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

Buugga Yoo'eel iyo Kaniisadda La'odikiya ee Sabtida Toddobaad - Lambarka Sagaal

Number Nine

Tirada Sagaalaad

Author

Jeff Pippenger

Published

December 11, 2025

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I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Waxaan gaadhay meeshii hordhacan buugga Yoo’eel aan si kooban ugu soo koobi lahaa qaar ka mid ah qodobbadii ku jiray siddeeddii maqaal ee hore oo aan ku tilmaami lahaa waxa aynu ka filan karno buugga Yoo’eel hadda markaan si toos ah u qaadanayno, dabadeedna dabcan waxa ay taasi ku leedahay dagaalladii Raafiya iyo Paaniyuum ee Daanyeel 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Waxaannu xoogga saarnay gabayga beerta canabka, waayo “waayo-aragnimo” waxaa si nebiyaysan loogu matalaa “gabay.” Mid ka mid ah astaamaha boqol iyo afartan iyo afarta kun, markay qaadayaan gabayga Muuse iyo Wanka, taas oo si fudud u ah habka Yooxanaa ugu metelo gabayga beerta canabka ee Ishacyaah. Nebi kasta oo waaweyn buuggiisa wuxuu ku bilaabaa cambaarayn ka dhan ah Israa’iil sababta fallaagadooda, ama waxaad odhan kartaa nebi kasta oo weyn marka hore wuxuu qaadaa gabayga beerta canabka. Waxaan ku doodayaa in gabayga beerta canabka ee Yoo’eel ee cutubka koowaad uu yahay mid ka mid ah muujinnada ugu muhiimsan ee ku saabsan gabayga beerta canabka. Ma odhan karo inaan sax ahay iyo in kale, laakiin sababta aan qirradan ugu taaganahay waxay tahay in isku-xidhnaanta nebiyaysan ee si astaan ah loogu metelay buugga Yoo’eel ay u muuqato inay tahay fure, ama laga yaabee xuddun ay ku xirmaan dhowr af-hayeen. Markhaatiga Yoo’eel kuma xidhmo oo keliya khadadka kale ee isbarbar socda, balse wuxuu u muuqdaa inuu dejinayo meel tixraac ah, gaar ahaan iyada oo loo marayo astaanta beerta canabka ee lagu baabbi’iyey cutubka koowaad, iyo labada cutub ee xiga oo tilmaamaya labadaba xilligii imtixaanka ekaanta bahalka ee Maraykanka iyo weliba xilligii imtixaanka ekaanta bahalka ee dunida. Waxaas oo dhammuna waxaa lagu dejiyey macnaha guud ee beerta canabka, beerta canabkuna ma aha beer canab oo nool—haddii aanu roob helin.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Waxaan sidoo kale xoogga saarnay muddada nebiyadeed ee lagu matalay astaanta ah “ilaa goorma?” Waxaan dareemay baahida ah inaan ina xusuusiyo mabda’aan hore loo aasaasay ee ku saabsan “ilaa goorma?” si xoog loo saaro “dhagaxa taajka” kaas oo ahaa, oo weliba ah, aasaaska iyo dhagaxa geeska. Horumarka ugu dambeeya ee buuxa ee farriinta Qaylada Saqda-dhexe ee hadda socota waa “dhagaxa taajka.” Iyadoo lagu dhisan yahay aasaaskaas, dhagaxa taajka ahi waa jawharadihii Miller oo toban jeer ka sii ifaya sidii bilowgii.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Iyadoo ku salaysan “shuqullada yaabka leh” ee Ilaah, dhagaxa madaxa ah waa marka dadkiisu ka gudbaan waayo-aragnimada La’odikiya una gudbaan waayo-aragnimada Filadelfiya; waana marka dadkaasu noqdaan kii siddeedaad oo ka mid ah toddobada, isla markaana ay ka gudbaan kaniisadda dagaallamaysa una gudbaan kaniisadda guulaysatay. Kala-guurkanu waa dhagaxa madaxa ah. Kala-guurka waxaa la dhammaystiraa marka dadkii Ilaah maqlaan oo arkaan farriinta “dhagaxa madaxa ah,” oo ay hortooda ku noqoto wax yaab leh. Farriinta dhagaxa madaxa ahi waa gunaanadka ugu sarreeya, waayo waxay isu keentaa dhammaan xaqiiqooyinka astaaniga ah ee “dhagaxa madaxa ah.” Farriinta “toddobada jeer” waxay ahayd dhagaxii aasaaska ee Miller, waxaana loogu talagalay inay noqoto dhagaxii madaxa ee Milleriyiinta. Bentakostigu wuxuu ahaa dhagaxa madaxa ah ee xilligii Bentakostiga, sida qayladii Saqda-dhexe ay u ahayd dhagaxa madaxa ah ee dhaqdhaqaaqii Milleriyiinta ee malaa’igtii kowaad iyo tan labaad.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Sida gunaanad ama taaj-dhigga muddadii 46-ka sano ahayd ee Masiixu ku dhisay macbudkii Milleriyiinta ee malaa’igtii kowaad iyo tii labaad, taaj-dhiggaasu wuxuu noqon lahaa dhagaxii aasaaska u ahaa hawsha Masiixa ee dhismaha macbudka boqol iyo afartan iyo afarta kun. Dhagaxaas aasaaska ah waxaa la taagay 1844 isagoo ah iftiin iftiimiya jidka samada, sababtaas daraaddeedna dadka Ilaah ee dhammaadka dunidu waa inay ku noqdaan “jidadkii hore” si ay nasasho u helaan. Haddii oo marka ay ku noqdaan taariikhdii hormuudka ahayd ee Milleriyiinta, waxay ogaanayaan in farriintii Qaylada Saqbadhku ay ahayd gunaanadkii taariikhda aasaasiga ah. Qaylada Saqbadhku waxay ahayd muujin ka timid daadinta Ruuxa Quduuska ah. Marka naf ku noqoto “jidadkii hore” oo ay hesho “iftiinkii dhalaalayay” ee lagu taagay bilowgii ama barta aasaaska ee jidka, waxay helaysaa Qaylada Saqbadhka, taas oo Yeremyaah ku tilmaamayo “nasasho.”

