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

Kitaabka Yoo’eel iyo Kaniisadda La’odikiya ee Adventist-ka Toddobaadka-Toddobaad — Lambar Afartan iyo Saddex

Number Forty-Three

Lambarka Afartan iyo Saddexaad

Author

Jeff Pippenger

Published

February 9, 2026

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A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Astaanta wadaaddada aadanaha ee siddeetanka ah oo ay la midoobeen Wadaadka Sare ee Ilaahnimada ah waa tirada “81,” waana halka aan ka helno Riyadii Miller ee buugga Early Writings. Muujintii “81” waxaynu ka aragnaa in marka shaabaddii ugu dambaysay oo dhan la furo, samada aamusnaan ku jirto nus saac. Xabaquuq 2:20 wuxuu leeyahay dhulka oo dhammu ha aamuso marka Rabbigu ku jiro macbudkiisa quduuska ah.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Oo markuu furay shaabaddii toddobaad, samada waxaa ka dhacay aamusnaan qiyaastii nus saac ah. Muujintii 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Ka-qaadista shaabaddii toddobaad waxay ka dhacdaa soddonka maalmood, waayo iyadu waa shaabaddii ugu dambaysay. 31-ka Diseembar, 2023, lafihii Yexesqeel waxay bilaabeen habka sarakicidda. Dabadeed Masiixu wuxuu bilaabay inuu wax baro afartan maalmood. Taariikhdaasu waxay calaamadisay dhammaadka 1,260-ka maalmood tan iyo niyad-jabkii 18-ka Luulyo, 2020, Yooxanaanna wuxuu noogu sheegayaa Muujintii kow iyo tobnaad in laynaga rabo inaan cabbirno macbudka, laakiin barxadda ka tagnno. Barxaddu waxay ku dhammaataa dhammaadka kala firdhinta, waayo Yooxanaa wuxuu noogu sheegayaa in 1,260 la siiyey quruumaha aan Yuhuudda ahayn oo ah barxadda. Marka la cabbirayo, taariikhdaas waa in laga tagaa.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Marka Miller tooso oo uu arko ninkii boodhka xaaqayay, qolka waa madhan yahay, oo markuu codkiisa kor u qaado, Miller weli wuxuu ku sugan yahay cidlada. Laga bilaabo taariikhda sarakicidda ilaa wax yar ka hor sharciga Axadda, Masiixu wuxuu kor u taagayaa macbudka boqol iyo afar iyo afartan kun, sida uu yeelay afartan iyo lixdii sannadood ee ka soo bilaabmay 1798 ilaa 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Markuu bilaabo inuu wax baro, wuxuu ka shaqaynayaa macbudkiisa, gaar ahaan soddonka maalmood gudahood. Markaas malaa’iguhu waxay aamusan yihiin soddon daqiiqo, intuu isagu wadaaddadiisa oo ah saddex boqol oo wacdiyayaal Milleriyiin ah wax barayo, ama ciidankiisa oo ah saddexdii boqol ee Gideon, ama intuu daabacayo saddexda boqol ee jaantus ee 1843; oo waxaas oo dhan wuxuu sameeyaa soddonka maalmood laga bilaabo dhammaadka kibista aan khamiirka lahayn ilaa farriinta buunanka. Wuxuu xaaqayaa sagxadda qolka Miller, laakiin waa sagxaddiisa, sidaas daraaddeed qolka Miller waa macbudkiisa. Wuxuu dhammaystirayaa hawsha tirtiridda dembiyada ama magacyada kuwii loogu yeedhay musharraxiin inay ka mid noqdaan boqol iyo afartan iyo afarta kun.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Farriinta buunka ee timaadda shan maalmood ka hor koridda iyo toban maalmood ka hor xukunka ayaa ah tijaabada lagu garto runta. Waxa dhaca soddonka daqiiqo ee samadu aamusantahay, ama soddonka maalmood ee Masiixu wadaaddada wax ku barayo, ayaa mar hore soo saaray laba dabaqadood marka shaabadda la saaro inta lagu jiro saddexda tallaabo ee buunka, koridda, iyo xukunka. Way fududahay in la arko.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Haddii aad gaadho heerka lagaa rabo inaad ku dhawaaqdo farriinta buunka, dabadeedna aad diiddo inaad ku dhawaaqdo farriintaas—waad fashilantay.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Saddexda tallaabo ee ‘buun, kor u qaadid, iyo xukun’ waa hal calaamad-jid oo ka kooban saddex tallaabo, sida bilowgii taariikhda oo hal calaamad-jid lagu matalay ‘dhimasho, aasid, iyo sarakicid.’ Imtixaanka saddexda tallaabo ah ee dhammaadka waa imtixaanka kala-soocidda ee shan maalmood ka horreeya sharciga Axadda ee Bentekostiga.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Shan maalmood ka dib sarakicidda ayaa la gaadhaa dhammaadka iidda kibista aan khamiirka lahayn, oo shirweynahaas quduuska ahi wuxuu calaamadeeyaa imtixaankii ugu horreeyey oo aasaasiga ahaa ee 2024. Ma waxaad cuni doontaa Kibista Jannada mise kibista garashada aadanaha? Imtixaankaasu wuxuu yimid 2024, waxaana horay loogu sii asteeyey caasinnimadii aasaasiga ahayd ee Aadan iyo Xaawo, Nimrod, Haaruun, Yarobcaam, Qorax iyo fallaagadiisii, Borotestannadii taariikhda Millerite, fallaagadii alfa ee John Harvey Kellogg, fallaagadii 1888 iyo dabcan fallaagadii 9/11. Caasinnimadii aasaasiga ahayd ee Qaabiil waxay gudbinaysaa arrinta masayrka lagaga hayo walaalkaa, taas oo ku sii fidsan dhammaan silsiladda caasinnimooyinka aasaasiga ah.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Dhammaan tusaalooyinka fallaagada aasaasiga ahu waa fallaago ka dhan ah Ilaah, hase yeeshee qaar ka mid ah—sida fallaagadii 1888, iyo fallaagadii Qorax—waxay sidoo kale ku jiraan xaqiiqada ah in rasuulka la doortay uu qayb ka yahay imtixaanka. Diidmada aqoonsigii Miller ee ahaa in ay Rooma tahay ta aasaasaysa muujintii ku jirta Daanyeel 11:14, waa diidmada farriinta iyo rasuulkaba. Imtixaanku waa aasaasi, waayo ma aha oo keliya in Aabbaha Miller uu aqoonsaday tuugta aayadda afar iyo tobnaad inay tahay Rooma, laakiin sidoo kale wiilka Miller.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Shan maalmood ka dib sarakiciddii 31-ka Diseembar, 2023, adeegii waxbaridda diyaarinta ee Miller waxaa la wareegay Kii ka dambeeyey Yooxanaa. Muddo soddon maalmood ah ayaa cibaadaysatada macbudka lagu siin lahaa waxbarid gaar ah “waji ka waji” oo uu Masiixu bixinayo. Diyaarintaas waxaa loogu talogalay in lagu diyaariyo wadaadnimo ka kooban 80, si ay ugu dhawaaqaan farriinta digniinta ee iidda buunanka.