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

Kitaabka Yoo’eel iyo Kaniisadda La’odikiya ee Toddobaad-Maalinleyda Adventistka ah - Lambarka Laba iyo Toban

Number Twelve

Lambarka Laba iyo Toban

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Waxaan doonayaa inaan si cad u soo bandhigo markhaatifurka nebiyadeed ee Yoo’eel si markhaatifurka Yoo’eel looga garan karo wixii Butros uu sheegayey oo uu samaynayey maalintii Bentekostiga. Waxaan hubaa in Kitaabku si cad uga hadlayo wixii Butros uu samaynayey oo uu sheegayey Bentekostiga, laakiin waxaan doonayaa inaan fahmo waxa Butros si nebiyad ahaan ah u matalayey taariikhda roobka dambe, markii uu farriintii Bentekostiga ku qeexay erayo ahaan inay tahay rumoobidda kitaabka Yoo’eel.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Butros wuxuu astaan u yahay dadka hadhay ee Ilaah, waxaana aan taas lagu muujin oo keliya Bentakostiga, balse sidoo kale Qaysariyada Filibboos ee Matayos 16. Qaysariyada Filibboos waxay ku taal aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel kow iyo toban, kuwaas oo ah saddex aayadood oo soo bandhigaya dagaal markii ugu horraysay rumoobay intii lagu jiray xilligii taariikhiga ahaa ee Qaysariyada Filibboos loogu yeedhay Paniyum. Aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad waxay ka horreeyaan aayadda lix iyo tobnaad, taas oo tilmaamaysa sharciga Axadda ee Maraykanka. Aayadda tobnaad waxay tilmaamaysaa burburkii Midowgii Soofiyeeti sannadkii 1989. Aayadaha tobnaad ilaa lix iyo tobnaad ee Daanyeel kow iyo toban waxay matalaan 1989 ilaa sharciga Axadda, muddadaasina waa “taariikhda qarsoon” ee aayadda afartanaad ee isla cutubkaas.

## The Hidden History in BOLDFACE

Taariikhda Qarsoon ee XARFO WAAWEYN KU QORAN

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Oo wakhtiga dhammaadkana boqorka koonfureed ayaa isaga ku soo kici doona:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Laakiinse wiilashiisu way kacdoon doonaan, oo waxay soo ururin doonaan ciidan fara badan oo xoog weyn leh; oo boqorka woqooyi wuxuu ku soo kici doonaa isaga sida dabayl cirwareen ah, isagoo wata gaadhifardood, iyo fardooley, iyo maraakiib badan; oo wuxuu geli doonaa dalalka, oo wuu ku fatahi doonaa, wuuna dhaafi doonaa. Oo mid baa hubaal ahaan iman doona, oo fatahi doona, oo dhex mari doona; dabadeedna wuu soo noqon doonaa, oo mar kale wuu kici doonaa, ilaa qalcaddiisa.

## 2014 the battle of Raphia

2014 Dagaalkii Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Boqorka koonfureedna cadho weyn baa ku kici doona, wuuna soo bixi doonaa oo la dagaallami doonaa isaga, kaasoo ah boqorka woqooyi; isaguna wuxuu soo bixin doonaa ciidan aad u tiro badan; laakiin ciidankaas waxaa lagu dhiibi doonaa gacantiisa. Oo markuu baabbi’iyo ciidankaas faraha badan, qalbigiisu kor buu isu qaadi doonaa; tobannaan kun oo badan buu hoos u tuuri doonaa, laakiinse taas kuma xoogaysan doono.

## The battle of Panium (Caesarea Philippi)

Dagaalkii Paaniyuum (Qaysariya Filibbi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Waayo, boqorka woqooyi wuu soo noqon doonaa, oo wuxuu soo kicin doonaa ciidan badan oo ka weyn kii hore; oo hubaal ayuu iman doonaa sannado qaarkood dabadood isagoo wata ciidan weyn iyo maal badan.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> Oo wakhtiyadaas dad badan ayaa ka kacaya boqorka koonfureed; sidoo kale kuwa wax dhaca oo ka tirsan dadkaaga ayaa is sarraysiin doona si ay u xaqiijiyaan muujintii; laakiinse way dhici doonaan.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Markaas boqorka woqooyigu wuu iman doonaa, oo wuxuu kicin doonaa buur-weerar, oo wuxuu qabsan doonaa magaalooyinka ugu deyrka adag; oo cududaha koonfureeduna ma adkaysan doonaan, dadkiisa la doortayna ma adkaysan doonaan, mana jiri doonto xoog lagu hor joogsado.

