigmaa mid ka mid ah bikradaha nacasyada ah ee la jaanqaadaya ahaanshaha hooggan, murugaysan, miskiin, indha la’, qaawan; shan sifo oo nebiyadeed oo loogu talagalay shan bikradood oo nacasyo ah, kuwaas oo lagu soo koobay weedha “oo aniga ima cabsataan.” Kuwanu waa kuwii ku dhacay imtixaankii aasaasiga ahaa ee ugu horreeyey ee alfa. Waxay ku dhaceen maxaa yeelay ma ay garan in Ilaah weligiis isma beddelo. Kuwanu waa kuwii ku dhacay imtixaankii aasaasiga ahaa ee dibadda ee alfa ee 2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Waxaa jira casharro laga baranayo taariikhdii hore; oo fiiro gaar ah ayaa loo jeedinayaa kuwan, si ay dhammaantood u fahmaan in Ilaah maanta u shaqeeyo isla dariiqyadii uu weligiis ku shaqayn jiray. Gacantiisa waxaa lagu arkaa shuqulkiisa iyo quruumaha dhexdooda hadda, si la mid ah sida ay had iyo jeer u muuqatay tan iyo markii injiilka markii ugu horraysay loogu dhawaaqay Aadan Ceeden dhexdeeda.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Waxa jira waqtiyo ah meelo rogmad ah oo taariikhda quruumaha iyo tan kaniisadda ah. Maamulidda Ilaah gudaheeda, marka qalalaasayaashan kala duwan ay yimaadaan, iftiinka waqtigaas ku habboon waa la bixiyaa. Haddii la aqbalo, horumar ruuxi ah baa jira; haddii la diido, dibu-dhac ruuxi ah iyo burbur baa ka daba yimaada. Rabbigu Eraygiisa dhexdiisa ayuu ku muujiyey hawsha weerarka leh ee injiilka sidii hore loogu fuliyey, iyo sida loo fulin doono mustaqbalka, ilaa iyo isku-dhaca ugu dambeeya, marka awoodaha Shaydaanku sameyn doonaan dhaqdhaqaaqoodii ugu dambeeyey ee yaabka lahaa.” Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Reer La’odikiya ma arkaan in sida Ilaah dadka ula macaamilo ay weligeed isku mid tahay. Haddii iftiinka ama saliidda la helo, barako baa jirta; haddii kalese, waxaa dhacaya burbur iyo halaag.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> “Waayihii hore Rabbiga Ilaaha samadu wuxuu sirihiisa u muujin jiray nebiyadiisa. Waxa jooga iyo waxa iman doona si isku mid ah ayay isaga ugu caddaan yihiin. Codka Ilaah wuxuu ka yeedhaa qarniyada oo dhan, isagoo u sheegaya aadanaha waxa dhici doona. Boqorro iyo amiirro waxay qabtaan meelahoodii wakhtigii loo qoondeeyey. Waxay u malaynayaan inay fulinayaan ujeeddooyinkooda, laakiinse dhab ahaantii waxay rumoobayaan eraygii Ilaah ku hadlay.”

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> “Bawlos wuxuu caddeynayaa in diiwaannada la macaamilkii Ilaah ee aadanaha waagii hore ‘loo qoray waanadeenna, innagoo ah kuwa ay dhammaadka dunidu ku yimaadeen.’ Taariikhda Daanyeelna waxaa naloo siiyey waanadeenna. ‘Sirta Rabbigu waxay la jirtaa kuwa isaga ka cabsada.’ Ilaaha Daanyeel weli wuu nool yahay oo wuu taliyaa. Isagu samada kama xidhin dadkiisa. Sidii ay ahayd xilligii Yuhuudda, ayay sidaas oo kale tahay xilligan; Ilaah wuxuu sirihiisa u muujiyaa addoommadiisa nebiyada.”

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> Rasuul Butros wuxuu leeyahay: “Waxaannu kaloo haynaa erayga sii sheegidda oo aad u sii huba badan; waana wax aad si wanaagsan u samaysaan inaad dhegaysataan, sida iftiin ka ifaya meel gudcur ah, ilaa waagu ka baryo oo xiddigta subaxduna ay qalbiyadiinna ka soo baxdo; idinkoo tan ugu horrayn og, in aan wax sii sheegid Qorniinka ku jirta aanay lahayn fasiraad gaar ahaaneed. Waayo, sii sheegiddu waagii hore kuma iman doonista dadka; laakiin niman quduus ah oo xagga Ilaah ka yimid ayaa ku hadlay iyagoo Ruuxa Quduuska ahu dhaqaajinayo.”