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Diyaargarowgaas soddonka maalmood ahu wuxuu ka kooban yahay imtixaan aasaasi ah oo ugu horreeya bilowga, iyo imtixaan labaad oo macbudka ah dhammaadka. Imtixaanka labaad ee macbudka waa la dhammaystiraa ka hor intaan buunannada la afuufin, sidaas daraaddeedna faahfaahintan waxaa lagu metelay riyadii Miller markii Masiixu dahabyadii ku tuuray sanduuqa. Waa ka dib markuu sidaas sameeyo inuu Miller ku casuumo “kaalay oo arag.” Waa laga bilaabo digniinta buunka ilaa kor-u-kicidda xagga xukunka in calanka sare loo qaado ka hor sharciga Axadda. Dahabyadu kulligood waxay ku jiraan macbudka ka hor inta aan Miller loogu yeedhin “kaalay oo arag,” waana marka labada markhaati daruuraha kor loogu qaado in cadaawayaashoodu ay arkaan iyaga.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Saadaashoodii ku saabsanaa weerar ka imanaya Islaamka oo fashilmay sannadkii 2020, waa in dib loo celiyaa marka la saxo ka dib, sida uu ahaa Qayladii Habeenbadhka ee runta ahayd ee Snow. Miller wuxuu lahaa faham uu ku aqoonsaday inuu yahay Qayladii Habeenbadhka, laakiin Samuel Snow ayaa saxay farriintii Qayladii Habeenbadhka ee Miller, sababtan aawadeedna farriinta Qayladii Habeenbadhka ee Snow waxaa taariikhda Milleriyiinta loogu yeedhaa farriinta “runta ah” ee Qayladii Habeenbadhka. Farriinta Qayladii Habeenbadhka waa farriin la saxay, oo sixitaankeeduna awood siiyey.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Kuwii niyad jabay waxay Qorniinka ka arkeen in ay ku jireen wakhtigii dib-u-dhaca, iyo in ay tahay inay samir ku sugaan oofinta muujinta. Caddayntii isla taas ahayd ee ku hoggaamisay inay Rabbigooda sugaan sannadkii 1843, ayaa iyaguna ku hoggaamisay inay filayaan Isaga sannadkii 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Ifafaalahaasi wuxuu dhacay dhammaadkii muddadii 1840 ilaa 1844, sidoo kalena wuxuu dhacay bilowgii. Josiah Litch wuxuu sii sheegay rumoobidda Islaamka sannadkii 1840. Wuxuu saadaashiisa ku geliyey diiwaanka dadweynaha sannadkii 1838, dabadeedna wuu saxay toban maalmood ka hor Agoosto 11, 1840. Rumoobidda saadaasha la saxay waxay awood siisay farriintii malaa’igta kowaad. Farriinta labaadna waxaa awood siiyey farriinta la saxay ee Qayladii Saqda-dhexe. Laba markhaati oo ka yimid hal taariikh, kuwaas oo ah markhaati alfa ah iyo markhaati oomega ah. Si wadajir ah waxay u aqoonsanayaan xoojinta farriin ku dhisan saxidda farriin hore.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfadu wuxuu aqoonsanayaa wax sii sheegid ku saabsan Islaamka, omega-na wuxuu aqoonsanayaa wax sii sheegid ku saabsan albaab xiran. Qodob qodob u dul saaran, Islaamka sannadkii 1840 iyo albaabka xiran sannadkii 1844 waxay aqoonsanayaan Islaamka iyo albaab xiran inay yihiin farriinta Qayladii Saqbadhka. Bilowga farriinta Islaamka waa la sii daayaa, sida gelitaankii guusha ee Masiixa. Halkaa albaabku wuu ku xirmaa masalka tobanka bikradood, sida albaabku ugu xirmo xukunka guriga Ilaah. Gabagabada farriinta, Islaamku mar kale ayuu wax ku dhuftaa iyadoo albaabku ku xirmayo Maraykanka.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Waxaa muhiim ah in la arko in xariiqda ay Laawiyiintii labaatan iyo saddex soo saartay ay bilowga ku aqoonsanayso saddexda tallaabo ee Kormaridda, dhammaadkana saddexda tallaabo ee wadaaddada. Wadaaddada waxaa kor loo qaadaa sida qurbaan ahaan marka uu jiro sharciga Axadda, laakiin taas ka hor waa la nadiifiyaa. Marka kor loo qaado, iyagu waa calan-taagii, oo markii Masiix kor loo qaaday saddexdii tallaabo ee bilowga xariiqda, wuxuu dunida oo dhan u soo jiiday xaggiisa. Kor loo qaadista boqol iyo afartan iyo afarta kun waa dhammaadka xariiqda ku bilaabatay kor loo qaadistii Masiixa. Bilowga iyo dhammaadkaba waxaa lagu aqoonsanayaa hal astaamood oo jidka ah oo ka kooban saddex tallaabo.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Saddex tallaabo bilowga ah oo ay daba socdaan shan maalmood, iyo saddex tallaabo dhammaadka ah oo ay daba socdaan shan maalmood. Halkaas wixii ka dambeeya, qisadu waxay ku saabsan tahay tirada badan ee weyn, waayo wadaadnimadii waxaa loo taagay sidii calan loogu talagalay boqol iyo afartan iyo afar kun. Toddobada maalmood ee Taambuugyada waa xilli loogu talagalay Quruumaha. Haddii aynu ka tagno wakhtiga Quruumaha ee ka bilaabma sharciga Axadda, oo aynuna ka tagno saddexda maalmood iyo badhka ah ee ku dhammaaday 2023, markaas waxaynu haysannaa macbudka boqol iyo afartan iyo afar kun oo lagu metelay kontonka maalmood ee xilliga Bentakostiga laga bilaabo Diseembar 31, 2023 ilaa sharciga Axadda ee dhowaan imanaya.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Shan maalmood laga bilaabo sarakicidda ee bikradaha, iyo soddon maalmood oo ku xiga oo wadaaddada ah. Dabadeedna shan maalmood oo farriin buun ah oo ka timaadda bikradaha, kuna dhammaanaysa kor-u-qaadistooda marka afartanka maalmood dhammaado, waxaana xiga shan maalmood oo xukunka ku wajahan, waxaana ku xiga shan maalmood oo gaadhaya sharciga Axadda. Astaanta bikradaha ahaan, tirada “5” waxay soo bandhigaysaa raadadka boqol iyo afar iyo afartan kun, kuwaas oo bikrado ah oo sidoo kalena wadaaddo ah.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Intii lagu jiray soddonka maalmood ee waxbaridda, shaabaddii ugu dambaysay oo ah tii toddobaad waa la qaadaa, waana muddadaas uu Miller ku arko dahabyadii qaaliga ahaa oo dib loo soo celinayo. “Kaalay oo arag” waa astaan ku salaysan afarta shaabad ee hore, sidaa darteed markii shaabaddii toddobaad la furay, Miller waxaa lagu yidhi, “Kaalay oo arag,” laakiin malaa’igaha samada ku jira dhammaantood aamusnaan bay ku daawanayaan. Riyada Miller waxay tilmaamaysaa shaabadaynta dahabyada qaaliga ah oo ah boqol iyo afartan iyo afar kun, isla markaana waxay sidoo kale tilmaamaysaa dahabyada qaaliga ah oo ah farriinta Qaylada Saqda-dhexe. Farriintaas waxay gudbisaa xoogga bikradaha lagu gaadhsiiyo oo shaabadaynta dhammaystira, ninka burushka wasakhda haystana wuxuu tilmaamayaa Kan maamula labadaba rasuullada iyo farriinta.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

