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

Buugga Yoo'eel iyo Kaniisadda La'odikiya ee Toddobaadka‑Maalinta Adventistka ah - Lambarka Shan iyo Labaatan

Number Twenty-Five

Lambarka Shan iyo Labaatanaad

Author

Jeff Pippenger

Published

January 11, 2026

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The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Buugga Yoo’eel wuxuu hoggaanka kaniisadda La’oodikiyaanka ee Toddobaadka-Maalinlaha Adventist-ka ku hor keenaa markhaatiga fallaagadooda sii kordhaysay ee socotay afar qarni. Afartaas qarni waxa sidoo kale lagu muujiyey Yexesqeel cutubka siddeedaad, halkaas oo shan iyo labaatanka nin ee qarnigaas afraad ay qorraxda u sujuudaan. Sannadkii 1901, saddex iyo toban sannadood ka dib fallaagadii 1888, kaniisadda Adventist-ku waxay abaabushay guddi hoggaamiya kaniisadda.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

Guddiga Fulinta ee Shirweynihii Guud ee ugu horreeyey waxaa la aasaasay intii lagu jiray dib-u-habayntii weynayd ee kalfadhigii Shirweynaha Guud ee 1901, wuxuuna ka koobnaa 25 xubnood. Tani waxay ahayd ballaarin weyn marka loo eego guddigii ka horreeyey 1901, kaas oo lahaa 13 xubnood oo keliya. Xubnuhu way sii kordheen sannadihii la soo dhaafay, laakiin Ciise had iyo jeer wuxuu dhammaadka ku aqoonsadaa bilowga. Bilowgu wuxuu ahaa 25 xubnood, iyadoo midkood ahaa hoggaamiyaha, taasoo barbar socota nidaam ka jiray meesha quduuska ah, kaas oo ka koobnaa 24 wadaaddo ah iyo hal wadaad sare.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Yahuudah iyo Sanhedriinku waa laba astaamood oo fallaagannimo ah xilligii Masiixa. Sanhedriinku wuxuu metelaa kaniisadda Laodikiya ee Adventist-ka Toddobaadka. Ka-qaybgalka Sanhedriinka ee iskutallaabta lagu qodbay Masiixa wuxuu astaan u yahay doorka Adventism-ku ku leeyahay qalalaasaha sharciga Axadda. Sanhedriinka—oo ahaa golihii sare ee Yuhuudda ee Yeruusaalem, kana koobnaa wadaaddada sare, waayeellada, iyo culimmada, isla markaana uu guddoominayay Wadaadka Sare Kayafas—wuxuu door dhexe ka ciyaaray dhacdooyinkii horseeday dhimashada Ciise.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Ka dib markii Ciise lagu qabtay Getsemane (arrin lagu soo agaasimay khiyaanadii Yuudas), habeenkii ayaa isaga loo hor keenay Sanhedrinka gurigii Kayafas. Waxay doondooneen markhaati ay isaga ku xukumaan, iyagoo keenay markhaatiyaal ku eedeeyey cay Ilaah iyo kicin fallaago.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Markii Kayafas si toos ah Ciise u weydiiyey inuu yahay Masiixa iyo in kale (ama Wiilka Ilaah), jawaabtii xaqiijinta ahayd ee Ciise, “Adigu waad tidhi,” waxay keentay in wadaadka sare ku dhawaaqo, “Cay Ilaah!” Goluhu wuxuu ku xukumay inuu mutaystay dhimasho. Maaddaama aanay, xukunka Roomaanka awgiis, lahayn awood ay ku fuliyaan xukunnada dilka ah, waxay Ciise u gacan geliyeen Bontiyos Bilaatos, taliyihii Roomaanka, iyagoo ku eedeeyey fallaagannimo si ay u helaan dil lagu fuliyo amar Roomaan ah. Iskutallaabta lagu qodbaynta dhabta ah waxaa fuliyey askar Roomaan ah oo ku hoos jiray amarka Bilaatos, laakiin taas kaddib oo keliya markii Bilaatos u gacan laabay cadaadiska wadaaddadii sare iyo dadweyne badan (kuwaas oo dalbanayey dhimashada Ciise iyo sii deynta Barabbas).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> “Markii Masiixu dhulkan joogay, dunidu waxay door bidday Barabbaas. Maantana dunida iyo kaniisaduhuba waxay samaynayaan isla doorashadaas. Muuqaalladii khiyaanadii, diidmadii, iyo iskutallaabta lagu qodbay Masiixa waa la soo celiyey, mar kalena dib baa loo soo celin doonaa si baaxad aad u weyn leh. Dadka waxaa ka buuxsami doona sifaatada cadowga, khiyaamooyinkiisuna iyaga dhexdooda awood weyn bay ku yeelan doonaan. Inta le’eg ee iftiinka la diido, intaas le’eg ayaa jiri doona khalad-fahan iyo ismaandhaaf. Kuwa diida Masiixa oo doorta Barabbaas waxay ku shaqaynayaan hoos khiyaano halaag keenta. Been-abuurid iyo marag been ah waxay u kori doonaan fallaago cad. Haddii ishu xun tahay, jidhka oo dhammi gudcur buu ka buuxsami doonaa. Kuwa jacaylkooda siiya hoggaamiye kasta oo aan Masiixa ahayn waxay is arki doonaan iyagoo ku hoos jira xukunka, jidh, naf, iyo ruuxba, ee sasabasho indho-sarcaad leh oo sidaas u soo jiidasho badan in, awooddeeda hoosteeda, nafuhu ka jeestaan maqalka runta si ay been u rumaystaan. Waa la dabinayaa oo la qabsanayaa, fal kasta oo ay sameeyaanna waxay ku qaylinayaan, Noo sii daaya Barabbaas, laakiin Masiixa iskutallaabta ku qoda.