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> Kuwa aan rumaysanayn oo aan cibaado lahayn ma gartaan muhiimadda calaamadaha wakhtiyada, kuwaas oo lagu sii sheegay erayga nebiyadeed. Jaahilnimo awgeed way diidi karaan inay aqbalaan diiwaanka waxyiga ku qoran. Laakiin marka Masiixiyiin magac-u-yaal ahi ay si jees-jees ah uga hadlaan hababka iyo qalabka uu adeegsanayo kan weyn ee AHAYGU si uu u muujiyo qasdiyadiisa, waxay isu muujiyaan inay jaahil ka yihiin Qorniinka iyo xoogga Ilaah labadaba. Abuuruhu si dhab ah buu u garanayaa waxyaalaha uu ku leeyahay inuu kula macaamilo dabeecadda aadanaha. Wuxuu garanayaa hababka la adeegsanayo si loo helo natiijooyinka la doonayo.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> “Hadalka dadku wuu fashilmaa. Kii sheegashooyinka dadka ka dhigta tiirsanaantiisa, xaq buu u leeyahay inuu gariiro; waayo, maalin ayuu noqon doonaa sida markab burburay. Erayga Ilaah waa aan khaldami karin, wuuna sii waarayaa weligiis. Masiixu wuxuu ku dhawaaqayaa, ‘Runtii waxaan idinku leeyahay, Ilaa samada iyo dhulku ay gudbaan, xaraf yar ama dhibic yar midna sinaba ugama gudbi doonto sharciga, ilaa wax walba ay wada rumoobaan.’ Erayga Ilaah wuu sii jiri doonaa ilaa dhammaan qarniyada aan joogsiga lahayn ee daa’imnimada.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Ilaah weligiis isma beddelo, oo wuxuu u shaqeeyaa isla habraacyadii uu had iyo jeer ku shaqayn jiray.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Shaqada Ilaah ee dhulka ka socota waxay, qarniba qarniga ka dambeeya, muujisaa isu-egaan aad u muuqata dib-u-habayn kasta oo weyn ama dhaqdhaqaaq kasta oo diini ah. Mabaadi’da uu Ilaah dadka ula macaamilo mar walba waa isku mid. Dhaqdhaqaaqyada waaweyn ee wakhtigan jira waxay leeyihiin wax u dhigma kuwii waayihii hore, waayo-aragnimada kiniisadduna ee qarniyadii hore waxay xambaarsan tahay casharro qiimo weyn ugu fadhiya wakhtigeenna.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Aayadaha afarta ah ee ugu horreeya ee cutubka saddexaad ee Malaakii waxay aqoonsanayaan rasuulka jidka u sii diyaariya Rasuulka Axdiga, iyo sifaynta iyo daahirinta reer Laawi. Dabadeedna Rabbigu wuxuu ku dhawaaqaa xukun ka dhan ah La’odikiya, isagoo caddeynaya inayan Ilaah ka cabsanayn, taasoo micneheedu yahay inay ku fashilmeen imtixaankii aasaasiga ahaa ee alfa ee malaa’igta saddexaad. Cabsi la’aantoodu waxay ka dhigan tahay diidmo ula kac ah oo aqoonta ah, macnaha aqoonta ay diidayaanna waa aqbalidda taariikhda rasuulka jidka diyaariya iyo Rasuulka Rabbaaniga ah ee ka dambeeya. Nebiyadu dhammaantood waxay tilmaamaan maalmaha ugu dambeeya, mana jiri lahayn sabab loo aqoonsado dhaqdhaqaaq dib-u-habayn been-abuur ah, haddii aanu jirin mid dhab ah.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Laakiin Shaydaan ma uusan fadhiyin isagoo aan waxba qaban. Haddaba wuxuu isku dayay wixii uu ku dadaalay dhaqdhaqaaq kasta oo dib-u-habayn ah oo kale—inuu dadka khiyaaneeyo oo baabbi’iyo isaga oo ku soo gudbinaya wax been-abuur ah oo lagu beddelay shaqadii runta ahayd. Sida ay qarnigii koowaad ee kiniisadda Masiixiga uga jireen Masiixyo been ah, sidaas oo kalena qarnigii lix iyo tobnaad waxaa ka soo baxay nebiyo been ah.