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

Buugga Yoo'eel iyo Kaniisadda La'odikiya ee Adventist-ka Maalinta Toddobaad - Lambar Soddon iyo Sagaal

Number Thirty-Nine

Lambarka Sagaal iyo Soddonaad

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Imtixaanka gudaha ee dhagaxii dhammeystirka omega, kaas oo ka dambeeya imtixaankii dibadda ee aasaaska alfa ee 2024, wuxuu u baahan yahay qeexid ku saabsan “bakhaarka,” iyo “hilibka” lagu hayo bakhaarka. Imtixaanku waa mid nebiyadeed, wuxuuna leeyahay sadar run ah oo gudaha ah iyo mid dibadda ah. Miyey dahab‑qurxoonnadu yihiin hadhaagii James White, mise waa runaha Erayga Ilaah? Labaduba waa ay yihiin.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

9/11, dadka Ilaah waxaa loogu yeedhay inay cunaan kitaabkii yaraa oo ay ku noqdaan jidadkii hore ee Yeremyaah, halkaas oo markaas aasaasyadii lagu dhigay. 9/11, waxaa la arkay in markii Yooxanaa, ee Muujintii cutubka kow iyo tobnaad, loo sheegay inuu cabbiro, loo sheegay inuu cabbiro laba waxyaalood. Waxaa loo sheegay inuu cabbiro macbudka iyo kuwa ku caabudaya gudihiisa labadaba. Waxaa loo sheegay inuu ka tago barxadda muddadii 1,260-ka sannadood ahayd ee Quruumuhu ku tumanayeen meesha quduuska ah iyo ciidanka. Meesha quduuska ah iyo ciidanku waa macbudka iyo kuwa ku caabudaya gudihiisa.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Sannadkii 2023, isla malaa’igtii soo degtay 9/11 ayaa mar kale soo degtay, iyada oo furka ka qaadday farriinta Qaylada Habeenbadhka, dabadeedna sannadkii 2024 imtixaankii aasaasiga ahaa ee dibadda ee ku saabsanaa in astaanta Rooma ay weli xaqiijiso aragtida sidii ay ugu xaqiijisay Milleriyiintii.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“Daaqadaha furan” ee samadu waxay tilmaamayaan imaatinka tijaabada gudaha ee omega ee macbudka iyo baaqa ah “in la soo noqdo.” Tijaabadu waxay u baahan tahay in la garto laba calaamadood. Markii malaa’igtii saddexaad timid 1844, dabadeedna mar kale 9/11, Yooxanaa waxaa lagu amray inuu cabbiro macbudka iyo kuwa ku dhex caabudaya, sidaas awgeedna lagu aqoonsanayo hawl nebiyadeed oo ah cabbiridda macbudka iyo kuwa caabudaya sannadka 2023. Malakii wuxuu soo qaadaa su’aasha ah maxay tahay “bakhaarka,” maxaase yahay “hilibka?” Su’aalahan isla kuwii ku jira riyadii Miller waxay ahaan lahaayeen, waa maxay “sanduuqa,” maxayse yihiin “dahabka qaaliga ah.”