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Waxaa gadaashooda, bilowgii jidka, la taagay iftiin dhalaalaya, kaas oo malaa’ig igu tidhi waa ‘qayladii habeenbadhka.’ Iftiinkan ayaa jidka oo dhan ka ifay, oo cagahooda iftiin u siiyey, si aanay u turunturoon.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Haddii ay indhahooda ku hayn lahaayeen Ciise, oo hortooda wax yar ka sii horreeyey, iyaga ku hoggaaminaya magaalada, way badbaadsanaayeen. Laakiin durba qaar baa daalay, oo yidhi magaaladu aad bay u fog tahay, oo waxay filayeen inay mar hore galeen. Markaasaa Ciise ku dhiirrigelin jiray isagoo kor u qaadaya gacantiisa midig ee ammaanta leh, gacantiisana waxaa ka soo bixi jiray iftiin ku lalmaya kooxda imaatinka, markaasay ku qaylin jireen, ‘Alleluia!’ Qaar kalena si degdeg badan bay u diideen iftiinkii gadaashooda ka jiray, oo waxay yidhaahdeen in aanu Ilaah ahayn kii intaas oo dhan dibadda ugu soo hoggaamiyey. Iftiinkii gadaashooda ka jirayna wuu damay, cagahoodana wuxuu uga tegey gudcur dhammaystiran, markaasay turunturoodeen oo ka lumeen calaamaddii iyo Ciise, oo jidkii ayay kaga dhaceen iyagoo hoos ugu dhacay dunida madow oo sharka leh ee ka hooseysay.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Dhagaxa madaxa ee taariikhda Millerite-ku waa dhagaxa aasaaska u ah taariikhda boqol iyo afar iyo afartan kun. Laga bilaabo bilowgii saddexda malaa’igood ee 1798 ilaa kaniisadda guulaysata la kiciyo iyadoo la dhammaystirayo nadiifinta meesha quduuska ah xeerka Axadda, jidka waxaa iftiiminaya farriinta Qaylada Habeennimo, waayo masalku wuxuu ku saabsan yahay Adventism-ka, iyo sida Ilaah u kiciyo dad si qumman uga tarjumaya dabeecaddiisa marka wakhtiga imtixaanku u xirmayo aadanaha intii lagu jiray qalalaasaha xeerka Axadda.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Jidka, Ciise ayaa hoggaaminaya, oo wuxuu sii wadaa inuu jidka iftiimiyo isagoo kor u qaadaya gacantiisa midig ee ammaanta leh. Sidaa darteed, iftiin dhalaalaya ayaa yaal bilowga jidka, waxaana jira iftiin dhalaalaya oo horseedaya dhammaadka jidka. Ciise, isagoo ah Alfa iyo Oomega, wuxuu dhammaadka ku muujiyaa bilowga; sidaas awgeed iftiinka yaal labada daraf ee jidku waa farriinta Qaylada Habeenbadhka.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Malaa’igtii kowaad waxay timid sannadkii 1798 oo waxay ku dhawaaqday in saacaddii xukunkiisu timid, “Iyadoo leh … saacaddii xukunkiisu waa timid.” Saacaddii xukunku waxay timid 1798, oo markii ay bilaabatayna guurkii u dhexeeyey Masiixa iyo aroosaddiisa cusub—Adventism-kii Millerite ee Philadelphian—ayaa bilaabmay. Masiixu waa inuu guursadaa Oktoobar 22, 1844, oo muddadii u dhexaysay 1798 ilaa 1844 aroosadda waa la diyaariyey. Aroosaddu waxay ahayd Philadelphian, waayo xukun cambaarayn ahi kuma uu saarnayn aroosadda Masiixa, maxaa yeelay iyadaa isdiyaarisay—way daahirnayd. Ku dhawaaqidda xukunku waa ku dhawaaqidda guurka bilowgii 1798 oo dhammaadkiisii gaadhay 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Iftiinkii aasaasiga ahaa iyo iftiinkii dhagaxa sare ee dhaqdhaqaaqa Millerite wuxuu ahaa farriintii ku dhawaaqaysay guurka—farriintii Qaylada Saqda-dhexe. Qaylada Saqda-dhexe waxay ahayd aasaaska iyo dhagaxa sare ee taariikhda malaa’igta koowaad iyo tan labaad, iyo weliba taariikhda Millerite; dhagaxa sarena ee taariikhda Millerite waa dhagaxa aasaaska u ah taariikhda boqol iyo afar iyo afartan kun, isla markaana isaguna waa dhagaxa sare. Dhismaha macbudku wuu dhammaystirmaa marka dhagaxa sare la dhigo, shaqadii dhigista dhagaxaas ugu dambeeya ee “yaabka lehna” waxay bilaabatay Luulyo 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Waxaa jira rumoobitaanno nebiyadeed oo kala duwan oo ka kooban doona dhagaxa madaxa, hase yeeshee dhagaxa madaxa sidoo kale wuxuu astaan u yahay gunaanadka ugu sarreeya ee farriin. Bentakostigu wuxuu ahaa dhagaxa madaxa ee farriintii xilligii Bentakostiga, sida iftiinka “toddobada wakhti” ee ku yimid qalinkii Hiram Edson sannadkii 1856 uu ahaa dhagaxa madaxa ee loogu talagalay farriintii Miller, waayo runta aasaasiga ah ee ugu horraysay ee Miller helay waxay ahayd “toddobada wakhti.” Sannadkii 1856, diidmada iftiinka cusub ee runta dhagaxa madaxa waxay la mid ahayd in la doorto in lagu dhinto cidlada La’odikiya, sida ay Israa’iiltii hore sameeyeen muddadii afartan sannadood ahayd. Tani waxay aqoonsanaysaa Luulyo 2023 inuu yahay 1856, barta leexashada ee taariikhda Milleriyiinta ee ka socota Filadelfiya una gudubta La’odikiya, iyo rogashada taariikhda boqolka iyo afartan iyo afarta kun ee ka imanaysa La’odikiya una jeedda Filadelfiya. Masiixu ma uu guursan naag aan daahir ahayn sannadkii 1844, waayo iyadu waxay ahayd Filadelfiyan, isaguna wuxuu ku guursan doonaa aroosad ka timaadda Filadelfiya xeerka Axadda. Laakiin marka hore waa inay is diyaargaraysaa. Diyaar ma tahay?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Ha cabsanina, idoyahow yarow; waayo, waa raallinimada Aabbihiin inuu boqortooyada idin siiyo. Luukos 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