## The Sunday law in the USA

Sharciga Axadda ee USA

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Laakiin kii ku soo kaca isaga wuxuu yeeli doonaa siduu doonayo, oo “cidina hortiisa ma istaagi doonto”; oo “wuxuu istaagi doonaa” dalka ammaanta leh, kaas oo gacantiisa ku baabbi’i doona. Wuxuu kaloo geli doonaa dalka ammaanta leh, oo dalal badan ayaa la afgembiyi doonaa; laakiin kuwanu waxay ka baxsan doonaan gacantiisa, kuwaas oo ah Edom, iyo Moo’aab, iyo madaxda reer Cammoon. Wuxuu kaloo gacantiisa ku fidin doonaa dalalka; oo dalka Masarna kama baxsan doono. Daanyeel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Markii Butros si nebiyad ahaan ugu sugan yahay Qaysariya Filibbi (Paniyum), oo Bentekoste-na ay tahay wakhtiga roobka dambe, taasuna waxay isaga ku meelaynaysaa “taariikhda qarsoon” ee aayadda afartanaad. Waxaan damacsanahay inaan ka hadlo dagaalka hadda ka socda Yukrayn ee lagu matalay aayadda kow iyo tobnaad ee cutubka kow iyo tobnaad, iyo dagaalka imanaya ee Paniyum ee aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad, kaas oo horseedaya Dagaalkii Saddexaad ee Adduunka, kuwaas oo ah dhacdooyinka dibadda ee u dhexeeya 1989 iyo sharciga Axadda; hase ahaatee, iminka waxa aynu aqoonsanaynaa taariikhda malaa’igta saddexaad laga bilaabo Oktoobar 22, 1844 ilaa samaysankii kaniisad sharci ah 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Xariiqdu waxay muujinaysaa imaatinka malaa’igtii saddexaad laga bilaabo 9/11 (1844) ilaa sharciga Axadda (1863). Sharciga Axadda waxaa lagu masaalay Baaqa Xoraynta ee ku dhawaaqay xorriyad, sidaas darteedna waxa uu astaan u yahay sharciga Axadda, halkaas oo xorriyadda laga qaadayo. Xorriyaddii uu ku dhawaaqay madaxweynihii ugu horreeyey ee Jamhuuriga, taas oo astaan u ah xorriyadda uu ka qaadayo madaxweynihii ugu dambeeya ee Jamhuuriga—kaas oo si nebiyad ahaan ah loogu qaddaray inuu noqdo kaligii-taliye marka la gaadho sharciga Axadda.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Marka qaran-keennu si sidaas ah uga noqdo mabaadi’da dawladnimadiisa oo uu u meel mariyo sharci Axad ah, Protestantiism-ku falkaas wuxuu ku gacan-siin doonaa baabtiisnimada; taasina wax kale ma ahaan doonto ee waxay nolol siinaysaa kali-talisnimadii muddo dheer si hammuun leh u sugaysay fursaddeeda inay mar kale ugu boodo talisnimo firfircoon.” Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742 BC wuxuu ahaa taariikhdii alfa ee bilowday waxsii sheegyada wakhtiga ee Ishacyaah 7:8, kuwaas oo gaadhay rumoobiddoodii omega sannadkii 1863. Sannadkii 742, Aaxaas, boqorkii boqortooyada koonfureed ee Yahuudah, wuxuu gelayey dagaal sokeeye oo ka dhan ah tobanka qabiil ee woqooyi oo samaynayey boqortooyada woqooyi. Taariikhda 742 BC waxaa lagu muujiyey Yahuudah, oo ah dalka ammaanta leh ee Qorniinka ee sugan, kaas oo ay degganaayeen Yuhuud dhab ah, laguna metelay tuducaas boqorka sharka iyo nacasnimada leh ee Aaxaas—sidaas awgeedna u noqday nooc muujinaya taariikhda omega ee 1863. Taariikhda omega ee 1863 waxay ku rumoobaysaa muddada ay Maraykanku u taliyaan sida bahalka dhulka, oo ah boqortooyadii lixaad ee waxsii sheegyada Kitaabka Quduuska ah. Maraykanku waa dalka ammaanta leh ee ruuxiga ah, oo ka kooban Masiixiyadda Protestanka ah, kuwaas oo Kitaab ahaan ah Yuhuud ruuxi ah. Dagaalkii sokeeye ee u dhexeeyey woqooyi iyo koonfur sannadkii 742 BC ee taariikhda alfa wuxuu sawiray dagaalkii sokeeye ee u dhexeeyey woqooyi iyo koonfur ee taariikhda omega ee 1863. Labadaas markhaati oo wada jira waxay muujiyaan taariikhda dibadda ee horseedaysa sharciga Axadda, halkaas oo dalka ammaanta leh ee ruuxiga ah mar kale loogu kala qaybin doono laba dabaqadood.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Sannadkii 742 BC, awooddii woqooyi waxay u taagnayd isbahaysi u dhexeeyey tobanka qabiil ee woqooyi ee Israa’iil iyo Suuriya, sidaas darteedna waxay astaan u ahayd isbahaysi lala yeesho awood dibadeed, sidii loo fuliyey markii taageeradii baadarinimadii addoonsiga taageersanayd la siiyey gobolladii koonfureed ee addoonsiga taageersanaa intii lagu jiray Dagaalkii Sokeeye. Xulafadii dibadeed ee Suuriya ee 742 BC, iyo xulafadii dibadeed ee baadarinimada intii lagu jiray Dagaalkii Sokeeye, waxay tilmaamaysaa isbahaysiga u dhexeeya caalamiyiinta dunida iyo Dimuqraadiyiinta caalamiyiinta ah ee dagaalkooda ka dhanka ah MAGA-ism, dagaal bilaabmay sannadkii 2015 markii madaxweynihii afraad ee ugu taajirsanaa uu istaagay, oo sidaas ku kiciyey boqortooyadii Giriig oo dhan sida ku qoran Daanyeel kow iyo toban, aayadda labaad. Kicintaas waxay tilmaamaysaa baraarugga quruumaha aan Ilaah aqoon ee ku xusan kitaabka Yoo’eel. “Giriig” iyo “quruumaha aan Ilaah aqoon” waa astaamo u ah awoodda masduulaagga ee dunida ku hoggaamisa Armageddoon iyada oo isbahaysi la leh bahalka iyo nebiga beenta ah.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Sannadkii 2015 quruumihii jaahilnimada ku jiray waxaa loo toosiyey baaqii nebiyadeed ee dooxada Yehoshafaat ee Yoo’eel, taas oo uu isaguna ugu yeedhay dooxada xukunka. Sannadkii 2015 Donald Trump wuxuu ku dhawaaqay musharraxnimadiisii madaxweynenimo, sidaasna wuxuu kiciyey boqortooyadii caalamiyeynta oo lagu matalay Giriigga, quruumihii jaahilnimada ku jirayna waxay bilaabeen socodkoodii Armageddoon, waxaana taas dhacday hal sano oo keliya ka dib bilowgii Dagaalkii Yukrayn, iyadoo taasu ay ahayd oofinta aayadda kow iyo tobnaad ee Daanyeel kow iyo tobnaad.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Dagaalladii sokeeye ee 742 BC iyo 1863 waxay aqoonsanayaan taariikhda sharciga Axadda, kaas oo calaamadeeya dhammaadka boqortooyadii lixaad ee wax sii sheegidda Kitaabka Quduuska ah. Boqortooyadaas lixaad waxay ku bilaabatay Dagaalkii Kacaanka, sidaas darteed dhammaadka boqortooyada lixaad ee ka dhaca sharciga Axadda wuxuu tilmaamayaa soo-noqoshada Dagaalkii Kacaanka, isla wakhtiga uu Dagaalkii Sokeeye dhacayo. Qeexidda iyo magacaabista dagaal inuu yahay mid Sokeeye ama Kacaan ahba waxay ku salaysan tahay aragti. Waxa Dimuqraadiyiintu hadda ku samaynayaan iyagoo adeegsanaya dagaal sharciyeed, lunsasho, khiyaano, socdaal sharci-darro ah, iyo dacaayad, iyagu waxay ugu yeedhaan kacaan-midab leh, hase yeeshee nafaha ka soo horjeeda xeeladahooda caalamiyeysan waxay isla falalkaas u arkaan kicinta qalalaase “sokeeye”. Antifa ma dambiile baa mise geesi?