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Riyadii Miller waxay tilmaamaysaa daaqadaha samada ee furan inay yihiin meesha kiniisadda guulaysatay ee Muujintii sagaal iyo tobnaad kor loogu qaadayo oo linen cad loo huwiyo si ay ugu fuusho fardaha cadcad ee ciidanka Rabbiga ciidammada. Daaqadaha furan waa meesha barakada ama habaaranka Malaakii lagu shubo. Daaqadda furan ee Miller waa meesha qashinka laga saaro oo jawharadaha sanduuqa dahabka lagu ururiyo.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Tixraaca ugu horraysa ee daaqadaha samadu waxay ku jirtaa qisadii Nuux, oo markii daaqadahaasu furmeen, waxaa da’ay roob afartan maalmood iyo afartan habeen. Marka daaqaduhu furmaan, siddeed nafood ayaa saaran doonnida. Baabtiiskii Badda Cas wuxuu horseeday afartan sannadood oo warwareeg ah ilaa Urdun laga gudbay. Markii Masiixu dabadeed lagu baabtiisay isla goobtaas, waxaa loo kaxeeyey cidlada afartan maalmood. Markii uu sara kacay, sida uu baabtiiskiisu u sii tilmaamay, wuxuu xertiisii baray afartan maalmood ka hor intaanu samada kor ugu bixin.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Marka kiniisaddu ka beddelanto kiniisadda dagaallamaysa oo ay noqoto kiniisadda guulaysatay, Boqor Daa’uud oo soddon jir ahi wuxuu xukumi doonaa afartan sannadood. Kiniisadda guulaysatay waxaa lagu matalaa nebi, wadaad, iyo boqor. Nebigii soddon jirka ahaa markii uu bilaabay adeeggiisii labaatan iyo laba sannadood socday wuxuu ahaa Yexesqeel, wuxuuna adeeggaas bilaabay markii samooyinku furmeen.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Oo waxaa dhacay sannaddii soddonaad, bishii afraad, maalinteedii shanaad ee bisha, anigoo ku dhex jira maxaabiistii ag joogtay webiga Kebaar, in samooyinku furmeen, oo aan arkay muuqashooyinkii Ilaah. Yexesqeel 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Markuu Yuusuf soddon jir ahaa ayuu bilaabay inuu u taliyo sida wadaad, waxaana hortimid dabayshii bari ee Islaamka oo wadatay qalalaase sii xoogaysanaya, kaas oo u oggolaaday Masar, oo ah masduulaagga badda dhex jiifa, inay hirgeliso dawlad hal-aduun ah. Qalalaasahaas dhexdiisa Yuusuf wuxuu cuntadii ku ururiyey bakhaarada.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Bishii Luulyo ee sannadkii 2023, cod baa laga maqlay cidlada, dabadeedna Libaaxa qabiilka Yahuudah wuxuu bilaabay inuu furo shaabbadda farriinta Qayladii Habeenbadhka. Sannadkii 2024, imtixaankii aasaasiga ahaa ee dibadda ee alfa wuxuu kala saaray laba dabaqadood, hawshii furista shaabbadduna way sii socotay. Haatan sannadkan 2026, imtixaanka gudaha ee omega ee macbudka, kaas oo mar kale kala saari doona laba dabaqadood, ayaa yimid.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Toddobaadka quduuska ah ee Masiixu, isagoo ah Rasuulka Axdiga, uu axdiga kula adkeeyey kuwo badan waa barxadda iyo meesha quduuska ah. Oktoobar 22, 1844 ilaa Miikaa’iil istaago (siduu yeelay dhammaadkii toddobaadkaas quduuska ah markii Istefanos la dhagxiyey) waa Quduuska ugu Quduusan. Iidihii gu’ga waxaa lagu dhammaystiray toddobaadka quduuska ah, waana alfa-da iidaha; iidaha dayrta ee buunanka maalinta kowaad, maalinta Kafaaraggudka maalinta tobnaad, dabadeedna iidda taambuugyada laga bilaabo maalinta shan iyo tobnaad ilaa maalinta laba iyo labaatanaadna waa oomega-da iidaha.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Sidaas oo kale noocyadii tusaalaha ahaa ee khuseeya imaatinka labaad waa in lagu oofiyaa wakhtiga lagu tilmaamay adeegga astaanta ah. Nidaamkii Muuse hoostiisa, nadiifinta meesha quduuska ah, ama Maalinta Weyn ee Kafaaraggudka, waxay dhacday maalintii tobnaad ee bisha toddobaad ee Yuhuudda (Laawiyiintii 16:29–34), markaas oo wadaadka sare, markuu kafaaraggud u sameeyey reer binu Israa’iil oo dhan, oo sidaas dembiyadoodii uga qaaday meesha quduuska ah, uu soo baxay oo dadkii barakeeyey. Sidaas awgeed waxaa la rumaysnaa in Masiix, oo ah Wadaadkeenna Sare ee weyn, uu soo muuqan doono si uu dhulka ugu daahiriyo baabbi’inta dembiga iyo dembilayaasha, iyo inuu dadkiisa sugaya ku barakeeyo dhimasho-la’aan. Maalintii tobnaad ee bisha toddobaad, Maalinta Weyn ee Kafaaraggudka, wakhtiga nadiifinta meesha quduuska ah, taas oo sannadkii 1844 ku beegnayd laba iyo labaatankii Oktoobar, ayaa loo arkay inay tahay wakhtiga imaatinka Rabbiga. Tani waxay waafaqsanayd caddaymihii hore loo soo bandhigay ee ahaa in 2300-ka maalmood ay ku dhammaan doonaan xilliga dayrta, gunaanadkuna wuxuu u ekaa mid aan la diidi karin.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “Masaalka ku qoran Matayos 25 wakhtiga sugitaanka iyo hurdo-raacdu waxaa ku xiga imaatinka arooska. Tani waxay waafaqsanayd doodihii imminka la soo bandhigay, kuwaas oo laga soo qaatay waxsii-sheegidda iyo waliba tusaalooyinkii astaanta ahaa. Waxay xambaarsanaayeen qancin xoog leh oo runnimadooda ah; oo ‘qayladii habeenbadhka’ waxaa ku dhawaaqay kumanyaal rumaystayaal ah.