22-kii Oktoobar, 1844, Rabbigu wuxuu guursaday aroosaddii uu u diyaariyey inay isaga ku raacdo taariikhda malaa’igta saddexaad, iyo wax kasta oo malaa’igta saddexaad ka dhigan tahay; laakiin marka la gaaray 1863, taariikhdii malaa’igta saddexaad waxaa loo leexiyey cidladii La’odikiya. Taariikhda 1844 ilaa 1863 waxay u taagan tahay muddadii malaa’igta saddexaad, sidaas darteedna waxay bixisaa tusaale muujinaya bikradaha nacasyada ah inta lagu jiro xilligii shaabadaynta boqol iyo afartan iyo afar kun. Bikraduhu waa sarreen iyo haramo la kala soocayo farriimo ay malaa’iguhu astaan u yihiin—waayo malaa’igaha ayaa ah kuwa qabta hawsha kala-soocidda.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Markaas dabadeed waxaan arkay malaa’igtii saddexaad. Malaa’igtii i wehlinaysay waxay tidhi, ‘Shaqadiisu waa mid cabsi leh. Hawshiisu waa mid laga naxo. Isagu waa malaa’igta kala soocaysa sarreenka iyo haramaha, oo shaabadaynaysa, ama xidhaysa, sarreenka si loogu ururiyo bakhaarka jannada. Waxyaalahan waa inay qabsadaan maskaxda oo dhan, dareenka oo dhan.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Farriimaha saddexda malaa’igood ee Muujintii afar iyo tobnaad waa farriinta roobka dambe ee kala soocda oo isku xira labada fasal.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Yooxanaa waxaa loo furay muuqaallo qoto dheer oo kicin iyo yaab leh oo ku saabsan waaya-aragnimada kiniisadda. Wuxuu arkay xaaladda, khataraha, halgannada, iyo samatabbixinta ugu dambaysa ee dadka Ilaah. Wuxuu diiwaangeliyey farriimaha gunaanadka ah ee bislaynaya goosashada dhulka, ama sidii xidhmooyin loogu ururiyo bakhaarka jannada ama sidii xidhmooyin qoryo ah loogu tuuro dababka halligaadda. Mawduucyo aad u weyn oo muhiim ah ayaa loo muujiyey, gaar ahaan kaniisadda ugu dambaysa, si kuwa ka soo jeesanaya qaladka oo u soo noqonaya runta loo baro khataraha iyo halgannada horyaalla. Qofna uma baahna inuu mugdi kaga jiro waxa ku soo fool leh dhulka.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Waa “erayo runta” kuwaas oo jiilkan ku jira ah “fariimaha gabagabada ah ee bisleynaya goosashada,” oo kala soocaya labada qaybood. Shaqadaasuna sidoo kale waa shaqadii “ninka burushka wasakhda” ee ku jiray riyadii Miller.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Kan firdhigiisu wuxuu ku jiraa gacantiisa, oo wuxuu si buuxda u nadiifin doonaa meeshiisa hadhuudhka lagu tumo, sarreenkiisana wuxuu ku ururin doonaa bakhaarka.’ Matayos 3:12. Tanu waxay ahayd mid ka mid ah waqtiyadii daahirinta. Erayada runta ah ayaa buunshaha laga soocayay sarreenka. Maxaa yeelay waxay aad ugu kibir badnaayeen oo is-xaqsoor badnaayeen inay canaan aqbalaan, aadna dunida u jeclaayeen inay aqbalaan nolol is-hoosaysiin leh, kuwo badan ayaa Ciise ka jeestay. Qaar badanina weli isla waxaas ayay samaynayaan. Nafaha maanta waa la imtixaamaa sidii xertii sunagogga Kafarna'um joogtay loo imtixaamay. Marka runta qalbiga lagu geeyo, waxay arkaan in noloshoodu aanay waafaqsanayn doonista Ilaah. Waxay arkaan baahida isbeddel buuxa oo naftooda ku dhaca; laakiin diyaar uma aha inay qaadaan hawsha is-inkiraadda leh. Sidaas daraaddeed way cadhoodaan marka dembiyadooda la kashifo. Iyagoo ka xumaaday ayay iska tagaan, sidii xertii Ciise uga tageen iyagoo gunuunacaya, ‘Kanu waa hadal adag; bal yaa maqli kara?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Laga bilaabo niyad-jabkii weynaa ee 1844, astaamaha jidka iyo dhacdooyinka ilaa 1863 waxay matalaan taariikhda 9/11 ilaa sharciga Axadda. Maxaa 1844 u tahay 9/11, ayaad weydiinaysaan?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Qoraallada Walaasha White way caddaynayaan in malaa’igta saddexaad ay timid Oktoobar 22, 1844, hase ahaatee sidoo kale ay timid 1888, taas oo astaan u ah 9/11. Waxaase ka sii muhiimsan in nebiyadii oo dhammu ay si gooni ah u tilmaamayaan taariikhda qudheeda ee 9/11 ilaa sharciga Axadda; sidaas darteedna ma aha maragga laba ama saddex, balse waa maragga mideysan ee markhaati kasta oo ka socda Erayga Ilaah, in muddada 9/11 ilaa sharciga Axadda ay tahay xilliga “saamaynta riyo kasta” lagu dhammaystiro.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Taariikhda imaatinka iyo gunaanadka malaa’igta saddexaad waxay ahayd 1844 ilaa 1863, waxayna ka dhigan tahay muddadii shuqullada yaabka leh ee Ilaah laga bilaabo 9/11 ilaa sharciga Axadda. Taariikhdaas waxaa sidoo kale metela 1840 ilaa 1844, xariiqdaasna 1840 waa alfa, 1844-na waa oomega. Xariiqda 1844 ilaa 1863, 1844 waa alfa, 1863-na waa oomega. 1844 waa alfa iyo oomega labadaba.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Iskutallaabtu waxay la jaanqaadaysaa 1844, Alfa iyo Oomeegana dhiiggiisii ayuu iskutallaabta ku daadiyey. Laga bilaabo 9/11 (1840) waxaynu ka helaynaa Muujintii toban oo soo bandhigaysa taariikhda ka bilaabmaysa Yooxanaa oo cunaya kitaabka yar sannadkii 1840, dabadeedna niyad-jabkii calooshiisa ku dhacay sannadkii 1844. Cunitaanku waa bilowga; calooshuna waxay calaamadisaa dhammaadka. Aayadda ugu dambaysa ee cutubka tobnaad waxay matalaysaa taariikhdaas oo lagu soo celinayo taariikhda boqol iyo afartan iyo afarta kun.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> Markaasaan kitaabtii yarayd ka qaaday gacanta malaa’igta oo waan cunay; afkaygana waxay ugu macaanayd sida malab oo kale, laakiin kolkii aan cunay dabadeed, calooshaydu way qadhaadhatay. Oo wuxuu igu yidhi, Waa inaad mar kale wax sii sheegtaa dadyow badan, iyo quruumo, iyo afaf, iyo boqorro hortood. Muujintii 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Muujintii tobnaad ee Muujintii iyo cutubka labaad ee Xabaquuq waxay matalaan laba cutub oo markhaati ka bixinaya muddada nebiyadeed ee 1840 ilaa 1844. Taariikhda 1844 ilaa 1863 waxay ka bilaabataa calaamad jid oo niyad-jab ah, waxaana ku xiga kala firdhid ay raacdo isu-ururin. Muddadaas taariikhda nebiyadeed ee labada loox ee Xabaquuq waxay ku soo dhammaanaysaa markii looxii labaad la daabacay 1849 oo dibadda lagu baahiyey 1850. Muddada looxyada Xabaquuq waxay ahayd laga bilaabo May 1842, markii shaxdii 1843 la daabacay, waxaana muddada nebiyadeed ku dhammaatay halkii ay ka bilaabatay, iyada oo lagu daabacay mid ka mid ah labada loox ee Xabaquuq. Shaxda 1843 waa alfa, shaxda 1850 na waa oomega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Sannadkii 1856 Hiram Edson wuxuu qoray taxane maqaallo ah oo gaadhsiiyey fahamkii William Miller ee “toddobada wakhti” heer cusub. Shaqadii Edson waxay ahayd omega-da shaqadii Miller, iyadoo runta aasaaska ah ee Miller gaadhsiisay meesheeda dhagaxa madaxda, taas oo loogu talagalay inay xoojiso dadka Ilaah. Iftiinkii Miller ee “toddobada wakhti” wuxuu ahaa alfa, iftiinkii Edson ee “toddobada wakhti”na wuxuu ahaa omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Sannadkii 1863 dhaqdhaqaaqii wuxuu isu beddelay kaniisaddii ugu dambayntii ka dhalin lahayd jidhkeeda gudihiisa dhaqdhaqaaq kale, sidaas oo kale sidii Milleriyiintu uga soo baxeen Protestantiyiinta, iyo sidii xertiina uga soo baxeen Yuhuudnimada una galeen Masiixiyadda, iyo sidii Yashuuca iyo Kaaleeb uga soo baxeen dadkii axdigii hore ee loogu qoondeeyey inay cidlada ku dhintaan.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Taariikhdaas isla qudheeda, (1844 ilaa 1863) geeska Jamhuuriga ee bahalka dhulka ayaa maraya halgan barbar socda oo ugu dambayntii ku qarxa Dagaalkii Sokeeye, kaas oo taariikh‑yahannadu dhammaantood isku raacsan yihiin in uu gaadhay bartiisii dhexe sannadkii 1863, markaas oo Lincoln soo saaray Baaqa Xoraynta Addoomaha. Lincoln wuxuu matalaa madaxweynihii ugu horreeyey ee Jamhuuri ah, kaas oo dhaarta madaxtinnimada qaatay kaddib madaxweynihii Dimuqraadiga ahaa ee ugu xumaa taariikhda ilaa wakhtigaas. Markii dambe waa la dilay. Dhammaan sifooyinkan nebiyadeed iyo kuwo kale ayaa lagu soo celiyaa madaxweynihii ugu dambeeyey ee Jamhuuri ah.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