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Xataa imminkaba go’aankan waa la gaarayaa. Muuqaalladii iskutallaabta lagu fuliyey mar kale ayaa dib loo fulinayaa. Kaniisadaha runta iyo xaqnimada ka leexday waxaa ka muuqanaya waxa dabeecadda aadanuhu samayn karto oo samayn doonto marka jacaylka Ilaah aanu ahayn mabda’ ku sii jira nafta. Looma baahna in aynu la yaabno wax kasta oo hadda dhici kara. Looma baahna in aynu ka yaabno wax kasta oo naxdin leh oo soo baxa. Kuwa cagahooda aan quduuska ahayn ku tuntiya sharciga Ilaah waxay leeyihiin isla ruuxii ay lahaayeen nimankii Ciise caayay oo gacangeliyey. Iyagoo aan haba yaraatee lahayn qoomamo damiir, waxay samayn doonaan falimaha aabbahood, Ibliiska. Waxay weydiin doonaan su’aashii ka timid bushimihii khiyaanada lahaa ee Yuudas, Maxaad i siinaysaan haddii aan idiin gacangeliyo Ciise Masiixa? Xataa imminkaba Masiix waxaa lagu gacangelinayaa shakhsiyadda quduusiintiisa.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Haddii tuducani runtii ka dhigan yahay waxa uu leeyahay, markaas kuwa lagu aqoonsanayey inay “Barabbas dooranayaan” ma awoodi doonaan inay fahmaan waxa tuducani barayo. Dadkaasu waa dadka ku jira 2 Tesaloniika ee lagu siiyo marin-habaabin xoog leh, maxaa yeelay runta ma ay jeclaan. Iyadu waxay ka tidhi kuwa Barabbas doorta, “Kuwa jacaylkooda siiya hoggaamiye kasta oo aan Masiixa ahayn waxay isku arki doonaan iyagoo ku jira xukunka, jidh, naf, iyo ruuxba, ee sasabasho aad u maanka qaadda, taas oo awooddeeda awgeed nafuhu uga jeestaan maqalka runta si ay been u rumaystaan.” Kuwa Barabbas dooranayaa waxay ku hoos jiraan xukunka Shayddaanka ka hor calaamadda jidka ee iskutallaabta iyo sharciga Axadda. Xaaladdaas kuma suurtowdo sinaba inay fahmaan waxa tuducani barayo. Sidaas daraaddeed waxay soo jeedin doonaan in, “xaaladihii jiray markii Walaasha White qortay erayadan ay ahaayeen kuwo ku koobnaa taariikhdaas gaarka ah, ee aan ahayn hadda.” Waxaa laga yaabaa inay yidhaahdaan, “Waxay ka hadlayso Masiixiyadda si guud ah, tanina si toos ah uma quseyso Adventistayaasha-Maalinta Toddobaad.” Waxaas oo dhan waa hadal aan waxba ka jirin.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Dabcan, duruufihii taariikhda ee jiray markii Walaashii White ay qortay erayadaas waxay dhab ahaantii ahaayeen faallo ku saabsan taariikhdeeda gaarka ah; hase yeeshee, sida Yooxanaa ee Muujintii oo kale, marka nebi loo sheego inuu qoro, waxaa lagu amraa inuu qoro “waxyaalihii aad aragtay, iyo waxyaalaha jira, iyo waxyaalaha ahaan doona aakhiro.” Marka nebi qoro waxyaalaha jira, isla mar ahaantaana wuxuu qorayaa waxyaalaha ahaan doona.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Hoggaanka Adventism-ka waxa metelaya shan iyo labaatankii nin ee ku xusan Yexesqeel, kuwaas oo sidoo kale si nebiyad ah ula jaanqaadaya laba boqol iyo kontonkii nin ee la istaagay Qorax, Daataan, iyo Abiraam. Sidaas oo kale si weyn ayayna muhiim u tahay in kuwii fallaagoobay 1888 iyo Shirkii Guud ee Minneapolis ay Sister White ku aqoonsatay inay ku celinayeen fallaagadii Qorax, Daataan, iyo Abiraam. Sister White si toos ah ayay u baraysaa in marka malaa’igta Muujintii siddeed iyo tobnaad ay soo degto oo ay dhulka ku iftiimiso ammaantiisa, roobka dambe uu bilaabmo.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Roobka dambena waxay ku soo degaysaa dadka Ilaah. Malaa’ig xoog badan ayaa samada ka soo degi doonta, oo dhulka oo dhan waxaa iftiimin doonta ammaantiisa.” Review and Herald, Abril 21, 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

Walaal White waxay si toos ah u baraysaa in malaa’igtii Muujintii siddeed iyo tobnaad ay ku soo degtay Shirweynihii Guud ee 1888 iyadoo wadata farriimihii A. T. Jones iyo E. J. Waggoner. Markii ay joogtay shirka, waxay si aad ah uga murugootay fallaagada ilaa ay go’aansatay inay alaabteeda urursato oo ka tagto, laakiin malaa’ig baa u sheegtay inay sii joogto oo diiwaangeliso taariikhda, waayo waxay ahayd soo-noqnoqoshadii fallaagadii Qorax. Maxay malaa’igtu u doonaysay in la diiwaangeliyo, haddii aanay u ahayn markhaati maalmaha ugu dambeeya? Haddii ay markhaati u tahay maalmaha ugu dambeeya, maxay kaloo noqon kartaa, aan ka ahayn in kiniisadda La’odikiya ee Adventist-ka Maalinta Todobaad ay ku socon doonto raadadkii Sanhedriinka inta lagu jiro qalalaasaha sharciga Axadda, gaar ahaan taariikhda u horseedaysa.