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “Sida hir hir ah ayuu dhaqdhaqaaqu dalka ugu baahay. Magaalo ilaa magaalo, tuulo ilaa tuulo, iyo weliba meelo fogfog oo baadiye ah ayuu gaadhay, ilaa dadkii Ilaah ee sugayay si buuxda loo kiciyey. Qallafsanaantii xamaasadda xad-dhaafka ahi waxay ku baaba'day hortii ku dhawaaqiddan sida dhaxantii aroornimo ay ugu baabba'do qorraxda soo baxaysa hortood. Mu’miniintu waxay arkeen shaki iyo jahawareerkoodii oo laga qaaday, rajona iyo geesinnimona waxay dhaqaajiyeen qalbiyadooda. Shaqadu way ka madhnayd xadgudubyadaas had iyo goor muuqda marka ay jirto kacsanaan dadnimo oo aanay xukumin saamaynta Erayga iyo Ruuxa Ilaah. Dabeecaddeedu waxay la mid ahayd xilliyadii is-hoosaysiinta iyo Rabbiga loogu soo noqoshada oo ka dhex dhici jiray Israa’iiltii hore markii ay daba socdeen farriimaha canaanta ee ka imanayay addoommadiisa. Waxay sidday astaamaha lagu garto shaqada Ilaah qarni kasta. Waxaa yaraa farxadda kacsan ee xamaasadda leh, balse waxaa badnaa baaritaan qoto dheer oo qalbiga ah, qirashada dembiga, iyo ka tegidda dunida. Diyaar-garowga Rabbiga lala kulmayo ayaa ahaa culayskii saarnaa nafaha murugaysan. Waxaa jiray duco adkaysi leh iyo isdaahirrin aan waxba laga reeban oo Ilaah loo go’ay.” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Iiddii gu’ga waxaa lagu dhammaystiray usbuuca quduuska ah, roobkii hore ama roobkii alfa-na markaas ayaa lagu daadshay Bentakostiga, sidaasna wuxuu u ahaa astaan u taagan daadinta roobka dambe ee iiddaha dayrta. Iiddahaas gu’ga waxaa lagu soo bandhigay Laawiyiintii 23, aayadaha koowaad ilaa labaatan iyo labaad. Iiddaha dayrtuna waxay ku jiraan aayadaha 23 ilaa 44. 2300 sannadood waxay ku geynayaan 1844. Labaatan iyo laba aayadood oo iiddaha gu’ga ah iyo labaatan iyo laba aayadood oo iiddaha dayrta ah. Laba qaybood oo labaatan iyo laba ah cutubka saddex iyo labaatanaad.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Iiddii buunbuunintu waxay ahayd digniin sheegaysa in xukun dhici doono toban maalmood gudahood, iidda taambuugyaduna waxay ahayd dabbaaldegyo farxadeed oo loo sameeyo dembiyadii la cafiyey Maalinta Kafaaraggudka. Sabtida iyo maalinta siddeedaad ee ka dambaysa iidda waxay ka dhigan yihiin nasashada Sabtida ee kunka sano ah ee dhulka.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Laakiin, gacaliyayaalow, waxan keliya ha idinka qarsoomin, in Rabbiga agtiisa maalin keliya ay la mid tahay kun sannadood, kun sannadoodna ay la mid yihiin maalin keliya. 2 Butros 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Malaa’igtii kowaad waxay ku dhawaaqday furitaanka xukunka, heerkaas nebiyadeedna, 1798, oo ahaa “wakhtiga dhammaadka” ee Daanyeel, waa dhammaystirka iidda buunannada; laakiin Agoosto 11, 1840, farriintii la furfuray ee malaa’igta kowaad ee 1798 ayaa lagu xoojiyey dhammaystirka waxsii sheegidda hoogga labaad. Islaamku waa qayb ka mid ah digniinta iidda buunannada, taas oo ku dhawaaqaysa maalinta xukunka ee soo dhowaanaysa.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Kuwa doonaya inay arkaan, ciidaha dayrta ee buunanka iyo taambuugyadu waxay matalaan ciidaha alfa iyo omega, iyadoo xukun uu dhexda kaga jiro. Ma aha wax iska dhacay in ciidahan lagu aqoonsaday Laawiyiintii labaatan iyo saddex. Labaatan iyo saddex waa astaanta kafaaraggudka. Ma aha wax iska dhacay in ciidda ugu horraysaa ay tahay maalinta kowaad ee bisha toddobaad iyo in ciidda ugu dambaysaa ay ku dhammaato maalinta laba iyo labaatanaad. Ciidda buunanku waa xarafka koowaad ee alifbeetada Cibraaniga, maalinta Kafaaraggudkuna waa xarafka dhexe, ciidda taambuugyaduna waa xarafka laba iyo labaatanaad ee alifbeetada Cibraaniga.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Cutubka saddex iyo labaatanaad, aayadaha 23 ilaa 44 ee Laawiyiintii, waa laba iyo labaatan aayadood oo ku dhex yaal “qaab-dhismeedka runta.” Maalinta tobnaad ee dhexda ku taallaa waxay tilmaamaysaa imtixaan, waayo toban waa astaan imtixaan, oo Maalinta Kafaaraggudkuna waa halka caasinimada kuwa luntay lagu diiwaangeliyo laguna xalliyo, caasinimadaasna waxa matala xarafka saddex iyo tobnaad ee alifbeetada Cibraaniga. Xarafka dhexda ee erayga Cibraaniga ah ee runta waa kii saddex iyo tobnaad, wuxuuna la jaanqaadaa maalinta tobnaad ee bisha toddobaad, oo isagoo ah calaamad jid-muujin ah wuxuu leeyahay astaamaha nebiyadeed ee alifbeetada Cibraaniga iyo maalinta gaarka ah. Toban lagu daray saddex iyo toban waa saddex iyo labaatan. Toddobaatan waa isu-geynta 10 jeer 7, maalinta tobnaad ee bisha toddobaadna sidoo kale waxay u dhigantaa toddobaatan, taas oo ah astaan muujinaysa dhammaadka wakhtiga nimcada.