1844 ilaa 1863 waxaa ku jiray kala firdhin iyo isu-ururin. 1863 waxay u taagan tahay sharciga Axadda, sidaas daraaddeed kala firdhintii dhacday 1844 waa kala firdhinta keliya ilaa 1863, markii Seventh-day Adventists-kii La'odikiya ay ku kala firdheen cidlada La'odikiya. 1844 waxay dhalisay kala firdhin, 1863-na waxay dhalisay kala firdhin, sidaasna waxay markhaati uga yihiin xaqiiqada ah in taariikhdu tahay astaan waxsii sheegid oo la aqoonsaday, waayo waxay ku bilaabataa kala firdhin alfa ah 1844, waxayna ku dhammaataa kala firdhin omega ah 1863. Kala firdhintii ugu horraysay waxay timid Luulyo 18, 2020, kala firdhinta ugu dambaysa ee omega-na waxay ku dhammaystirmaysaa sharciga Axadda.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Wakhtigu waa imanayaa marka nala kala sooci doono oo nala kala firdhin doono, oo mid kasta oo inaga mid ahi uu khasab ku ahaan doono inuu istaago isaga oo aan haysan mudnaanta wadaagidda kuwa leh isla iimaanka qaaliga ah; sideese aad u istaagi kartaa haddii uusan Ilaah dhinacaaga joogin, oo aad og tahay inuu isagu ku hoggaaminayo oo ku hanuuninayo?” Review and Herald, March 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Kuma filna in Ilaah “garabkaaga joogo” oo keliya, waa inaad sidoo kale “ogaataa inuu ku hoggaaminayo oo ku hanuuninayo.” Xaqiiqadani waa mawduuc wax sii sheegid ah oo ay metelaan weedhaha kala duwan ee ku dhisan marka “aad Rabbiga garan doontaan.”