2024 waxay ka dhigan tahay imtixaankii aasaasiga ahaa, oo hadda 2026 waxaa yimid imtixaankii macbudka. Hadda waxaynu ku jirnaa muddadii soddonka maalmood ahayd ee Masiixu wax ku barayo, oo in aan xaqiiqdan la garanina waa dhimasho.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Aqoonsiga farriinta iyo kii farriinta sitay waxay ka mid ahayd imtixaankii aasaasiga ahaa ee ay Rooma u taagnayd markii ay xaqiijinaysay aragtida, sidoo kalena waa qayb ka mid ah qisada Eliiyaah iyo Axaab.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> Oo sannaddii siddeed iyo soddonaad ee Aasaa oo ahaa boqorkii Yahuudah ayaa Axaab ina Coomri bilaabay inuu ka taliyo reer binu Israa’iil; oo Axaab ina Coomri wuxuu reer binu Israa’iil ku xukumay Samaariya laba iyo labaatan sannadood. Oo Axaab ina Coomri wuxuu sameeyey wax shar ah Rabbiga hortiisa, isagoo ka sii daran kuwii isaga ka horreeyey oo dhan. Oo waxay noqotay, sidii iyadoo ay wax fudud u ahayd inuu ku socdo dembiyadii Yaaraabcaam ina Nebaad, inuu naag ka dhigtay Yesebeel oo ahayd gabadhii Etbacal, boqorkii reer Siidoon; markaasuu tegey oo u adeegay Bacal, wuuna caabuday isaga. Oo wuxuu Bacal uga taagay meel allabari gurigii Bacal oo uu Samaariya ka dhisay. Oo Axaab wuxuu sameeyey geed Asheeraah ah; oo Axaab wuxuu Rabbiga ah Ilaaha reer binu Israa’iil uga cadhoodsiiyey in ka badan boqorradii reer binu Israa’iil oo isaga ka horreeyey oo dhan. Wakhtigiisii ayuu Xi’eel oo ahaa reer Beytel dhisay Yerixoo; wuxuu aasaaskeedii ku dhigay Abiiraam oo ahaa curadkiisii, oo albaabbadeedii wuxuu ku taagay Seguub oo ahaa wiilkiisii ugu yaraa, sida ku qornayd eraygii Rabbiga ee uu ku hadlay Yashuuca ina Nuun. Oo Eliiyaah kii Tishbiga ahaa, oo ka mid ahaa dadka deggan Gilecaad, wuxuu Axaab ku yidhi, Rabbiga ah Ilaaha reer binu Israa’iil, kan aan hortiisa taaganahay, waa nool yahay, oo sannadahan ma jiri doonaan sayax iyo roob toona, laakiin sida hadalkayga waafaqsan. 1 Boqorradii 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Tirooyinka la xidhiidha Axaab waxay ku daraan macnaha guud ee tuducan. “Soddon iyo siddeed” waxay u taagan tahay “soo kacid.” Israa’iil waxaa lagu amray inay “soo kacaan” oo ay galaan Dhulkii Ballanqaadka sannadkii soddon iyo siddeedaad.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Haddaba kac, ayaan idhi, oo ka gudba durdurka Sered. Oo waannu ka gudubnay durdurka Sered. Muddadii aan kaga nimid Qaadeesh Barneeca ilaa aannu ka soo gudubnay durdurka Seredna waxay ahayd siddeed iyo soddon sannadood, ilaa qarniyadii ragga dagaalyahannada ahaa oo dhammu ay ka dhammaadeen xerada dhexdeeda, sidii Rabbigu ugu dhaartay iyaga. Sharciga Kunoqoshadiisa 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Ciise wuxuu bogsiiyey ninkii curyaanka ahaa oo siddeed iyo soddon jir ahaa markii uu ku yidhi, “Kac.”