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Markaasaa Butros ayaa u yimid oo ku yidhi, Rabbiyow, immisa jeer ayuu walaalkay igu dembi geli doonaa, anna waan u cafiyi doonaa? Ilaa toddoba jeer miyaa? Ciise ayaa ku yidhi, Kuguma odhanayo, Ilaa toddoba jeer, laakiin, Ilaa toddobaatan goor oo toddoba ah. Matayos 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Afar boqol iyo sagaashan sannadood ayaa loo qoondeeyey Israa’iiltii hore. Sannadahaas waxaa laga jaray laba kun iyo saddexda boqol ee sannadood, waxaana lagu matalay toddobaatan toddobaad; sidaas daraaddeed Ciise wuxuu caddeeyey in xadka wakhtiga nimcada ee tijaabada ahi yahay afar boqol iyo sagaashan, taas oo lagu matalay “toddobaatan” toddobaad ee Daanyeel sagaal.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Toddobaatan toddobaad ayaa lagu gooyay dadkaaga iyo magaaladaada quduuska ah, in xadgudubka la dhammeeyo, oo dembiyada dhammaad loo yeelo, oo dembiga kafaaraggud loo sameeyo, oo xaqnimada weligeed ah la keeno, oo aragga iyo wax sii sheegidda la shaabadeeyo, oo Kan ugu Quduuska ah la subko. Daanyeel 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Ereyga Cibraaniga ah ee loo tarjumay “la gooyey” waxa keliya lagu adeegsaday aayaddan Axdiga Hore dhexdiisa, macnaheeduna waa “la go’aamiyey ama la xukumay.” Way ka duwan tahay erayga sida caadiga ah loo adeegsado ee loo tarjumo “la gooyey,” kaas oo ku salaysan Abrama oo allabaryadii kala gooyay tallaabadii ugu horraysay ee axdiga ee Bilowgii shan iyo tobnaad. Waxa “la go’aamiyey” oo “la xukumay” in Israa’iil ay yeelan doonto afar boqol iyo sagaashan sannadood oo waqti tijaabo ah, dabadeedna laga goyn doono iyagoo ah dadka axdiga Ilaah. Laba “gooyn” oo kala duwan; mid matalaysa muddadaas inay tahay wakhti tijaabo ah oo “laga gooyey” tiro ka weyn iyada oo loo marayo tirada toddobaatan, iyo marka “khamriga cusub” ee Yoo’eel “laga gooyo” afafkooda, waqtiga tijaabadu wuu xidhmaa. Toddobaatan waxay u taagan tahay xidhitaanka waqtiga tijaabada.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Iidaha dayrta waxay xambaarsan yihiin saddexda tallaabo ee erayga Cibraaniga ah ee “runta.” Iidaha dayrta waxay ka bilaabmaan Laawiyiintii 23:23, calaamadda dhexe ee Maalinta Kafaaraggudkuna waa maalinta tobnaad iyo xarafka saddex iyo tobnaad, kuwaas oo isu dhigma 23, waxaana Iidda Teendhooyinku ku dhammaataa maalinta laba iyo labaatanaad, dabadeedna waxaa xigta sabti weyn oo ka dambaysa iidda, tuducaasina wuxuu ku dhammaadaa 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Laawiyiintii waxay ka dhigan tahay wadaadnimada Laawiyiinta. Ciidaha gu’ga waxaa lagu muujiyey cutubka 23:1–22, dabadeedna ciidaha dayrta waxaa lagu muujiyey 23:23–44. Ciidaha gu’ga waxaa lagu soo bandhigay laba iyo labaatan aayadood, alifbeetada Cibraaniguna waa laba iyo labaatan xaraf. Ciidaha dayrtana sidoo kale waxaa lagu dhigay laba iyo labaatan aayadood. Iidda buunanka waxay ku dhawaaqdaa soo dhowaanshaha xukunka ee Maalinta Kafaaraggudka. Dabadeed Iidda Taambuugyadu waxay socotaa toddoba maalmood, taasoo ku dhammaanaysa maalinta laba iyo labaatanaad ee bisha toddobaad. Maalinta koowaad ee toddobada maalmood waxay ahayd Sabti xafladeed, sida ay ahayd maalinta siddeedaad, taas oo ahayd maalinta ka dambaysa iidda toddobada maalmood. Maalinta koowaad iyo maalinta siddeedaad waxay maalinta siddeedaad ka dhigayaan astaan u ah siddeedaadka ka tirsan toddobada.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> La hadal reer binu Israa’iil, oo ku dheh, Maalinta shan iyo tobnaad ee bishan toddobaad waxay Rabbiga u ahaan doontaa iidda teendhooyinka muddo toddoba maalmood ah. Maalinta kowaad waxaa jiri doona shir quduus ah; mana aad qaban doontaan innaba hawl addoonnimo ah. Toddoba maalmood waa inaad Rabbiga u bixisaan qurbaanno dab lagu gubo; maalinta siddeedaadna idiin waxay ahaan doontaa shir quduus ah, oo waa inaad Rabbiga u bixisaan qurbaanno dab lagu gubo; waa shir weyn oo qaddarin leh, mana aad qaban doontaan innaba hawl addoonnimo ah. … Oo weliba maalinta shan iyo tobnaad ee bisha toddobaad, markaad soo ururisaan midhaha dalka, waa inaad Rabbiga u dhawrtan iid toddoba maalmood ah; maalinta kowaad waa sabti, maalinta siddeedaadna waa sabti. Laawiyiintii 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Sabtida xafladda ee maalinta siddeedaad waxay ka dhigan tahay Sabtida kun-sannadeedka, taas oo ka dambaysa iidda Taambuugyada. Warwareeggii reer binu Israa’iil ee cidlada ku jiray afartan sannadood waxaa lagu xusaa iyadoo lagu noolaado taambuugyo inta lagu jiro maalmaha iidda Taambuugyada, waxayna ka dhigan tahay ma aha oo keliya shubista roobka dambe, laakiin sidoo kale wakhtiga dhibaatadii Yacquub, marka malaa’igtu kuwa Ilaah aamin u ah ku hoggaamiyeen buuraha iyo buur-dheeraha si loo ilaaliyo.