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Macnaha lixda aayadood ee ugu horreeya ee Malaakii saddex waa sifaynta iyo daahirinta reer Laawi ee dhaqdhaqaaqa dib-u-habaynta ee boqol iyo afar iyo afartan kun. Mustaqbalka Ameerika waxa uu noqon doonaa ama isla dhaqdhaqaaqaas, ama mid ka mid ah kuwa badan oo been-abuur ah. Markaasaa Malaaki wuxuu leeyahay:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Tan iyo wakhtigii awowayaashiin ayaad ka leexateen qaynuunnadayda, mana aad dhawrin. Ii soo noqda, anna waan idiin soo noqon doonaa, ayaa Rabbiga ciidammadu leeyahay. Malaakii 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Caasinimada sii kordhaysa ee afarta jiil ku baahsan waa hordhaca iyo gogol-dhigga kitaabka Yoo’eel, Malaki halkan wuxuu tilmaamayaa isla caasinimadaas sii kordhaysa markuu leeyahay, “xataa tan iyo wakhtigii awowayaashiin waad iga leexateen.” Tan iyo 1863, oo ah wakhtigii awowayaashii jiilkii koowaad ee caasinimada, si isa soo taraysa ayay uga sii durkeen oo uga sii durkeen Ilaah. Ku dhawaaqidda ka dhanka ah dembigooda joogtada ah waxaa jilciya yeedhidda La’odikiya oo codad murugo leh ku ballanqaadaysa in hadday soo noqon lahaayeen oo keliya, Ilaahna uu iyaga u soo noqon lahaa.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Laakiin idinku waxaad tidhaahdeen, Maxaynu ku soo noqonaynaa? Miyuu nin Ilaah dhici karaa? Habase yeeshee waad i dhacdeen. Laakiin idinku waxaad tidhaahdaan, Maxaannu kugu dhacnay? Tobnaadyada iyo qurbaannada ayaad igu dhacdeen. Inkaar baad ku habaaran tihiin, waayo, waad i dhacdeen, idinkan quruuntan oo dhan.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Tobankiinna oo dhan ku keena bakhaarka, si ay cunto ugu jirto gurigayga; oo hadda arrinkan igu tijaabiya, ayaa Rabbiga ciidammadu leeyahay, bal eega inaanan idiin furi doonin daaqadaha samada, oo aan idiinku shubi doonin barako, tan iyo inta aan meel lagu wada qaado jirin.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Aniguna waxaan idiin canaanan doonaa kan wax baabbiʼiya aawadiin, oo isagu ma baabbiʼin doono midhaha dhulkiinna; geedka canabkiinnuna midhihiisa kuma soo daadin doono beerta intaan wakhtigiisii la gaadhin, ayaa Rabbiga ciidammadu leeyahay. Oo quruumaha oo dhammuna idinku waxay idiin yeedhi doonaan kuwa barakaysan, waayo, waxaad ahaan doontaan dal laga farxo, ayaa Rabbiga ciidammadu leeyahay. Malaakii 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Imtixaanka dibadda ee aasaaska ah ee alfa ee sannadka 2024 waxa ku xiga imtixaanka gudaha ee ugu sarreeya ee sannadka 2026. Imtixaankaas ugu sarreeya wuxuu dhacaa marka daaqadaha samadu furmaan, waxaana jira saddex meelood oo daaqadahaas furan lagu aqoonsaday marka lagu jiro macnaha guud ee kaniisadda guulaysata: Malaakii 3, riyadii Miller, iyo Muujintii 19. Malaakii waa alfa, riyadii Miller waa dhexda, Muujintuna waa omega. Imtixaanka waxaa lagu muujiyey Masiixa, isagoo ah ninka burushka wasakhda sita, oo dahabka ku tuuraya sanduuqa. Dahabkaasu waa laba shayba mar keliya: runo si qumman loogu habeeyey kala dambayntooda, iyo kuwa hadhay. Bakhaarku waa meesha cuntada lagu ururiyo laguna qaybiyo. Sida imtixaankii maannada, imtixaankii Kafarna’um, iyo Kibistii Samada—“cunto” ayaa ah mawduuca.