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Farriintii Jones iyo Waggoner waxaa loo soo bandhigay inay tahay “farriinta xaqnimada rumaysadka lagu helo, run ahaan,” “farriinta La’odikiya,” “farriinta xaqnimada Masiixa,” iyo “farriinta malaa’igta saddexaad.” Kuwa fallaagada ahu way ka horyimaadeen farriinta, sidoo kalena way diideen hoggaaminta Ruuxa Waxsii-sheegidda iyo rasuulladii la doortay ee shirka. Sister White sidoo kale waxay baraysaa in marka dhismayaasha waaweyn ee Magaalada New York la dumiyo taabashada xoogga Ilaah, markaas Muujintii 18:1–3 la oofin doono. Tan iyo 9/11 hoggaanka kaniisadda La’odikiya ee Seventh-day Adventist waxay ku celcelinayeen fallaagadii Qorax, fallaagadii 25-kii nin ee qadiimiga ahaa, fallaagadii hoggaanka ee 1888 iyo fallaagadii Sanhedriinka ee xilligii ka horreeyey iskutallaabta. 25-kaas nin waxay calaamad u yihiin wadaadnimo Leviyeed oo been-abuur ah.

A Levite was to 25 years old when he began to serve.

Nin reer Laawi ah waa inuu jiray 25 sano markuu bilaabay inuu adeego.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Markaasaa Rabbigu Muuse la hadlay, isagoo leh, Kanu waa waxa reer Laawi quseeya: laga bilaabo shan iyo labaatan sannadood jir iyo ka weyn, ha soo galaan inay gutaan adeegga taambuugga shirka; oo markay gaadhaan konton sannadood jirna, ha ka joogsadaan gudashada adeeggaas, oo mar dambe yaanay adeeg samayn. Laakiinse ha la shaqeeyaan walaalahood taambuugga shirka, si ay u ilaaliyaan xilka loo dhiibay, laakiinse yaanay wax adeeg ah samayn. Sidaas u samee reer Laawi xaggooda xilka loo dhiibay. Tirintii 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Laawi wuxuu bilaabaa adeeggiisa markuu jiro shan iyo labaatan sano, wuxuuna adeegaa shan iyo labaatan sano, ilaa uu ka gaarayo konton. Rasuulka Axdiga ee Malaakii saddexaad ku xusan, wuxuu sharciyada Axadda ku jiraa isagoo daahirinaya oo weliba nadiifinaya reer Laawi, sida uu yeelay Oktoobar 22, 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Bal eega, waxaan soo diri doonaa rasuulkayga, oo jidka ayuu hortayda ku diyaarin doonaa; Rabbiga aad doondoonaysaanina si kedis ah ayuu macbudkiisa u iman doonaa, kaas oo ah rasuulkii axdiga ee aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Laakiin bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu soo muuqdo? Waayo, isagu wuxuu la mid yahay dabka nadiifiyaha biraha, oo la mid yahay saabuunta dharcaddeeyaha. Oo isagu wuxuu fadhiisan doonaa sida nadiifiye oo kale iyo sifeeyaha lacagta; oo wuxuu daahirin doonaa wiilasha Laawi, oo wuxuu u sifayn doonaa sida dahab iyo lacag oo kale, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaasaa qurbaanada Yahuudah iyo Yeruusaalem Rabbiga u ahaan doonaan kuwo lagu farxo, sidii waagii hore iyo sidii sannadihii hore. Malaakii 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Tirada “25” oo astaan ahaan loo qaato, ma metesho oo keliya Lawi aaminnimo leh, laakiin waxay kaloo meteshaa Lawi been-abuur ah. Sidaa darteed “25” oo astaan ah waxay tilmaamaysaa kala-soocidda laba dabaqadood oo caabudayaal ah, ha ahaadeen bikrado xigmad leh iyo kuwo nacas ah, ido iyo riyo, sarreen iyo haramaha. Tirada shan iyo labaatanku ma aha oo keliya astaan Lawi ah, laakiin sida ay u le’eg tahay muhiimaddu, waa astaan kala-soocidda (daahirinta) Lawiyiinta. Kala-soociddaasu waxay dhacaysaa xeerka Axadda, waana mawduuc asaasi ah oo ku jira Erayga nebiyadeed ee Ilaah. Waa arrin ku habboon in Matayos cutubka shan iyo labaatanaad uu si fudud u yahay sii-wadidda wax sii sheegiddii Ciise ee ku saabsan dhammaadka dunida ee Matayos afar iyo labaatanaad.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Ciise wuu baxay, macbudkiina wuu ka tegey; xertiisiina way u yimaadeen inay tusaan dhismayaasha macbudka. Markaasaa Ciise ku yidhi, Kuwan oo dhan miyeydaan arkayn? Runtii waxaan idinku leeyahay, Halkan lagama tegi doono dhagax dhagax kale dul saaran oo aan la dumin. Matayos 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Markii Ciise macbudka ka baxay, mar dambe kuma uu soo noqon. Aayadaha ugu dambeeya ee cutubka saddex iyo labaatanaad, Ciise wuxuu xukun ku dhawaaqay Sanhedrin-ka, xukunkuna waxaa lagu muujiyey siddeed “hoog,” sidaas darteedna waxaa lagu been-abuurayaa siddeeddii naf ee saarnaa doonnida, maalintii siddeedaad ee gudniinka, maalintii siddeedaad ee sarakicidda, siddeeddii fac ee Ibraahim laga bilaabo 430 sannadood iyo wixii ka dambeeya. Tirada been-abuurka ah ee “siddeed” waxay la jaanqaaddaa Lawiga been-abuurka ah.

> Verily I say unto you, All these things shall come upon this generation.

