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

Buugga Yoo'eel iyo Kaniisadda Todobaadka Toddobaad ee Adventist-ka La'odikiya — Lambar Afar iyo Afartan

Number Forty-Four

Lambarka Afar iyo Afartan

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Sannadkii 1844, caqiidada Sabtida maalinta toddobaad waa la furfuray, dabadeedna si gaar ah ayaa loogu adkeeyey Sister White markii ay fiirisay sanduuqa axdiga. Waxay kaloo qortay in maalmaha ugu dambeeya caqiidada jidhqaadashada ay lahayd isla culayska samada ka yimid. Sabtida maalinta toddobaad waxay matalaysaa iftiinka gaarka ah ee ka imanaya sanduuqa markii uu bilaabmay Maalinta Kafaaraggudka ee ka-hor-yaalka ah, Sabtida sannadka toddobaadna waxay matalaysaa iftiinka gaarka ah ee ka imanaya sanduuqa marka Maalinta Kafaaraggudka ee ka-hor-yaalka ahi gaadho gabagabadeeda.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Caqiidada jidh‑qaadashadu waxa ay astaan ahaan ugu muuqataa shirweynihii quduuska ahaa ee ugu dambeeyey ee Laawiyiintii labaatan iyo saddex; waana omega‑gii Sabtidii maalinta toddobaad, taas oo ah shirweynihii quduuska ahaa ee ugu horreeyey bilowga Laawiyiintii labaatan iyo saddex. Sabtidaas hore waxay matalaysaa xoogga abuurista ee Ilaah, Sabtida dambena waxay matalaysaa xooggiisa dib‑u‑abuurista. Sabtidaas hore waxa astaan u ah tirada “23” tan dambena tirada “252.”

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Labadaas astaamood waa tiirarka xannibaadda ee Laawiyiintii laba iyo labaatanaad, waxayna sidoo kale yihiin tiirarka xannibaadda ee taariikhda Millerite-ka. 1798 wuxuu ahaa dhammaystirkii 2,520-kii sannadood ee ka geeska ahaa boqortooyadii woqooyi ee Israa’iil, 2,300-kii sannadoodna waxaa la dhammaystiray Oktoobar 22, 1844. Markii Walaashii White lagu hoggaamiyey meesha quduuska ah oo ay fiirisay Tobanka Amar, waxay astaan u ahayd dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo Masiixa raaca ilaa Quduuska ugu Quduusan marka uu dhammaystirayo shuqulkiisa heshiisiinta. Imtixaanka macbudku waa imtixaanka ku saabsan raacidda Wanka meel kastoo uu tago.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Kuwanu waa kuwa aan haween ku wasakhoobin; waayo, bikrado bay yihiin. Kuwanu waa kuwa Wanka raaca meel kastoo uu tago. Kuwanu waxay ka dhex furteen dadka, iyagoo ah midhaha ugu horreeya oo loo bixiyey Ilaah iyo Wanka. Muujintii 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Walaal White, iyada oo nebi ah, waxay tusaalaynaysay kuwa aaminka ah bilowgii kuwaas oo rumaysad ku galay Quduuska Ugu Quduusan; sidaas samaynaysana waxay bixinaysay tusaale ku saabsan kuwa aaminka ah dhammaadka kuwaas oo rumaysad ku gala Quduuska Ugu Quduusan ka dibna eegaya sanduuqa axdiga. Waxa halkaas iftiinka ku helaya waa caqiidada jidh-qaadashada, dhammaystirka dib-u-heshiisiinta. Waxay arkaan labada keruub ee daboolaya oo matalaya labada Sabti ee abuurista iyo dib-u-abuurista. Waxay arkaan 252 oo sanduuqa dhinac ka ah iyo 23 oo dhinaca kale ah, oo waxay gartaan in, si waafaqsan abuurista iyo dib-u-abuurista, 23 uu matalayo guurka Ilaahnimada iyo aadminimada, halka ay 252 u arkaan astaanta isbeddelka qof bini’aadam ah uu ugu beddelmayo bini’aadam la midoobay Ilaahnimada.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Kursiga naxariistu lama qaadi karin; sidaas darteed in Walaasha White ay gudaha u eegto waxay ahayd muujin gaar ah, oo si nebiyad ahaan sawirku wuxuu ka sii badan yahay maalmaha dambe intii uu ka ahaan lahaa maalmaha ay iyadu ku noolayd. Daawasho ayaynu ku beddelannaa. Tijaabada macbudku waa Masiixa oo dadkiisa bikradaha ah ku hoggaaminaya macbudkiisa, tallaabo tallaabo. Runaha nebiyadu waxay matalaan tallaabooyinka jidka ku yaal oo lagu iftiimiyey farriinta Qaylada Saqbadhkii.

The Millerite temple of forty-six years is a step.

Macbudkii Millerite ee afartan iyo lixda sannadood waa tallaabo.

The human temple of “23,” (male and female, He created them) is a step.

Macbudka aadanaha ee “23,” (lab iyo dhedig, ayuu u abuuray) waa tallaabo.

Christ raising His temple in three days is a step.

Masiixu macbudkiisa ku sara kiciyo saddex maalmood gudahood waa tallaabo.

The storehouse is the temple of Malachi.

Bakhaarku waa macbudka Malaakii.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nexemyaah wuxuu bakhaarkii ka nadiifiyey nijaasayntii Toobiyaah.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Macbudkaas ayay ahayd meeshuu wadaadka sare Hilqiyaah ka helay qoraalladii Muuse intii lagu jiray baraaruggii boqor Yoosiyaah.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Macbudkii Nexemyaah ka nadiifiyey wasakhaynta quduuska ka dhanka ah waa isla macbudkii Masiixu laba jeer ka nadiifiyey “wasakhayntiisa karaamo-darrada ah” sida ay Sister White sheegtay.

The casket of Miller’s dream was a step.

Sanduuqa riyadii Miller waxay ahayd jaranjaro.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Markii Masiixu kuwa aaminka ah ku hoggaamiyo Quduuska ugu Quduusan, wuxuu u hoggaamiyaa, sida Walaasha White loogu matalay sanduuqa axdiga, wuxuu kor u qaadaa daboolka naxariista, oo wuxuu u oggolaadaa inay gudaha eegaan. Markay gudaha eegaan waxay arkaan in labada caqiidaba—caqiidada jidh-qaadashadii Masiixa iyo Sabtida maalinta toddobaad—lagu huwiyeey iftiin jilicsan. Xarriiq ka dambaysa xarriiq, kuwa garta caqiidooyinka “lagu huwiyeey iftiin jilicsan” waxay la safan yihiin Walaasha White iyagoo rumaysad ku gelaya Quduuska ugu Quduusan oo eegaya sanduuqa axdiga gudihiisa.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Nabiyadii hore waxay si ka sii gaar ah uga hadleen maalmaha ugu dambeeya intii ay uga hadleen maalmaha ay iyagu ku noolaayeen. Marka nabiyadii hore qudhoodu ay qayb ka noqdaan markhaatiga, waxay matalaan dadka Ilaah ee maalmaha ugu dambeeya, dadka Ilaah ee maalmaha ugu dambeeyana waa boqol iyo afar iyo afartan kun. Walaasha White waxaa laga yaabaa inay tahay nebiga hore ee ugu muhiimsan, waayo dhammaan tusaalooyinkeedu waxay matalaan taariikhda alfa ee taariikhda omega ee boqol iyo afar iyo afartan kun. Dhammaan nebiyadu waxay tusaale u yihiin hadhayga, laakiin Walaasha White waxay kaloo matashaa taariikh bilow ah oo ku rumoobaysa taariikhda dhammaadka—xarafba xaraf.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Taariikhdii aasaasiga ahayd ee alfa, Sister White, iyadoo aragti ku jirta, waxaa loo qaaday Qaybta Ugu Quduusan ee meesha quduuska ah ee samada. Markay halkaas gaadhay, kursigii naxariista ee saarnaa sanduuqii axdiga, oo ahaa kursi aan la qaadi karin, ayaa kor loo qaaday si ay Sister White gudaha ugu fiiriso, halkaas oo ay ku aragtay Tobanka Amar.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Meesha ugu quduusan waxaan ku arkay sanduuq axdi; korkiisa iyo dhinacyadiisaba waxaa ku dahaarnaa dahabka ugu saafiga ah. Daraf kasta oo sanduuqa ka mid ah waxaa joogay keruub qurux badan, baalashiisuna way ku fidsanaayeen korkiisa. Wejiyadoodu waxay isu jeedeen midba midka kale, oo hoos bay u fiirinayeen. Malaa’igta dhexdooda waxaa yiilay weel fooxeed oo dahab ah. Sanduuqa korkiisa, meesha ay malaa’igtu taagnaayeen, waxaa ka muuqatay ammaan aad iyo aad u dhalaalaya, oo u ekaa carshi uu Ilaah ku deggan yahay. Ciise wuxuu istaagay sanduuqa agtiisa, oo markii baryadii quduusiintu kor ugu yimaadeen isaga, fooxii ku jiray weelka fooxu qiiqi jiray, isaguna baryadooda ayuu la qiiqa fooxa ugu bixin jiray Aabbihiis. Sanduuqa gudihiisa waxaa ku jiray dherigii dahabka ahaa ee maannada, ushiii Haaruun oo ubaxday, iyo looxyadii dhagaxa ahaa oo isu laabmayay sida buug. Ciise wuu furay, oo waxaan ku arkay Tobanka Amar oo dushooda ku qoran far Ilaah. Hal loox waxaa saarnaa afar, kan kalena lix. Afarta ku qornaa looxa kowaad waxay ka sii dhalaalayeen lixda kale. Laakiin kan afraad, amarka Sabtida, ayaa dhammaantood ka sii iftiimay; waayo Sabtidu waxaa loo gooni yeelay in loo dhawro sharafta magaca quduuska ah ee Ilaah. Sabtida quduuska ah waxay u muuqatay mid ammaan badan leh—hareeraha oo dhan waxaa ku wareegsanaa goobo ammaan ah. Waxaan arkay in amarka Sabtida aan iskutallaabta lagu qodin. Haddii lagu qodbay, sagaalka amar ee kale waa lagu qodbay; annaguna xor baynu u nahay inaan dhammaantood jebinno, sida aynu xor ugu ahaan lahayn jebinta kan afraad. Waxaan arkay in Ilaah uusan beddelin Sabtida, waayo isaga weligiis ma beddelo. Laakiin baadarigu wuxuu ka beddelay maalinta toddobaad una beddelay maalinta kowaad ee toddobaadka; waayo isaga waxaa loo qoondeeyey inuu beddelo waqtiyo iyo sharciyo.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Caqiidada Sabtida maalinta toddobaad waxay ahayd caqiidada alfa ee taariikhda aasaasiga ah ee dhaqdhaqaaqii Millerite, kaas oo ku bilaabmay sida dhaqdhaqaaqii Millerite ee Filadelfiya, dabadeedna isu beddelay dhaqdhaqaaqii Millerite ee La’odikiya sannadkii 1856, ka dibna isu beddelay Kaniisadda Adventist-ka ee Sabtida-maalinta-toddobaad ee La’odikiya sannadkii 1863. Sister White sidoo kale waxay tilmaantaa caqiidada omega ee taariikhda maalmaha dambe, marka dhaqdhaqaaqa La’odikiya ee boqol iyo afar iyo afartan kun uu isu beddelo dhaqdhaqaaqa Filadelfiya ee boqol iyo afar iyo afartan kun. Iftiinnada alfa iyo omega waxaa metela caqiidada Sabtida maalinta toddobaad iyo caqiidada jidhqaadashada.

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

> “Kuwa Ilaah la wadaaga waxay ku socdaan iftiinka Qorraxda Xaqnimada. Ma quudhsadaan Bixiyahooda iyagoo jidkooda ku kharribaya Ilaah hortiisa. Iftiin samawi ah ayaa ku dul ifaya. Markay ku soo dhowaadaan dhammaadka taariikhdan dunida, aqoontooda ku saabsan Masiixa iyo waxsii sheegyada isaga la xiriira aad bay u sii korodhaa. Ilaah hortiisa waxay ku leeyihiin qiime aan xad lahayn; waayo, waxay la midoobeen Wiilkiisa. Iyaga Erayga Ilaah wuxuu u yahay wax qurux iyo bilic ka sarraysa wax kasta. Waxay arkaan muhiimaddiisa. Runtu way u furantaa. Caqiidada jidh-qaadashadu waxay yeelataa iftiin jilicsan oo ku hareeraysan. Waxay arkaan in Qorniinku yahay furaha fura qarsoodiyada oo dhan oo xalliya dhibaatooyinka oo dhan. Kuwa aan raalli ka ahayn inay iftiinka aqbalaan oo iftiinka ku socdaan ma awoodi doonaan inay fahmaan qarsoodiga cibaadada, laakiin kuwa aan ka labalabayn inay iskutallaabta qaadaan oo ay Ciise raacaan, waxay arki doonaan iftiin ku jira iftiinka Ilaah.” The Southern Watchman, April 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“Caqiidada jidh-qaadashada” waxaa kaloo loo yaqaan “qarsoodiga cibaadada.”

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Oo muranla’aan, sirta cibaadada waa weyn tahay: Ilaah waxaa lagu muujiyey jidhka, Ruuxa ayaa xaq ku caddeeyey, malaa’iguhuna way arkeen, quruumaha dhexdoodana waa lagu wacdiyey, dunidana waa laga rumaystay, ammaantana kor baa loogu qaaday. 1 Timoteyos 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Qarsoodigu” wuu qarsoonaa ilaa jiilka ugu dambeeya, marka kuwa aaminka ahi arkaan in caqiidada jidh-qaadashadu tahay oomega-da Sabtida maalinta toddobaad.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Xataa qarsoonayd oo tan iyo qarniyadii iyo facyadii la qarinayay, laakiinse imminka quduusiintiisa ayaa loo muujiyey; kuwaas oo Ilaah doonayay inuu ogeysiiyo waxa ay yihiin hodantinimada ammaanta xataa qarsoodigan ee dadka aan Yuhuudda ahayn ku dhex jirta; taas oo ah Masiixa idinku jira, rajada ammaanta. Kolosay 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Waxa ku habboon in Kolosay 1:26 ay ka hadasho “qarsoodi” “la qariyey,” hase yeeshee qarsoodigaas waa “la muujiyey” maalmaha ugu dambeeya. Iftiinka nebiyadeed waa la muujiyey marka wax sii sheegid la furo, sida lagu metelay Daanyeel 12 halkaas oo dhammaadka 1,260 maalmood, wakhtiga ugu dambeeya, wax sii sheegid la furo. Wax sii sheegiddii qarsoonayd qarniyo badan waa la furaa, wax sii sheegiddaasina waa runta oo marka la furo ay tahay “ammaanta” loo muujiyo Quruumaha xeerka Axadda. Qarsoodigaasu waa Masiixa idinku jira rajada ammaanta, taas oo la dhammaystiro maalmaha dhawaaqa buunka toddobaad.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Laakiin wakhtiyada codka malaa’igta toddobaad, marka uu bilaabo inuu buunanka yeedhiyo, qarsoodiga Ilaah waa la dhammaystiri doonaa, sida uu ugu dhawaaqay addoommadiisa nebiyada. Muujintii 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Waxaa ku habboon oo keliya in codkii malaa’igta toddobaad bilaabay inuu dhawaaqo maalintii tobnaad ee bisha toddobaad, sida lagu muujiyey Muujintii 10:7. Malaa’igta toddobaadna waxaa kaloo lagu matalay hoogga saddexaad, labada hoog ee ugu horreeyeyna waxay ahaayeen Islaam, sidaas darteedna waxay keenayaan laba marag oo caddaynaya in hoogga saddexaad uu yahay Islaam. Qarsoodiga Ilaahna wuu dhammaadaa marka buunka Islaamku yeedhayo.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Taariikhda buunka toddobaad gudaheeda, caqiidada jidh-qaadashada, taas oo ah qarsoodiga Masiixa oo idinku jira, ama isku-darka Ilaahnimada iyo aadannimada, sida uu Masiixu u matalay markii uu qaatay jidh bini’aadan; kuwa musharraxiinta u ah inay ka mid noqdaan boqol iyo afartan iyo afarta kun waxaa lagu tijaabin doonaa inay haystaan iyo in kale saliidda iyo rumaysadka lagama maarmaanka u ah inay galaan Meesha Ugu Quduusan. Haddii ay ka labalabeeyaan, gudcur baa ku soo degaya; haddii ay Wanka raacaan meel kastoo uu tagoba, waxaa lagu hoggaamin doonaa inay sanduuqa eegaan. Sanduuqa dhexdiisa waxay ka heli doonaan caqiidada Sabtida maalinta toddobaad iyo caqiidada jidh-qaadashada.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Sida ay labadan caqiido u yihiin kuwo waaweyn, waxa aan diiradda saarayo ma aha iftiinnada alfa iyo omega, balse waa in nebiyaddu ay muujisay dadka Ilaah oo gelaya meesha quduuska ah ee samada oo fiirinaya sanduuqa axdiga. