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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Adventist-ka Maalinta Toddobaad - Lambarka Toddoba iyo Labaatan

Number Twenty-Seven

Lambarka Toddoba iyo Labaatan

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Waxaannu diiwaangelinaynaa runnada uu hadda furfurayo Libaaxa qabiilka Yahuudah. Waxaannu isu waafajinaynaa runno si aannu uga jawaabno farriinta Yoo’eel, taas oo Butros ku aqoonsaday inay tahay farriinta roobka dambe ee ku qoran kitaabka Falimaha Rasuullada. Waxaannu ku soo dhowaanaynaa runnada hadda ku jira geeddi-socodka rumoobidda, kuwaas oo ah runnada dhammaystira kala-soocidda ugu dambaysa ee labada qaybood ee had iyo goor la muujiyo marka run imtixaan ahi la furo. Sidoo kale waxaannu ka hadlaynaa isla runnadan la furfuray, annagoo u eegayna inayan ahayn oo keliya erayada malaa’igta saddexaad ee kala saarta, balse ay sidoo kale yihiin erayada dhammaystira shaabadaynta boqol iyo afartan iyo afar kun. Malaa’igta saddexaad labadaba way daahirisaa oo way nadiifisaa.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Tan iyo Luulyo 2023, Libaaxa qabiilka Yahuudah si tartiib-tartiib ah ayuu u furfurayay runno la xidhiidha khadadka dibadda iyo gudaha ee taariikhda dadka hadhay ee Ilaah. Hadda waxaannu furaynaa kitaabka Matayos, si aan u fahanno doorka Butros. Butros waa astaan u ah xidhiidhka axdiga ee Masiix la leeyahay aroosaddiisa Masiixiyiinta ah—kaniisadda uu ku dhisi lahaa Dhagaxa. Butros wuxuu matalaa aroosaddii Masiixiyiinta ee ugu horraysay iyo tan ugu dambaysaba. Butros waxaa loo soo bandhigay inuu yahay isla astaantaas aayadda dhexe ee cutubyada kow iyo tobnaad iyo laba iyo labaatanaad ee Matayos, cutubyadaasuna waa cutubyada dhexe ee khadadka isbarbar socda ee Bilowgii iyo Muujintii laga bilaabo cutubka kow iyo tobnaad ilaa laba iyo labaatanaad. Butros wuxuu matalaa boqol iyo afar iyo afartan kun maalmaha ugu dambeeya, oo marinkan dhexdiisana wuxuu joogaa Qaysariya Filibbos, taas oo ah Paniyum ee Daanyeel 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Butros wuxuu joogaa Panium, sidoo kalena wuxuu ku suganyahay maalinta Bentakostiga, qolka sare saacaddii saddexaad, dabadeedna macbudka saacaddii sagaalaad. Lixda saacadood waxay ka dhigan yihiin muddada wakhtiga ah ee ay boqol iyo afartan iyo afar kun la shaabadeeyo, taasoo horseedaysa imaanshaha sharciga Axadda. Iskutallaabta Masiixana waxay bilaabatay saacaddii saddexaad, wuxuuna dhintay saacaddii sagaalaad, taas oo keentay sarakicidda, taasoo billowday xilligii Bentakostiga ee ku dhammaaday Butros oo jooga Bentakostiga saacaddii saddexaad iyo saacaddii sagaalaad. Markii Qaddarintu injiilka u dirtay dadka aan Yuhuudda ahayn, Korneeliyos wuxuu u yeedhay Butros saacaddii sagaalaad. Saacaddii saddexaadna waxay sidoo kale astaan u ahayd qurbaanka subaxdii, saacaddii sagaalaadna qurbaanka fiidkii.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Muddadii lixda saacadood ahayd waxaa lagu matalay muddadii shirkii xerada ee Exeter iyo niyad-jabkii weynaa ee Oktoobar 22, 1844. Kitaabka Falimaha Rasuullada, Butros waxaa lagu muujiyey isagoo la midoobaya kuwa kale ee ka kooban boqol iyo afar iyo afartan kun dhammaadka cutubka koowaad, markii Yuudas lagu beddelay Matyaas. Markaas tiradii waa la dhamaystiray. Sheekada gudaheeda waxaa lagu aqoonsaday horusocod gaar ah.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Butros wuxuu ugu horreeyaa qolka sare, dabadeedna macbudka. Markuu ku jiro qolka sare waa saacaddii saddexaad, macbudkana waa saacaddii sagaalaad. Bandhiggii saacaddii saddexaad wuxuu soo saaray baabtiiskii saddex kun oo naf.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Markaas kuwii hadalkiisii farxad ku aqbalay waa la baabtiisay; isla maalintaasna waxaa iyaga lagu daray qiyaastii saddex kun oo naf. Falimaha Rasuullada 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Laga bilaabo tirinta ku taal dhammaadka cutubka koowaad, ilaa macbudka saacadda sagaalaad, muddadu waxay ka dhigan tahay shaabadaynta boqol iyo afartan iyo afar kun.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Boqol iyo afartan iyo afarta kun waxay soo bandhigi doonaan farriinta xaqnimada rumaysadka lagu helo, taas oo ah farriinta malaa’igta saddexaad ee runta ah. Xaq-siintu waa shuqulka Ilaah ee ah inuu ammaanta dadka boodhka ku rido, sida ay Walaal White si habboon u xustay.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Waa maxay xaqnimada rumaysadka lagu helo? Waa shuqulka Ilaah ee ah inuu ammaanta dadka ciidda ku rido, oo uu dadka u sameeyo waxa aanay awood u lahayn inay naftooda u sameeyaan. Marka dadku arkaan madhnaantooda qudhooda, waxay diyaar u noqdaan in lagu huwiyo xaqnimada Masiixa. Marka ay bilaabaan inay Ilaah ammaanaan oo sarraysiiyaan maalinta oo dhan, markaas iyagoo eegaya ayay isu beddelayaan isla ekaantaas. Waa maxay dib-u-dhalashadu? Waa in dadka loo muujiyo waxa uu yahay dabeecaddiisa dhabta ahi, in isaga qudhiisu aanu waxba tarayn. Casharradan weligaa ma aadan baran. Hoogay, bal inaad garan kartid qiimaha nafta aadanaha.” Manuscript Releases, volume 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Tusaale ka mid ah farriinta xaq‑u‑caddaynta sida ay u soo bandhigayaan boqol iyo afartan iyo afarta kun waa Gidcoon, oo ah nin axdi leh, waayo magiciisii waxaa loo beddelay Yerubbacal. Farriintii Gidcoon waxay ka koobnayd inuu shumac ololaya geliyo weel dhoobo ah, dabadeedna jebiyo weelkii, buun afuufo, oo ku dhawaaqo, “Seefta Rabbiga iyo Gidcoon.” Seeftii Gidcoon waxay kaloo ahayd seeftii Rabbiga, waayo seeftu waa Erayga Ilaah, kaas oo ah isu‑geynta Ilaahnimada iyo aadannimada. Farriintaas waxaa u taagnaa buunka iyo qayladiisa, intuu jebinayay weelka. Weelku waa aadannimada, taas oo ay tahay in la jebiyo, ama ciidda lagu hoosaysiiyo, si ammaanta iftiinka Ilaah ay u iftiimiso.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Intii aanu ku dhawaaqin farriinta, Gidcoon wuxuu soo ururiyey 300 nin isagoo maraya hab tijaabo ah. Markii habkaasi dhammaaday, Gidcoon wuxuu haystay saddex boqol oo nin. 300 waa meeltobnaad ka mid ah saddexdii kun ee Bentakostiga. Waxay matalaan ciidanka lagu kiciyo Yexesqeel toddoba iyo soddon, kuwaas oo gala axdiga weligiis ah.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Sidaas ayaan u sii sheegay sidii uu ii amray, neeftiina way soo gashay iyagii, wayna noolaadeen, oo cagahoodii bay ku istaageen, iyagoo ah ciidan aad iyo aad u weyn. Markaasuu igu yidhi, Wiilka Aadanow, lafahanu waa reer binu Israa'iil oo dhan; bal eeg, waxay yidhaahdaan, Lafahayagii way engegeen, rajadeenniina way baabba'day; annaguna qaybahayagii waa laynaga gooyey. Yexesqeel 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Reerka Israa’iil waa la kala gooyey qaybahoodii, oo Yexesqeelna wuxuu tusaalayn doonaa sida qaybihii Yahuudah iyo Efrayim ee la kala gooyey ay u noqon doonaan quruun keliya. Ciidankaasu wuxuu ka kooban yahay laba ul oo kala maqnaa, laakiin hal ul ku midooba marka ay axdi la galaan Ilaah.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Oo weliba waxaan iyaga la dhigan doonaa axdi nabadeed; wuxuu iyaga u ahaan doonaa axdi weligiis ah; oo waan dejin doonaa, waanan badin doonaa, oo meesha quduuska ah ee aan leeyahay ayaan dhexda uga taagi doonaa weligeed iyo weligeedba. Taambuuggayguna wuu la jiri doonaa iyaga; haa, anigu waxaan ahaan doonaa Ilaahood, iyaguna waxay ahaan doonaan dadkayga. Oo quruumuhuna way ogaan doonaan in aniga Rabbigu aan quduus ka dhigo reer binu Israa’iil, marka meesha quduuska ah ee aan leeyahay ay dhexda kaga taagnaato weligeed iyo weligeedba. Ezekiel 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