> Runtii waxaan idinku leeyahay, Waxyaalahaas oo dhammu qarnigan bay ku soo degi doonaan.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> Yeruusaalemay, Yeruusaalemay, taad disha nebiyada, oo dhagxaysa kuwa laguu soo diray, immisa jeer ayaan doonayay inaan carruurtaada isu soo ururiyo, sida digaagaddu ubadkeeda baalasheeda hoostooda ugu ururiso, laakiinse idinku ma aydaan doonayn! Bal eega, gurigiinnii waxaa laydiinka tegey isagoo cidla ah.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Waayo, waxaan idinku leeyahay, Hadda dabadeed ima arki doontaan ilaa aad tidhaahdaan, Waxaa barakaysan kan ku imanaya magaca Rabbiga. Matayos 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Matayos cutubka laba iyo labaatanaad wuxuu ku dhammaanayaa tusaale ku saabsan xidhidda kuwa sharka leh oo xidhmooyin loo ururinayo, wuxuuna ku soo gebogeboobayaa isdhexgalkii ugu dambeeyey ee u dhexeeyey Masiixa iyo Yuhuuddii muranka badnayd. Dabadeed cutubka 24aad ayuu macbudka ka tegayaa markii ugu dambaysay, isagoo joojinaya hawlihiisii uu u hayey Israa’iiltii hore. Cutubku wuxuu ku dhammaanayaa halkii uu ka bilaabmay, isagoo ku dhawaaqaya in gurigoodii looga tegey iyaga oo madhan, oo wixii uu ugu yeedhay guriga Aabbihiis markii ugu horraysay ee uu macbudka nadiifiyey ay hadda noqdeen gurigii madhnaa ee Yuhuudda.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

Cutubka 24aad, Ciise wuxuu ka jawaabi doonaa su’aalaha ku saabsan macbudka iyo burburkiisa soo dhowaanaya. Burburkaasu wuxuu ku dhici lahaa isla qarnigaas, kaas oo ahaa qarnigii abeesooyinka. Wuxuu ka tegay macbudkaas isaga oo aan mar dambe ugu soo noqon, sidaas darteed saadaallada uu halkaas ku soo bandhigayaa waxay quseeyaan Israa’iil ruuxi ah ee ma aha Israa’iil dhab ah. Marka Masiixu ka tago macbudka oo ah kaniisadda Adventist-ka Maalinta Toddobaad ee La’odikiya, sidii uu ugu sameeyey Israa’iiltii hore, isla markaas macbudka aadanaha ee boqol iyo afar iyo afartan kun waxaa weligiis lagu midayn doonaa Macbudka Ilaahnimada. Markii Ciise ka tegey macbudkii Israa’iiltii hore, wuxuu weligiis furay dadkiisii axdiga hore.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Cutubka kow iyo tobnaad ilaa cutubka laba iyo labaatanaad ee Matayos waa omega-ga xariiqda cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad ee kitaabka Bilowgii. Marka xariiqdu ka bilaabato Bilowgii kow iyo tobnaad, waxay sidoo kale calaamadisaa bilowga Baabel iyo axdigii dhimashada ee Baabel, kaas oo gaadha dhammaystirkiisa omega ee Muujintii cutubka toddoba iyo tobnaad, aayadda kow iyo tobnaad, taas oo ah aayadda ku taalla bartamaha saxda ah ee aayadaha ka kooban cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad. Bartamaha cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad ee Bilowgii, Matayos, iyo Muujintii mid kastaa wuxuu xooga saarayaa calanka ama calankiisa been-abuurka ah. Bilowgii waxay ahayd gudniinka, Matayosna waxay ahayd Butros iyo Dhagaxa Masiixu kaniisaddiisa ku dul dhisi lahaa, Muujintiina waxay ahayd bahalka been-abuurka ah ee jiray oo jira oo soo kici doona, kaas oo ah kii siddeedaad, kan ka mid ah toddobada, ka dibna guursada masduulaagga.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