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Labada dagaal ee taariikhiga ahi waxay ka dhigan yihiin hal dagaal oo kala-qaybin leh oo ka dhacaya taariikhda madaxweynihii ugu dambeeyey ee Jamhuuriga. Sida madaxweynihii ugu horreeyey ee Jamhuuriga ahaa, dagaalka waxaa ku guulaysan doona madaxweynihii ugu dambeeyey ee Jamhuuriga, kaas oo sidoo kale uu tusaale u ahaa madaxweynihii ugu horreeyey, kaas oo isaguna ahaa guuleystihii Dagaalkii Kacaanka. Kacaanka MAGA, sida ay qabaan Dimuqraadiyiintu, wuxuu dhalinayaa “rabshadaha sokeeye” ee hadda jira. Iyada oo ku xiran jihadaada siyaasadeed ee shakhsi ahaaneed, dagaalka hadda jira ama waa dagaal kacaan ah ama waa dagaal sokeeye. Si nebinnimo ahaan ah, waa labadaba.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 waxa ay matalaysaa sharciga Axadda, sidoo kalena 1844 ayaa sidaas oo kale yeelaysa, markii malaa’igtii saddexaad ay timid iyadoo wadata farriinta sharciga Axadda. Muddada u dhexaysa 1844 ilaa 1863 waxa ay xambaarsan tahay saxeexa sharciga Axadda bilow ilaa dhammaad. Sannadkii 1846 guurka reer White, dhawrista Sabtida, iyo beddelidda magaca Harmen oo loo beddelay White waxay calaamadeeyeen in guurkii la galay Oktoobar 22, 1844 la dhammaystiray, dhammaystirkaasuna waxa uu calaamadeeyay bilowga habka imtixaanka ee malaa’igta saddexaad, sida imtixaankii saddex-geesoodka ahaa ee Sabtida ee maannadu uu u calaamadeeyay bilowga tobankii imtixaan ee xigay baabtiiskii Badda Cas.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Mannaadu wuxuu ahaa imtixaankii ugu horreeyey, wuxuuna metelayay imtixaankii tobnaad ee Kaadeesh, waayo labaduba waxay metelaan farriinta malaa’igta saddexaad, sidaas darteedna sharciga Axadda.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “Todobaad kasta intii ay muddada dheer ku joogeen cidlada, reer binu Israa’iil waxay markhaati ka ahaayeen mucjiso saddex-geesood ah, oo loogu talagalay inay maskaxdooda ku reebto quduusnimada Sabtida: maalintii lixaad waxaa soo da’i jiray manna laba-jibbaaran, maalintii toddobaadna waxba ma da’i jirin, qaybtii Sabtidana loogu baahnaa waxay sii ahaan jirtay macaan oo nadiif ah, halka haddii wax laga reebo waqti kale ay noqon jirtay wax aan la isticmaali karin.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Tijaabadii ugu horraysay ee tobanka tijaabo waxay ahayd tijaabadii “maannada,” taas oo metelaysay farriinta saddex-geesoodka ah ee saddexda malaa’igood ee Muujintii afar iyo tobnaad. Sida maannadu ahayd, malaa’iguhu waxay metelaan digniinta saddex-geesoodka ah ee ka dhanka ah cibaadada maalinta koowaad ee toddobaadka. Mucjisada saddex-geesoodka ah ee maannadu waxay ahayd “mid loo qorsheeyey in maskaxdooda lagu reebo qoduusnimada Sabtida,” taas oo dabcan ah ujeeddada malaa’igta saddexaad. Midda ugu horraysa ee saddexda mucjiso ee maannadu metelayso waxay ku lug lahayd “cunidda” kibista samada, “cunidduna” waa astaan alfa ah oo muujinaysa xilliga roobka dambe. Mucjisada labaad waxay metelaysaa farriinta malaa’igta labaad, halkaas oo waxyigu “laba-laabo” erayo iyo weedho si uu u calaamadeeyo xilliga ay metelayaan labada dhicitaan ee Baabuloon, waayo Baabuloon waa dhacday, waa dhacday. Mucjisada labaad waxay ahayd “laba-laabidda” qaddarka maannada maalintii lixaad. Mucjisada saddexaadna waxay ahayd ilaalinta kibista Sabtida maalinta toddobaad.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Sida astaan u ah saddexda malaa’igood, maannadu waa malaa’igta kowaad, sidaas darteedna waa inay ku jirtaa qisada oo dhan, taas oo Muujintii afar iyo tobnaad ku ah qisada saddexda malaa’igood oo dhan. Malaa’igta kowaad waa jajab-isu-eg oo ka mid ah farriimaha saddexda malaa’igood oo dhan. Jajab-isu-eggu waa qaab joomatariyeed oo murugsan oo loo kala qaybin karo qaybo, kuwaas oo mid kastaaba yahay nuqul cabbirkiisu yaraaday oo ka mid ah guudka. Sifadan waxaa lagu magacaabaa isu-egaan-nafeed. Jajab-isu-egyadu badanaa waxay leeyihiin faahfaahin aad u qoto dheer si kasta oo loo weyneeyo aragtidooda. Jajab-isu-egyo waxaa laga helaa xisaabta, bayoolajiga, fiisigiska, juqraafiga-dhagaxa, kimistariga, xiddigiska, injineernimada iyo meelo kale oo badan oo aqoonta ka mid ah.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Qaab-dhismeedka saddex-tallaabo” ee saddexda malaa’igood ee Muujintii cutubka afar iyo tobnaad waxaa lagu metelay farriinta malaa’igta kowaad, sidaas darteedna malaa’igta kowaad waxay noqotaa “fractal” ka mid ah saddexda malaa’igood. Saddexda cutub ee ugu horreeya ee kitaabka Daanyeel waxay u kala taagan yihiin farriimaha malaa’igta kowaad, labaad, iyo saddexaad siday u kala horreeyaan, Daanyeel cutubka koowaadna waxa ku jira isla “qaab-dhismeedka saddex-tallaabo” ee lagu metelay saddexda cutub, sida ay saddexda malaa’igood ugu jiraan marka loo eego malaa’igta kowaad.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Mucjisada saddex-geesoodka ah ee maannadu waxay ahayd in la cuno, oo Daanyeel cutubka koowaadna wuxuu ku saabsan yahay cunid. Daanyeel wuxuu ku guulaystay tijaabadii cuntada markii uu doortay digir iyo khudaar halkii uu ka qaadan lahaa cuntadii Baabuloon. Dabadeedna waxaa lagu tijaabiyey muuqaalkiisa, muuqaalkiisuna wuxuu keenay kala-sooc u dhexeeya wejigiisa iyo wejiga kuwii cunay cuntadii Baabuloon. Farriinta malaa’igta labaad waa baaqa ah in laga sooco Baabuloon inta lagu jiro taariikh kala-soocid ah oo laba dabaqadood lagu horumariyo dabadeedna lagu muujiyo. Tijaabadaas labaad ee Daanyeel waxay horseedday tijaabadii saddexaad ee Nebukadnesar, taasoo ahayd tijaabadii saddexaad ee cutubka koowaad oo astaan u ahayd tijaabada sanamka dahabka ah ee cutubka saddexaad, taasoo Walaasha White marar badan ku tilmaanto sharciga Axadda, kaas oo ah farriinta malaa’igta saddexaad. Daanyeel cutubka koowaad waa jajab-muuqaal ka mid ah saddexda cutub ee ugu horreeya ee Daanyeel, saddexdaas cutubna waxay matalaan saddexda malaa’igood ee Muujintii afar iyo tobnaad, kuwaas oo malaa’igta koowaad iyo cutubka koowaad ee Daanyeel labaduba yihiin jajab-muuqaal ka tarjumaya dhammaan saddexda malaa’igood iyo dhammaan saddexda cutub.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> “Usbuuc kasta intii ay reer binu Israa’iil ku jireen socdaalkoodii dheeraa ee cidlada, waxay markhaati ka ahaayeen mucjiso saddex-geesood ah, oo loogu talagalay inay maankooda ku dhufato quduusnimada Sabtida: maalin lixaad waxaa soo da’i jiray qaddar labanlaab ah oo maannada ah; maalinta toddobaadna waxba ma da’i jirin; qaybtii Sabtida loogu baahnaana waxay ahaan jirtay mid macaan oo daahir ah oo la dhowray, halka haddii waqti kale wax laga reebo ay ahaan jirtay mid aan adeegsi ku habboonayn.”