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Oo waxaa meeshaas joogay nin xanuun qabay siddeed iyo soddon sannadood. Markii Ciise arkay isaga oo jiifa, oo ogaaday inuu xaaladdaas ku jiray wakhti dheer, wuxuu ku yidhi, Ma doonaysaa in lagu bogsiiyo? Ninkii tabarta yaraa ayaa ugu jawaabay, Sayidow, ma haysto nin ii geliya berkadda marka biyuhu kacsan yihiin; laakiin intaan anigu imanayo, mid kale ayaa iga hor dega. Ciise wuxuu ku yidhi, Kac, sariirtaada qaado, oo soco. Kolkiiba ninkii waa bogsaday, sariirtiisiina wuu qaatay, wuuna socday; maalintaasina waxay ahayd sabti. Yooxanaa 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch wuxuu sameeyey wax sii sheegid ah sannadkii 1838, taas oo uu si ka sii saxan u habeeyey sannadkii 1840. Sannadka siddeed iyo soddonaad ee Muuse ku xuso Sharciga Kunoqoshadiisa, wuxuu kaloo ahaa sannadkii afartanaad. Hannaanka laba-tallaabo ee Josiah Litch wuxuu la barbar socday soo nooleyntii laba-tallaabo ahayd ee magac-wadaaggiisa, boqor Yoosiyaah. Tirooyinka 38 iyo 40 marka ay isu jiraan xidhiidhkan, waxay metelaan sara-kicid, taas oo ah waxa ku dhaca labada markhaati marka kor loogu qaado daruuraha.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Litch la jiritaanku waxa lagu dhammaystiray farriintii Islaamka ee hoogga labaad. Jiritaanka kor loo qaaday ee lagu calaamadeeyey kor u bixiddii Masiixa, waxa uu yimaadaa farriinta buunka ee Islaamka dabadeed. Labadaas tallaabo ee ugu horreeya ee calaamadda jidka—buunka, kor u bixidda, iyo xukunka—waxaa astaan u ahaa Litch, oo labadiisii tallaabo ay astaan u ahaayeen soo nooleyntii iyo dib-u-habayntii laba-tallaabo ahayd ee Boqor Yoosiyaah. Sharciga Kunoqoshadiisa amarku wuxuu ahaa in la kaco oo la galo Dalka Ballanqaadka, kor loo qaadista calamadduna xeerka Axadda waa isla ballanqaadkaa.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Axaab wuxuu boqor ahaa labaatan iyo laba sannadood; sidaas darteedna wuxuu talinayaa muddada ay Ilaahnimadu la midoobayso aadannimada, taas oo ah muddada soddonka maalmood ee ka horraysa farriinta buunka. Axaab waa Trump, kaas oo wakhti aad u dhow guursan doona Yesebeel. Muddada Trump, Eliiyaah oo keliya ayaa haya farriin roob. Xaqiiqadani waa aasaasi, waayo dhaqdhaqaaqa boqolka iyo afartan iyo afarta kun waa dhaqdhaqaaqa habraaca xarriiq ka dul xarriiq; habraacaasuna wuxuu ku dhisan yahay runta aasaasiga ah ee ah in dhaqdhaqaaqa dib-u-habaynta ee boqolka iyo afartan iyo afarta kun lagu hormariyey tusaale ahaan dhaqdhaqaaq kasta oo dib-u-habayn ah oo taariikhda quduuska ah ku jira. Mid kasta oo ka mid ah dhaqdhaqaaqyadaas, hoggaamiyayaashu waxay qayb ka ahaayeen habka imtixaanka. Mar kasta.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Axaab waa boqorkii toddobaad ee ka soo farcamay Yerobocaam, oo marar badan ayaannu muujinnay sida Axaab u astaan yahay xaaladda inta lagu jiro qalalaasaha sharciga Axadda. Waxaannu muujinnay sida kaniisadda La’odikiya ee Seventh-day Adventist ay Yerixoo dib ugu dhistay sannadkii 1863, taas oo ku kacday qoyska White wiilkoodii ugu weynaa iyo kii ugu yaraa, isla markaana u ahayd nooc ka tarjumaya Yerixoo xilligii sharciga Axadda. 1863 wuxuu astaan u yahay sharciga Axadda.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Qoraalku waxa uu ka buuxaa astaan-sifooyin tilmaamaya in muddadu tahay waqtiga shaabadeynta boqol iyo afar iyo afartan kun, waxaana muddadaas gudaheeda aasaas u ah kacdoon in la diido fahamkii Miller ee run lagu saaray miiskii Xabaquuq ee 1843; taasina waxa ay ku jirtaa quudhsiga rasuulkii Ilaah doortay iyada oo lagu marmarsiyoonayo isla cudurdaarkii fallaagadii Qorax iyo fallaagadii 1888, kuwaas oo ku andacoonayay in ururka oo dhammu quduus yahay.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Haddaba waxaynu ku jirnaa imtixaankii macbudka marka daaqadaha samadu furmaan, iyadoo isla mar ahaantaana albaab maamul-waqtiyeedna furmayo. Albaabka maamul-waqtiyeedku wuxuu calaamadeeyaa kala-guurka wadaaddada ee La’odikiya una gudbaya wadaaddada Filadelfiya. Wuxuu calaamadeeyaa kala-soocidda jawharadaha been-abuurka ah iyo kuwa runta ah ee riyadii Miller. Daaqaduhu waxay tilmaamayaan habaar ama barako. Malaakii saddexaad, wuxuu dhigayaa imtixaanka ku saabsan soo-celinta. Riyadii Miller waxay adkaynaysaa dib-u-soo-celinta wadaadnimada iyo farriintaba. Muujintii sagaal iyo tobnaad waxay aqoonsanaysaa ciidanka Rabbiga ee la kiciyo marka la fuliyo saadaalinta farriin buun ah oo Islaamka ku saabsan.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Imtixaanka ka horreeya imtixaanka litmus‑ka ee farriinta buunka waa kan labaad, waana imtixaanka macbudka. Riyada Miller waxay soo saartaa laba‑laabid, taas oo had iyo jeer lala xiriiriyo imtixaanka labaad; waayo, riyada Miller waxay u adeegsataa jawharadaha labadaasba, farriimaha iyo rasuullada. Imtixaanka macbudku wuxuu ku lug leeyahay ku‑dhaqanka habka “xarriiq dul saaran xarriiq” ee roobka dambe. Wuxuu ka doonayaa wadaaddada inay ku arkaan macbudka xariiqyada kala duwan ee waxsii‑sheegidda si ay u waafajiyaan farriimaha. Ninka burushka wasakhda sita sanduuqiisa weynu waa macbudka boqol iyo afartan iyo afar kun, bakhaarka Malaakina waa isla kaas. Xudunta agabka macbudka waa sanduuqa axdiga, kaas oo keruubiimta daboolaya ay si joogto ah ugu fiirsadaan, sidaasna ku adkaynaya diiradda makhluuqaadka quduuska ah oo dhan. Kuwii quduuska ahaa ee taariikhdan ku jiraa waa inay eegaan macbudka oo ay ku dheehdaan sanduuqa axdiga.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Macbudka boqolka iyo afartan iyo afarta kun waa mawduuca Laawiyiintii 23, waxayna soo bandhigaysaa xariiq taariikheed oo lagu dhammaystiray wakhtigii Masiixa, taas oo Sister White ugu yeedhay “xilliga Bentakostiga.” Laga bilaabo sarakicidda ilaa Bentakostiga, ama laga bilaabo Diseembar 31, 2023 ilaa sharciga Axadda, xariiqda waxsii-sheegidda ee Laawiyiintii 23 waxay matalaysaa macbudka boqolka iyo afartan iyo afarta kun. Taariikhdaasu waxay ku bilaabmaysaa calaamad-marxaladeed saddex tallaabo ah oo ay ku xigaan shan maalmood, waxayna ku dhammaataa calaamad-marxaladeed saddex tallaabo ah oo ay ku xigaan shan maalmood. Bartamaha taariikhaha alfa iyo oomega waxaa yaal soddonka maalmood ee lagu shaabadeeyo wadaaddada. Guud ahaan xariiqdaasu waxay ka bilaabmaysaa Sabtidda maalinta toddobaad, waxayna ku dhammaataa Sabtidda sannadka toddobaad. Heerkan, macbudka boqolka iyo afartan iyo afarta kun waa sanduuqa doonnida ah ee qaadi doona 8 nafood ilaa dhulka laga dhigay cusub, waana sidoo kale sanduuqii axdiga ee ay hadheeyeen laba malaa’igood, sida ay labada Sabti u hadheeyaan macbudka wadaadnimada ee boqolka iyo afartan iyo afarta kun ee lagu matalay xilliga Bentakostiga.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Laawiyiintii cutubka labaatan iyo saddexaad wuxuu ka hadlayaa wadaadnimada boqol iyo afartan iyo afar kun inta lagu jiro muujinta ugu dambaysa ee xilliga Bentekostiga, kaas oo ka bilaabmay sara kaciddii Masiixa oo sii socday ilaa konton maalmood dabadeed, maalintii Bentekostiga. Xilliga Bentekostiga waxaa la aasaasaa marka labaatan iyo labada aayadood ee ugu horreeya ee Laawiyiintii cutubka labaatan iyo saddexaad la waafajiyo labaatan iyo labada aayadood ee ugu dambeeya. Riyadii William Miller waxay caddeynaysaa in dahabka qaaliga ah ee Erayga Ilaah ay yihiin farriinta iyo sidoo kale farriinwadayaasha.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Waxaan helay fursado qaali ah oo aan ku helo waayo-aragnimo. Waxaan waayo-aragnimo ku lahaa farriimaha malaa’igta koowaad, tan labaad, iyo tan saddexaad. Malaa’igaha waxaa loo sawiray iyagoo ku duulaya bartamaha samada, iyagoo dunida ku dhawaaqaya farriin digniin ah, oo si toos ah u khusaysa dadka ku nool maalmaha ugu dambeeya taariikhda dhulkan. Qofna ma maqlo codka malaa’igahan, waayo, iyagu waa astaan u taagan dadka Ilaah oo ku shaqaynaya is-waafajin la leh koonka samada. Rag iyo dumar, oo Ruuxa Ilaah iftiimiyey, oo runta lagu quduus yeelay, ayaa ku dhawaaqa saddexda farriimood siday u kala horreeyaan.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Malaa’igtu waa astaan dadka Ilaah ee ku dhawaaqa farriinta uu malaa’igtu matalo.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> “Waqtigu waa gaaban yahay. Farriimaha malaa’igta kowaad, tan labaad, iyo tan saddexaad waa farriimaha ay tahay in dunida la gaadhsiiyo. Ma maqalno codka saddexda malaa’igood si toos ah oo dhab ah, hase yeeshee malaa’igahani ku xusan Muujintii waxay matalaan dad dunida joogi doona oo farriimahan gudbin doona.