Kow iyo labaatan waa calaamado lagu garto isu-geynta Ilaahnimada iyo dadnimada, taas oo ah isla arrinta uu Masiixu ku matalo qorista sharcigiisa qalbiyadeenna iyo maskaxdeenna. 11 iyo 22 waa calaamadaha axdiga boqol iyo afar iyo afartan kun. Injiilka Matayos, cutubka saddex iyo labaatanaad, wadaadnimadii beenta ahayd waxay heshay siddeed hoog; isla waqtigaasna, wadaadnimada runta ah ayaa la subkay. Wadaaddadii waxaa quduus looga dhigay toddoba maalmood, maalintii siddeedaadna waxay bilaabeen inay adeegaan.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Ma aha shil in toddobada maalmood ee quduus-ka-dhigista wadaaddada, kuwaas oo horseeday in adeeggoodu bilaabmo maalinta siddeedaad, ay ka bilaabmaan Tirintii cutubka siddeedaad iyo aayadda koowaad; waayo “81” waa astaan wadaaddada.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Markaasaa Rabbigu Muuse la hadlay, isagoo leh, Haaruun iyo wiilashiisa la kaxee, iyo dharkii, iyo saliidda subkidda, iyo dibiga qurbaanka dembiga, iyo laba wan, iyo dambiil kibis aan khamiir lahayn; oo shirka oo dhan ku soo ururi iridda taambuuggii shirka. Muusena wuxuu yeelay sidii Rabbigu isaga ku amray; shirkiina waxaa lagu soo ururiyey iridda taambuuggii shirka. Markaasaa Muuse shirkii ku yidhi, Kanu waa wixii Rabbigu amray in la sameeyo. …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Oo idinkuna yeydaan ka bixin albaabka teendhada shirka toddoba maalmood, ilaa maalmaha quduus-ka-dhigistiinnu ay dhammaadaan; waayo, toddoba maalmood ayuu idin quduus ka dhigi doonaa. Siduu maanta yeelay ayuu Rabbigu amray in la yeelo, si kafaaraggud idiinku noqdo. Sidaas daraaddeed waa inaad joogtaan albaabka teendhada shirka habeen iyo maalinba toddoba maalmood, oo aad xajisaan amarka Rabbiga, si aydaan u dhiman; waayo, saas baa laygu amray. Oo Haaruun iyo wiilashiisiina waxay sameeyeen wax kasta oo Rabbigu ku amray gacanta Muuse. Oo waxay noqotay maalintii siddeedaad in Muuse u yeedhay Haaruun iyo wiilashiisii iyo waayeelladii reer binu Israa'iil; oo wuxuu Haaruun ku yidhi, Warqashiisa qaado dibi yar oo qurbaanka dembiga ah, iyo wan qurbaanka la gubo ah, oo aan iin lahayn, oo Rabbiga hortiisa ku bixi. … Oo Muuse wuxuu yidhi, Kanu waa wixii Rabbigu idinku amray inaad samaysaan; markaasaa ammaanta Rabbigu idiin muuqan doontaa. … Markaasaa Haaruun gacantiisii u taagay xagga dadka, wuuna barakeeyey, dabadeedna wuu ka soo degay bixintii qurbaanka dembiga, iyo qurbaanka la gubo, iyo qurbaannada nabadda. Oo Muuse iyo Haaruun waxay galeen teendhada shirka, dabadeedna way soo baxeen, oo dadka ayay barakeeyeen; markaasaa ammaanta Rabbigu u muuqatay dadka oo dhan. Oo Rabbiga hortiisa dab baa ka soo baxay, oo meesha allabariga ku gubay qurbaankii la gubi jiray iyo xaydhii; taas markay dadka oo dhammu arkeen, way qayliyeen oo wejigooday ku dhaceen. Laawiyiintii 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Cutubka saddex iyo labaatanaad wuxuu tilmaamayaa reer Laawiinta been-abuurka ah ee la muujiyo wakhtiga reer Laawiinta runta ah la shaabadeeyo. Cutubka laba iyo labaatanaad ee Matayos wuxuu ku dhammaanayaa iyadoo aan nin dambe weligiis Ciise wax su’aalo ah weydiin, dabadeedna cutubka saddex iyo labaatanaad wuxuu soo bandhigayaa siddeedda hoog, isagoo caddaynaya in muddadii tijaabada ee Sanhedrinka la xidhay, iyo in xukunkii fulinta ahaa markaas bilaabmi lahaa. Cutubka afar iyo labaatanaadna, wuxuu macbudka ku tilmaamayaa inuu yahay guriga Yuhuudda. Waa muhiim in la arko isku xigxiga cutubyada.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad ee Matayos waxay tilmaamayaan dhammaystirka shaabadaynta boqol iyo afar iyo afartan kun iyadoo lagu jiro macnaha axdiga Ilaah la leeyahay dad la doortay. Calaamadsiinta Palmoni ee alfa, cutubka kow iyo tobnaad, iyo calaamadsiintiisa omega, cutubka laba iyo labaatanaad, waxay ku daraan qisada ku dhex jirta cutubyada.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Cutubka saddex iyo labaatanaad waa kafaaraggudka, kaas oo ah isku-darka Ilaahnimada iyo dadnimada sida uu u metelo tirada saddex iyo labaatan. Laakiin cutubku wuxuu ka warramayaa xukunka fulinta ee haramaha, wadaadnimada been-abuurka ah, iyo reer Laawiinta been-abuurka ah. Wadaad kastaa wuxuu ahaa reer Laawi, laakiin reer Laawi kasta wadaad ma ahayn. Farcankii Laawi gudaheeda, dhiigga reer Haaruun oo keliya ayaa u qalmi jiray wadaadnimo. Baybalku wuxuu caddeynayaa in reer Laawiintu ay adeegga bilaabi jireen markay gaaraan da’da shan iyo labaatan jir, laakiin wiilashii Qohaatna waxay adeegi jireen markay gaaraan da’da soddon jir.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> Markaasaa Rabbigu Muuse iyo Haaruun la hadlay, isagoo leh, Tirada wiilasha Qohaad ka soo dhex qaada wiilasha Laawi, qabiilooyinkooda dabadood, oo ah reeraha aabbayaashood; laga bilaabo soddon jir iyo wixii ka weyn ilaa konton jir, dhammaan kuwa gala adeegga, inay shaqada ka qabtaan teendhada shirka. Tirintii 4:1–3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Lambarka “30” waxay u taagan tahay wadaaddadii ku jiray abtirsiinta Qohaad, oo ahaa wiilkii Laawi, wiilka Qohaadna wuxuu ahaa Camraam, kaas oo ahaa aabbihii Haaruun. Laawi waxaa loola jeedaa “ku dheggan ama Ilaah kula midoobay.” Qohaad waxaa loola jeedaa “lagu soo ururay hareeraha joogitaankiisa.” Camraam waxaa loola jeedaa “dad la sarraysiiyey,” Haaruunna waxaa loola jeedaa “sidaha iftiinka ama dhexdhexaadiye la sarraysiiyey.” Dhammaantood marka la isu geeyo, waxay raacaan dhaqdhaqaaq ka bilaabma Badda Cas ilaa Siinay, sidaas darteedna waxay astaan u yihiin axdiga u dhexeeya Ilaah iyo boqol iyo afar iyo afartan kun, kuwaas oo ah macbudka aadanaha ee la midooba macbudka rabbaaniga ah, marka Masiixu mar labaad gacantiisa fidiyo si uu u soo ururiyo dadka hadhay ee Isaga u ah hadhayga quduuska ah gudaheeda meeshiisa quduuska ah, halkaas oo uu markaas kor ugu qaado oo sarraysiiyo iyagoo lagu iftiimiyey Wadaadka Sare ee Samada, sida uu u iftiimiyey Shadrag, Meeshag iyo Cabednego.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Tirada “30” waxay ka dhigan tahay muddo diyaar-garow u ah wadaaddada, tirada 25-na, maadaama ay tahay da’da reer Laawi, waa in lagu dabaqaa 30, xariiqba xariiq, waayo wadaad kastaa wuxuu ahaa reer Laawi, hase yeeshee reer Laawi kastaa wadaad ma ahayn. Soddon waxay ka dhigan tahay muddadii diyaar-garowga ee bilaabatay 1989, wakhtigii dhammaadka, waxayna ku dhammaanaysaa sharciga Axadda ee Maraykanka. Tirada shan iyo labaatan, oo ah astaan u ah reer Laawi, sidoo kalena waa astaan kala-sooc u dhexeeya laba dabaqadood, marka loo eego wadaaddadana waxay tilmaamaysaa kala-sooc. Shan iyo labaatan waxay calaamadisaa kala-sooca reer Laawi iyo reer Laawi-beenka ah ee ka dhaca sharciga Axadda, waxaana iyada oo ku jirta macnaha wadaaddada runta ah iyo reer Laawiyiinta runta ah ay sidoo kale samaysaa kala-duwanaansho, hase ahaatee aan ahayn kala-sooc taban sida kan reer Laawi-beenka ah.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Qohaad wuxuu ka mid ahaa saddexda farac ee waaweyn ee reer Laawi (oo ay la jireen Gershoon iyo Merari). Farcanka wadaadnimadu si gaar ah wuxuu uga yimid Haaruun oo ka soo jeeday Qohaad. Haaruun waa faracii jiilka afraad ee Laawi, mudnaanta wadaadnimaduna waxay ku koobnayd faraciisa labka ah ee ku jiray faracan Qohaad. Reer Qohaad guud ahaan (dhammaan faraca Qohaad) waxaa la siiyey sharafta qaadista alaabta ugu quduusan, laakiin kaliya farcanka Haaruun ayaa dhab ahaan gudan karay hawlaha wadaadnimada ee meeshii allabariga iyo meesha quduuska ah. Haaruun wuxuu matalaa isla jiilka afraad ee “odayaasha” ku xusan Yoo’eel, ama “odayaasha qadiimiga ah” ee ku xusan Yexesqeel cutubka siddeedaad, kuwaas oo qorraxda u sujuuda.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Nidaamka 24-ka kooras ee is-rogroga (qaybo) ee wadaaddada loogu talagalay—iyo si la mid ah kuwii reer Laawi ee aan wadaaddada ahayn ee ka shaqayn jiray doorarka taageerada sida fannaaniinta iyo irid-joogayaasha—waxaa dejiyey Boqor Daa’uud. Daa’uud wuxuu farcankii Haaruun u habeeyey 24 kooras (qaybo) si ay ugu adeegaan hab is-rogrog ah (1 Taariikhdii 24:1–19). Daa’uud, isaga oo kaashanaya wadaaddadii Saadooq (oo ka tirsanaa farcanka Elecaasaar) iyo Axiimeleg (oo ka tirsanaa farcanka Iitaamaar), wuxuu u kala qaybiyey 24 kooxood (16 ka yimid qoyska weyn ee Elecaasaar, 8-na qoyska Iitaamaar). Saamigii adeegga loo kala horreyn lahaa waxaa lagu go’aamiyey qori-tuurnaan.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Koox kastaa waxay adeegaysay hal toddobaad (laga bilaabo Sabti ilaa Sabti), laba jeer sannadkii, waxaana intaa dheer in dhammaan kooxuhu wada adeegayeen inta lagu jiray ciidaha waaweyn (Kormaridda, Bentakostiga, Waababka). Daa’uud sidoo kale wuxuu si la mid ah u habeeyey reer Laawi ee aan wadaaddada ahayn 24 kooxood oo loogu talagalay muusigga, ilaalinta iridaha, iyo hawlo kale. (1 Taariikhdii 23–26). Nidaamkan waxaa la hirgeliyey xilligii Sulaymaan (2 Taariikhdii 8:14) wuxuuna sii socday ilaa xilligii Macbudka Labaad. Sekaryaah, aabbihii Yooxanaa Baabtiisaha, wuxuu ka tirsanaa kooxda Abiiyaah—Luukos 1:5; 1 Taariikhdii 24:10. Kala dambaynta 24-ka kooxood ee wadaaddada waxaa lagu doortay saami, Sekaryaahna wuxuu ku jiray kooxda Abiiyaah, oo ka mid ahayd afar iyo labaatanka kooxood, kana dhignayd kooxda “siddeedaad.” Sekaryaah micnihiisu waa “Ilaah wuu xusuustaa,” magaca aabbihiis Abiiyaahna micnihiisu waa “Ilaah waa aabbahay.”