“Quruumuhu way ogaan doonaan in Rabbigu” quduus ka dhigo Israa’iil, marka uu meeshiisa quduuska ah dhex geliyo iyaga. Isku xidhka meesha quduuska ah ee Ilaah iyo dadkiisa Ilaah waxa uu matalaa isku xidhka macbudka aadanaha iyo macbudka rabbaaniga ah, oo marka taasi dhacdo, 300-ta aaminka ah ee Ilaah waa la shaabadeeyaa, duniduna waxa keliya oo loogu digi karaa iyadoo aragta dad la quduusyeelay inta lagu jiro qalalaasaha sharciga Axadda.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Hawsha Ruuxa Quduuska ahi waa inay dunida ku qanciso dembi, xaqnimo, iyo xukun. Dunida waxaa lagu digi karaa oo keliya marka ay aragto kuwa runta rumaysan oo runta lagu quduus yeelay, kuna dhaqmaya mabaadi’ sarreeya oo quduus ah, iyagoo si sare oo kor loo qaaday u muujinaya xariiqda kala soocidda u dhexaysa kuwa xajiya amarrada Ilaah iyo kuwa cagahooda ku tunta. Quduus ka dhigista Ruuxu waxay calaamadisaa farqiga u dhexeeya kuwa haysta shaabadda Ilaah iyo kuwa ilaaliya maalin nasasho oo been-abuur ah. Marka imtixaanku yimaado, waxaa si cad loo muujin doonaa waxa calaamadda bahalku tahay. Waa ilaalinta Axadda. Kuwa, ka dib markay runta maqleen, haddana sii wada inay maalintan u tixgeliyaan quduus, waxay sidaan saxiixa ninkii dembiga, kii ku fikiray inuu beddelo wakhtiyada iyo sharciyada.” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Quduuska Ilaah waxay ku midoobaysaa kiniisaddiisa marka kiniisaddu ka gudubto kiniisadda halgamaysa oo ay noqoto kiniisadda guulaysata. Axdiga uu Yexesqeel tilmaamay waxa lagu soo bandhigayaa iyadoo la xiriirta isu-geynta labada ushood, kuwaas oo sameeya hal qaran.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Waxaad ku tidhaahdaa, Rabbiga Sayidka ahu wuxuu leeyahay sidan: Bal eega, waxaan qaadi doonaa usha Yuusuf, oo ku jirta gacanta Efrayim, iyo qabiilooyinka reer binu Israa’iil ee la jira, oo waxaan ku dari doonaa isaga usha Yahuudah, oo waxaan ka dhigi doonaa hal ul, oo waxay ku noqon doonaan hal ul gacantayda. Oo ulaha aad ku qortayna waxay ku jiri doonaan gacantaada hortooda indhahooda. Oo waxaad ku tidhaahdaa,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Sayidka Rabbiga ahu wuxuu leeyahay, Bal ogaada, waxaan reer binu Israa’iil ka soo dhex qaadi doonaa quruumaha ay u tageen, oo waxaan ka soo ururin doonaa dhinac kasta, oo waxaan keeni doonaa dalkoodii; oo waxaan ka dhigi doonaa quruun keliya dalka ku yaal buuraha Israa’iil; oo boqor keliya baa kulligood boqor u ahaan doona; oo mar dambe ma ay ahaan doonaan laba quruumood, oo mar dambena innaba looma kala qaybin doono laba boqortooyo; oo mar dambena iskuma ay nijaasayn doonaan sanamyadooda, iyo waxyaalahooda karaahiyada ah, iyo xadgudubyadooda midnaba; laakiinse waxaan ka badbaadin doonaa dhammaan meelihii ay degganaayeen ee ay ku dembaabeen, oo waan daahirin doonaa; sidaas daraaddeedna iyagu dadkaygay ahaan doonaan, aniguna Ilaahooda baan ahaan doonaa. Ezekiel 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Ushiiqii Efrayim iyo ushiiqii Yahuudah waa labada kala-firdhin ee 2520 sano ahaa ee ku dhacay Efrayim iyo Yahuudah, kuwaas oo ku dhammaaday 1798 iyo Oktoobar 22, 1844, siday u kala horreeyaan. Waxay noqdeen quruunta keliya ee Israa’iilka ruuxiga ah ee casriga ah Oktoobar 22, 1844, markii uu bilaabmay shuqulkii daahirinta dadkiisa, ama meeshiisa quduuska ah. Taariikhdaas waxay tusaale u tahay taariikhda boqol iyo afartan iyo afar kun oo la miiri doono oo la daahirin doono (la nadiifin doono) by Rasuulka Axdiga, kaas oo si kedis ah ugu imanaya macbudkiisa xilliga sharciga Axadda. Marka daahirintaas la oofiyo, wax yar ka hor sharciga Axadda, kiniisadda guulaysata waxaa u talin doona boqor, boqorkaasuna waa Daa’uud, kii boqornimadiisa bilaabay isagoo soddon jir ah. Waa isla Daa’uudkii ku xusan Matayos cutubka koowaad, kaas oo ah jiilkii afar iyo tobnaad tan iyo Ibraahim. Tani waxay aqoonsanaysaa markhaati saddexaad oo Daa’uud ah xilliga sharciga Axadda. Ciidanka xoogga badan ee laga soo kiciyo labada ushiiq waxaa hoggaamiya boqor Daa’uud, marka kiniisadda laga daahiriyo haramaha.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Addoonkaygii Daa'uudna wuxuu boqor u ahaan doonaa iyaga; dhammaantoodna waxay lahaan doonaan hal adhijir; oo weliba waxay ku socon doonaan xukummadayda, qaynuunnadaydana way dhawri doonaan, wayna samayn doonaan. Oo waxay degganaan doonaan dalkii aan siiyey addoonkaygii Yacquub, kaasoo ay awowayaashiin degganaayeen; oo halkaasay degganaan doonaan, iyaga iyo carruurtooda, iyo carruurta carruurtoodaba weligood; addoonkayga Daa'uudna amiir buu u ahaan doonaa weligii. Yexesqeel 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Ciidankaasu sidoo kale waa wadaaddadii ku xusan 1 Butros cutubka labaad, kuwaas oo soddon jir ah marka ay bilaabaan adeeggooda.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Idinkuna waxaad tihiin sida dhagxaan nool oo la dhisayaa guri ruuxi ah, oo ah wadaadnimo quduus ah, si aad u bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalo xagga Ciise Masiix. 1 Butros 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Wadaaddadaasna waxaa kaloo astaan u ahaa saddexdii boqol ee wacdiyayaashii Millerite-ka ahaa, kuwaas oo qaatay saddexdii boqol ee shax ee 1843 la daabacay, oo shaxyadaas u adeegsaday inay farriinta gaadhsiiyaan jiilkoodii.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Ka dib wada-hadal kooban oo mawduucan ku saabsan, waxaa si wadajir ah loogu codeeyay in saddex boqol oo kale oo tan la mid ah lagu daabaco lithograph, taas oo markiiba la fuliyey. Waxaa loo bixiyey ‘jaantusyadii ‘43.’ Kani wuxuu ahaa Shir aad u muhiim ah.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Haddaba taariikhdeennu waxay muujinaysaa in ay jireen boqollaal wax ka barayay isla jaantusyada taariikheed ee uu William Miller ka barayay, dhammaantoodna isku nooc ah. Markaas waxay ahayd midnimada farriinta oo dhan ku wada qotonta hal mawduuc, imaatinka Rabbiga Ciise waqti go’an, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Saddexdii boqol ee wacdiyayaashii Millerite-ku waxay hawshoodii ku dhammaystireen taariikhda malaa’igta kowaad, waxyiguna wuxuu ina ogeysiinayaa in malaa’igta kowaad ay astaan u tahay malaa’igta saddexaad. Iyagu, sida uu sheegay Joseph Bates, waxay ahaayeen “dhammaantood isku shaabadood.” Gidcoon wuxuu ciidankiisa saddexda boqol ah ku amraa inay sameeyaan siduu isagu sameeyey. Saddexdii boqol ee wacdiyayaashii Millerite-ka, kuwaas oo lagu astaysay ciidankii Gidcoon ee saddexda boqol ahaa, waa in la safiyaa 9/11, halkaas oo farriinta kowaad lagu xoojiyo oo imtixaanku ka bilaabmo.