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

> “Wakhtiga dhibaatada, kulligeen waxaynu ka qaxnay magaalooyinka iyo tuulooyinka, hase ahaatee waxaa na eryaday kuwa sharka leh, kuwaas oo seef ku galay guryihii quduusiinta. Waxay seefta u taagayeen inay nagu dilaan, laakiinse way jabantay, oo u dhacday iyadoo aan ka tabar badnayn sida xaab caws ah. Markaas kulligeen habeen iyo maalinba waxaynu u qayshannay samatabbixin, qayladiina waxay kor ugu kacday Ilaah hortiisa. Qorraxdu way soo baxday, dayaxuna wuu istaagay. Durdurkiina way joogsadeen inay qulqulaan. Daruuro madow oo culus ayaa soo baxay, oo isku dhaceen. Laakiin waxaa jiray meel qudha oo cad oo ammaan deggan leh, halkaas oo ay ka timid codkii Ilaah oo la mid ahaa biyo badan, kaas oo gariiriyey samooyinka iyo dhulkaba. Samadu way furantay oo way xirmatay, oo waxay ku jirtay kacdoon. Buuruhu waxay u gariireen sida cawsduur dabaysha ku jira, oo waxay hareeraha oo dhan ku tuureen dhagaxyo jajaban. Baddu waxay u karkartay sida dheri, oo waxay dhagaxyo ku tuftay berriga. Oo markii Ilaah sheegay maalinta iyo saacadda imaatinka Ciise, oo uu dadkiisa gaadhsiiyey axdigii weligiis ahaana, ayuu hal weedh ku hadlay, dabadeedna wuu hakaday, intii ay erayadu dhulka dhex marayeen. Israa’iilka Ilaah waxay istaageen iyagoo indhahooda kor u fiiqay, dhegaysanaya erayadii sida ay uga soo baxayeen afka Rabbiga, oo ugu guuxayeen dhulka sida onkodka ugu codka dheer. Waxay ahayd arrin cabsi badan oo aad u quduus ah. Dhammaadka weedh kasta, quduusiintu way ku dhawaaqeen, Ammaanu ha ahaato! Halleeluuyaah! Wejiyadoodii waxaa iftiimiyey ammaanta Ilaah; oo waxay la dhalaaleen ammaanta sidii wejigii Muuse u dhalaalay markii uu Siinay ka soo degay. Kuwa sharka lehna ammaantaas aawadeed ma ay eegi karin iyaga. Oo markii barakadii aan dhammaanayn lagu dhawaaqay kuwii Ilaah maamuusay iyagoo Sabtidiisa quduus ka dhigayay, waxaa dhacay qaylo weyn oo guul ah oo ka dhan ah Bahalkii iyo Sawirkiisii.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Markaas ayaa sannaddii yubilii bilaabatay, markii dalku nasan lahaa.” Review and Herald, July 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Ciise ayaa soo noqda, dhulkuna wuu nastaa kun sannadood, sida ay u sii tilmaameen sabtidii sannadka toddobaad ee dhulka iyo yubileega. Aayadda saddexaad ee Laawiyiintii labaatan iyo saddexaad, sabtidii maalinta toddobaad ee dadka ayaa lagu aqoonsaday inay tahay hordhaca cutubka ku dhammaada siddeedaad, taas oo ah tan toddobada ka dambaysa, oo metelaysa sabtidii sannadka toddobaad ee nasashada dhulka.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Markaasaa Rabbigu Muuse la hadlay, isagoo leh, Reer binu Israa’iil la hadal, oo ku dheh iyaga, Waxa ku saabsan iidaha Rabbiga oo aad ku dhawaaqaysaan inay yihiin shirar quduus ah, kuwanu waa iidahayga. Lix maalmood waa in hawl la qabtaa; laakiinse maalinta toddobaad waa sabtida nasashada, oo ah shir quduus ah; wax shuqul ahna ha ku samaynina dhexdeeda; taasu waa sabtida Rabbiga ee guryihiinna oo dhan. Laawiyiintii 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alfa ee cutubka saddex iyo labaatanaad waa Sabtida maalinta toddobaad, omega-na ee cutubkuna waa kunka sannadood ee dhulku madhnaan doono, taas oo lagu sii sawiray Sabtida sannadka toddobaad ee dhulka iyo yubliiga. Alfa ee cutubku waa ciidaha gu’ga oo ka bilaabma Sabtida maalinta toddobaad kuna dhammaada aayadda laba iyo labaatanaad; halka omega-na ee cutubku ku dhammaado maalinta laba iyo labaatanaad ee bisha toddobaad, waxaana ku xiga Sabtida xafladeed ee maalinta siddeedaad oo matasha Sabtida sannadka toddobaad ee dhulka.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Aayadaha kow ilaa labaatan iyo laba waxay matalaan hawsha Masiixa ee ah Wadaadka Sare ee Jannada ku jira meesha quduuska ah; aayadaha saddex iyo labaatan ilaa afar iyo afartan waxay matalaan hawshiisa ee ku jirta Quduuska ugu Quduusan. Laawiyiintii waa astaan wadaaddada ah, waxayna meteshaa adeegga wadaadnimada sare ee Masiixa. Sabtida alfa ee maalinta toddobaad dib bay ugu laabataa abuurista, Sabtida omega ee sannadka toddobaadna waxay gaadhaa ilaa dhulka oo laga dhigo mid cusub. Laawiyiintii cutubka saddex iyo labaatan taariikh ahaan wuxuu ka soo billowdaa abuurista ilaa dib-u-abuurista.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Farxadda ama ceebta farriinta nebinnimada ahi waa astaan u ah kuwa haysta farriinta Qaylada Habeenbadhka ama mid been-abuur ah. Ilaa runtaan lagu daro qisada, arrinta dhalisa ceebta waa la seegayaa. Kuwa haysta saliidda runta ah ma seegi doonaan qodobkan. Farxaddu waxay matalaysaa kuwa dembiyadoodii laga qaaday, waxaana lagu soo bandhigayaa kuwa u dabbaaldegaya Iiddii Taambuugyada.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Kolkaasna jidh buu noqday, oo wuu inagu dhex degay, (oo waxaannu aragnay ammaantiisii, oo ah ammaanta sida tan Wiilka keliya ee Aabbaha ka dhashay,) isagoo ka buuxa nimco iyo run. Yooxanaa 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Ereyga Giriigga ah ee loo tarjumay “degay” wuxuu ka dhigan yahay “teendheysasho.” Ciise wuxuu noqday jidh, oo wuu nala teendheystay. Wuxuu qaatay dabeecaddeenna aadanaha, teendhaddeenna, hoygeenna, aqalkayaga cawska ah, jidhkeenna. Butros sidan buu u yidhi:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Haa, waxaan u arkaa inay habboon tahay, intaan ku jiro teendhadan, inaan idinku baraarujiyo idinkoo xusuusin la idin siinayo; anigoo og in dhowaan aan iska dhigi doono teendhadaydan, sida Rabbigeenna Ciise Masiix ii tusay. 2 Butros 1:13, 14.