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Aabbaha samada joogaa wuxuu xusuustay ballanqaadkiisii ahaa inuu kicin doono rasuul jidka u sii diyaariya Masiixa. Hase yeeshee Sekaryaahna sidoo kale wuxuu la jaanqaadaa sharciga Axadda, waayo halkaas ayaa Sabtida, oo ah maalinta dadka laga rabay inay weligood xusuustaan, ay ku noqotaa imtixaankii ugu dambeeyey. Sekaryaah wuxuu matalaa wadaad ka tirsan kooxdii Abiiyaah, taas oo ah kooxda “siddeedaad.” Sekaryaah ma rumaysna farriintii malaa’igta, waxaana laga dhigaa carrab la’, ilaa dhalashada wiilkiisa Yooxanaa. Markii Yooxanaa dhasho, Sekaryaah wuxuu galaa doodda ku saabsan magaca Yooxanaa, dabadeedna wuu hadlaa. Hadalka nebiyadeed ee maalmaha ugu dambeeya waa marka Maraykanku u hadlo sida masduulaagii.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Waxaa dhacday in maalintii siddeedaad ay u yimaadeen inay ilmaha gudaan; oo waxay ugu yeedheen Sakariyas, iyagoo u bixiyey magaca aabbihiis. Markaasay hooyadiis u jawaabtay oo tidhi, Sidaas ma aha; laakiinse waxaa loogu yeedhi doonaa Yooxanaa. Oo waxay ku yidhaahdeen, Ehelkaaga midna magacan laguma magacaabin. Markaasay calaamado u sameeyeen aabbihiis, iyagoo weyddiinaya waxa uu doonayo in loogu yeedho. Oo wuxuu dalbaday loox wax lagu qoro, markaasuu qoray, isagoo leh, Magiciisu waa Yooxanaa. Kulligoodna way wada yaabeen. Oo markiiba afkiisii waa furmay, carrabkiisiina waa furfurmay, markaasuu hadlay oo Ilaah ammaanay. Luukos 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Yooxanaa Baabtiisaha wuxuu ka tirsanaa kooxdii siddeedaad ee Abiiyaah, sida uu aabbihiisna ahaa. Gudniintii Yooxanaa, maalintii siddeedaad ayaa magaciisa la beddelay. Yooxanaa Baabtiisaha wuxuu u taagan yahay kuwa wadaaddada ah, oo jiilka afraad ah, oo ku jira xiriir axdi la leh Ilaah, kaas oo magacooda beddela (La’odikiya ilaa Filadelfiya), kuna shaabadeeya calaamadda axdiga, marka Maraykanku u hadlo sida masduulaagii.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Innagu waxaannu nahay macbudka Ilaah. Khadadka nebiyadeed ee ka hadlaya macbudka waxay la hadlayaan ragga iyo dumarka si shaqsi ahaan ah, sidoo kalena si wadajir ah, waayo kaniisadda Ilaah iyaduna waa macbud. Dabcan waxaa kaloo jira macbud jannada ku yaal, waana Masiixa kan dhisa macbudka Rabbiga. Isaga ayaa aasaaska dhiga, oo dhagaxa sare ee gunaanadka saara macbudka. Marka laga eego tirada “25” inay calaamad tahay, 25 waxay ka dhigan tahay reer Laawi, kuwaas oo laga nadiifiyo (laga sooco) reer Laawi ee been-abuurka ah ee ku xusan cutubka saddexaad ee Malaakii, oo isla tuducaasna lagu daahiriyaa. Ezekiel cutubyada 40 ilaa 48 waxaa si faahfaahsan loogu sharraxay macbud calaamad ah. Biyaha nolosha ayaa macbudkaas ka soo baxa oo dhulka buuxiya.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Waa yaababka badan hawsha Ilaah ugu talaggalay inuu ku dhammaystiro addoommadiisa, si magiciisa loo ammaano. Ilaah wuxuu Yuusuf ka dhigay il nololeed oo u ahayd quruunta Masar. Yuusuf aawadiis ayaa nolosha dadkaas oo dhan loo ilaaliyey. Daanyeelna Ilaah wuxuu ku badbaadiyey nafta dhammaan nimankii xigmadda lahaa ee Baabuloon. Oo samatabbixinahaasu waxay ahaayeen casharro muuqaal ah; waxay dadka u muujiyeen barakooyinka ruuxiga ah ee loo soo bandhigay iyaga iyagoo ku xidhan Ilaaha Yuusuf iyo Daanyeel caabudi jireen. Sidaas oo kale, maanta Ilaah wuxuu jecel yahay inuu dunida barakooyin ku gaadhsiiyo dadkiisa. Shaqaale kasta oo Masiixu qalbigiisa ku jiro, mid kasta oo jacaylkiisa dunida u muujin doona, waa mid Ilaah la shaqaynaya si aadannimada loo barakeeyo. Sida uu Badbaadiyaha uga helo nimco uu kuwa kale ugu gudbiyo, ayaa jiritaankiisa oo dhan waxaa ka soo burqada hirka nolosha ruuxiga ah. Masiixu wuxuu u yimid isagoo ah Dhakhtarka Weyn si uu u bogsiiyo dhaawacyada dembigu ku sameeyey qoyska aadanaha; Ruuxiisana, isagoo ka dhex shaqaynaya addoommadiisa, wuxuu dadka dembi-buka, silica qaba, gaadhsiiyaa awood bogsiin weyn leh oo waxtar u leh jidhka iyo nafta. ‘Maalintaas,’ ayaa Qorniinku leeyahay, ‘reer Daa’uud iyo dadka deggan Yeruusaalem waxaa loo furi doonaa il dembi iyo nijaas ka daahirisa.’ Sekaryaah 13:1. Biyaha ishan ku jiraa waxay leeyihiin waxyaalo dawo ah oo bogsiin doona tabar-darrada jidheed iyo tan ruuxiga ah labadaba.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Il-biyoodkan ayaa ka soo burqada webiga weyn ee lagu arkay riyadii Yexesqeel. ‘Biyahanu waxay u soo baxaan xagga dalka bari, oo waxay u degaan cidlada, oo waxay galaan badda; marka badda la geeyo, biyuhuna way bogsan doonaan. Oo waxay noqon doontaa in wax kasta oo nool oo dhaqaaqa, meel kasta oo ay webiyadu gaadhaan, ay noolaan doonaan…. Oo webiga agtiisa, qarkiisa dhinacan iyo dhinacaasba, waxaa ka bixi doona geedo cunto oo dhan, caleentooduna ma engegi doonto, midhahooduna ma dhammaan doonaan; bil kasta waxay soo saari doonaan midho cusub, maxaa yeelay biyahoodu waxay ka soo baxaan meesha quduuska ah; midhahooduna waxay ahaan doonaan cunto, caleentooduna dawo.’ Yexesqeel 47:8–12.” Testimonies, mugga 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Macbudkii Yexesqeel waa astaan-sii-sheegid ah oo nooca ugu sarreeya leh, waxaana Yooxanaa lagu amray Muujintii cutubka kow iyo tobnaad inuu cabbiro macbudka, hase yeeshee dayrka dibadda uu ka daayo. Markaan isla sidaas ku samayno macbudka Yexesqeel, waxaan ogaannaa in labada tiro ee ugu muuqda cabbirrada macbudka ku dhex jira ay matalaan wadaadnimada. 50 dhudhun waa tirada ugu cadcad, waxaana lagu celceliyey 11 jeer iyada oo ah dhererka guud ee dhisme kasta oo irid ah (Yexesqeel 40:15, 21, 25, 29, 33, 36, iwm.). 50 ayaa sidoo kale loo adeegsaday dhererada qaarkood ee derbiyada iyo qolalka (42:7–8). Waxay qeexdaa marinka buuxa ee iridda laga bilaabo iridda dibadda ilaa marinka gudaha.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