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Markaas Yerubacal, oo ah Gidcoon, iyo dadkii isaga la jiray oo dhan, ayay aroor hore kaceen, oo degeen ceelka Xarood agtiisa; ciidankii reer Midyaan waxayna ka xigeen dhanka woqooyi, agta buurta Mooreh, dooxada dhexdeeda. Oo Rabbigu wuxuu Gidcoon ku yidhi, Dadka kula jira aad bay u badan yihiin si aan reer Midyaan ugu geliyo gacantooda, waaba intaasoo reer binu Israa’iil igu faanaan, iyagoo leh, Gacantayada qudhaydaa ayaa na badbaadisay. Haddaba sidaas daraaddeed tag, oo dadka maqalkooda ka dhex naadi, adigoo leh, Ku alla kii baqaya oo cabsanaya ha noqdo, ha soo noqdo oo aroor hore ha ka tago buurta Gilecaad. Markaasaa dadka ka noqdeen laba iyo labaatan kun; toban kunse way hadheen. Oo Rabbigu wuxuu Gidcoon ku yidhi, Dadku weli aad bay u badan yihiin; biyaha u dhaadhici, oo halkaasaan kugula tijaabin doonaa; oo waxay noqon doontaa, kii aan kugu idhaahdo, Kanu ha kula tago, kaasu wuu kula tegi doonaa; kii aan kugu idhaahdona, Kanu yuusan kula tegin, kaasu kula tegi maayo.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Markaasuu dadka biyihii geeyey; Rabbiguna wuxuu Gidecoon ku yidhi, Mid kasta oo biyaha carrabkiisa ku leefleefa sida eey u leefleefto, isaga keligiis baad gooni u taagi doontaa; sidaas oo kalena mid kasta oo jilbihiisa ku foorara inuu cabbo. Oo tiradii kuwii leefleefay iyagoo gacantooda afkooda saaraya waxay ahaayeen saddex boqol oo nin; laakiinse dadka intiisa kale oo dhammu waxay jilbahooda ugu foorareen inay biyo cabbaan. Xaakinnada 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Magaca Gidcoon waxaa loo beddelay Yerubacal, oo macnihiisu yahay “in Bacal lala diriro.” Gidcoon wuxuu ka dhigan yahay “jaraha,” Yooxanaa Baabtiisahana faaskii ayuu geedka salka ka dhigay. Yooxanaa wuxuu astaan u ahaa William Miller, oo ahaa farriintii malaa’igta kowaad, halkaas oo Gidcoon ku beegmayo. Gidcoon waa Miller, Eliyaahii alfa, taariikhda saddexda malaa’igood.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Midyaaniyiintu waa cadowga woqooyi, oo waxay degeen buurta Moreh agteeda, Gidcoonna wuxuu joogay ceelka Haarod, oo macnihiisu yahay cabsi iyo argagax. 9/11 wuxuu dunida soo geliyey argagixisannimada, farriinta ugu horraysana waa baaq lagu cabsado Ilaah. Gidcoon wuxuu taagan yahay 9/11, ceelka Haarod (argagixisannimada), cadowgii woqooyina wuxuu ku jiraa dooxada agta buurta Moreh, oo macnaheedu yahay roobka hore. 9/11 waxaa bilaabmay inuu da’o rusheyntii roobka dambe, kaas oo ah roobka hore, isagoo ka soo dhacaya buurta Moreh. Kaddib imtixaankii ugu horreeyey ee labada imtixaan, laba iyo labaatankii kun waxaa dib loogu diray gurigooda buurta Gilecaad. Gilecaad macnihiisu waa calaamad-jid, oo calaamadda-jidka meesha laba iyo labaatankii kun dib loogu diray gurigooda waa niyad-jabkii ugu horreeyey ee Abriil 19, 1844 ama Luulyo 18, 2020. Laba iyo labaatan waxay calaamadisaa calaamadda-jidka ee niyad-jabkii ugu horreeyey, sida ay 22 u tilmaamayso maalintii niyad-jabkii weynaa yimid Oktoobar 22, 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Imtixaankii xigay wuxuu ahaa imtixaankii biyaha, kaas oo taariikhda Millerite-ka lagu muujiyey shirkii xerada Exeter, halkaas oo ay jireen laba teendho oo biyaha lala xidhiidhiyey, sidaas darteedna ay u matalayeen laba dabaqadood oo caabudayaal ah. Exeter macnihiisu waa “qalcad ku taallaa biyaha,” teendhada kalena waxaa deggenaa bikradihii nacasyada ahaa ee ka yimid Watertown. Exeter waxay matalaysaa imtixaankii biyaha ee Gideon, hase yeeshee arrintu biyaha laftoodu sidaas uma ahayn, ee waxay ahayd habkii loo adeegsaday cabbitaanka biyaha. Hal dabaqad aad bay u daashay si ay u sii socoto iyagoo biyaha gacanta ku guraya, halka dabaqadda kalena ay hore u sii socotay. Hal dabaqad waxay ahayd dabaqaddii daallanayd, oo uu Leah matalayey marka loo eego Rachel, oo ahayd safartoydii wanaagsanayd.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Adeeggii Future for America wuxuu ahaa Gidcoon wakhtigii 9/11, markaas oo kii ugu horreeyey ee laba imtixaan uu ka sifayn lahaa koox weyn guutadii Gidcoon. Argagixisadii 9/11 waxay tilmaamaysaa ceelka Harod ee cabsida iyo argagaxa, buurta Morehna waxay tilmaamaysaa bilowga roobka dambe. Kala-soocid ayaa dhacday Luulyo 18, 2020, markii labaatan iyo laba kun ay tageen, sidaasna lagu calaamadeeyey imaanshaha wakhtiga dib-u-dhaca tirada labaatan iyo laba. Saddexdii boqol ee Gidcoon waa kuwa ka gudba imtixaanka labaad, kaas oo ah imtixaanka hab-raaca roobka dambe sida lagu aqoonsaday Ishacyaah siddeed iyo labaatan.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Butros wuxuu joogaa Panium iyo weliba Bentakostiga. Bentakostigu waa sharciga Axadda, oo Daanyeel kow iyo toban aayadda lix iyo tobannaadna sidoo kale waa sharciga Axadda. Aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee cutubka kow iyo tobnaad ee Daanyeel waa Panium, aayadahaasina waxay metelaan taariikhda nebinnimo ee dibadda ah ee horseedda sharciga Axadda; Butrosna ee ku jira Falimaha Rasuullada, saacadda saddexaad iyo sagaalaad, wuxuu metelaa taariikhda nebinnimo ee gudaha ah ee horseedda sharciga Axadda. Khadka dibadda ahi wuxuu aqoonsanayaa taariikhda horseedda calaamadda bahalka, kan gudahana wuxuu aqoonsanayaa taariikhda shaabadaynta boqol iyo afartan iyo afar kun. Maaddaama Butros uu yahay astaan aad muhiim ugu ah labadaba taariikhda dibadda iyo tan gudaha ee haatan ku jirta habka rumoobidda, waxay u muuqatay ku habboon in Butros lagu meeleeyo macnaha nebinnimo ee ka hooseeya akhriska dusha sare ee Qorniinka.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Laba-iyo-tobanka waxsii sheegyada Masiixiga ah ee lagu calaamadeeyey inay ku rumoobeen kitaabka Matayos waxay metelaan taariikhda boqolka afartan iyo afarta kun. “Wakhtiga dhammaadka” wuxuu calaamadiyaa bilowga dhaqdhaqaaq dib-u-habayn ah, oo sida dhalashadii Haaruun iyo Muuse ay u calaamadiyeen “wakhtiga dhammaadka” ee silsiladdii Muuse, oo ah alfa Masiixa, sidaas oo kalena dhalashadii Yooxanaa iyo ina-adeerkiis Ciise waxay calaamadiyeen “wakhtiga dhammaadka” sannadkii 1989. In la tixgeliyo laba-iyo-tobanka waxsii sheegyada Masiixiga ah inay mudan tahay iyo in kale waxay sii noqotaa arrin ka sii xiiso badan marka macnaha guud lagu geliyo iyadoo la kicinayo su’aal kale. Kitaab kale oo Baybalka ka mid ah kee baa calaamadeeya rumoobitaanno Masiixi ah oo intaas le’eg sida kuwa laga helo Matayos?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Shaqada Ilaah ee dhulka ka socota waxay, qarniba qarni ka dambeeya, muujisaa isu-ekaansho yaab leh dib-u-habayn kasta oo weyn ama dhaqdhaqaaq diimeed kasta. Mabaadi’da uu Ilaah dadka kula macaamilo mar walba waa isku mid. Dhaqdhaqaaqyada waaweyn ee wakhtigan jira waxay leeyihiin kuwo la jaanqaadaya kuwii hore, waayo-aragnimada kaniisadduna ee qarniyadii hore waxay xambaarsan tahay casharro qiimo weyn ugu fadhiya wakhtigeenna.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Dhaqdhaqaaq kasta oo dib-u-habayn ah wuxuu leeyahay bar bilow ah, taas oo kitaabka Daanyeel lagu magacaabay “wakhtiga dhammaadka.” Wakhtiga dhammaadka ee dhaqdhaqaaqii dib-u-habaynta ee Masiixa wuxuu ahaa dhalashadiisii, taas oo calaamad ahaan u matalaysay labadaba 1798 iyo 1989,