Paul said it this way:

Bawlos sidan buu u yidhi:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Waayo, waxaynu og nahay in haddii gurigeenna dhulka ah oo ah teendhadan la dumiyo, aynu leenahay dhismo xagga Ilaah ka yimid, guri aan gacmo lagu samayn, oo weligiis ku jira samooyinka. Waayo, kan dhexdiisa ayaynu la taahnaa, annagoo si aad ah u doonayna in laynagu huwiyo gurigeenna jannada ka yimid; haddii, annagoo huwan, aanan qaawan la helin. Waayo, innaga ku jirna teendhadan waynu la taahnaa annagoo culays saaran yahay; ma aha inaan doonayno in la inaga siibo, laakiinse in laynagu sii huwiiyo, si dhimashadu nolosha ugu liqanto. 2 Korintos 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Iidda teendhooyinku waxay astaan u tahay shaabadaynta boqol iyo afartan iyo afar kun, taas oo la dhammaystiro marka daaqadaha samadu furmaan. Marka dembiyada boqol iyo afartan iyo afar kun la qaado, Ruuxa Quduuska ah ayaa qiyaas la’aan loogu shubi doonaa kiniisadda guulaysatay. Xukunku wuxuu u dhammaaday boqol iyo afartan iyo afar kun, oo kuwa la shaabadeeyeyna way baxaan si ay u naadiyaan qaylada dheer ee malaa’igta saddexaad iyagoo ku jira xoogga Ruuxa Quduuska ah, sida lagu matalay Iidda Teendhooyinka.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Jidhkeenna waa macbud, waana teendho, taas oo ah taambuug. Kuwii Yeruusaalem isugu yimid inay u dabaaldegaan iidda taambuugyada, waxay u dabaaldegayeen in dembiyadoodii la tirtiray. Muuse waxaa loo adeegsaday in taambuugga cidlada laga taago, iidda taambuugyaduna dhammaadka waxaa loo dabaaldegi jiray iyadoo lagu nool yahay waabab cidlada ku yaal, waayo Ciise had iyo jeer wuxuu dhammaadka ku muujiyey bilowga.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Sidaas daraaddeed, walaalaha quduuska ahow, kuwiinna ka qaybqaatay yeedhidda samada, fiirsada Rasuulka iyo Wadaadka Sare ee qirashadeenna, Masiix Ciise; kaas oo aamin u ahaa kii isaga doortay, sida Muusena aamin ugu ahaa gurigiisa oo dhan. Waayo, ninkan waxaa loo tiriyey inuu istaahilo ammaan ka sii weyn kan Muuse, maxaa yeelay kii guriga dhisay ayaa sharaf ka weyn leh guriga. Waayo, guri kastaba nin baa dhisa; laakiinse kii wax walba dhisay waa Ilaah. Muusena runtii wuxuu aamin ugu ahaa gurigiisa oo dhan sidii addoon, markhaati ahaan waxyaalihii dabadeed laga hadli lahaa; laakiin Masiixu sidii Wiil gurigiisa u sarreeya; gurigaasna innagaa ah, haddii aynu adkaysanno kalsoonaanta iyo faanka rajada ilaa ugu dambaysta. Cibraaniyada 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Muuse wuxuu ahaa addoonkii aaminka ahaa ee Ilaah u adeegsaday in lagu dhiso teendhada quduuska ah, laakiin Masiixu, isagoo ah Wadaadka Sare iyo Rasuulka, wuxuu leeyahay sharaf ka sii weyn tan addoonka Muuse. Guri kasta—laga bilaabo teendhadii quduuska ahayd ee Muuse, ilaa macbudkii Sulaymaan, ilaa macbudkii Herodos oo dib-u-habayn lagu waday lix iyo afartan sannadood, macbudka aadanaha oo leh 46 koromosoom, iyo macbudkii Millerite-ka ee 1798 ilaa 1844—dhammaantood Ilaah baa dhisay. Safka nebiyadeed ee muujinta kala duwan ee macbudyada, kaas oo ka bilaabmaya Beertii Ceeden, dabadeed dembiga ka dib iridda Beerta, dabadeed daadkii ka dib meelo allabaryo ah ilaa Muuse, saddexda calaamadood ee ugu waaweyn waa Muuse, Masiix, iyo boqol iyo afartan iyo afarta kun.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Muuse iyo Masiix waxay metelaan alfa iyo omega ee Israa’iiltii hore, waxaana si wadajir ah ay u metelaan isku-darka bini’aadannimada iyo Ilaahnimada, taas oo sidoo kale ay metelaan boqolka iyo afar iyo afartan kun. Markii malaa’igta saddexaad timid, ee Muujintii cutubka kow iyo tobnaad, Yooxanaa waxaa lagu amray inuu cabbiro macbudka, oo markii isla malaa’igtaas ay timid 9/11, Yooxanaa mar kale waxaa lagu amray inuu cabbiro macbudka. Labada xaaladoodba waxaa lagu amray inuu ka tago barxadda 1,260ka maalmood. Sannadkii 2023, isla malaa’igtaas ayaa timid, oo dadka Ilaah hadda waxaa loogu yeedhay inay cabbiraan macbudka. 1,260kii maalmood, ama saddex maalmood iyo badh, waxay ku dhammaadeen 2023, oo laga bilaabo bartaas ilaa wax yar ka hor sharciga Axadda macbudka waa in la taagaa. 2024 waxay calaamadisay dhigidda aasaaska, waxaana lagu arkay fallaagada oo isu muujisay koox “quudhsatay maalinta waxyaalaha yaryar,” iyagoo ka mudaaharaadaya aqoonsigii Miller ee astaanta dejisa aragtida.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Oo weliba Eraygii Rabbiga ayaa ii yimid, isagoo leh, Gacmaha Serubaabel ayaa aasaaska gurigan dhigay; gacmihiisuna way dhammaystiri doonaan; markaasna waxaad ogaan doontaan in Rabbiga ciidammadu ii soo diray xaggiinna. Waayo, bal yaa quudhsaday maalinta waxyaalaha yaryar? Waayo, way rayrayn doonaan, oo waxay arki doonaan miisaanka xarigga leh oo ku jira gacanta Serubaabel, iyagoo la jira toddobadaas; kuwaasu waa indhaha Rabbiga, oo dhulka oo dhan dhex wareega, iyagoo meel kasta u kala gooshaya. Sekaryaah 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