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> Oo waxaad wax cuni doontaan si badan, oo waad dhergi doontaan, oo waxaad ammaani doontaan magaca Rabbiga Ilaahiinna ah, kan idinkula macaamilooday si yaab leh; oo dadkayguna weligood ma ay ceeboobi doonaan. Oo waxaad ogaan doontaan inaan anigu ku dhex jiro Israa’iil, iyo inaan anigu ahay Rabbiga Ilaahiinna ah, oo aan mid kale jirin; oo dadkayguna weligood ma ay ceeboobi doonaan. … Sidaasaad ku ogaan doontaan inaan anigu ahay Rabbiga Ilaahiinna ah oo deggan Siyoon, buurtayda quduuska ah; markaas Yeruusaalem waxay ahaan doontaa quduus, oo shisheeyena mar dambe iyada ma dhex mari doonaan. Yoo’eel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Marka Yeruusaalem quduus tahay, iyadu waa kaniisadda guulaysatay; waayo kaniisadda halgamaysa waxaa lagu qeexaa inay tahay kaniisad ka kooban sarreen iyo haramo; oo marka “shisheeyayaal dambe mar dambe dhex mari waayaan” “Yeruusaalem,” dadka Ilaah “way garan doonaan” “inuu isagu hoggaaminayo oo hago.” Way garanayaan, waayo iyagu waa kuwa rumoobiyey tukashadii “toddoba jeer,” taas oo ku jirto qirashada in Ilaah uusan ku hoggaaminayn adiga sidii La’odikiyaan; laakiin markaad isu beddesho Filadelfiyaan waxaad “garan doontaa” “inuu isagu hoggaaminayo oo hago” iyo in Ilaah “ku jiro dhexda reer binu Israa’iil.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Kala-daadsanaanta alfa (niyad-jabka) ee Abriil 19 iyo kala-daadsanaanta omega (niyad-jabka) ee Oktoobar 22 waxaa lagu calaamadeeyey daabacaaddii rasmiga ahayd ee ugu horraysay kaddib niyad-jabkii weynaa ee Oktoobar 22. Daabiciddu waa calaamad nebiyadeed oo ku jirta taariikhda Millerite-ka iyo taariikhda nebiyadeed ee Maraykanka, sidaas darteed waxa ugu horreeya ee si rasmi ah loo daabacay kaddib 1844 waa astaan-jid ee taariikhdaas, waxaana astaantaas-jiddu tilmaamaysaa kala-daadsanaan.

## 1847—The Remnant Scattered Abroad

1847—Kuwa Hadhaagii Kala Firidhsanaa Dibadda

> “A Word to the ‘Little Flock.’

> “Eray Ku Socota ‘Adhiga Yar.’”

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> “Qoraallada soo socda waxaa loo qoray The Day-Dawn, oo lagu daabici jiray Canandaigua, New York, waxaana daabici jiray O. R. L. Crosier. Laakiin maadaama warqaddaas aan hadda la daabicin, oo aynaan garanayn inay mar kale la daabici doono, qaar naga mid ah oo jooga Maine waxay u arkeen inay ugu habboon tahay in sidan loo soo saaro. Waxaan jeclaan lahaa inaan dareenka ‘adhiga yar’ ku jeediyo waxyaalaha aad ugu dhow in ay dhawaan dhulkan ka dhacaan....”

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> “Akhristuhu wuxuu ogaan doonaa in saddex farriimood oo ka soo baxay qalinkii Marwo E. G. White lagu daray A Word to the ‘Little Flock.’...”

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> “Isgaadhsiinta labaad ee ka timid Marwo White, oo laga helo bogagga 14–18, waa warbixin ku saabsan aragtideedii ugu horraysay oo sidata cinwaanka, Kuwa Hadhaaga ah ee Ku Kala Firdhan Dibadda. Tan waxaa la qoray Diseembar 20, 1845, iyadoo ah warqad shakhsi ah oo loo diray Enoch Jacobs, waxaana markii ugu horraysay daabacay qaataha warqaddaas ee The Day-Star, Janaayo 24, 1846. Dabadeedna Abriil 6, 1846, James White iyo H. S. Gurney ayaa mar kale ugu daabacay qaab waraaq weyn ah. Qoraalka sida uu uga muuqdo A Word to the ‘Little Flock,’ marka laga reebo wax-ka-beddello tafatir oo yar yar iyo tixraacyo Qorniin ah oo lagu daray, waa mid la mid ah warbixinta buuxda ee aragtida sidii markii ugu horraysay loo daabacay.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844 waxa ay calaamad u tahay imaatinka malaa’ig iyo niyad-jab. Sannadkii 1845 araggii ugu horreeyey ayaa la qoray, waxaana la daabacay 1846. Araggii ugu horreeyey waxa loo diray “hadhaaga ku kala firidhsan dibadda.” Waxaan ka shakisanahay in nebiyaddii dhallinyarada ahayd ee aan weli la guursan ay ogayd, markii ay qortay araggeedii ugu horreeyey, in sifo nebiyadeed oo “hadhaaga” ka mid ahi tahay in hadhaagu, baahi nebiyadeed awgeed, uu khasab ku ahaan doono inuu ahaado “ku kala firidhsan dibadda,” taas oo ah mid ka mid ah sifooyinka boqolka iyo afartan iyo afarta kun. Sannadkii 1846 Whites way is guursadeen, sidaasna magaca dambe ee Ellen waxa uu isu beddelay White. Isla sannadkaas Whites-ku waxay bilaabeen inay dhawraan Sabtida maalinta toddobaad. Sannadkii 1846 axdiga waxa lagu calaamadeeyey inuu dhammaaday, guurkii nebiyadeed ee bilaabmay 1844 waxa uu ku dhammaystirmay 1846, sannadkii 1847-na daabacaaddii rasmiga ahayd ee ugu horraysay waa la daabacay oo waa la diray.