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “Xaaladaha la xiriira bixintii maannada, waxa aynu ku haynaa caddayn aan muran lahayn oo muujinaysa in Sabtida aan la aasaasin, sida dad badani sheegaan, markii sharciga lagu bixiyey Siinay. Ka hor intaan reer binu Israa’iil iman Siinay waxay garanayeen in Sabtidu waajib ku tahay iyaga. Markii lagu khasbay inay Jimce kasta soo ururiyaan qayb labanlaab ah oo maannada ah si loogu diyaar garoobo Sabtida, marka aanay waxba soo da’i doonin, quduusnimada maalinta nasashada ayaa si joogto ah loogu adkaynayey maskaxdooda. Oo markii qaar dadka ka mid ahi ay Sabtida u baxeen inay maannada soo ururiyaan, Rabbigu wuxuu weydiiyey, ‘Ilaa goormaad diidaysaan inaad xajisaan amarradayda iyo qaynuunnadayda?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Ururinta iyo cunista maannada waxay astaan u tahay Yooxanaa oo cutubka tobnaad ee Muujintii ka qaadanaya (ururinaya) kitaabka yar gacanta malaa’igta, dabadeedna cunaya.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Markaasaan u tegey malaa’igtii, oo waxaan ku idhi, I sii kitaabka yar. Oo wuxuu igu yidhi, Qaado, oo wada cun; oo wuxuu calooshaada ka dhigi doonaa qadhaadh, laakiinse afkaaga wuxuu ugu ahaan doonaa macaan sida malab. Muujintii 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Yooxanaa marka hore wuxuu lahaa inuu u tago malaa’igta oo weyddiisto, dabadeedna wuxuu lahaa inuu “qaato” kitaabkii yaraa, ka dibna wuxuu lahaa inuu “cuno” isaga. Yooxanaa, isaga oo u taga oo weyddiista malaa’igta, wuxuu matalayaa saddexda tallaabo ee malaa’igtii kowaad; waxaa xigaya tallaabada labaad ee qaadashada iyo tallaabada saddexaad ee cunidda. Ururinta iyo/ama cunidda, waa tii ugu horraysay ee saddexda imtixaan ee maannada, hase ahaatee waxay ka kooban tahay jajab-u-egis ka mid ah saddexdaba imtixaan ee maannada. Ururinta iyo cunidda maannada waxay astaan u tahay Yeremyaah.

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

> Erayadaadii waa la helay, anna waan cunay; eraygaagiina wuxuu ii noqday farxaddii iyo rayrayntii qalbigayga; waayo, magacaaga ayaa laygu magacaabaa, Rabbiyow Ilaaha ciidammada. Yeremyaah 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

“Erayadiisii waa la helay” Yeremyaah, isagoo doonaya dabadeedna weyddiistay kitaabkii yar. Eraygiisa waa la helay markii maannada la soo ururiyey. Soo ururinta iyo cunista maannadu waxay tusaale u tahay Yexesqeel oo cunay kitaabkii la siiyey, taasna markuu sameeyey waxay muujinaysaa in diidmada in kitaabka la cuno ay la mid tahay in la noqdo gurigii fallaagada ahaa.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Laakiinse adigu, ina-aadmiyow, maqal waxaan kugu leeyahay; ha noqon fallaago sida reerkaas fallaagada ah; afkaaga fur, oo cun waxa aan ku siinayo. Oo markaan eegay, bal eeg, gacan baa laysoo diray; oo bal eeg, kitaab duuban baa ku jiray; oo isna hortayduu ku kala bixiyey; oo waxaa lagu qoray gudihiisa iyo dibaddiisaba; oo waxaa ku qornaa baroor, iyo oohin, iyo hoog. Oo haddana wuxuu igu yidhi, Ina-aadmiyow, cun waxa aad hesho; cun kitaabkan duuban, oo tag, oo la hadal reer binu Israa'iil.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Sidaas ayaan afkayga u kala qaaday, oo isna wuxuu iga dhigay inaan duudduubkaas cuno. Oo wuxuu igu yidhi, Wiilka Aadanow, calooshaada ka yeel inay cunto, oo uurkaagana ka buuxi duudduubkan aan ku siinayo. Markaasaan cunay; oo afkaygay ku ahayd sida malab macaanidiis. Yexesqeel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Haddii Yexesqeel diidi lahaa inuu cuno kitaabka yar, wuxuu ka mid ahaan lahaa guriga fallaagada ah; “duudduubka” “kitaabka” ee loo amray inuu cuno-na waxaa lagu matalay “baroorashooyin, oohin, iyo hoog,” taas oo u taagan farriin saddex-geesood ah maalmaha ugu dambeeya. Farriinta saddex-geesoodka ah ee maalmaha ugu dambeeya waa farriimaha saddexda malaa’igood ee Muujintii afar iyo tobnaad; macnaha guud ee Yexesqeelna uu ku soo bandhigayo saddexdaas farriimood waa macnaha guud ee Islaamka iyo hoogga saddexaad. Saddexda farriimood waxay leeyihiin alfa iyo omega; tan saddexaadna waa “hoog,” oo ah astaan aasaasi ah oo Islaamka ah; sidaas daraaddeed alfadu waa inay la waafaqdaa omegada; sidaas awgeed “baroorashooyinku” waxay ka dhigan yihiin baroorashooyinkii ka billowday 9/11 markii uu yimid buunka toddobaad iyo hoogga saddexaad, kuwaas oo si tartiib-tartiib ah ugu sii kordhaya ilaa toddobada belaayo ee ugu dambeeya. Markii “dhulgariirka” sharciga Axadda ee Muujintii kow iyo tobnaad dhaco, hoogga saddexaad si dhakhso ah buu u imanayaa; waxyiguna wuxuu inoo sheegayaa in amarka aan xaqa ahayn ee Ishacyaah toban uu yahay sharcigaas Axadda. Aayaddu waxay ku bilaabmaysaa iyadoo leh “hoog” korkooda kuwa sameeya amarro aan xaq ahayn.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Cunista maannadu waxay ahayd tijaabadii ugu horraysay ee saddexda tijaabo, tan labaadna waxay ahayd “laba-laabidda” maalinta diyaarinta. Oo maxay isu diyaarinayeen? Waxay isu diyaarinayeen tijaabada Sabtida, taas oo ah farriinta malaa’igta saddexaad.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Mucjisadaas saddex-geesoodka ahi waxay kaloo ahayd tijaabadii ugu horraysay ama alfa ee tobanka tijaabo. Ilaah wuxuu mannada bixiyey tallaabadii kowaad, dabadeedna wuxuu qayb “labanlaab ah” bixiyey tallaabadii labaad, laakiin waxba ma uu bixin tallaabadii saddexaad. Tijaabada saddexaad way ka duwan tahay labadii tijaabo ee hore, waayo ta saddexaad waa tijaabada kala-soocda. Saddexdaas tijaabo waxay u taagan yihiin alfa-ga habka tijaabo ee tobanka-tallaabo ah ee horseeda Qaadeesh tii ugu horraysay.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Haddii aad baadho culimada fiqiga ee kala duwan, waxaad heli doontaa liisas badan oo ku saabsan tobanka imtixaan ee gunaanadkoodu gaadho Qaadeeshkii hore. Ku dhowaad dhammaantood waxay Badda Cas ku daraan mid ka mid ah tobanka imtixaan, qaarna waxay ku daraan calaamado taariikheed oo ka horreeyey Badda Cas intii lagu jiray belaayooyinkii. Dhammaantood way qaldan yihiin.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Imtixaanka ugu horreeya waa maannada. Bawlos wuxuu caddeeyaa in gudubkii Badda Cas uu ahaa baabtiis.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Waxaa kaloo aan doonayaa, walaalayaalow, inaydaan jaahil ka ahaan sida ay awowayaasheen oo dhammu daruurta hoosteeda ugu wada jireen, oo ay dhammaantood badda uga wada gudbeen; oo ay dhammaantood Muuse loogu baabtiisay daruurta iyo badda dhexdeeda. 1 Korintos 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Muuse wuxuu tusaale u yahay Ciise, baabtiiskii Ciisena wuxuu muujinayaa geeddi-socod imtixaan ah oo saddex-geesood ah, kaas oo ka bilaabmaya oo xoogga saaraya imtixaanka rabitaanka cuntada. Iskutallaabta waxaa lagu sii tilmaamay Kormariddii Masar. Markii ay ka soo baxeen dhinicii kale ee Badda Cas, Masiixu wuxuu ka soo sara kacay kuwii dhintay isagoo ah qurbaankii midhaha ugu horreeya. Markii uu ka soo baxay qabriga biyaha ah gacanta Yooxanaa Baabtiisaha, Masiixu (qurbaankii midhaha ugu horreeya) wuxuu bilaabay geeddi-socod imtixaan ah oo afartan maalmood ah. Ka dib markii uu sara kacay sida lagu sii tilmaamay baabtiiskiisa, waxaa jiray afartan maalmood oo Masiixu fool-ka-fool ula xiriiray xertiisa. Geeddi-socodka imtixaanku wuxuu bilaabmaa ka dib gudubkii Badda Cas, sida hubaal ah sida Masiixa Ruuxu ugu kaxeeyey cidlada isla markii uu biyaha ka soo baxay.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Imtixaankii ugu horreeyey ee Masiixa wuxuu ahaa damaca cuntada, waayo Kibistii Samada ayaa hawshiisii subkanaa ka billowday isla meeshii Aadan ku dhacay. Imtixaankii ugu horreeyey ka dib Badda Cas waa imtixaanka maannada ee saddex-geesoodka ah, kaas oo astaan u ah imtixaanka saddex-geesoodka ah ee lagu saaray Kibistii Samada. Imtixaanka Masiixu wuxuu bilaabmay ka dib markuu biyaha ka soo baxay, sidaas daraaddeed tobanka imtixaan waa inay iyaguna bilaabmaan “ka dib” markay biyaha ka soo baxeen. Markaas Masiixa waxaa la hor keenay imtixaan saddex-geesood ah, oo lagu dejiyey macnaha guud ee damaca cuntada, sida uu astaan uga yahay imtixaanka saddex-geesoodka ah ee maannada oo bilaabmay ka dib markii Ruuxu reer binu Israa’iiltii hore ka eryay Masar oo uu geliyey cidlada.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Liisaska kale ee malo-awaalka ka bixinaya kacdoonnada ay matalaan tobanka imtixaan ee ku dhammaada Kaadeesh waxay u aqoonsadaan kacdoonkii dibiga dahabka ahaa ee Haaruun inuu ka mid yahay tobankaas imtixaan, laakiin way qaldan yihiin.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Kicinta dibiga dahabka ahi waxay ka dhigan tahay laba imtixaan. Tani waa qayb lama huraan ah oo ka mid ah astaanta dibiga dahabka ah. Sanamcaabudiddii soo baxday markii dadku u maleeyeen in Ilaah aanu arki doonin, waxaa ku xigtay soo noqoshadii Muuse. Markaas dadku waxay sameeyeen doorasho ah inay sii ahaadaan sanamcaabudayaal iyagoo ku sugan hortiisa Ilaah si buuxda loo arkayo, sida uu Muuse u metelay.