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “Yooxanaa wuxuu arkay ‘Malaa’ig kale oo samada ka soo degaysa, oo leh xoog weyn; oo dhulka oo dhammuna waxaa iftiimiyey ammaanteeda.’ Muujintii 18:1. Hawshaasu waa codka dadka Ilaah oo dunida ku dhawaaqaya farriin digniin ah.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Malaa’igtu waxay matalaan dadka gudbiya farriimaha ay malaa’igtu matasho. William Miller si nebiyaysan ayaa loogu matalay adeegsiyo badan. Mid ka mid ah adeegsiyadaas waa in Miller lagu matalay waxsii sheegyadii wakhtiga ee ugu horreeyey iyo ugu dambeeyey ee loo hoggaamiyey inuu ku dhawaaqo. Toddobada wakhti, ama 2,520-ka sannadood ee ku dhammaaday 1798, waxay ahaayeen helitaankii alfa ee Miller; nadiifinta meesha quduuska ahna dhammaadka 2,300 oo fiid iyo aroor, 22-kii Oktoobar, 1844, waxay ahayd helitaankiisii omega. Taariikhda Millerite-ka waxaa laga matalay 1798 ilaa 1844, in kastoo ay ahayd taariikhdii malaa’igta koowaad iyo tan labaad, haddana waxaa loogu yeedhaa magaca rasuulkii taariikhdaas. Taariikhda Millerite-ku waxay caddaynaysaa in Miller uu ahaa “codkii” ku dhawaaqayey farriinta malaa’igta koowaad iyo tan labaad, malaa’igta koowaadna waxay ku dhawaaqday bilowga xukunka 22-kii Oktoobar, 1844, malaa’igta koowaadna waxay timid wakhtiga dhammaadka 1798, dhammaadka kala firdhinta “toddobada wakhti” ee boqortooyadii reer binu Israa’iil. Miller waa astaan u ah labadaba waxsii sheegista 2,520-ka sannadood iyo waxsii sheegista 2,300-ka sannadood.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Tilmaanta ugu horraysa ee 1798 waxay ku dhawaaqday in xukunku bilaaban doono marka 2,300-ka sannadood dhammaadaan 22-ka Oktoobar, 1844. Dabadeedna Rabbigu wuxuu furay iftiinka Sabtida maalinta toddobaad, ujeeddadiisuna waxay ahayd inuu shaqada dhammeeyo; sidaas darteedna wuxuu isku dayay inuu furo iftiin dheeraad ah oo ku saabsan toddobada jeer sannadkii 1856, laakiin fallaagow baa la muujiyey halkii rumaysad laga muujin lahaa. Toddobada jeer waa alfa-ta taariikhda Millerite-ka, 2,300-kuna waa oomega-da.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Toddobada waqti waxaa matala Sabtidii sannadka toddobaad, 2,300-kuna waxaa matala Sabtidii maalinta toddobaad. Taariikhda Milleriyiinta waxaa matala 1798 iyo 1844; 1798-na waxay matalaysaa toddobada waqti, 1844-na waxay matalaysaa 2,300 oo sannadood. Labadaas Sabti waxay yihiin xirmooyinka bilowga iyo dhammaadka ee taariikhda lagu matalay Laawiyiintii laba iyo labaatanaad. Labadaas Sabti waxay matalaan laba farriimood oo ka dhigaya hal farriin. Labadaas farriimood waxay matalaan Milleriyiinta, waayo dadka ku dhawaaqa farriimahaas waxay matalaan malaa’igaha astaan u ah farriinta. 1798 malaa’igtii kowaad ayaa timid, 1844-na malaa’igtii saddexaad ayaa timid.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Laawiyiintii cutubka saddex iyo labaatanaad waxaa ku qoran toddoba iidood iyo toddoba shirar quduus ah, in kastoo aan iid kasta ahayn shir quduus ah, sidaas oo kalena shir quduus kasta aanu iid ahayn. Iiduhu dhammaantood waxay ku dhacaan inta u dhexaysa shirka quduuska ah ee ugu horreeya iyo kan ugu dambeeya, kuwaas oo ah Sabtida maalinta toddobaad bilowga iyo Sabtida sannadka toddobaad dhammaadka. Taariikhda iidaha waxaa labada dhinac ka xaddidaya labadaas Sabti ee matala William Miller iyo kooxdii Millerites.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Marka la isu geeyo labaatan iyo labada aayadood ee ugu horreeya iyo labaatan iyo labada aayadood ee ugu dambeeya ee Laawiyiintii labaatan iyo saddex, waxaa la aqoonsadaa xilliga Bentakostiga. Qaab-dhismeedka lagu aasaaso isu keenidda sadaradan waa mid rabbaani ah si buuxda. Xilliga Bentakostiga ee qaab-dhismeedkan wuxuu si cad u muujinayaa saddexda tallaabo ee saddexda malaa’igood. Wuxuu xanbaarsan yahay saxiixa “Runta.” Wuxuu xanbaarsan yahay saxiixa Alfa iyo Oomega. Wuxuu xanbaarsan yahay saxiixa Palmooni. Wuxuu ardayga u hoggaamiyaa ilaa xudunta quduuska ah ee Quduuska ugu Quduusan. Wuxuu aqoonsadaa macbudka boqol iyo afar iyo afartan kun. Wuxuu ku fidsan yahay ilaa dhulka laga dhigay cusub.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Runta ku jirta Laawiyiintii labaatan iyo saddexdan ayaa hadda la furfurayaa iyadoo la xidhiidha imtixaanka macbudka ee ka horreeya tijaabada litmus iyo tijaabada saddexaad. Malaa’igtii saddexaad waxay timid sannadkii 1844, dabadeedna mar kale 9/11, dabadeedna mar kale 2023. Markii malaa’igtii saddexaad timid 1844, kuwii aaminka ahaa waxaa la gudboonaa inay rumaysad ku raacaan Masiixa ilaa Quduuska ugu Quduusan. Laawiyiintii labaatan iyo saddex waa jidka loo maro Quduuska ugu Quduusan, waxayna meteshaa qayb ka mid ah imtixaanka macbudka. Yooxanaa waxaa loo sheegay inuu cabbiro macbudka iyo weliba kuwa ku dhex caabudaya.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Sanduuqa Miller waa macbudka, dahabkana waa kuwii caabudayay ee ku jira. Bakhaarka Malaakii waa macbudka, meeltobnaadyaduna waa kuwii caabudayay ee ku jira. Xilliga Bentakostiga, sida loogu matalay ku-dhaqanka sadar-sadar ee Laawiyiintii labaatan iyo saddex, wuxuu matalaa macbudka boqol iyo afartan iyo afarta kun. Si ka toosan, wuxuu sawirayaa sanduuqa axdiga, iyadoo keruubiimta daboolka saarani ay eegayaan Tobanka Amar, usha Haaruun ee biqishay, iyo weelkii dahabka ahaa ee maannada.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Keruubiimta daboolaya waa malaa’ig, malaa’igtuna waxay matalaan farriin iyo rasuulka farriinta. Farriinta ah farriinta alfa ee Laawiyiintii saddex iyo labaatanaad waa Sabtida maalinta toddobaad, farriinta omegaduna waa Sabtida sannadka toddobaad. Labaduba waa farriimo, isla markaana waa farriimaha alfa iyo omega ee William Miller iyo Milleriyiinta; iyadoo rumoobidda “toddobada jeer,” ee 1798, ay tahay astaan Sabtida sannadka toddobaad, halka 1844 Ilaah dadkiisii ku hoggaamiyey Quduuska ugu Quduusan, halkaas oo ay ka ogaadeen Sabtida maalinta toddobaad. Labadaas Sabti waa shirarka quduuska ah ee ugu horreeya uguna dambeeya ee ku qoran Laawiyiintii saddex iyo labaatanaad, xilligii Bentekostiguna wuxuu u yaallaa labadooda dhexdeeda, sida sanduuqu ugu yaallay labada keruub ee daboolaya dhexdooda.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Macbudka waa in la qiyaasaa, taasuna waxa ay ku jirtaa in laga tago barxadda dibadda ah oo loo dhiibay quruumaha aan Yuhuudda ahayn. Marka sharciga Axadda yimaado, xukunka guriga Ilaah wuu dhammaadaa, waxaana bilaabma xukunka quruumaha. Wakhtiyadii quruumaha waxay dhammaadeen sannadkii 1798, dhammaadkii 1,260 sano, oo dhammaadka saddex maalmood iyo badh, (astaan u ah 1,260) Yooxanaa waxaa loo amray inuu ka tago barxadda.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Oo waxaa la i siiyey cawsduur ul u eg; oo malaa’igtii way istaagtay iyadoo leh, Kac, oo qiyaas macbudka Ilaah, iyo meeshii allabariga, iyo kuwa ku dhex caabuda. Laakiin barxadda dibadda ka ah macbudka ka tag, hana qiyaasin; waayo waxaa la siiyey dadka aan Yuhuudda ahayn; oo magaalada quduuska ahna cagahooda ayay ku tuman doonaan laba iyo afartan bilood. Muujintii 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Barxadda dibaddeeda waa in laga tagaa, waayo waxaa la siiyey quruumaha aan Yuhuudda ahayn, kuwaasoo ku tuntay cagahooda saddex maalmood iyo badh, ama laba iyo afartan bilood.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Oo waxay ku dhici doonaan afka seefta, oo maxaabiis ahaan baa loogu kaxayn doonaa quruumaha oo dhan; Yeruusaalemna waxaa ku tuman doona dadka aan Yuhuudda ahayn, ilaa wakhtiyada dadka aan Yuhuudda ahayn ay ka buuxsamaan. Luukos 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Waqtiyadii quruumaha aan Yuhuudda ahayn way rumoobeen sannadkii 1798, markii kitaabkii Daanyeel la furay.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> “Macbudka Yeruusaalem waxaa ku yaallay derbi hoose oo ka soocayay barxadda dibadda qaybaha kale oo dhan ee dhismaha quduuska ah. Derbigan waxaa ku qornaa qoraallo afaf kala duwan ku qoran, kuwaas oo sheegayay in aan qof aan Yuhuudi ahayn loo oggolayn inuu ka gudbo xuduuddan. Haddii nin aan Yuhuudi ahayn ku dhiirranaan lahaa inuu galo qaybta gudaha, wuxuu nijaasayn lahaa macbudka, ciqaabteedana wuxuu ku bixin lahaa naftiisa. Laakiin Ciise, asaasihii macbudka iyo adeeggiisaba, wuxuu quruumaha aan Yuhuudda ahayn ugu soo jiiday xaggiisa xidhitaanka naxariista aadanaha, halka nimcadiisa rabbaaniga ahi ay iyaga u keentay badbaadadii ay Yuhuuddu diideen.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