## May, 1850

Maajo, 1850

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> “AKHRISTAHA QIIMAHA LEH—Ujeeddadaydu dib-u-eegistan kan waxay ahayd inaan iftiinka runta quduuska ah ku muujiyo qaladka....”

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> “Anigoo u soo bandhigaya hawshan yar adhigii kala firidhsanaa, waxaan guday waajibkaygii aan iyaga ka saarnaa dhinacan, oo Ilaahayna ha ku daro barakadiisa. Aamiin.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Daabacaaddii uu qoray James White waxay muujinaysaa in dhagaystayaashiisu weli ahaayeen adhig kala firidhsan, hase yeeshee sidoo kale waa difaacii Sabtida maalinta toddobaad. Tani waa farriintii malaa’igta saddexaad iyada oo ku jirta bilowgeedii, marka loo eego fahamka Adventism-ka Millerite ee Sabtida iyo malaa’igta saddexaad. Waxaa la daabacay isla sannadkii la daabacay shaxdii 1850, labadooduna waxay wada metelaan kicinta ciidanka Rabbiga ee ku wajahan qalalaasaha soo socda ee sharciga Axadda. Ciise mar walba dhammaadka wuxuu ku tusaaleeyaa bilowga, kuwii soo bandhigay farriinta sannadkii 1844 oo adeegsaday shaxdii 1843-na, waxay astaan u ahaayeen kuwa soo bandhigi lahaa farriinta iyagoo adeegsanaya shaxdii 1850. Bilowgii muddada labada loox ee Xabaquuq, niman ayaa ku dhawaaqayay farriinta saacadda iyaga oo la socda looxii Xabaquuq, sannadkii 1850-na James White wuxuu soo bandhigayay farriinta malaa’igta saddexaad isagoo la socda shaxdii 1850. Shaxda waxaa sameeyey Walaal Nichols muddadii sannadka 1849, xilli James iyo Ellen White ay la degganaayeen Walaal Nichols. James White si toos ah ayuu ula xiriiray samaynta shaxdii 1850, sannadkaasna wuxuu bilaabay inuu ku dhawaaqo farriinta malaa’igta saddexaad.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “Sebtembar 23-keedii, [1850] Rabbigu wuxuu i tusay in uu mar labaad gacantiisa u fidiyey inuu soo celiyo hadhaaga dadkiisa, iyo in dadaallada la labanlaabo wakhtigan ururinta. Wakhtigii kala firdhinta reer binu Israa’iil waa la garaacay oo la kala jeexjeexay; laakiin haatan wakhtigan ururinta Ilaah wuxuu bogsiin doonaa oo xiri doonaa dadkiisa. Wakhtigii kala firdhinta, dadaalladii loo sameeyey in runta la faafiyo waxay lahaayeen saamayn aad u yar, wax yar bay qabteen ama waxba ma ay qaban; laakiin wakhtigan ururinta, marka Ilaah gacantiisa u taagay inuu dadkiisa soo ururiyo, dadaallada lagu faafinayo runta waxay yeelan doonaan saamayntii loogu talogalay. Dhammaan waa inay ku midoobaan oo ay hawsha ku kululaadaan. Waxaan arkay inay ceeb tahay in qofna u soo qaato wakhtigii kala firdhinta tusaalooyin inagu hoggaamiya hadda wakhtigan ururinta; waayo, haddii Ilaah hadda nooga samayn waayo wax ka badan intii uu markaas sameeyey, Israa’iil weligeed lama soo ururin doono. Waxaa lama huraan u ah in runta lagu daabaco wargeys, sida ay lagama maarmaanka u tahay in lagu wacdiyo.” Review and Herald, November 1, 1850.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “Aragtida ah in Rabbigu ‘gacantiisii mar labaad u fidiyey inuu soo celiyo hadhaagii dadkiisa,’ ee ku qoran bogga 74, waxay tixraacaysaa oo keliya midowgii iyo xooggii mar ka dhex jiray kuwii sugayey Masiixa, iyo xaqiiqda ah inuu bilaabay inuu dadkiisii mar kale mideeyo oo kor u qaado.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Walaasha White, buugga Early Writings, waxay ka faalloonaysaa tuduca ku jira Review and Herald iyadoo la xidhiidhinaysa adeegsigeedii erayadii nebi Ishacyaah markii ay tidhi, “Rabbigu wuxuu i tusay inuu gacantiisa mar labaad u fidiyey inuu ku soo ceshado kuwa hadhay oo ka mid ah dadkiisa.” Wuxuu gacantiisa fidiyey sannadkii 1850. Markuu dadkaas ku soo ururiyey Quduuska Ugu Quduusan Oktoobar 22, 1844, taasu waxay ahayd dhammaadka kala firdhinta ka bilaabatay 677 BC ilaa Oktoobar 22, 1844. Yahuudahii tooska ahaa ee degganaa dalka ammaanta leh ee tooska ah waxaa la kala firdhiyey 2520 sannadood si waafaqsan “toddobada wakhti” ee Laawiyiintii lix iyo labaatan sannadkii 677 BC. Dhammaadka 2520-ka sannadood, Israa’iilkii ruuxiga ahaa waxaa la soo ururiyey Oktoobar 22, 1844, dabadeedna isla markiiba waa la kala firdhiyey, oo kala firdhintuna waxay dhammaatay markii Rabbigu gacantiisa mar labaad soo fidiyey. Wuxuu mar labaad ku soo ururinayaa iyaga tuducaas si uu u fuliyo laba waxyaalood; inuu “dadkiisa dhaawacooda duubo” iyo inuu “dadkiisa kor u qaado.”