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Kacdoonkii laba-jibbaarnaa ee sii kordhaysay, waxaynu ku aragnaa kala-qaybin nebiyadeed oo qabiilooyinka dhexdooda ah, markii qabiilka Laawi si gaar ah loogu qoondeeyey hawsha meesha quduuska ah, waayo ilaa kacdoonkaas, hawsha meesha quduuska ah waxa la rabay in ay gutaan curadyada qabiil kasta. Sidaas mar dambe ahaan mayso. Hadda qabiilka aaminka ah ee Laawi ayaa ilaalin doona macbudka. “Kala-qaybin” ama gooni-u-soocid “laba” ah waa qayb ka mid ah sifada nebiyadeed ee dibiga dahabka ah.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Kacdoonkii Haaruun wuxuu astaan u ahaa kacdoonkii Yaaraabcaam, oo ahaa boqorkii ugu horreeyey ee boqortooyadii woqooyi ee Israa’iil. Yaaraabcaam wuxuu “laba-jibbaaraa” weylaha dahabka ah, isagoo mid dhigay Beytel, midna Daan. Haaruun iyo Yaaraabcaam waxay metelayaan taariikho isbarbar socda, kuwaas oo ah taariikhda samaysanka sawirka bahalka. Taariikhda sawirka bahalka waxay ku dhammaystantaa laba xilli, kuwaas oo lagu kala qaybiyey sharciga Axadda ee Maraykanka. Sawirka bahalku waa astaan ka dhigan isku-darka kaniisadda iyo dawladda, kaas oo marka hore laga taago Maraykanka, dabadeedna dunida.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Mar walba waxaa jira kala-qaybsanaan la xidhiidha astaamaha sawirka bahalka. Xilligii Haaruun waxay ahayd kala-soociddii reer Laawi, xilligii Yerobocaamna waxay ahayd kala-qaybsankii laba-iyo-tobankii qabiil oo loo kala saaray laba qabiil oo koonfureed iyo toban qabiil oo woqooyi ah.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Astaanta xidhiidhkaas ka dhexeeya kaniisadda iyo dawladda ayaa Yooxanaa ugu yeedhay “sawirka bahalka” ee kitaabka Muujintii. Weylihii dahabka ahaa ee Haaruun iyo Yeroboocaam waxay ahaayeen sawirro bahal, bahalkii ay sawirrada u ahaayeenna waa Baabuloon; waayo boqortooyadii ugu horraysay ee waxsii-sheegidda Kitaabka Quduuska ah waxaa Daanyeel cutubka labaad lagu metelay madax “dahab” ah. Sawirka bahalku wuxuu metelaa laba imtixaan, maxaa yeelay imtixaanka waxaa marka hore lagu soo dejiyaa bahalka dhulka ka soo baxay—Maraykanka, dabadeedna cutubka saddex iyo tobnaad ee Muujintii, Maraykanku wuxuu dunida ku qasbaa inay bahalka u taagto sawir. Imtixaanka ugu horreeya waa Maraykanka, ka labaadna waa dunida.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Markii Ameerika, oo ah dhulka xorriyadda diinta, ay la midoowdo Baabbanimada iyadoo qasbaysa damiirka oo ku khasbaysa dadka inay maamuusaan sabtida beenta ah, dadka waddan kasta oo dunida ku yaal waxaa loo horseedi doonaa inay raacaan tusaalaheeda.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Quruumaha shisheeye waxay raaci doonaan tusaalaha Maraykanka. In kastoo iyadu hormuud ka noqoto, haddana isla dhibaatadaas ayaa ku iman doonta dadkeenna ku kala sugan dhammaan qaybaha dunida.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Kacdoonkii dibiga dahabka ahaa waa laba-laab, wuxuuna calaamadeeyaa laba ka mid ah sagaalkii imtixaan ee ugu horreeyey, kuwaas oo horseeda imtixaankii tobnaad oo ugu dambeeyey ee Kaadeeshii ugu horraysay. Marka fallaagowgii Haaruun iyo kii Yaaraabcaam la isu keeno “xarriiq ka dambaysa xarriiq,” waxaad arkaysaa Haaruun, wadaadka sare oo matalaya kaniisad, iyo Yaaraabcaam, boqorkii Israa’iil, oo matalaya dawladda. Labada xarriiq marka la isu geeyo waxay astaan u yihiin isku-darka kaniisad iyo dawladeed. Labadii meelo allabari ee Yaaraabcaam waxaa laga taagay Beytel, (macnihiisu yahay kaniisad) iyo Daan (macnihiisu yahay xukun), waxayna wadajir u matalaan isku-darka kaniisad iyo dawlad. Iyadoo qodobbadani meel yaallaan, waxaynu bilaabi doonnaa in aynu aqoonsanno tobanka imtixaan.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Tobanka imtixaan waxa lagu dejiyey macnaha nasashada Sabtida (Cibraaniyada 3–4). Waxay ka bilaabmaan mucjisada saddex-geesoodka ah ee maannada iyo casharkeeda ku saabsan Sabtida, waxayna ku dhammaadaan imtixaanka tobnaad, Kaadeeshii kowaad. Kaadeeshii kowaad waa “maalinta kicinta ee Qorniinka,” Bawlosna wuxuu fallaagadii ugu dambaysay ku meeleeyaa macnaha imtixaanka Sabtida. Imtixaankii Alfa wuxuu ahaa Sabtida, sida maannadu u astaysay, imtixaanka tobnaadna iyo Oomega ee Kaadeeshii kowaadna wuxuu kaloo ahaa nasashada Sabtida. Alfa iyo Oomega had iyo jeer waxay matalaan dhammaadka oo la jira bilowga.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Sidaa darteed (sida Ruuxa Quduuska ahi leeyahay, Maanta, haddaad codkiisa maqashaan, Qalbiyadiinna ha adkaynina sidii wakhtigii iga cadhaysiinta, maalintii jirribaadda ee cidlada dhexdeeda; markay awowayaashiin i jirribeeneen, i tijaabiyeen, oo ay afartan sannadood shuqulladaydii arkeen. Sidaa darteed ayaan qarnigaas uga calool xumaaday, oo waxaan idhi, Had iyo goor qalbigooda way ku qaldamaan; mana ay aqoon jidadkayga. Sidaas daraaddeed ayaan cadhadaydii ku ku dhaartay, Iyagu nasashadayda geli maayaan.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Walaalayaalow, iska jira inaan midkiinna laga helin qalbi shar leh oo aan rumaysad lahayn, oo ka tegiya Ilaaha nool. Laakiin maalin kasta isdhiirrigeliya, intay weli la yidhaahdo Maanta; si aan midkiinna loogu adkayn khiyaanada dembiga. Waayo, waxaynu ka qaybgalnay Masiixa, haddii aynu bilowgii kalsoonideenna ku adkaysanno ilaa dhammaadka;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Inta la yidhaahdo, Maanta haddii aad codkiisa maqli doontaan, qalbiyadiinna ha adkaynina sidii wakhtigii kicinta. Waayo, qaar baa markay maqleen kiciyey; hase yeeshee ma wada ahayn kuwii Masar kaga soo baxay Muuse. Laakiin yaa buu afartan sannadood la cadhooday? Miyaanay ahayn kuwii dembaabay oo maydadkoodu cidlada ku daateen? Oo yaa buu ugu dhaartay inaanay gelayn nasashadiisa, haddii aanay ahayn kuwii rumaysan waayey? Sidaas daraaddeed waxaannu aragnaa inaanay geli karin rumaysadla’aantood aawadeed.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Sidaas daraaddeed aynu u cabsanno, si aanay u dhicin in, iyadoo weli ballan inoogu hadhay oo ah inaynu galno nasashadiisa, midkiinna uu u ekaado inuu ka gaabiyey. Waayo innagana warka wanaagsan waa naloo wacdiyey, sida iyagana loo wacdiyey; laakiinse ereygii la wacdiyey iyaga waxba uma uu tarin, maxaa yeelay kuwii maqlay rumaysad kuma ay qasin.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Waayo, innaga rumaysannay waxaynu galnaa nasasho, siduu yidhi, Sidaan cadhadayda ugu dhaartay, Haddii ay nasashadayda geli doonaan; in kastoo shuqulladii la dhammeeyey tan iyo aasaaskii dunida. Waayo, meel gaar ah ayuu maalintii toddobaad sidan kaga hadlay, Oo Ilaah maalintii toddobaad ayuu ka nastay shuqulladiisii oo dhan. Oo haddana meeshan wuxuu ku yidhi, Haddii ay nasashadayda geli doonaan.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Haddaba, maaddaama ay weli taagan tahay in qaar ay galaan, oo kuwii markii hore loogu wacdiyeyna ay geli waayeen rumaysadla’aantood aawadeed, haddana wuxuu gooyaa maalin gaar ah, isagoo Daa’uud ku leh, Maanta, wakhti dheer ka dib; sida loo yidhi, Maanta, haddaad codkiisa maqashaan, qalbiyadiinna ha adkaynina.