31-ka Diseembar, 2023, waxaa ku dhammaaday saddexdii maalmood iyo badhkii nebinnimo ee ka soo bilaabmay niyad-jabkii 18-ka Luulyo, 2020. Saddexdaas sano iyo badhku waxay tilmaamayaan in fariin nebinnimo markaas la furfuri doono, iyo in wakhtiyadii quruumaha la dhammaystiray, lagana hadhay cabbiriddii macbudka iyo kuwa gudihiisa ku caabuda. Marka sharciga Axadda la gaadho, kaas oo xilligii Bentakostiga ahaa Maalinta Bentakostiga, xukunku wuxuu u gudbaa quruumaha. Marka aynu ka gudubno wakhtiyadii quruumaha innagoo cabbirayna macbudka boqol iyo afar iyo afartanka kun, waxaynu ogaanaynaa in 31-ka Diseembar, 2023 ilaa sharciga Axadda ay tahay macbudka.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Markhaatiga macbudku waa in la sara kiciyo laba marxaladood; marka hore aasaaska, dabadeedna macbudka waxaa loo aqoonsadaa inuu dhammaystirmay marka dhagaxii aasaaska ee la diiday uu si yaab leh u noqdo madaxa geeska. Aasaaska waxaa la dhigay markii reer binu Israa’iil ee hore ay Baabuloon ka soo baxeen taariikhda amarkii kowaad, macbudkuna wuxuu ku dhammaystirmay taariikhda amarkii labaad, laakiin ka hor amarkii saddexaad. Imtixaankii aasaaska wuxuu dhacay 2024, imminkana waxaan ku jirnaa imtixaanka macbudka. Imtixaankaas macbudku wuxuu ku dhammaadaa imtixaanka saddexaad oo ah kan litmus-ka, imtixaanka macbudkuna wuxuu dadka Ilaah uga baahan yahay inay cabbiraan macbudka.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Macbudka ku jirta Laawiyiintii labaatan iyo saddex waxaa la taagay laga bilaabo Diseembar 31, 2023 ilaa xeerka Axadda, waxaana taariikhdaas nebiyadeed gudaheeda lagu metelay saddexda imtixaan ee had iyo goor dhaca marka wax sii sheegid la furo. Kan ugu dambeeya saddexdaas waa imtixaanka litmus-ka, kaas oo uu metelay shirkii teendhada Exeter. Kulankaas waxaad ama ka qaybgashay shirarkii teendhada dhexdeeda oo Oday Snow laba jeer ku soo bandhigay farriintiisii Oohinta Habeenbadhka ee runta ah, ama waxaad ka qaybgashay shirarkii qiiro iyo aan miisaanaysnayn ee ka socday teendhada Watertown. Markii shirarku dhammaadeen, farriintii Oohinta Habeenbadhka ee runta ahi waxay u faaftay sidii hir badweyn. Exeter wuxuu ahaa imtixaanka litmus-ka, imtixaanka litmus-kuna wuxuu metelaa shaabadaynta.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Shirkii xerada Exeter waxaa loo asteeyey gelitaankii guusha lahaa ee Masiixu ku galay Yeruusaalem, oo Laasarosna wuxuu hoggaaminayey dameerkii Ciise fuulay. Geeridii Laasaros waxay ahayd niyad-jabkii Luulyo 18, 2020, hase yeeshee isaga qudhiisu wuxuu kaloo ahaa mucjisadii ugu sarraysay ee Masiixa iyo “shaabaddii” ilaahnimadiisa.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> “Haddii Masiixu ku jiri lahaa qolka bukaanka, Laasaros ma uu dhinteen; waayo Shayddaanku wax amar ah kuma uu yeelan lahayn isaga. Geeridu ma ay ku ganban karin warankeeda Laasaros iyadoo uu joogo kan Nolosha bixiya. Sidaas daraaddeed Masiixu wuu ka maqnaa. Wuxuu u oggolaaday cadowga inuu xooggiisa adeegsado, si uu dib ugu celiyo isagoo cadow laga adkaaday ah. Wuxuu oggolaaday in Laasaros galo hoos taliska dhimashada; oo walaalihii dhibbanayna waxay arkeen walaalkood oo qabriga la dhigay. Masiixu wuu ogaa in, markay eegayeen wejiga meydka ah ee walaalkood, rumaysadkooda Bixiyahooda si aad u daran loo tijaabin doono. Laakiin wuxuu kaloo ogaa in, halganka ay imminka dhex marayeen aawadiis, rumaysadkoodu uu iftiimi doono isagoo leh awood aad uga sii weyn. Wuxuu la xanuunsaday xanuun kasta oo murugo ah oo ay qaadeen. Jacaylkiisu iyaga waxba kama uu yaraanin sababta uu u raagay; laakiinse wuxuu ogaa in iyaga, Laasaros, Isaga qudhiisa, iyo xertiisaba, guul la doonayay in la helo.”