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Markaasaan dabadeed arkay malaa’igtii saddexaad. Malaa’igtii i weheshanaysay ayaa tiri, ‘Cabsi badan baa ku jirta eraygiisa, hawshiisuna waa mid laga argagaxo. Isagu waa malaa’igta kala sooci doonta sarreenka iyo haramaha, oo shaabadayn doonta ama xidhi doonta sarreenka si loogu ururiyo bakhaarka jannada.’ Waxyaalahanu waa inay qabtaan maskaxda oo dhan, dareenka oo dhan. Haddana waxaa la i tusay lagama-maarmaannimada ah in kuwa rumaysan in aynu haysanno farriintii ugu dambaysay ee naxariista ay ka soocnaadaan kuwa maalin kasta qaadanaya ama dhuuqaya qalad cusub. Waxaan arkay inaanay yar iyo weyn toona ka qaybgelin kulammada kuwa ku jira qalad iyo gudcur. Malaa’igtii waxay tiri, ‘Maskaxdu ha ka joogsato inay ku mashquusho waxyaalo aan faa’iido lahayn.’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Ururintii labaad ee bilaabatay sannadkii 1850 waxay astaan u ahayd shaabadaynta (xidhidda) dadka Ilaah marka iyaga kor loo qaadayo, “la sara kicinayo,” sidii calan. 1850 wuxuu tilmaamayaa goorta Rabbigu ururiyo boqol iyo afartan iyo afarta kun. Sida lagama maarmaanka u ah waxsii sheegidda, waa in ay kala firdhsanaayeen ka hor intaan la ururin. Sidaas awgeed, “saddexda maalmood iyo badhka” ee Muujintii 11:11, kuwaas oo astaan u ah 1260, oo ah badhkii 2520, kana dhigan kala firdhidda ka dambaysay Luulyo 18, 2020. Muujintii 11:11 waxay matalaysaa ururinta labaad ee kuwa noqonaya boqol iyo afartan iyo afarta kun iyo calanka loo sara kiciyey quruumaha, sida lagu sheegay Ishacyaah 11:11!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> Oo maalintaas waxaa jiri doona xididkii Yesay, kan u taagnaan doona calan dadyowga; quruumuhuna isaga ayay doondooni doonaan, nasashadiisuna waxay ahaan doontaa mid ammaanan.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Oo maalintaas way dhici doontaa in Rabbigu mar labaad gacantiisa u fidin doono si uu u soo ceshado hadhaaga dadkiisa ee hadhi doona, kuwaas oo ka iman doona Ashuur, iyo Masar, iyo Fatroos, iyo Kuush, iyo Ceelaam, iyo Shincaar, iyo Xamaad, iyo jasiiradaha badda.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> Oo calan buu u taagi doonaa quruumaha, oo wuxuu soo ururin doonaa kuwa Israa’iil laga eryay, oo wuxuu isu keeni doonaa kuwa Yahuudah kala firidhsanaa ee ka yimid afarta geesood ee dhulka. Ishacyaah 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Sannadkii 1850 Rabbigu mar labaad ayuu gacantiisa fidiyey si uu u soo ururiyo dadka soo bandhigayay farriinta malaa’igta saddexaad oo la socota farriinta Qaylada Habeenbadhka, sida ay u metelaan labada loox ee Xabaquuq. Bishii Luulyo ee 2023 Rabbigu mar labaad ayuu gacantiisa fidiyey si uu u soo ururiyo dadka soo bandhigayay farriinta malaa’igta saddexaad oo la socota farriinta Qaylada Habeenbadhka, sida ay u metelaan labada loox ee Xabaquuq. Labadaba 1850 iyo Luulyo 2023 waxay tilmaamayaan isu-ururinta “hadhaaga dadkiisa” sida Ishacyaah ku sheegay aayadda 11aad ee cutubka 11aad. Aayadda 11aad waxay dhex taallaa aayadaha tobnaad iyo laba-iyo-tobnaad, labaduba waxayna tilmaamayaan kor loo qaadista calanka dunida loo taagayo.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Mid kasta oo ka mid ah saddexdaas aayadood waxa uu tilmaamayaa calaamadda, in kastoo aayadda dhexe ay ku tilmaamayso iyaga inay yihiin “hadhaagii.” Hadhaagaas halkaas ku xusan waxa la soo ururinayaa mar labaad, tirada qabiilooyinka laga soo ururinayana waa siddeed. “8” ma matalo oo keliya kuwii ku jiray doontii Nuux ee ka gudbay dunidii hore una gudbay dunida cusub iyagoo aan dhimasho arag, balse “8” waxa kale oo uu matalaa kuwa ah kiniisadda siddeedaad oo ka tirsan toddobada. Labada markhaati ee Muujintii 11:11 waa kuwa la sara kiciyey. Tirada “8” waa astaanta sarakicidda, astaanta boqol iyo afar iyo afartan kun, astaanta baabtiiska, iyo astaanta kuwa ka gudba La’odikiya una gudba Filadelfiya oo noqda calaamaddii Ishacyaah u ahayd quruumaha. Rabbigu gacantiisa ayuu mar labaad soo fidinayaa intii u dhexaysay 1850 ilaa 1865, iyo haddana Luulyo 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Sannadkii 2023, waxaa jiray iftiin cusub oo ku saabsan toddobada waqtiyo, sida uu jiray sannadkii 1856. Muddada 1856 ilaa 1863 waxay ka dhigan tahay taariikhda boqol iyo afartan iyo afarta kun marka Rabbigu u kiciyo dadkiisa hadhay ciidan ahaan.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Ishacyaah 11:11 wuxuu si qumman ula jaanqaadayaa Muujintii 11:11, taas oo iyaduna si qumman ula jaanqaadaysa Daanyeel 11:11. Ishacyaah iyo Yooxanaa waxay sawirayaan taariikh gudaha ah, Daanyeelna taariikh dibadda ah. Xarriiqda dibadda ee Daanyeel 11:11 waxay barbar socotaa xarriiqda gudaha ee Yooxanaa 11:11, Ishacyaah 11:11-na wuxuu soo bandhigayaa calanka xarriiqda gudaha, kaas oo uga yeedhaya adhiga kale ee Ilaah inay ka soo baxaan xarriiqda dibadda. Palmoonii wuxuu tuducyadan isugu xidhay xidhmo qurux badan, taas oo ay samayn kari lahayd oo keliya Kan ah Abuuraha wax walba.