25 dhudhun waa kan si cad ugu xiga kan ugu mudnaanta badan. Waxaa lagu celceliyey 10 jeer isagoo ah ballaca iyo baaxadda dhismayaasha iridda (Yexesqeel 40:13, 21, 25, 29, 30, 33, 36). Marka la isu geeyo, 50 iyo 25 waxay sameeyaan qaababka leydi ee joogtada ah ee 50 iyo 25 ee lixda iridood ee waaweyn. Isku-lammaanaantan 50 iyo 25 ayaa xukunta sharraxaadda dhismeed ee iridaha u horseeda meelaha gudaha ah. Ma jiro lammaane kale oo ku soo noqnoqda intaasi le’eg oo nidaamsan dhismaha macbudka laftiisa.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Laawiyiintii waxay hawlgelin firfircoon ku bilaabi jireen markay gaadhaan 25 sano jir (Tirintii 8:24: “kuwa shan iyo labaatan sannadood jira iyo wixii ka weynuba waa inay u galaan inay ka shaqeeyaan adeegga”). Waxay adeeggi jireen ilaa 50 sano jir (Tirintii 4:3, 39, 43; 8:25: “ilaa konton sannadood jir”). Tani waxay ka dhigaysaa si sax ah 25 sano oo adeeg firfircoon ah (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Sidaas awgeed, muddada shan iyo labaatanka sannadood ee adeegga reer Laawi si toos ah ayaa uga muuqata cabbirrada shan iyo labaatan iyo konton dhudhun ah ee xukuma albaabbada iyo dhismaha macbudka—waa isla goobtii ay reer Laawi ku adeegi jireen. Cabbirrada aasaasiga ah ee macbudka Yexesqeel, taas oo ah macbudka kiniisadda guulaysatay iyo boqol iyo afartan iyo afarta kun, ayaa si qaab-dhismeed ahaan ah loogu dhex naqshadeeyey isla macbudkii ay ahayd inay ku adeegaan; SIDA oo kale afartan iyo lixda koromosoom loogu dhex dhisay isla macbudka ay tahay in dadka Ilaah ku adeegaan. Palmoni wuxuu saxiixiisii saaray macbudka shakhsiga ah ee aadanaha iyo macbudka jidhka wadajirka ah ee ay tahay inuu aroosaddiisa noqdo.