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Waayo, haddii Ciise uu iyaga nasasho siiyey, markaas dabadeed ma uu ka hadleen maalin kale.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Sidaas darteed, waxaa weli u hadhay nasasho dadka Ilaah. Waayo, kii galay nasashadiisa, isaguna wuu ka nastay shuqulladiisii, sida Ilaahba uga nastay kuwii Isaga. Haddaba aynu dadaalno inaynu galno nasashadaas, si uusan qofna ugu dhicin isla tusaalahaas rumaysadla’aanta. Cibraaniyada 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

“Maalinta kicinta” farriintii Yashuuca iyo Kaaleeb waa la diiday. Qoraalku wuxuu ku salaysan yahay koox aan geli doonin, sababta oo ah rumaysadla’aanta ay ka qabaan farriin ay maqleen. Farriinta waxaa lagu matalaa “nasasho.”

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Kuwa aan doonayn inay Rabbiga u fidiyaan adeeg daacad ah, dadaal badan, oo jacayl leh ma heli doonaan nasasho ruuxi ah noloshan iyo nolosha iman doontaba. ‘Sidaas daraaddeed dadka Ilaah waxaa u hadhay nasasho.... Haddaba aynu dadaalno inaynu galno nasashadaas, si uusan ninna ugu dhicin isla tusaalahaas rumaysadla’aanta.’ Nasashada halkan lagaga hadlayaa waa nasashada nimcada, taas oo lagu helo iyadoo la raacayo tilmaanta. ‘Si dadaal leh u hawlgala.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Nasashada” waa farriin uu matalo farriintii Yashuuca iyo Kaaleeb. Bawlos wuxuu adeegsadaa xaqiiqooyinka la xidhiidha Sabtida maalinta toddobaad sidii astaan u ah farriinta “nasashada” ee ay diideen kuwii loogu talagalay inay cidlada ku dhintaan.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Oraahda ah, “Maanta haddaad codkiisa maqli doontaan,” waxay la mid tahay adkaysiga kitaabka Muujintii ee ku saabsan nin kasta oo maqla codka Ruuxa, taas oo ah in la maqlo farriinta Ruuxa, taas oo ah farriinta roobka dambeba, taas oo ah farriinta “nasashada.” Kaadeesh codkaas ayaa ka yeedhay, oo fallaagadii waxay doorteen hoggaamiye cusub si uu ugu celiyo Masar. Taariikhda kicintan waxaa lagaga hadlayaa Sabuurradii 95 iyo Bawlosna Cibraaniyada. Taariikhdu waxay aqoonsanaysaa guuldarradii reer binu Israa’iil ee qadiimiga ahaa imtixaankoodii tobnaad. Imtixaanka alfa ee tobanka imtixaan wuxuu ku bilaabmay mucjisada saddex-geesoodka ah ee maannada oo matalaysa farriimaha saddexda malaa’igood, Sharciga Ilaah, nasashada Sabtida, Kibista Samada, addeecidda iyo xukunka—oo kii ugu dambeeyey ee tobanka imtixaan wuxuu ahaa imtixaanka “nasashada.” “Nasashada” nimcada, sida ay Sister White sheegtay, waa astaanta roobka dambeba. Kaadeesh waa astaanta imtixaanka ah in la aqbalo ama la diido farriinta roobka dambeba ee loo soo bandhigo “xarriiq ka korreysa xarriiq.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Khadba khad ku korodhsan “nasashadu” waa daadinta Ruuxa Quduuska ah oo lagu matalay roobka dambe. “Nasashadu” sidoo kale waa Sabtida maalinta toddobaad, taas oo ah shaabadda qudheeda la saaro kuwa aaminka ah inta lagu jiro xilliga roobka dambe. “Nasashadu” waa nimcada matasha awoodda la siiyo boqol iyo afar iyo afartan kun marka dembiyadooda weligood la tirtiro. Nimcadaasu ma aha oo keliya awoodda la bixiyo oo matasha quduusnimaysiga, laakiin sidoo kale waa nimcada keenta xaqsiinta marka dhiigga Masiixa loo adeegsado in dembiyada laga qaado nafta toobadkeentay. “Nasashada” nimcadu waa farriinta xaqnimada Masiixa, xaqnimo bixisa nimcada (awoodda) lagu noolaado iyada oo aan dembi la gelin, iyo nimcada beddesha La’odikiyaan ka dhigta Filadelfiyaan. Marka mar hore lagu beddelo nimcada xaqsiinta, La’odikiyaankii hore, isagoo Filadelfiyaan ah, wuxuu ku maraa xoogga nimcada jidka quduuska laga dhigay ee u horseeda ammaan gelidda. “Nasashadu” waa farriinta malaa’igta saddexaad, sida loogu matalay “xaqsiinta rumaysadka ee runta ah.” Maaddaama arrintu sidaas tahay, Qaadeesh waxay tilmaamaysay 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Qaadeesh kii ugu horraysay waxay tilmaamaysaa farriinta “nasashada” oo ah farriinta “injiilka.” Injiilka daa’imka ahu waa ‘shuqulka Masiixa ee soo bandhigaya geeddi-socod imtixaan oo saddex-geesood ah kaas oo horumariya dabadeedna muujiya laba dabaqadood oo caabudayaal ah.’ Farriinta injiilka daa’imka ah ee “nasashada” ee Qaadeesh kii ugu horraysay waxay metelaysaa farriinta saddex-geesoodka ah ee injiilka daa’imka ah, taas oo ay maamusho hawsha saddex-geesoodka ah ee Ruuxa Quduuska ah oo dadka ku qanciya dembi, xaqnimo, iyo xukun. Saddexdaas tallaabo waa isla saddexda tallaabo ee imtixaanka ah ee ku jira tijaabadii maannada!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Tobanka imtixaan waxay ku bilaabmaan hab imtixaan oo saddex-geesood ah, iyagoo adkaynaya Sharciga Ilaah, Sabtida, iyo masuuliyadda saaran aadanaha ee ah inay cunaan oo dheefsadaan farriinta Ilaah. Imtixaankii ugu horreeyey ee tobankaas wuxuu ahaa saddex-geesood, sida kii tobnaadna uu sidaas oo kale ahaa. Imtixaanka ugu horreeya wuxuu adeegsadaa maannada, taasoo calaamad u ah Kibista Samada oo sarraysiinaysa Sabtida maalinta toddobaad. Imtixaanka ugu dambeeya wuxuu adeegsadaa “nasasho,” taasoo calaamad u ah habka imtixaanka ugu dambeeya ee roobka dambe, kaas oo ku dhammaada sharciga Axadda, halkaas oo kuwa matala Kibista Samada loo sara kiciyo sidii calan u taagan Sabtida.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Bilowga tobanka imtixaan, sida dhammaadkooda oo kale, waxa ay xoogga saartaa Sabtida iyo farriinta injiilka ee la xidhiidha Sabtida, taas oo ah injiilka weligiis ah ee malaa’igta saddexaad. Qaadeesh tii ugu horraysay waa oomega-da tobanka imtixaan; sidaas daraaddeed alfa-da tobanka imtixaan waa inay lahaataa isla sifooyinkaas. Qaadeesh waxay matalaysay 1863, markaas oo Rabbigu doonayay inuu shaqadiisa dhammaystiro oo uu dadkiisa guriga geeyo, hase yeeshee gelitaankii Dhulkii Ballanqaadka wuu dib u dhacay.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Marka aynu akhrinno Qorniinnada soo socda waxaynu arki doonnaa sida Ilaah u arkay reer binu Israa’iiltii hore:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “Waayo, Rabbigu Yacquub ayuu isu doortay, Israa’iilna hanti uu gaar u leeyahay.” Sabuurka 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “‘Waayo, waxaad dad quduus u tihiin Rabbiga Ilaahiinna ah, Rabbiguna wuxuu idiin doortay inaad ahaataan dad isaga u gaar ah, oo ka sarreeya quruumaha dhulka jooga oo dhan.’ Sharciga Kunoqoshadiisa 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘Waayo, waxaad Rabbiga Ilaahiinna ah u tihiin qoom quduus ah; Rabbiga Ilaahiinna ah ayaa idin doortay inaad isaga u ahaataan qoom u gaar ah, oo ka sarreeya dadyowga dunida oogadeeda jooga oo dhan. Rabbigu jacaylkiisa idinkuma saarin, idinmana dooran, maxaa yeelay tiro ahaan waxaad ka badnayn quruun kasta; waayo, idinku waxaad ahaydeen kuwa ugu yar dadyowga oo dhan.’ Sharciga Kunoqoshadiisa 7:6, 7.”