We will continue these things in the next article.

Waxa aynu arrimahan ku sii wadi doonnaa maqaalka xiga.

## Dialogue with Artificial Information:

Wadahadal la leh Xog Macmal ah:

Does the math world find any significance in the number “11”?

Dunida xisaabtu ma ka heshaa wax macne ah tirada “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Haa, tirada 11 waxay xambaarsan tahay dhowr qodob oo xiise iyo muhiimad xisaabeed oo dhab ah leh (marka laga soo tago oo keliya inay tahay tiro asal ah). Kuwaas waxaa ka mid ah qodobbada ugu waaweyn ee xisaabyahannada iyo dadka jecel xisaabtu inta badan tilmaamaan:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 waa lambarka ra’iisul ee shanaad, waana lambarka ra’iisul ee ugu yar ee laba-god ah, iyo lambarka ra’iisul ee ugu horreeya ee palindrome ah saldhigga 10. “11” waa repunit-ka ugu yar (tiro ka kooban cutubyo soo noqnoqda) ee ah tiro ra’iisul ah. Waa lambarka ra’iisul ee keliya ee laba-god ah oo labada god ay isku mid yihiin. 11, 22, 33, 44 iwm. Tani waxay ku shaqaysaa oo keliya “11.” “11” waa jibbaaraha tiro ra’iisul Mersenne ah. Ballaadhinta tobanle ee 1/11 = 0.090909… waxay leedahay muddo soo noqnoqosho oo ah 2 oo keliya, hase ahaatee 1/11 si kale ayuuna caan ugu yahay: taxanaha tirooyinka ra’iisul ah ee 11, 101, 1009, 10007, 100003, iwm., ayaa ka soo muuqda doodaha ku saabsan tirooyinka ra’iisul ah ee ku jira horusocod xisaabeed. Kooxda dihedral ee derejadeedu tahay 22 (iska-le’ekeysyada 11-geesle joogto ah) waa mid mudan in la xuso, maxaa yeelay “11” waa lambarka ra’iisul ee ugu yar ee kooxda dihedral-ku u leedahay qaab-dhismeed aan abelian ahayn oo aan lahayn xarun, kaas oo xiise gaar ah ku leh aragtida kooxaha. Fiisigiska aragtiyeed (string theory / M-theory), koonku inta badan waxaa lagu qaabeeyaa 11 cabbir oo waqti-meeleed ah, waxaana fiisigisyahannada iyo xisaabyahannada ka shaqeeya aaggaas si joogto ah u tilmaamaan soo bixitaanka 11. “11” waa lambarka ra’iisul ee palindrome ah ee keliya ee leh tiro godad ah oo siman (kuwa kale oo dhan ee leh godad siman oo ka badan 2 waxaa loo qaybin karaa 11, sidaas darteedna waa tirooyin aan ra’iisul ahayn). Tani waa aragti la caddeeyey oo ku jirta aragtida tirooyinka ee madadaalada ah.

Bottom line:

Gunaanad:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

In kasta oo “11” aanu lahayn sumcadda xiddignimo ee la midka ah π, e, ama saamiga dahabka ah, haddana si isdaba-joog ah ayuu uga soo muuqdaa isagoo ah tusaalaha ugu yar ama kan ugu horreeya ee ifafaalo badan (tirada koowaad ee repunit-ka ugu horreysa, tirada koowaad ee keliya ee palindromic ah oo leh tiro lambarro oo siman, soo-bixid hore oo ku jirta caddaymo iyo tusaalooyin lid ku ah oo badan, 11 cabbir ee M-theory, iwm.). Sidaas darteed, haa—dunida xisaabtu waxay u aragtaa 11 tiro muhiim ah.

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> “Kii Erayga waxyooday wuxuu ahaa fasiraha runta ah ee Erayga. Masiixu wuxuu waxbarashadiisa ku caddeeyey isagoo dhegaha dhegaystayaashiisa u jeediyey xeerarka fudud ee dabiicadda, iyo waxyaalaha la yaqaan oo ay maalin kasta arki jireen oo taaban jireen. Sidaas ayuu maskaxdooda uga hoggaamiyey kan dabiiciga ah una hoggaamiyey kan ruuxiga ah. Qaar badan ayaa ku guuldarraystay inay markiiba gartaan micnaha masaalladiisa; laakiinse markay maalinba maalinta ka dambaysa la kulmayeen waxyaalihii uu Macallinka Weyn ku lammaaniyey runnaha ruuxiga ah, qaar baa gartay casharradii runta rabbaaniga ah ee uu doonayey inuu ku xoojiyo, kuwanna waxaa lagu qanciyey runnimada hawshiisa oo waxaa loo rogay injiilka.” Sabbath School Worker, December 1, 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> “Sidaas ugu hoggaaminaya boqortooyada dabiiciga ah una gudbaya boqortooyada ruuxiga ah, masaalladii Masiixu waa siddooyin ka mid ah silsiladda runta ee midaynaysa dadka iyo Ilaah, iyo dhulka iyo samada.” Christ’s Object Lessons, 17.

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