## The First Messianic Waymark—1989

Astaanta Masiixiga ah ee Koowaad—1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Oo waxay ku yidhaahdeen, Beytlaxamta Yahuudiya; waayo, sidaas waxaa nebigu ku qoray, Adiguna Beytlaxam, oo dalka Yahuuda ku taal, haba yaraatee kama tihid tan ugu yar amiirrada Yahuuda dhexdooda; waayo, adiga waxaa ka soo bixi doona Taliye, kan dadkayga Israa'iil u talin doona. Matayos 2:5, 6.

## Prediction

Saadaalin

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Laakiinse adiga, Beytlaxam Efraataah, in kastoo aad ku yar tahay kumanyaalka Yahuudah, haddana adiga waxaa iiga soo bixi doona kan u ahaan doona taliye reer binu Israa’iil; kaas oo bixitaannadiisu ahaayeen tan iyo waagii hore, tan iyo weligiis. Miikaah 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

1989 waxay ahayd wakhtigii dhammaadka ee dhaqdhaqaaqa malaa’igta saddexaad. Waxay timid 126 sannadood ka dib kacdoonkii 1863, waxaana matalayay Ronald Reagan iyo George Bush kii weynaa. Wakhtiga dhammaadka ee taariikhda Muuse wuxuu ahaa dhalashadii Haaruun iyo Muuse, sida wakhtiga dhammaadka ee taariikhda Masiixu uu ahaa dhalashadii Yooxanaa Baabtiisaha iyo Masiixa. Marka kitaabka Daanyeel la furo, sida loo furay 1989, waxaa kordha aqoonta. Korodhkaas aqooneedna wuxuu keenaa calaamadda labaad, isagoo tilmaamaya goorta farriin imtixaan ah laga horumariyo aqoontii la furay.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Dhaqdhaqaaq kasta oo dib-u-habayn ahi waxa uu calaamadeeyaa marxalad uu farriintu qaab rasmi ah ku yeelato, dabadeedna ay noqoto farriin imtixaan ah. Masiixu mar walba waxa uu hore u sii sharraxaa imtixaanka, ka hor intuusan ragga iyo dumarka mas’uul uga dhigin imtixaankaas. Aadan iyo Xaawo hore ayaa loogu sii sheegay natiijooyinka iman doona haddii ay caasiyoobaan, Ilaahna weligiis isma beddelo.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Markaasaa Rabbiga Ilaah ahu ninkii ku amray, isagoo leh, Geed kasta oo beerta ku yaal si xor ah baad uga cuni kartaa; laakiin geedka aqoonta wanaagga iyo sharka ha ka cunin; waayo, maalinta aad wax ka cuntid hubaal waad dhiman doontaa. Bilowgii 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller wuxuu “qaab rasmi ah u dejiyey” farriintii imtixaanka ee malaa’igta koowaad sannadihii 1831 ilaa 1833. Farriinta boqol iyo afartan iyo afarta kun waxaa si rasmi ah loo dejiyey 1996, iyada oo la daabacay majalladda Time of the End oo ka hadlaysa lixda aayadood ee ugu dambeeya Daniel kow iyo tobnaad, kuwaas oo la furay 1989. Sannadkaas waxaa kaloo la daabacay daabacaaddii cinwaankeedu ahaa Prophetic Time Lines, taas oo soo bandhigtay habraaca laba iyo labaatan jeer ka awood badan xeerarkii uu qaatay William Miller. Xeerarkaasi hadda waxaa lagu soo bandhigay daabacaadda Prophetic Keys. Xeerarka ay adeegsan doonaan dhammaan kuwa ku dhawaaqa farriinta malaa’igta saddexaad waa xeerarka Miller.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Kuwa ku hawlan ku dhawaaqidda farriinta malaa’igta saddexaad waxay Qorniinka u baadhayaan isla qorshihii Aabbaha Miller qaatay.” Review and Herald, November 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Qawaaniintii Miller waa alfa, Furayaasha Nebinimaduna waa oomega. Sida keliya ee lagu gudbi karo farriin imtixaan nebinnimo ahi waa in la adeegsado habka daraasadeed ee lagu qeexay Erayga Ilaah. Farriinta runta ah lagama sooci karo habka runta ah ee dhidibbada u taaga farriintaas. Dhaqdhaqaaq kasta oo dib-u-habayn ah dhexdiisa, farriinta imtixaanka ee jiilkaas waa la soo bandhigaa, waxayna ku jirtaa habka saxda ah isagoo ah qayb ka mid ah astaanta jidka. Farriintii Miller waxay ku dhisnayd furitaankii shaabbadda laga qaaday kitaabka Daanyeel. Farriintiisu waxay ahayd farriintii Gidcoon, waayo iyaduna sidoo kale waxay soo saartay ciidan ka kooban saddex boqol.