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> “‘Idinka aawadiin,’ ‘si aad u rumaysataan.’ Kuwa dhan oo ku dadaalaya inay dareemaan gacanta hagaajisa ee Ilaah, xilliga niyad-jabka ugu weynu waa wakhtiga ay caawimaadda rabbaanigu ugu dhowdahay. Waxay dib u milicsan doonaan iyagoo mahadnaqaya qaybtii ugu madoobayd ee jidkooda. ‘Rabbigu waa yaqaan sida uu kuwa cibaadada leh uga samatabbixiyo,’ 2 Butros 2:9. Jirrabaad kasta iyo tijaabo kasta wuu ka soo bixin doonaa isaga oo siinaya rumaysad ka sii adag iyo waayo-aragnimo ka sii hodansan.”

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> Dib u dhigistiisii inuu u yimaado Laasaros, Masiixu wuxuu lahaa qasdigiisu naxariis u ahaa kuwii aan aqbalin. Wuxuu sii joogay, si isagoo Laasaros kuwii dhintay ka soo sara kicinaya uu dadkiisa madax-adaygga ah ee aan rumaysnayn u siiyo marag kale oo ah inuu isagu dhab ahaan yahay “sarakicidda iyo nolosha.” Ma uu doonayn inuu ka quusto rajada oo dhan ee dadka, idaha masaakiinta ah ee baadi goobay ee reer binu Israa’iil. Qalbigiisu wuu jabayay sababta oo ah toobadla’aantooda. Naxariistiisa awgeed wuxuu goostay inuu siiyo hal marag oo dheeraad ah oo ah inuu yahay Soo-celiyaha, Kan keligiis nolosha iyo dhimasho-la’aanta iftiinka u keeni kara. Tani waxay ahaan lahayd marag aan wadaaddadu si khaldan u fasiri karin. Tani waxay ahayd sababta dib u dhiciisa ee inuu Beytaniya tago. Mucjisadan ugu sarraysa, ee ah soo sara kicinta Laasaros, waxay ahayd inay shaabadda Ilaah ku saarto shuqulkiisa iyo sheegashadiisa ilaahnimada.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Gelitaankii ammaanta lahaa wuxuu ku bilaabmay furidda dameer Ciise Masiix u fuulo.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Goortii ay Yeruusaalem ku soo dhowaadeen, oo ay Beytfage yimaadeen, xagga Buurta Saytuunka, markaasaa Ciise diray laba xertiisii ka mid ah, isagoo ku yidhi, Tuulada idinka soo hor jeedda gala, oo markiiba waxaad ka heli doontaan dameer xidhan iyo qayl yar oo la jirta; furfura oo ii keena. Oo haddii nin idinku wax ku yidhaahdo, waxaad tidhaahdaan, Rabbigu baa u baahan; oo markiiba wuu soo diri doonaa. Waxan oo dhammu waxay u dhaceen in ay rumoobaan wixii nebigu kaga hadlay, isagoo leh, Gabadhii Siyoon u sheega, Bal eeg, Boqorkaagu waa kuu imanayaa, isagoo qabow oo ku fadhiya dameer, iyo qayl, oo ah dhasha dameerta. Xertiina way tageen, oo waxay yeeleen siduu Ciise ku amray. Matayos 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Farriintii Qaylada Habeennimada-dhexe waxay ku biirtay farriintii malaa’igta labaad ee timid niyad-jabkii ugu horreeyey. Wakhtigii Masiixa niyad-jabkaasu wuxuu ahaa dhimashadii Laasaros, Millerites-kana wuxuu u ahaa saadaashii fashilantay ee 1843, taas oo timid 19-kii Abriil, 1844. Labadaas niyad-jabba waxay ka dhigan yihiin Luulyo 18, 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Xilliga Bentekostiga ee uu matalayo Laawiyiintii labaatan iyo saddex, tijaabada litmus-ka waxaa matala saddex-geesoodka calaamadda jidka ee iidda buunanka, kor-u-kiciddii Masiixa, iyo Maalinta Kafaaraggudka. Saddexdaas tallaabo waxay matalaan tijaabada litmus-ka marka loo eego labadii tijaabo ee hore ee aasaaska iyo macbudka. Saddexdaas tallaabo waxay imanayaan shan maalmood ka hor sharciga Axadda ee Bentekostiga, waxayna matalaan kor loo qaadista boqol iyo afartan iyo afarta kun sidii calan. Haddii ay ka gudbaan tijaabada litmus-ka, kor baa loo qaadaa; haddii kalena, daaqadaha riyadii Miller ayaa laga afuufaa.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Tallaabada saddexaad ee shaabadayntu waa Maalinta Kafaaraggudka, waxayna ka dhigan tahay tirtiridda dembiga. Tallaabada labaadna waa kor loo qaadidda qurbaanka reer Laawi ee Malakii, tallaabada kowaadna waa farriinta buunanka. Tan iyo 1844, binu-aadmigu wuxuu ku noolaa taariikhda dhawaaqa buunka toddobaad. Farriinta dibadda ee buunka toddobaad waa farriinta hoogga saddexaad ee Islaamka, farriinta gudaha ee buunka toddobaadna waa shaqada Masiixu ku mideynayo Ilaahnimadiisa iyo bini-aadannimada boqol iyo afartan iyo afarta kun.