We will continue these lines in the next article.

Waxaannu sii wadi doonnaa qodobbadan maqaalka xiga.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Kuwa xilalka masuulka ah haya waa inayan u beddelmin mabaadi’da dunida ee is-raacinta nafta iyo xad-dhaafka ah, waayo ma awoodaan; oo xataa hadday awoodi lahaayeen, mabaadi’da Masiixa la midka ahi uma oggolaan lahaayeen. Waxaa loo baahan yahay in waxbarid fara badan la bixiyo. ‘Yuu aqoonta bari doonaa? Oo yuu ka dhigi doonaa inuu cilmiga garto? Kuwii caanaha laga gudhiyey oo naasaha laga fogeeyey. Waayo, amarku waa inuu amarka saarnaado, amarku amarka saarnaado; sadarba sadar saarnaado, sadarba sadar saarnaado; halkan wax yar, halkaanna wax yar.’ Sidaas ayaa ereyga Rabbiga si samir leh carruurta loo hor keenaa oo hortooda loogu sii hayaa, iyadoo ay sidaas yeelayaan waalidiinta rumaysan ereyga Ilaah. ‘Waayo, bushimo turunturoonaya iyo af kale ayuu dadkan kula hadli doonaa. Kuwii uu ku yidhi, Tanu waa nasashadii aad kuwa daallan ku nasin lahaydeen; tanuna waa nasashadii cusboonaysiinta: laakiinse ma ay doonayn inay maqlaan. Laakiinse ereyga Rabbigu wuxuu iyaga u ahaa amar amarka saaran, amar amarka saaran; sadarba sadar saaran, sadarba sadar saaran; halkan wax yar, halkaanna wax yar; si ay u socdaan, oo gadaal ugu dhacaan, oo loo jebiyo, oo dabin loogu dhigo, oo lagu qabto.’ Maxaa loo sababaynayaa?—waayo, ma ay dhegaysan ereyga Rabbiga ee iyaga u yimid.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Tani waxay ka dhigan tahay kuwa aan helin waxbarid, laakiin xigmadahooda u gaar ah qaddariyey, oo doortay inay naftooda ku hawlgalaan sida ay fikradahooda u gaar ahi yihiin. Rabbigu kuwaas wuxuu siiyaa imtixaanka, si ay ama u qaataan mowqifkooda oo ay taladiisa u raacaan, ama u diidaan oo ay sameeyaan sida ay fikradahooda u gaar ahi yihiin, markaasna Rabbigu wuxuu uga tegi doonaa natiijada hubaasha ah. Jidadkeenna oo dhan, adeeggeenna oo dhan oo Ilaah loo sameeyo, wuxuu innagu leeyahay, ‘Qalbigaaga i sii.’ Waa ruuxa is-hoosaysiiya ee wax la bari karo kan Ilaah doonayo. Waxa salaadda siiya wanaaggeeda gaarka ah waa xaqiiqda ah in ay ka soo burqanayso qalbi jecel oo addeeca.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Ilaah wuxuu dadkiisa ka doonayaa waxyaalo qaarkood; haddii ay yidhaahdaan, Qalbigeyga uma dhiibi doono inaan arrinkan sameeyo, Rabbigu wuxuu u daayaa inay ku sii socdaan waxa ay u malaynayaan inuu yahay garsoor xigmad leh iyagoo aan lahayn xigmad samada ka timaadda, ilaa Qorniinkan [Ishacyaah 28:13] la oofiyo. Waa inaydaan odhan, Hanuunka Rabbiga waan raaci doonaa ilaa meel go’an oo la jaanqaadaysa garashadayda, dabadeedna aad ku dhegtaan fikradihiinna gaarka ah, idinkoo diidaya in laydiin qaabeeyo si la mid ah ekaanta Rabbiga. Su’aashu ha noqoto, Kanu ma yahay doonista Rabbiga? ee yaanay noqon, Kanu ma yahay ra’yiga ama garsoorka —–?” Testimonies to Ministers, 419.

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