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> Oo wuxuu saddexdii boqol nin u kala qaybiyey saddex kooxood, nin kastana gacantiisa wuxuu geliyey buun, iyo jaljado madhan, iyo laambado ku jira jaljadaha. Markaasuu ku yidhi, I fiiriya, oo sidaas oo kale sameeya; oo bal ogaada, markaan soo gaadho dibadda xerada, waxay ahaan doontaa in sidaan yeelo aad idinkuna yeeshaan. Markaan anigu buunka afuufo, aniga iyo kulli kuwa ila jira, markaas idinkuna buunnada ka afuufta dhinac kasta oo xerada ku wareegsan, oo waxaad tidhaahdaan, Seeftii Rabbiga iyo tii Gidcoon. Xaakinnada 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Farriintii Miller waxay ahayd “buunka,” iyo “seefta.” Hase yeeshee waxay ahayd seeftii Gidecoon iyo Rabbigaba. Erayga Rabbiga waxaa la daabacay 1611, laba boqol iyo labaatan sano dabadeedna Miller wuxuu daabacay farriintiisii malaa’igta kowaad. Baaqa Madaxbannaanida waxaa la daabacay 1776, laba boqol iyo labaatan sano dabadeedna, 1996, waxaa la daabacay farriintii malaa’igta saddexaad. Ti Miller waxay ahayd farriinta gudaha ee malaa’igta kowaad ee dadka Ilaah, sida uu matalayay muujintii Webiga Ulaay, iyada oo ku dhawaaqaysa furitaanka xukunka. Farriinta malaa’igta saddexaad ee Future for America waa farriinta dibadda ee dadka Ilaah, sida uu matalayo muujintii Webiga Hiddeqel, iyada oo ku dhawaaqaysa xidhitaanka xukunka.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Habka nebiyadeed waxaa lagu metelay mid ka mid ah waxsii sheegyadii Masiixiga ahaa ee Matayos ku aqoonsaday in ay Masiixu rumoobiyeen, sidaas darteedna wuxuu astaan u yahay 1831, iyadoo “aabbuhu” uu wiilkiisa matalayo sannadkii 1996. Labada markhaati ee habka waa alfa iyo oomega, waxaana ka qaybqaadashada farriinwadaha bini’aadmiga ah awgeed, ay si wadajir ah u dhisaan xiriirka aabbe iyo wiil, kaas oo ah xiriirka farriinta Eliiyaah ee Malaakii. Quluubta aabbayaasha waxaa loo jeediyaa carruurta, iyaduna carruurtana waxaa loo jeediyaa aabbayaasha. Xeerarka Miller waa in lagu daraa xeerarka cinwaankoodu yahay Furayaasha Nebiyadeed. Iftiinka cusub waa in lagu dul dhisaa iftiinkii hore. Kuwa doorta in aanay adeegsan habka 1831 iyo 1996 waa la habaaray. Hal koox waa la habaaray, tan kalena waa la barakeeyey. Doorashadu adigaa leh?

## The Second Messianic Waymark —1996

Calaamadda Masiixiga ah ee Labaad —1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> in ay u rumowdo wixii nebigu ku hadlay, isagoo leh, Afkayga waxaan ku furi doonaa masallo; waxaan sheegi doonaa waxyaalo qarsoonaa tan iyo aasaaskii dunida. Matayos 13:35.

## Prediction

Saadaalin

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Afkayga waxaan ku furi doonaa masaal; waxaan ku dhawaaqi doonaa hadalladii qarsoonaa ee waagii hore. Sabuurradii 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Maahmaahyada dahsoon; masaallada uu “ku dhawaaqo” Libaaxa qabiilka Yahuudah waxay ka dhigan yihiin bandhigyo runno ah oo sadarba sadar ku taxan, kuwaas oo la shaabadeeyey ama qarsoodi laga dhigay tan iyo aasaaskii dunida. Marka fariinta si rasmi ah loo habeeyo, dabadeed waxaa awood lagu siiyaa iyada oo loo marayo rumoobidda wax sii sheegid calaamad u noqota bilowga wakhti imtixaan ah.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Markii roobkii dambe bilaabay inuu da’ yar ku bilaabmo 11 Sebtembar 2001, fallaagadii 1888 iyo tii Qorax waa la soo celiyey. Fallaagadii Minneapolis ee 1888 iyo fallaagadii Qorax labadaba, rasuulladii Ilaah doortay waa la diiday, iyada iyo farriintii ay soo bandhigeenna. Ilmihii iyo biyihii qubayska labadaba waa la wada tuuray. Waxaa loo tuuray iyada oo lagu saleeyey in shirka oo dhan uu quduus u yahay sida kuwii Ilaah doortay. Fallaagadu ma ay awoodin inay ku arkaan Ilaahnimada rasuullada aadanaha ah. Waxa keliya oo ay arki kareen waxay ahayd naftooda, oo ah dadnimo ka madhan Ilaahnimo; sidaas darteed waxay u maleeyeen in qof waliba isku mid yahay.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Haddaba Qorax, ina Yisxaar, ina Qohaad, ina Laawi, iyo Daataan iyo Abiiraam, wiilashii Elii’aab, iyo Oon, ina Feled, oo ahaa wiilashii Ruubeen, waxay kaxaysteen rag; oo waxay hortageen Muuse, iyagoo wata qaar ka mid ah reer binu Israa’iil, laba boqol iyo konton amiir oo shirka ka mid ah, oo caan ku ahaa ururka, rag magac leh. Oo way isu soo wada urursadeen Muuse iyo Haaruun ka gees, oo waxay ku yidhaahdeen, Idinku aad baad isu qaaddeen, waayo, shirka oo dhammu waa quduus, mid kastaaba, oo Rabbiguna wuu ku dhex jiraa iyaga; haddaba maxaad isu sarraysiisaan ururka Rabbiga dushooda? Tirintii 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Kacdoonkii Qorax, 1888 iyo 9/11 waxaa loo matalay diidmo lagu diidayo in la isu dhiibo doorashada Ilaah ee hoggaanka la doortay, iyada oo kalsooni la saarayo qeexid been ah oo ku saabsan shirka Ilaah. Yeremyaahna wuxuu tilmaamayaa isla arrintaas markii fallaagadu ay ku andacoonayeen, “Macbudka Rabbiga, macbudka Rabbiga ayaa kuwan ah.”