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “Waayo, sidee baa halkan lagu garan doonaa in aniga iyo dadkaaguba raalli ahaan ka helnay indhahaaga? Sow ma aha inaad nala socotid? sidaas ayaannu ku kala sooci doonnaa, aniga iyo dadkaaga, dadka kale oo dhan oo ku sugan dhulka dushiisa.” Baxniintii 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Immisa jeer baa reer binu Israa’iilkii hore fallaagoobeen, oo immisa jeerna xukuno baa lagu soo dejiyey, kumannaanna loo laayey, maxaa yeelay ma ay dhegaysan amarradii Ilaah oo iyaga doortay! Israa’iilka Ilaah ee maalmahan ugu dambeeya ku jiraa waxay si joogto ah ugu jiraan khatarta ah inay dunida ku milmaan oo ay lumiyaan calaamad kasta oo muujinaysa inay yihiin dadka la doortay ee Ilaah. Mar kale akhri Tiitos 2:13–15. Halkan waxaa nalagu soo gaadhsiiyey maalmaha ugu dambeeya, marka Ilaah isu daahirinayo dad gaar ah. Miyaynu ka cadhaysiin isaga sidii reer binu Israa’iilkii hore yeeleen? Miyaynu cadhadiisa isku soo dejin doonnaa innagoo isaga ka tegayna, dunidana ku milmayna, oo raacayna karaahiyooyinka quruumaha inagu hareeraysan?” Testimonies, mugga 1aad, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Walaasha White waxay weyddiinaysaa, “Miyaynu ka cadhaysiin doonnaa Isaga sidii reer binu Israa’iilkii hore yeeleen?” Waxaan ka cadhaysiinnaa Isaga innagoo dunida la milmayna, taas oo ay Masar astaan u tahay, waana isla meeshii ay fallaagadii Qaadeesh ka doondoonayeen hoggaamiye dib ugu celinaya. Sannadkii 1863, damaca ahaa in Masar dib loogu noqdo iyo xulashada hoggaamiye cusub ayaa waxyigu u metelay sidii rabitaan ah in lala xidhiidho dunida.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Qaybta aynu hadda ka fiirsanayno waxaa ka horreeyey faalladii Sister White ee ku saabsan reer binu Israa’iil hore oo aan gelin nasashada. Marka loo eego macnaha guud ee caasinimadoodii joogtada ahayd, waxay soo bandhigtay aayadaha tilmaamaya sida Ilaah u doonayay inuu ula xiriiro aroosaddiisa, hase yeeshee aroosaddiisii way diidday. Qaybta soo socotaa waxay horseedaysaa wixii aynu hadda akhrinay.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Qoraalka ay qortay waxay ku tidhi, “Ilaah wuxuu dadkiisa ka doonayay inay isaga keliya isku halleeyaan. Ma uu doonayn inay gargaar ka helaan kuwa aan isaga u adeegin.” Sannadkii 1863, Adventism-kii Millerite ee La’odikiya wuxuu isbahaysi la sameeyey dowladda Maraykanka si looga caawiyo dadaalkooda ah inay ka hor istaagaan in dhallinyaradooda loo qoro dagaalkii ugu dhimashada badnaa taariikhda Maraykanka.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “Halkan waxaan ku akhrinaynaa digniinihii Ilaah siiyey reer binu Israa’iil ee hore. Ma ahayn raallinimadiisa wanaagsan in ay sidaas u dheeraadaan cidlada dhexdeeda; isla markiiba ayuu gayn lahaa Dhulkii Ballanqaadka haddii ay isa soo dhiibi lahaayeen oo ay jeclaan lahaayeen in Isagu hoggaamiyo; laakiin maxaa yeelay marar badan ayay ku murugiyeen cidlada dhexdeeda, wuxuu ku dhaartay cadhadiisa inaanay gelin nasashadiisa, marka laga reebo laba si buuxda u raacay. Ilaah wuxuu dadkiisa ka doonayay inay isaga oo keliya isku halleeyaan. Ma uusan doonayn inay gargaar ka helaan kuwa aan isaga u adeegin.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Fadlan akhri Cesraa 4:1–5: ‘Haddaba markii cadaawayaashii reer Yahuudah iyo Benyaamiin maqleen in carruurtii maxaabiisnimada laga soo celiyey ay macbudkii u dhisayeen Rabbiga ah Ilaaha Israa’iil; markaasay u yimaadeen Serubaabel iyo madaxdii qolooyinka reeraha, oo waxay ku yidhaahdeen, Aan idinla dhisanno; waayo, annaguna Ilaahiinna ayaannu doonaynaa sida idinkuba u doonaysaan; oo annaguna allabari ayaannu isaga u bixin jirnay tan iyo wakhtigii Esarxadoon oo ahaa boqorkii Ashuur, kii na soo keenay halkan. Laakiinse Serubaabel, iyo Yeeshuuca, iyo madaxdii kale ee qolooyinka reeraha Israa’iil waxay ku yidhaahdeen, Idinku shaqo naguma lihidin xagga inaad guri u dhistaan Ilaahayaga; laakiinse annaga qudhayadu wadajir ayaannu Rabbiga ah Ilaaha Israa’iil ugu dhisi doonnaa, sida uu noo amray Kuuros oo ahaa boqorkii Faaris. Markaas dadkii dalka degganaa waxay daciifiyeen gacmihii dadka reer Yahuudah, oo way ku dhibeen dhismaha, oo waxay ka kiraysteen lataliyayaal si ay qasdadooda u fashiliyaan.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> Cesraa 8:21–23: “Markaasaan halkaas, webiga Ahaawaa agtiisa, soon ku naadiyey, si aynu isugu hoosaysiinno Ilaaheenna hortiisa, oo aynu isaga uga doonno jid qumman annaga, carruurteenna yaryar, iyo maalkayaga oo dhan. Waayo, waxaan ka xishooday inaan boqorka weyddiisto ciidan iyo fardooley ay jidka nooga caawiyaan cadowga ka geesta ah; maxaa yeelay, boqorka ayaannu la hadalnay, annagoo leh, Gacanta Ilaaheenna waxay wanaag ugu dul saaran tahay kuwa isaga doondoona oo dhan; laakiinse xooggiisa iyo cadhadiisu waxay ka gees yihiin kuwa isaga ka taga oo dhan. Sidaas daraaddeed waannu soonnay, oo arrintan Ilaaheenna ayaannu kaga baryay; isna baryadayadii wuu aqbalay.”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> Nabigii iyo aabbayaashaas uma ayan arkin dadka dalka deggan inay yihiin caabudayaal Ilaaha runta ah, oo in kastoo kuwanu ay saaxiibtinimo sheeganayeen oo ay jeclaayeen inay caawiyaan, haddana kuma ayan dhicin inay wax kasta oo la xiriira cibaadadiisa kula midoobaan. Markay Yeruusaalem u socdeen inay dhisaan macbudka Ilaah oo ay soo celiyaan cibaadadiisa, gargaar ugama ayan codsan boqorka si uu jidka uga taageero, balse soom iyo duco ayay Rabbiga gargaar uga dooneen. Waxay rumaysnaayeen in Ilaah difaaci doono oo barwaaqayn doono addoommadiisa dadaalkooda ay ugu adeegayaan isaga. Abuuraha wax walba uma baahna caawinta cadaawayaashiisa si uu u taago cibaadadiisa. Isagu ma weydiisto allabariga xumaanta, mana aqbalo qurbaannada kuwa ilaahyo kale Rabbiga ka hor leh.

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Badanaa waxaannu maqalnaa hadalkan: ‘Aad baad u go’doonsan tihiin.’ Annaga oo ah dad, naf kastaba badbaadinteeda ama ku hoggaaminteeda runta aawadeed, waxaan diyaar u nahay inaan allabari kasta bixinno. Laakiin inaynu iyaga la midoobno, inaynu jeclaanno waxyaalaha ay iyagu jecel yihiin, oo aynu saaxiibtinnimo la yeelanno dunida, kuma dhiirranno; waayo markaas waxaynu col la ahaan lahayn Ilaah.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Walaashaay White waxay, iyada oo la xiriirinaysa faalladeeda ku saabsan kacdoonkii Qaadeesh, tidhi, “Abuuraha wax walba uma baahna caawimaadda cadaawayaashiisa si uu u aasaaso cibaadadiisa. Isagu ma dalbado allabariga xumaanta, mana aqbalo qurbaannada kuwa leh ilaahyo kale Rabbiga hortiisa.” Sannadkii 1863, dhaqdhaqaaqii Adventism-ka Millerite-ka La’odikeeyaanka ah wuxuu noqday kaniisad, wuxuuna isbahaysi la sameeyay awoodda qasbi doonta cibaadada Axadda qaranka, dabadeedna dunida inteeda kale.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Qoraalka xiga, waxaannu sii wadi doonnaa tixgelintayada ku saabsan xariiqyada nebiyadeed ee ku darsama 1863, taas oo ah dhagaxii ugu sarreeyey ee muddada nebiyadeed ee 1844 ilaa 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Waxii jiray waa waxa ahaan doona; oo wixii la sameeyeyna waa waxa la samayn doono; mana jirto wax cusub qorraxda hoosteeda. Ma jiraan wax lagu odhan karo, Bal eeg, kanu waa cusub? Hore ayuu u jiray tan iyo waayihii hore, intaan innaga inaga horreeyey ka hor. Waan ogahay in wax kasta oo Ilaah sameeyo ay sii jiri doonaan weligood; waxba laguma dari karo, waxbana lagama qaadi karo; Ilaahna sidaas ayuu u sameeyaa, si dadku ay hortiisa uga cabsadaan. Wixii jiray imminka way jiraan; wixii ahaan doonana mar hore ayay ahaayeen; Ilaahna wuxuu doondoonaa wixii tegay. Wacdiyahii 1:9, 10; 3:14, 15.

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