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Hilibka” waa saliidda ku jirta masaalka bikradaha, waxayna matalaysaa dabeecadda, Ruuxa Quduuska ah, iyo farriinta nebinnimada ee Ruuxa Quduuska ah gelisa quluubta iyo maskaxda kuwa kobciya dabeecadda Masiixa. “Hilibka” waa “khamriga cusub” ee Yoo’eel oo laga gooyay kuwa sakhraamiinta ah ee reer Efrayim. Si aad uga gudubto imtixaanka gudaha ee macbudka capstone-ka ee malaa’igta labaad, waa inaad ka soo gudubtay imtixaankii aasaaska dibadda ee alfa-da koowaad. Haddii aadan aqbalin aasaaska, kama mid noqon kartid macbudka lagu dul taagay aasaaska; laakiin haddii aadan ka mid ahayn tirada kuwii ka gudbay imtixaankaas aasaasiga ah, waxaad gurigaaga ruuxiga ah ee been-abuurka ah ka dhisi doontaa ciid dusheeda. Yooxanaa wuxuu gurigaas ruuxiga ah ee been-abuurka ah ugu yeedhaa, “sunagogga Shayddaanka,” Yeremyaahna, “shirka kuwa jeesjeesa.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Keenna dhammaan meeltobnaadyada iyo qurbaannada bakhaarka waa imtixaanka gudaha ee meesha shaabadda lagu daabaco. Ninkii burushka wasakhda watay wuxuu dadka hadhay ee Ilaah ku tuuray naxashkii la weyneeyey, isagoo sidaas samaynayana wuxuu sawir ka bixinayey shaqada keenista dhammaan meeltobnaadyada bakhaarka. Reer Laawi waa qurbaanka kor loo qaado marka uu barako kaga shubo daaqadaha samada. Jawharadaha ninka burushka wasakhda wata waa dadka hadhay ee isaga u ah, oo Ishacyaah cutubka lixaad dadkaas hadhay waxaa lagu aqoonsaday inay yihiin meeltobnaad.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Markaasaan idhi, Sayidow, ilaa goormaa? Oo isna wuxuu ku jawaabay, Ilaa magaalooyinku ay baabba’aan iyagoo aan lahayn deggane, iyo guryuhu iyagoo aan nin lahayn, dalkuna uu gebi ahaanba cidla noqdo, Oo Rabbiguna dadka meel fog ka fogeeyo, oo dalku dhexdiisa ay ka dhacdo dayac weyn. Laakiinse weli waxaa ku jiri doona toban meelood meel, oo haddana way soo noqon doontaa, oo waa la baabbi’in doonaa; sida geedka teilka ah iyo sida geedka qudka ah, kuwaas oo walaxdoodu ku jirto markii ay caleemahooda daadiyaan; sidaas oo kale farcanka quduuska ahi wuxuu ahaan doonaa walaxda ku hadhay. Ishacyaah 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Rabbigu wuxuu su’aasha ah “ilaa goorma” ku aqoonsanayaa markhaatiyo badan inay tilmaamayso sharciga Axadda, oo aayadda saddexaad ee Ishacyaah lix malaa’iguhu waxay ku dhawaaqayaan, “Quduus, quduus, quduus waxaa ah Rabbiga ciidammada, dhulka oo dhammuna wuxuu ka buuxaa ammaantiisa.” Walaashii White arrintan waxay la xiriirisaa malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Sida ay [malaa’igta] u arkaan mustaqbalka, marka dhulka oo dhammu ka buuxsami doono ammaantiisa, heesta guusha leh ee ammaantu waxay midba midka kale uga dhawaaqdaa luuq macaan leh, ‘Quduus, quduus, quduus, waa Rabbiga Ciidammada.’ Waxay si buuxda ugu qanacsan yihiin inay Ilaah ammaanaan; oo joogitaankiisa, hoosta dhoolla-caddayntiisa oggolaanshaha leh, wax kale kama ay doonayaan. Iyagoo xambaarsan ekaantiisa, gudanaya adeeggiisa oo caabudaya isaga, hammigooda ugu sarreeya si buuxda ayaa loo gaadhay.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Ishacyaah lix wuxuu tilmaamayaa 9/11, markaas oo dhulku ku iftiimay ammaanta codkii kowaad ee labada cod ee Muujintii siddeed iyo tobnaad. Markii Ishacyaah weyddiiyey, “ilaa goormee,” taariikhda cutubka waxaa lagu aqoonsanayaa inay tahay muddada ka bilaabmaysa 9/11 ilaa sharciga Axadda, halkaas oo codka labaad yimaado. Ishacyaah wuxuu inoo sheegayaa in xilliga sharciga Axadda ay jiri doonto hadhayaal—kuwaas oo ah toban meelood meel. Hadhayaasha waxay dhexda ku leeyihiin walax—saliid ku jirta weelashooda.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Laakiin weli dhexdeeda waxaa ku jiri doona meeltobnaad [toban-meelood meel], oo way soo noqon doontaa, oo waa la cuni doonaa; sida geedka teilka ah iyo sida geedka oak-ga ah, kuwaas oo nuxurkoodu ku jiro dhexdooda marka ay caleemahooda daadiyaan; sidaas oo kale farcanka quduuska ah ayaa ahaan doona nuxurkeeda. Ishacyaah 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Kii tobnaad” waa kuwa “soo noqday” iyagoo ka jawaabay baaqii Malaakii iyo sidoo kale baaqii Yeremyaah ee ahaa in la soo noqdo. Iyagu waa geedo ka tirsan aadannimada, oo la mideeyey Ilaahnimada (farcanka quduuska ah). Waa la cuni doonaa, waayo iyagu ma aha oo keliya rususha, laakiinse sidoo kale waa calanka kibisyada hirarka Bentakostiga; iyagu waa farriinta ay Quruumuhu cuni doonaan.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Sidaas daraaddeed ayaa Rabbigu leeyahay, Haddaad soo noqoto, markaasaan dib kuu soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad waxa qaaliga ah ka soocdo waxa liita, waxaad ahaan doontaa sida afkayga; iyagu ha kuugu soo noqdeen, laakiinse adigu iyaga ha ugu noqon. Yeremyaah 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Yeremyaah wuxuu metelaa kuwii cunay farriintii ku jirtay gacanta malaa’igta, taas oo ahayd alfa iyo imtixaankii aasaasiga ahaa ee ay mataleen Agoosto 11, 1840, 1888, iyo 9/11, waayo wuxuu leeyahay, Erayadii waan helay oo waan cunay.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Erayadaadii waa la helay, anna waan cunay; oo eraygaagii wuxuu ii noqday farxad iyo rayrayn qalbigayga; waayo, magacaaga ayaa laygu yeedhaa, Rabbiyow Ilaaha ciidammada. Yeremyaah 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

Yeremyaah waxaa loogu yeedhay magaca Ilaah markii uu cunay kitaabkii yaraa ee gacanta malaa’igta ku jiray, fariintaasina waxay dhalisay farxad iyo reyreyn, taas oo ka soo horjeedda ceeb. Marka magaca Ilaah la siiyo Yeremyaah, wuxuu metelayaa boqol iyo afar iyo afartanka kun ee ah reer Filadelfiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Kii guulaysta ayaan ka dhigi doonaa tiir macbudka Ilaahayga ku yaal, oo mar dambe dibadda ugama bixi doono; oo waxaan isaga ku qori doonaa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, taas oo samada kaga soo degaysa Ilaahayga xaggiisa; oo waxaan isaga ku qori doonaa magacayga cusub. Muujintii 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Yeremyaah wuxuu cunay farriintii 9/11, wuxuuna la kulmay niyad-jabkii Luulyo 18, 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Kumaanan fadhiisan shirka kuwa wax quudhsada, mana aanan rayrayn; keliday baan fadhiistay gacantaada aawadeed, waayo waxaad iga buuxisay caro. Bal maxaa xanuunkaygu u yahay mid joogto ah, oo dhaawacayguna u yahay mid aan bogsan karin, kan diida in la bogsiiyo? Miyaad adigu ii ahaan doontaa gebi ahaanba sida beenaale, iyo sida biyo dhaca? Yeremyaah 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“Shirkii kuwa wax quudhsada” ee Yeremyaah waa “sunagogga Shaydaanka” ee Filadelfiya iyo Simurna, kuwaas oo yidhaahda, Annagu Yuhuud baannu nahay, hase yeeshee ma aha. Yeremyaah kuma uu farxin, waayo farriintii uu ku dhawaaqay waxay ahayd farriin been ah, oo aan dhalin wax aan ceeb ahayn, ee aan farxad ahayn. “Nabarkii weligiis jiray ee diiday in la bogsiiyo” ee Yeremyaah wuxuu ahaa saddexdii maalmood iyo badhkii ay shirkii kuwa wax quudhsada ku reyreeyeen intii Yeremyaah, Muuse, iyo Eliyaah mayd ahaan ugu yaalleen waddadii dhex martay dooxada lafihii engegnaa ee dhintay. Bartamaha muddadaas shakiga iyo hubanti-la’aanta, Rabbigu wuxuu Yeremyaah weyddiistay inuu soo noqdo.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, waan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad kan qaaliga ah ka soocdo kan liita, waxaad ahaan doontaa sida afkayga oo kale. Iyagu ha kuugu soo noqdeen, adiguse ha ugu noqon iyaga. Oo dadkan waxaan kaaga dhigi doonaa derbi naxaas ah oo deyr leh; way kula diriri doonaan, laakiinse kuguma adkaan doonaan, waayo, anigu waan kula jiraa inaan ku badbaadiyo oo aan ku samatabbixiyo, ayaa Rabbigu leeyahay. Oo waxaan kaa samatabbixin doonaa gacanta kuwa sharka leh, oo waxaan kaa furan doonaa gacanta kuwa daran. Yeremyaah 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Haddii Yeremyaah soo noqdo, Ilaah wuxuu isaga ka dhigi doonaa ciidan, kaas oo lagu matalay gidaar naxaas ah oo ay labadaba “kuwa sharka leh” iyo “kuwa cabsida leh” la dagaallami doonaan, hase yeeshee aan ka adkaan doonin. Kanu waa ciidanka fardaha cadcad leh iyo fardooley ku labisan dhar cad oo linen ah. Ciidankaas, ama gidaarkaas naxaasta ah, waa la kiciyaa marka Yeremyaah soo noqdo; haddii, oo marka, uu kala sooco wixii qaali ah iyo wixii liita. Ezekiel cutubka soddon iyo toddobaad, ciidanka ay Sister White ku sheegtay inuu yahay dadka hadhay ee Ilaah ayaa istaaga marka ay soo noqdeen. Kuwa hadhay way soo noqdaan, dabadeedna waxay u istaagaan sidii ciidan xoog weyn leh, marka ay kala soocaan wixii qaali ah iyo wixii liita, markaasay noqdaan afkii Ilaah. Waa inay si qumman u kala qaybiyaan ereyga runta ah, iyagoo kala soocaya buunshaha iyo sarreenka, waayo waxay adeegsanayaan isla xeerarkii uu aabbahood qaatay, kaas oo ahaa nin wax shiida oo ku takhasusay diyaarinta kibista ugu wanaagsan. Haddii ay kala soocaan wixii qaali ah iyo wixii liita; runta iyo qaladka, waxay noqon doonaan waardiyaha Ilaah marka Ilaah kala sooco kuwa sharka leh iyo kuwa xigmadda leh.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Yeremyaah wuxuu ka jawaabay baaqii soo noqoshada sannadkii 2023, dabadeedna sannadkii 2024 wuu niyad jabay markii koox weyn ay ku kala go’day imtixaankii aasaaska ahaa ee Rooma dejinaysay aragtida. Yeremyaah si sax ah ayuu uga soocay kan qaaliga ah kan xun, runta iyo qaladka, wuuna sii watay ilaa imtixaankii gudaha ee omega markii daaqadaha samadu furmeen. Marka samooyinku furmaan, kiniisadda guulaysatay way isdiyaarisay. Waxay ka gudubtay imtixaankii dibadda ee aasaaska ahaa, ee alfa, dabadeedna waxay ka gudubtay imtixaankii gudaha ee omega ee daaqadaha samada. Ama way gudubtaa oo waxay ka mid noqotaa ciidanka Ilaah, ama dabayshu waxay kaga afuufaysaa daaqadaha. Waxaa lagu tuuraa beer weyn, sidii Shebna loogu sameeyey Ishacyaah laba iyo labaatan, ama waxaa lagu tuuraa sanduuqa. Ama waxaa lagu tuuraa sanduuqa, ama waxaa laga tuuraa macbudka sidii Nexemyaah u tuuray Toobiyaah ama Masiixu u tuuray kuwa lacagta sarrifanayay. Marka ninka burushka wasakhda ahi uu jawharadaha ku tuuro sanduuqa, sanduuqu ama waa Erayga Ilaah ee qaab-dhismeed cusub oo run ah, ama sanduuqu waa macbudka Ilaah, labaduba kuwaas oo ah astaamo Masiixa, Masiixana lama kala qaybin karo.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> Masiixu ma kala qaybsan yahay? Bawlos miyaa idiin iskutallaabta lagu qodbay? Mise magaca Bawlos baad ku baabtiisanteen? 1 Korintos 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Masiixu kama uu kala go’nayn Bawlos. Ilaahnimaduna kama ayan kala go’nayn dadnimadii Bawlos. Markii Bawlos oo ah bini’aadanka wax ku baabtiisay magaca Ilaahnimada, kala-qaybsanaan ma jirin, waayo, rasuulka bini’aadamka ahi wuxuu ku midoobay farriinta Rabbaaniga ah. Bawlos wuxuu ku dhegganaa Ilaahnimada si la hubo sida Efrayim ugu dhegganaa sanamyadiisii.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Kuwa ku jira riyadii Miller ee lagu dhex tuuray macbudka (sanduuqa), waa meeltobnaadyadii ku xusan Malakii saddex oo lagu amray in lagu soo geliyo bakhaarka, meesha cuntadu ku kaydsan tahay laguna qaybiyo. Bakhaarkaasu waa macbudka boqol iyo afartan iyo afarta kun, ama sida Butros u sheegay, “guri ruuxi ah iyo wadaadnimo quduus ah.” Sanduuqu waa guriga ruuxiga ah, dahabkuna waa wadaadnimada. Sababtaas aawadeed riyadii Miller waxaa lagu qoray bogga “81,” taas oo astaan u ah Wadaadka Sare ee Ilaahiga ah oo lala mideeyey siddeetan wadaaddo bini-aadmi ah.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Riyadii Miller ninkii burushka wasakhda watay wuxuu tusaale u yahay keenidda dahabka iyo jawharadaha, (kuwaas oo ah meeltobnaadyadii Ishacyaah iyo qurbaannadii Malaakii), marka uu jawharadaha ku tuuro macbudka, kaas oo ah bakhaarka, kaas oo ah sanduuqa. Inta badan laba su’aalood ayaa la xidhiidha malaa’igta labaad, imtixaanka omega-na waa malaa’igta labaad marka loo eego imtixaanka alfa iyo tijaabada saddexaad ee litmus-ka. Baaqgu waa in la soo noqdo, soo noqoshaduna waxaa lagu muujiyey in dhammaan meeltobnaadyada iyo qurbaannada la keeno bakhaarka, si cunto ugu jirto gurigiisa. Labada su’aalood ee halkan yaallaa waa: waa maxay “cuntadu?” iyo waa maxay “bakhaarku?”

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Haddii dahabku yihiin wargeeyayaasha, ama haddii dahabku yihiin farriinta, ayaa go’aaminaya sida labadaas su’aalood looga jawaabayo. Haddii ay yihiin wargeeyayaasha, markaas iyagu waa meeltobnaadka ka kooban macbudka, kaas oo had iyo jeer la taago tallaabada labaad. Haddii ay tahay farriinta, waa farriintii Qayladii Habeenbadhka oo loo soo dhammaystiray sidii dhagaxa madaxda u ah macbudka, iyo xoojinta farriinta malaa’igta labaad.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> Oo yidhi, Sababtaas aawadeed nin wuxuu ka tegi doonaa aabbihiis iyo hooyadiis, oo wuxuu ku dhegi doonaa naagtiisa; oo labadoodu waxay ahaan doonaan isku jidh? Sidaas daraaddeed mar dambe laba ma aha, laakiinse waa isku jidh. Haddaba wixii Ilaah isku xidhay, yaanu qofina kala furin. Matayos 19:5, 6.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Waxa dib laygu tilmaamay ku dhawaaqiddii imaatinkii ugu horreeyey ee Masiixa. Yooxanaa waxaa lagu soo diray ruuxii iyo xooggi Eliyaah si uu jidka ugu diyaariyo Ciise. Kuwii diiday maragga Yooxanaa wax faa’iido ah kama ay helin waxbariddii Ciise. Mucaaradnimadoodii ay ku diideen farriintii sii sheegaysay imaatinkiisa waxay dhigtay meel aanay si fudud uga aqbali karin caddaynta ugu xoogga badan ee ah inuu isagu ahaa Masiixa. Shayddaanku wuxuu sii hoggaamiyey kuwii diiday farriintii Yooxanaa inay weli sii fogaadaan, oo ay diidaan oo iskutallaabta ku qodaan Masiixa. Markay sidaas sameeyeen, waxay isdhigeen meel aanay ka heli karin barakadii maalinta Bentakostiga, taas oo bari lahayd jidka gala meesha quduuska ah ee samada. Jeexitaankii xijaabka macbudku wuxuu muujiyey in allabaryadii iyo qaynuunnadii Yuhuudda aan mar dambe la aqbali doonin. Allabarigii weynaa waa la bixiyey, waana la aqbalay, Ruuxa Quduuska ahna oo soo degay maalintii Bentakostiga wuxuu maskaxdii xertii ka qaaday meesha quduuska ah ee dhulka una qaaday tan samada, halkaas oo Ciise ku galay dhiiggiisa qudhiisa, si uu xertiisa ugu daadiyo faa’iidooyinka kafaaraggudkiisa. Laakiin Yuhuudda waxaa looga tegey gudcur buuxa. Waxay lumiyeen iftiin kasta oo ay ka heli kari lahaayeen qorshaha badbaadada, welina waxay ku kalsoonaayeen allabaryadoodii iyo qurbaannadoodii aan waxtarka lahayn. Meesha quduuska ah ee samadu waxay beddeshay tii dhulka, hase ahaatee waxba kama ay ogayn isbeddelkaas. Sidaas daraaddeed kama ay faa’iidaysan karin dhexdhexaadinta Masiixa ee meesha quduuska ah.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Dad badan ayaa si argagax leh u eega habkii Yuhuuddu u mareen diididda iyo iskutallaabta ku qodiddii Masiixa; oo markay akhriyaan taariikhda xadgudubkiisii ceebta badnaa, waxay moodaan inay jecel yihiin, oo aanay isaga u dafireen sidii Butros sameeyey, ama u iskutallaabta ku qodbeen sidii Yuhuuddu sameeyeen. Laakiin Ilaaha akhriya quluubta dadka oo dhan ayaa imtixaan geliyey jacaylkaas ay qirteen inay u hayeen Ciise. Samada oo dhan ayaa si danayn qoto dheer leh u daawanaysay sida loo soo dhoweeyey farriintii malaa’igta kowaad. Hase ahaatee, kuwo badan oo qirtay inay Ciise jecel yihiin, oo ilmada daadiyey markay akhriyeen qisada iskutallaabta, waxay ku jeesjeeseen warka wanaagsan ee imaatinkiisa. Halkii ay farriinta ku soo dhoweyn lahaayeen farxad, waxay ku dhawaaqeen inay tahay khiyaali. Waxay naceen kuwa jeclaa muuqashadiisa, oo waxay ka xireen kaniisadaha. Kuwii diiday farriintii kowaad kama ay faa’iidaysan karin tii labaad; mana ayan ka faa’iidaysan qayladii habeenbadhkii, taas oo ahayd inay u diyaariso inay rumaysad kula galaan Ciise meesha ugu quduusan ee macbudka samada. Oo diididdii labadaas farriimood ee hore aawadeed, waxay sidaas u madoobeeyeen garashadooda oo aanay iftiin ka arki karin farriinta malaa’igta saddexaad, taas oo muujinaysa jidka loo galo meesha ugu quduusan. Waxaan arkay in sida Yuhuuddu u iskutallaabta ku qodeen Ciise, ay sidaas oo kale kaniisadaha magac-u-yaalka ahi u iskutallaabta ku qodeen farriimahan; sidaas daraaddeedna aqoon uma laha jidka loo maro meesha ugu quduusan, mana ay ka faa’iidaysan karaan shafeecada Ciise ee halkaas ka socota. Sida Yuhuuddii bixin jirtay allabaryadooda aan waxba tarayn, ayay iyaguna u bixiyaan baryadooda aan waxba tarayn qolka uu Ciise ka baxay; Shaydaankuna, isagoo ku faraxsan khiyaanada, wuxuu qaataa dabeecad diineed, oo wuxuu maanka Masiixiyiintan qirashada leh u hoggaamiyaa xaggiisa, isagoo ku shaqaynaya xooggiisa, calaamadihiisa, iyo yaababkiisa beenta ah, si uu ugu adkeeyo dabinkiisa.” Early Writings, 259–261.

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