> The word that came to Jeremiah from the Lord, saying,

> Kanu waa eraygii Yeremyaah uga yimid Rabbiga, isagoo leh,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Istaag albaabka guriga Rabbiga, oo halkaas ka naadi eraygan, oo waxaad tidhaahdaa, Erayga Rabbiga maqla, kulligiin dadka Yahuudah ah oo irdahan ka soo gala inay Rabbiga caabudaan. Rabbiga ciidammadu wuxuu leeyahay, oo ah Ilaaha reer binu Israa’iil, Jidadkiinna iyo falimihiinnaba hagaajiya, oo anna waxaan idinka dhigi doonaa inaad meeshan degganaataan. Ha isku hallaynina erayo been ah, idinkoo leh, Kanu waa macbudka Rabbiga, macbudka Rabbiga, macbudka Rabbiga.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Waayo, haddii aad si dhab ah u hagaajisaan jidadkiinna iyo falalkiinna; haddii aad si dhab ah caddaalad ugu kala xukuntaan nin iyo deriskiisa; haddii aydaan dulmin shisheeyaha, agoonta, iyo carmalka, oo aydnaan meeshan ku daadin dhiig aan xaq lahayn, oo aydnaan ilaahyo kale raacin si ay idiin waxyeelleeyaan; markaas waxaan idinka dhigi doonaa inaad degganaataan meeshan, dalka aan awowayaashiin siiyey, weligiin iyo weligiinba.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Bal eega, waxaad isku hallaysaan erayo been ah oo aan waxba tari karin. Yeremyaah 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Erayadii beenta ahaa ee Yuhuuddu ku hadleen wakhtigii Yeremyaah, waa erayadii beenta ahaa ee Qorax iyo kooxihiisii, fallaagadii 1888 iyo dabcan, fallaagadii 9/11. Waa beentii ay kuwa sakhraansan ee Efrayim ku hoos gambadaan Ishacyaah siddeed iyo labaatanaad.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Haddaba maqla erayga Rabbiga, kuwiinna quudhsadayaasha ah, ee xukuma dadkan Yeruusaalem jooga. Maxaa yeelay, waxaad tidhaahdeen, Waxaan dhimasho la samaysannay axdi, oo Sheʼoolna waan la heshiinnay; markuu karbaashka fatahayaa dhex maro, nama soo gaadhi doono; waayo, beenta ayaannu magan ka dhignay, oo been-abuurka hoostiisa ayaannu isku qarinay. Ishacyaah 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Waa sidoo kale beenta ka tarjumaysa jacayl la’aanta Xaqa, taasoo keenta marin-habaab xoog leh sida ku qoran 2 Tesaloniika.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Oo sababtaas aawadeedna Ilaah wuxuu u soo diri doonaa dhalanteed xoog leh, inay rumaystaan beenta; si dhammaantood loo xukumo kuwa aan runta rumaysan, laakiin xaqdarrada ku farxay. 2 Tesaloniika 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“Erayada beenta ah” waxay ka dhigan yihiin fikradda nacasnimada ah ee ah in badbaadadu laga helo kiniisadda, ee aan laga helin rasuullada la doortay iyo farriimahooda la doortay. Xidhiidhka u dhexeeya Ilaah iyo dadka waxaa la sameeyaa oo lagu sii hayaa oo keliya Eraygiisa. Isagu waa Erayga, oo ninna Aabbaha uma yimaado Erayga mooyaane. Masiixa waxaa matala rasuulladiisa la doortay iyo farriinta ay soo bandhigaan. In si kale loo rumaysto, waa in Runta la necbaado oo been la rumaysto. Yeremyaah wuxuu cambaareeyaa Yuhuuddii ku kalsoonayd macbudka, isagoo ku xusuusinaya Shiiloh, meesha Sanduuqii Ilaah yaallay tan iyo gelitaankii Dhulkii Ballanqaadka.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Sidaas daraaddeed ayaan gurigan magacayga loogu yeedho, oo aad ku kalsoon tihiin, iyo meeshii aan idinka siiyey idinka iyo awowayaashiinba, ugu samayn doonaa sidii aan Shiiloh ugu sameeyey. Oo waxaan idinka tuuri doonaa hortayda, sidii aan u tuuray walaalihiin oo dhan, xataa farcankii Efrayim oo dhan. Haddaba dadkan ha u ducayn, oo ha u qaylin, hana u bixin baryo ama duco toona, hana ii shafeecin; waayo, kuma maqli doono. Yeremyaah 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Celi sharka leh, iyo labadiisii wiil ee shar lahaa, Xofnii iyo Fiineexaas, waxay la siman yihiin oo la jaanqaadaan Qorax, Daataan, iyo Abiraam, maadaama ay u oggolaadeen riddnimo sii kordhaysa inay horumarto ilaa albaabkii nimcadu xirmay, oo saddexdooduba ay wada dhinteen isla maalintaas, sidaas oo kalena ay sameeyeen Qorax, Daataan, iyo Abiraam. Dhammaantood waxay dhintaan marka sharciga Axadda la soo rogo!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

9/11 kacdoonkii Qorax, iyo kacdoonkii Celi, kacdoonkii Yuhuudda ee markhaatifurkii Yeremyaah iyo fallaagadii 1888 waxay diidaan oo ka fallaagoobaan farriinta iyo rasuullada muddadaas. Muddadaasi waxay ku dhammaataa sharciga Axadda ka dib laba imtixaan. Imtixaanka koowaad wuxuu ka bilaabmaa 9/11 ilaa Luulyo 18, 2020, imtixaanka labaadna waa sifaynta iyo shaabadaynta uu matalo farriinta Oohinta Habeenbadhka. Habkaas daahirinta ah dhexdiisa ayaa Gidcoon iyo saddexdiisa boqol loo diyaariyaa inay buunankooda afuufaan, wayna sameeyaan marka Samuu’eel la soo kiciyo xilliga sharciga Axadda, kaas oo ah marka Sanduuqa ay reer Falastiin qabsadaan. Markaas kaniisadda guulaysatay ayaa kor loo qaadaa sidii calan.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Kaniisaddaasu waxay leedahay boqor, magaciisuna yahay Daa'uud, iyo nebi uu Yexesqeel matalo, iyo Samuu'eel, markii Shiiloh la afgembiyey. Kaniisaddu sidoo kale waxay yeelan doontaa wadaadnimo uu Yuusuf matalo. Wakhtiga imtixaanka sharciga Axadda waa meesha dabka Ruuxa Quduuska ah lagu shubo qiyaasla'aan, sida uu shaabaddii toddobaad u matalo. Dabkaa wuxuu baabbi'iyaa nimankii sumcadda lahaa ee la fallaagoobay Qorax, Daataan, Abiiraam, Ceelii, Hofnii, Fiineexaas iyo fallaagadii 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Dabkaas qudhiisa ee daadinta Ruuxa Quduuska ah ayaa ah asalka riwaayadda kiniisadda guulaysata. Kiniisadda waxaa metela boqor Daa’uud, nebi Yexesqeel, iyo Yuusuf oo wadaad ah. Saddexdaasu waxay dhex taagan yihiin dabka baabbi’iya 250-kii nin ee caanka ahaa, sida dabkii Nebukadnesar u baabbi’iyey nimankii saddexdii mudane ku tuuray foornada dabka ah. Sida kiniisadda guulaysata, dunida oo dhammu way daawanaysaa iyaga oo lagu tuurayo foornada dabka ah, dabadeedna si kedis ah Wiilka Ilaah ayaa la muuqda nebiga, wadaadka, iyo boqorka kiniisadda—kuwaas oo ay metelaan Shadrakh, Meeshaag, iyo Cabednego. Afar soddon-jir ah oo ku jira foornada dabka ah, iyaga oo metelaya runta ah in Ilaahnimada iyo dadnimada marka la isu geeyo aanay dembaabin!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Qoorax, Daataan iyo Abiiraam, kuwaas oo sidoo kale ah Ceelii, Hofnii iyo Fiineexaas, waa kuwa been-abuurka ka ah kiniisadda guulaysata ee ka kooban nebi, wadaad iyo boqor. Saddexdaasu waa 300-kii Gidecoon, saddexdii kun oo nafaha ahaa ee Bentekoste, 300-kii wacdiyayaashii Millerite-ka, iyo 300-kii shax ee 1843, kuwaas oo soddon jir ah marka sharciga Axadda yimaado oo dab samada ka soo dego. Xilligii Eliyaah dabku wuxuu ahaa si loo kala saaro nebiyada runta ah iyo kuwa beenta ah. Dabkii ku soo dega Laawiyiintii maalintii “siddeedaad”, markii Haaruun bilaabo inuu adeego, wuxuu gubaa qurbaankii Haaruun, kaas oo ah qurbaanka Malaakii saddex, oo lagu farxo sida sannadihii hore. Isla dabkaas ayaa baabbi'iya kuwa bixiya dab qalaad ama caadi ah, sida ay u matalaan Hofnii iyo Fiineexaas, wiilashii Haaruun.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Markii Ilaah Eliiyaah ku xaqiijinayo nebiga runta ah, ama Haaruun ku xaqiijinayo wadaadka runta ah, dabku wuxuu horseedaa dhimashada nebiyada beenta ah ee Bacal, kuwaas oo sidoo kale ah Hofnii iyo Fiineexaas. Hofnii iyo Fiineexaas waa wiilashii Haaruun; iyagu waa jiilkii ugu dambeeyey ee dadka axdiga ku jira ee afka Rabbiga laga mantagayo marka uu yimaado sharciga Axadda.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Kuwanu ma aha erayadii Sister White, laakiin waa erayadii Rabbiga, oo rasuulkiisuna wuu i siiyey si aan idiinku siiyo. Ilaah wuxuu idiinku yeedhayaa inaydaan mar dambe isaga kula shaqayn ujeeddooyin is-diiddan. Waxbarid badan ayaa la bixiyey oo ku saabsan niman sheeganaya inay Masiixiyiin yihiin, halka ay muujinayaan sifooyinka Shayddaanka, iyagoo ruux ahaan, hadal ahaan, iyo ficil ahaanba ka hortagaya horusocodka runta, oo hubaal ku socda jidka uu Shayddaanku ku hoggaaminayo. Adkaanta qalbigooda aawadeed waxay qabsadeen amar aan haba yaraatee iyaga lahayn, oo ayan ahayn inay ku dhaqmaan. Macallinka weynu wuxuu leeyahay, ‘Waan afgembiyi doonaa, afgembiyi doonaa, afgembiyi doonaa.’ Nimanku waxay Battle Creek ku yidhaahdaan, ‘Macbudka Rabbiga, macbudka Rabbiga ayaanu nahay,’ laakiin waxay adeegsanayaan dab caadi ah. Quluubtoodu nimcada Ilaah laguma jilcin, lagumana hoosaysiin.” Manuscript Releases, volume 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“Dabka caadiga ah” waa kii uu adeegsaday wiilkii Haaruun markii wadaadnimadu bilaabatay. Tirada “81” waa astaan wadaadnimada, oo kitaabka Laawiyiintii cutubka siddeedaad, aayadda koowaad, waxaa lagu muujiyey toddobada maalmood ee daahirinta iyo quduus-ka-dhigidda wadaadka. Dharkoodii waa laga qaaday waxaana lagu beddelay dharka Wadaadka Sare ee Samada, sida lagu muujiyey riyadii Sekaryaah ee Yashuuca iyo malaa’igta ee cutubka saddexaad. Saddexda boqol ee Sekaryaah ku jira waxaa lagu tilmaamay “niman lala yaabay,” waayo, waxay astaan u ahaayeen wakhtiga taariikhda marka Ilaah ka qaado xumaatooyinka dadkiisa, taas oo ah sharciga Axadda, marka kaniisaddu ka beddelanto dagaallamaysa oo noqoto guulaysata. Toddobadii maalmood ee quduus-ka-dhigidda dabadeed, waxay bilaabeen inay adeeggaan maalintii siddeedaad.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Oo toddoba maalmood gudahood iridda teendhada shirka ha ka bixinina, ilaa ay dhammaadaan maalmaha quduus-idiinkiinna; waayo, toddoba maalmood ayuu idin quduusayn doonaa. Laawiyiintii 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Maalinta siddeedaad waa astaan u ah kan siddeedaad oo ka mid ah toddobada, La’odikiya oo isu beddelaysa Filadelfiya, siddeedda naf ee doontii Nuux ku jirtay, maalinta siddeedaad ee gudniinka, iyo maalinta siddeedaad ee sarakicidda. Maalintaasu waa sharciga Axadda, marka dhaawicii dhimashada lahaa ee baabasiinta la bogsiiyo, oo sidaas daraaddeed, markuu sarakiciyo, uu noqdo kan siddeedaad oo ka mid ah toddobada.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Oo waxay noqotay maalintii siddeedaad, Muuse wuxuu u yeedhay Haaruun iyo wiilashiisii, iyo waayeelladii reer binu Israa’iil. Laawiyiintii 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Maalintii siddeedaad, wadaaddadii waxay bilaabeen inay adeegaan, laakiin wiilashii Haaruun waxay bixiyeen “dab caadi ah.” Adventism-ku waxay ku andacoodaan inay yihiin macbudka Rabbiga, walaasha White-na waxay sheegashadaas u aqoonsatay dab caadi ah. Keliya ma aha inay tahay been, laakiin waa dab caadi ah, oo ka soo horjeeda dab quduus ah. Dabkii quduuska ahaa waa farriinta Qayladii Saqda-dhexe, dabka caadiga ahuna waa farriinta nabad iyo ammaan ee been-abuurka ah, taas oo noqon doonta farriintii ugu dambaysay ee ay ku dhawaaqaan eeyaha carrabka la’ ee diiday inay ciyayaan oo ay bixiyaan farriin digniin ah. Cutubka sagaalaad, Haaruun wuxuu soo bandhigayaa qurbaanka, dabna samada ayuu ka soo degaa oo gubaa qurbaanka. Markaas labadiisii wiil ee sharka lahaa waxay bixiyaan dab caadi ah, dabkii Ilaahna wuu baabbi’iyaa iyaga.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Markaasaa Haaruun gacantiisii dadka u taagay, wuuna barakeeyey; dabadeedna wuu ka soo degay bixintii qurbaanka dembiga, iyo qurbaanka la gubo, iyo qurbaannadii nabadda. Muuse iyo Haaruunna waxay galeen teendhadii shirka, dabadeedna way soo baxeen oo dadkii way barakeeyeen; oo ammaantii Rabbiguna waxay u muuqatay dadka oo dhan. Markaasaa dab Rabbiga hortiisa ka soo baxay, oo wuxuu ku baabbi’iyey meeshii allabariga saarnayd qurbaankii la gubo iyo xaydhiisii; oo markii dadkii oo dhammu taas arkeen, way qayliyeen, oo wejiyadoodii bay ku dhaceen. Naadaab iyo Abiihu, oo ahaa wiilashii Haaruun, midkood waluba wuxuu qaatay weelkiisii fooxa, dabna wuu ku riday, fooxna wuu dul saaray, oo Rabbiga hortiisa ayay ku bixiyeen dab qalaad oo uusan iyaga amrin. Markaasaa dab Rabbiga ka soo baxay oo baabbi’iyey iyagii, oo Rabbiga hortiisa ayay ku dhinteen. Laawiyiintii 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Ragga Battle Creek waa Sanhedriinkii casriga ahaa ee ku kalsoon qaab-dhismeedka kaniisaddooda in ka badan farriinta Markhaatiga Runta ah ee loo diray La’odikiya. Markhaatiga Runta ah ee La’odikiya waa Masiixa, isaguna weligiis isma beddelo, mar walbana wuxuu adeegsaday rag uu isagu doortay si ay farriinta ugu gudbiyaan dad muujinayay astaamaha La’odikiya. Qorraxda hoosteeda wax cusub ma jiraan.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Wuxuu doortay Muuse, oo Ilaah keligiis afartan sannadood ku tababbaray, sida Ciise iyo ina-adeerkiis Yooxanaa loo tababbaray. Wuxuu Muuse, Masiixa, iyo Yooxanaa u doortay tusaale ahaan kuwa lagu tababbaray bannaanka nidaamka waxbarashada rasmiga ah. Naasared waxay astaan u tahay qof la doortay, sida kuwii cusub ee soo kacay ay ahaayeen; Jones iyo Waggoner ee kacdoonkii Minneapolis ee 1888. Naasared waxay meteshaa yeedhidda iyo quduus-ka-dhigista nin la doortay, hase yeeshee ninka la doortay waa muwaaddin ka tirsan magaalo la quudhsado.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Nathana’elna wuxuu ku yidhi isaga, Ma wax wanaagsan baa ka iman kara Naasared? Filibosna wuxuu ku yidhi isaga, Kaalay oo arag. Yooxanaa 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Afaf-gariirka Ishacyaah 28 waxay matalaan kuwii ka yimid Naasared. Ka dib hab-raacii rasmiyeeyey ee farriintii Miller sannadkii 1831, farriinta waxaa lagu xoojiyey dhammaystirka waxsii sheegidda hoogga labaad, taas oo astaan u ahayd dhammaystirka waxsii sheegid ku saabsan hoogga saddexaad ee 9/11. Waxaynu qormada xigta ku qaadan doonnaa waxsii sheegidda Masiixiga ah ee saddexaad.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Saddex habeen ka hor intii aanu xafiiska Review guban, waxaan ku jiray murugo aad u daran oo aan erayo lagu tilmaami karin. Hurdo ma aanan seexan. Qolka ayaan ku dhex socday, anigoo Ilaah baryaya inuu dadkiisa u naxariisto. Markaas waxaan mooday inaan ku jiro xafiiska Review anigoo la jooga nimanka gacanta ku haya maamulka hay’adda. Waxaan isku dayayay inaan la hadlo oo sidaas aan ku caawiyo. Mid amar leh ayaa istaagay oo yidhi, ‘Waxaad tidhaahdaan, Macbudka Rabbiga, Macbudka Rabbiga ayaanu nahay; sidaas darteedna, waxaan leenahay amar aan ku samaynno waxan iyo waxaas iyo waxaas kale. Laakiin ereyga Ilaah wuxuu mamnuucayaa waxyaalo badan oo ka mid ah kuwa aad soo jeediseen inaad samaysaan.’ Imaatinkiisii ugu horreeyey, Masiixu wuxuu nadiifiyey Macbudka. Ka hor imaatinkiisa labaad wuxuu mar kale nadiifin doonaa macbudka. Wuxuu halkaas u joogay isagoo macbudka nadiifinaya. Maxaa yeelay? Waayo, shaqo ganacsi ayaa la soo geliyey, oo Ilaahna waa la illoobay. Degdeg halkan ah iyo degdeg halkaas ah iyo degdeg meel kale ah aawadeed, waqti looma hayn in samada laga fekero. Mabaadi’da sharciga Ilaah waa la soo bandhigay, waxaana maqlay su’aasha la weydiinayo, ‘Immisa ka mid ah sharciga ayaad addeecdeen?’ Markaas ayaa eraygii la yidhi, ‘Ilaah wuxuu ku nadiifin doonaa oo ku daahirin doonaa macbudkiisa cadhadiisa dhexdeeda.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “Waxaan riyooyinkii habeenka ku arkay seef dab ah oo ka laalaaddan Battle Creek.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “Walaalayaal, Ilaah arrintan si dhab ah buu noola jiraa. Waxaan doonayaa inaan idiin sheego in haddii, ka dib digniinihii lagu bixiyey gubashooyinkan, hoggaamiyeyaasha dadkeenna ay sidii hore uun ku sii socdaan, iyagoo is-weyneynaya, Ilaah marka xigta jidhadhka ayuu qaadi doonaa. Sida uu hubaal ugu nool yahay, ayuu iyaga kula hadli doonaa af aanay sinaba uga baaqsan karin inay fahmaan.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Ilaah baa ina eegaya si uu u arko bal inaynu isaga hortiisa isu hoosaysiin doonno sida carruurta yaryar oo kale. Erayadan waxaan hadda u leeyahay inaynu hortiisa ugu nimaadno is-hoosaysiin iyo qalbi-jab, oo aynu ogaanno waxa uu inaga doonayo.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Farriinta wakhtigan la joogo ma aha, ‘Macbudka Rabbiga, macbudka Rabbiga, macbudka Rabbiga ayaannu nahay.’ Kuwa uu Rabbigu u aqbalo sidii weelal sharaf loogu talagalay waa ayo?—Kuwa Masiixa la shaqeeya; kuwa runta rumaysta, kuwa runta ku nool, kuwa runta ku dhawaaqa dhammaan dhinacyadeeda.” Review and Herald, Oktoobar 22, 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Kuwanu ma aha erayadii Walaasha White, ee waa erayadii Rabbiga, farriintiisiina way ii soo gudbisay si aan idiinku gudbiyo. Ilaah wuxuu idiinku yeedhayaa inaydaan mar dambe ula shaqayn si ka soo horjeedda isaga. Wax badan oo tilmaam ah ayaa la bixiyey oo ku saabsan rag sheeganaya inay Masiixiyiin yihiin, halka ay muujinayaan dabeecadaha Shayddaanka, iyagoo ruux ahaan, hadal ahaan, iyo ficil ahaanba ka hortagaya horumarka runta, oo hubaal ku socda jidka uu Shayddaanku ku hoggaaminayo. Adkaysiga qalbigooda dhexdiisa ayay ku qabsadeen amar iyo talo aan sinaba iyaga u lahayn, oo aanay ahayn inay adeegsadaan. Macallinka weynu wuxuu leeyahay, ‘Waan rogi doonaa, rogi doonaa, rogi doonaa.’ Raggu waxay ku yidhaahdaan Battle Creek, ‘Annagu waxaannu nahay macbudkii Rabbiga, macbudkii Rabbiga,’ hase yeeshee waxay adeegsanayaan dab caadi ah. Quluubtoodu laguma jilcin lagumana hoggaansiin nimcada Ilaah.” Manuscript Releases, volume 13, 222.

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