We will continue in the next article.

Waxaannu ku sii wadi doonnaa maqaalka xiga.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> Qoraallada nebiyada waxaa lagu sawiray muuqaallo, kuwaas oo, in kastoo ay fac weyn yihiin, haddana noogu muuqda cusubnaanta iyo xoogga waxyiyaal cusub. Rumaysad baan ku garanaynaa in diiwaannadan ku saabsan la macaamilkii Ilaah la lahaa dadkiisii waayihii hore loo xafiday si aynu u garanno casharrada Ilaah doonayo inuu inagu baro waayo-aragnimada wakhtigan la joogo.

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> Anagoo, sida aynu ku nool nahay xilli aan ka yareyn muhiimad iyo culays taariikheed kii isla ka horreeyey imaatinka labaad ee Masiixa, waxa aynu u baahan nahay in aynu si gaar ah uga digtoonaanno inaynu galno khaladaad la mid ah kuwii ay galeen Yuhuuddii noolayd wakhtigii imaatinkii ugu horreeyey ee Masiixa.

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> “Sida hoggaamiyayaashii Yuhuudda, kuwaas oo si tartiib tartiib ah u hindisay nidaam cibaado oo rasmi ah, kaas oo muhiimadda arrimaha aan aasaasiga ahayn si weyn loo buunbuuniyey, rag qaar ayaa hadda halis ugu jira inay indhaha ka luntaan runaha muhiimka ah ee quseeya jiilkan, oo ay raadiyaan waxyaalaha cusub, qalaad, soo jiidashada leh.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> “Waxaa loo baahan yahay in la kobciyo mabaadi’ sarreeya. Kuwa raadiya oo taageera fikrado mala-awaal ah waa in la baro waxa runta ah ka hor intaanay isku dayin inay kuwa kale wax baraan. Aragtiyo iyo male-awaallo dad samee ahi ma aha in loo raadiyo sidii run oo kale.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> “Waxaa jira kuwo badan oo mabda’a ugu daacad ah sida birta; kuwaasna waa la caawin doonaa oo waa la barakayn doonaa; waayo, waxay ku ooyayaan inta u dhexaysa balbalada iyo meesha allabariga, iyagoo leh, ‘Dadkaaga u tudh, Rabbiyow, oo dhaxalkaagana ha u dhiibin cay.’ Waa in aynu u oggolaanno in mabaadi’da aasaasiga ah ee farriinta malaa’igta saddexaad ay si cad oo kala soocan u muuqdaan. Tiirarka waaweyn ee rumaysadkeenna waxay qaadi doonaan culays kasta oo lagu saaro.”

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> “Wakhtigan qaladka, riyo-maalmeedka iyo mala-awaalka, waxaynu u baahan nahay inaynu baranno mabaadi’da ugu horraysa ee cilmiga Masiixa. Aynu ku dadaalno inaynu awoodno inaynu rasuulka la nidhaahno, ‘Annagu ma aannu raacin sheekooyin xeeladaysan oo la allifay markii aannu idinku ogeysiinaynay xoogga iyo imaatinka Rabbigeenna Ciise Masiix.’ Rabbigu wuxuu noogu yeedhayaa inaynu raacno mabaadi’ sarreeya oo sharaf leh.”

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> “Runta, runta hadda jirta, waa wax kasta oo Erayga Ilaah ku tilmaamayo inay tahay. Rabbigu wuxuu doonayaa in dadkiisu ay iska ilaaliyaan wax kasta oo xad-dhaaf ah, iyo wax kasta oo u janjeedha suufinnimada qarsoon. Kuwa la jirraba inay ku mashquulaan caqiidooyin mala-awaal ah oo khayaali ah, ha qodaan usha si qoto dheer godadka runta jannada, oo ha helaan khasnadda u noqota nolosha weligeed ah kan qaata. Erayga dhexdiisa waxaa ku jira runnooyinka ugu qaalisan. Kuwan waxaa heli doona kuwa si daacadnimo leh u barta; waayo malaa’igta jannadu waxay hagi doonaan baadigoobka.”

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> Isaga oo ka hadlayay kuwa haatan ku nool dhulka, Bawlos wuxuu ku dhawaaqay: “Waxaa iman doona wakhti aanay u adkaysan doonin cilmiga qumman, laakiinse damacyadooda ayay macallimiin badan isu urursan doonaan, iyagoo leh dhego cuncunaya; oo dhegahooda ayay runta ka jeedin doonaan, waxaana loo leexin doonaa sheekooyin mala-awaal ah.”

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> Sidee bay u weyn tahay, sidee naftana u kicisaa, amarkii Bawlos bixiyey markii uu sii sheegay kuwii aan adkaysan doonin cilmiga qumman: “Sidaas daraaddeed waxaan kugu amrayaa Ilaah hortiisa iyo Rabbi Ciise Masiix hortiisa, kan xukumi doona kuwa nool iyo kuwa dhintay markuu soo muuqdo iyo boqortooyadiisa: Ereyga ku wacdi; u diyaarsanow wakhti ku habboon iyo wakhti aan ku habboonaynba; canaano, khaldiga tus, waani, adigoo u samir dheer oo dhan iyo cilmiba leh.”

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Kuwa la wadaaga Ilaah waxay ku socdaan iftiinka Qorraxda Xaqnimada. Ma ay quudhsadaan Bixiyahooda iyagoo jidkooda ku hallaynaya Ilaah hortiisa. Iftiin samawi ah ayaa ku ifaya. Markay u soo dhowaadaan dhammaadka taariikhda dunidan, aqoontooda Masiixa iyo waxsii sheegyada isaga khuseeya aad bay u sii korodhaa. Indhaha Ilaah qiime aan dhammaad lahayn bay ku leeyihiin; waayo, waxay la midoobeen Wiilkiisa. Iyaga Erayga Ilaah wuxuu u yahay qurux iyo soojiidasho aan la qiyaasi karin. Waxay gartaan muhiimaddiisa. Runtu waa loo daahfuraa. Caqiidada jidh-qaadashadu waxaa hareeya iftiin jilicsan oo dhalaalaya. Waxay arkaan in Qorniinku yahay furaha fura wax kasta oo qarsoon oo xalliya dhibaato kasta. Kuwa aan raalli ka ahayn inay aqbalaan iftiinka oo ku socdaan iftiinka ma awoodi doonaan inay fahmaan qarsoodiga cibaadada, laakiin kuwa aan ka waaban inay iskutallaabta qaadaan oo raacaan Ciise, waxay arki doonaan iftiin ku jira iftiinka Ilaah.” The Southern Watchman, April 4, 1905.

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