In la diido aqoonsigii Miller ee ahaa in Rooma tahay tan xaqiijisa aragtida, waa in la diido aasaaska, waana “in la quudhsado maalinta waxyaalaha yaryar.” Dhaqdhaqaaqii Millerite wuxuu ahaa dhaqdhaqaaqii alfa ee malaa’igtii kowaad iyo tan labaad, halka dhaqdhaqaaqa boqol iyo afartan iyo afarta kun uu yahay dhaqdhaqaaqa omega ee malaa’igta saddexaad. Wuxuu laba iyo labaatan jeer ka awood badan yahay alfa. Macnahan nebiyadeed, aasaaska dhaqdhaqaaqa Millerite waa “maalinta waxyaalaha yaryar.” In la quudhsado run kasta oo aasaasi ah oo lagu matalay labada loox ee Xabaquuq, waa dhimasho, waayo aragtida lagu xaqiijiyey aayadda afar iyo tobnaad ee Daanyeel kow iyo toban waa isla aragtidii Sulaymaan aqoonsaday.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Meeshii aanay aragti jirin, dadku way halligmaan; laakiinse kii sharciga xajiya, waa barakaysan yahay. Maahmaahyadii 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Aragtida dhagaxa sare waa yaab badan, waayo waxay caddaynaysaa in dhagaxa geeska aasaaska ahi uu sidoo kale yahay dhagaxa sare, hase yeeshee leh awood laba iyo labaatan jeer ka badan. Imtixaankii aasaasiga ahaa ee alfa ee 2024 wuxuu ahaa farriinta shaabadaynta dibadda ee caqliga, halka imtixaanka macbudka ee omega ee 2026 uu yahay farriinta shaabadaynta gudaha ee ruuxa. Mid baa aqoonsanaysa sawirka iyo calaamadda bahalka, tan kalena sawirka iyo calaamadda Ilaah. Imtixaankaas gudaha ee omega waxa uu ku matalan yahay labada astaamood ee riyadii Miller oo ay tahay in lagu qeexo macnaha dhacdooyinka maalmaha ugu dambeeya. Waa maxay bakhaarka? Oo waa maxay hilibku?

We will continue these things in the next article.

Waxa aynu waxyaalahan ku sii wadi doonnaa maqaalka xiga.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Guurka Yuhuudda ee wakhtigii Ciise wuxuu u dhacay saddex weji oo waaweyn, kuwaas oo inta badan ku fidsanaa bilo ama sannad. Tallaabada koowaad waxay ahayd guurka sharciyeysan, oo la odhan jiray meher ama ballan-qaadka guurka, xilligaas oo guurku sharci ahaan ku dhisnaa, hase ahaatee aroosadda iyo aroosku way kala maqnaayeen, halka aroosku ku noqday guriga aabbihiis si uu meel ugu diyaariyo aroosaddiisa. Taas aawadeed Maryan, oo ahayd afadii Yuusuf, ayaa loogu yeedhay afadiisa xataa ka hor intaanay wada degin. Daacad-darro muddadaas lagu jiro waxaa loo tixgelin jiray sino.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Muddadii sugitaanku waxay ahayd mid aan la hubin, waxayna noqon kartay maalmo, toddobaadyo ama bilo. Hubanti la’aantani waa curiye lagama maarmaan u ah masaalka. Aabbuhu wuxuu sugi karay ilaa sannad, si uu u xaqiijiyo bikrannimada aroosadda. Aroosku ma sheegin maalinta ama saacadda saxda ah ee uu soo noqonayo, waayo go’aanka goorta la yeelayo wuxuu ahaa kan aabbihii; sidaas darteed aroosaddu way ogayd in aroosku imanayo—laakiin ma ay ogayn goorta. Hubanti la’aantani waxay ahayd mid ula kac ah, oo ilaa aabbuhu ku amro arooska inuu tago oo uu soo kaxeeyo aroosaddiisa, wax kasta oo arrintaas ku lug lahaa way dib u dhacayeen.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Markii aabbuhu yidhi, “tag oo keen aroosaddaada,” aroosku wuxuu iman jiray habeenkii, isaga oo ay saaxiibbo la socdaan, iyaga oo qaylinaya oo buun afuufaya. Tani had iyo goor waxay dhici jirtay habeenkii si looga fogaado in masaafooyin dhaadheer lagu safro kulaylka maalinta, kaas oo noqon kara mid aad u daran dhulka Israa’iil. Tooshash iyo saliid baa loo baahnaa, waayo nalal jidad ma jirin, socodkaasna wuxuu socon karay saacado badan. Weedha rasmi ahaan loo adeegsan jiray caadooyinka guurka Cibraaniyiintii hore, ee lagu dhawaaqi jiray inta lagu jiro socodyadaas, waxay ahayd, “Bal eega, aroosku waa imanayaa!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Bikradaha (gabdhaha arooska) ee masaalka ku jira ma ahayn dumar iska caadi ah; waxay ahaayeen adeegtooyinkii aroosadda, iyaga oo la sugaya iyada, lana filayay inay ku biiraan socodka arooska, isla markaana ay waajib ku ahayd inay diyaar ahaadaan saacad kasta oo ay sitaan saliidooda u gaarka ah si ay jidka ugu iftiimiyaan guriga arooska. Shucladuhu si dhakhso ah bay u guban jireen, sidaas daraaddeed waxay ahayd lagama maarmaan in la keeno saliid dheeraad ah, haddii safarku dheeraado. Ma jirin wax wadaag bulsheed ah oo saliidda ah.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Dib-u-dhacu waa arrin caadi ah oo ka jirta socodkii qadiimiga ahaa iyo guurka, mana ahayn dhibaato dhinaca dhaqanka ah. Dib-u-dhac waa la filayey, hurudduna waxay ahayd wax caadi ah. Kala soociddu kuma jirto hurdada, balse waxay ku jirtaa diyaar-garowga, ee kuma jirto soo-jeedka. Bikradihii nacasyada ahaa uma ay sii qorshayn dib-u-dhac sida kuwii xigmadda lahaa ay yeeleen. Qof kastaa wuu seexan lahaa, waayo muddada ka bilaabmaysa meherka sharciyeysan ilaa dhammaystirka guurka waxay qaadan kartaa sannad.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Markii ay socodkii xafladdu gaadheen gurigii arooska, waxaa billowday diyaafaddii guurka, albaabkiina si joogto ah ayaa loo xidhay, kuwii dambena lama oggolaan in ay soo galaan. Taasu naxariis-darro ma ahayn—ee waxay ahayd caado, waayo qof kasta oo goor dambe garaaca ka dib markii albaabku xidhmay waxay ka dhignayd inuusan ka mid ahayn socodkii xafladda.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Ciise ma uu allifaynayn sawir-maalmeed cusub, mana uusan bixin wax sharraxaad ah oo ku saabsan masaalkan sida uu marar badan yeeli jiray. Uma uu baahnayn inuu sharraxaad bixiyo, waayo dhammaan faahfaahinnadan dhaqan ahaaneed si buuxda ayay u garanayeen kuwii dhegeysanayay. Ciise wuxuu tilmaamayay guur dhab ah oo Bariga ka jira, ee ma ahayn wax aan la taaban karin.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Faahfaahinta si buuxda ayaa looga taageerayaa markhaatiga Cibraaniga, iyo weliba taariikhyahannada xilliyadii Roomaanka iyo Giriigga.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishnah-da (qarnigii 2aad ee Miilaadiga, hase yeeshee xafidaysa caadooyinkii xilligii Macbudka ka hor 70 Miilaadiga)

The Talmud (later compilation, but quoting earlier practice)

Talmuudka (uruurin dambe, hase yeeshee soo xiganaya dhaqan hore)

Josephus (1st century Jewish historian)

Yooseefus (taariikh-yahankii Yuhuudda ee qarnigii 1aad)

Rabbinic wedding liturgy and legal discussions

Liturjiyadda arooska Rabbaaniyiinta iyo doodaha sharciyeed

Greco-Roman observers of Judea

Kormeerayaashii Giriigga iyo Roomaanka ee Yahuudiya

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Yuusufus ma bixiyo “buug-hage aroos” oo nidaamsan, hase yeeshee faahfaahinta sharci iyo dhaqan ee uu si iska caadi ah u qaadanayaa waxay si buuxda ula jaanqaaddaan sharaxaadaha Mishnah/Talmud. Mishnah waa isha ugu muhiimsan.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Masaalku si aad u xooggan buu ugu dhacay dhegeystaha Yuhuudiga ah ee qarnigii 1aad, waayo waxba oo ku jira Matayos 25 uma baahnayn sharaxaad. Imaatinka saqda dhexe wuxuu ahaa wax caadi ah, laambadaha iyo saliiduna waxay ahaayeen waxyaalo daruuri ah oo muuqda, dib-u-dhac u dhexeeya meherka sharciga ah iyo socodkii saqda dhexe la filayey, albaabka la xidhayna wuxuu ahaa hab-raac caadi ah! Bikradihii la reebay way ceeboobeen, oo dhegeystayaasha Yuhuudda ahaa ee xilligii Ciise, ceebta bikradda nacaska ah si buuxda ayay ugu mutaysatay. Iyagoo si fiican u yaqaanay dhaqankaas, dhegeystayaashii Ciise wax naxariis ah uma ay hayn lahayn bikradaha nacaska ah, maxaa yeelay qof walba wuu ogaa in isu-diyaarintu ay ahayd masuuliyad waajib ah oo saaran bikrad kasta oo lagu casuumo inay ka mid noqoto socodka. Xaqiiqooyinkaas aad bay ugu caddaayeen dhegeystayaasha Yuhuudda ahaa oo Ciise marna uma baahnayn inuu bixiyo wax sharaxaad ah oo ku saabsan masaalka.

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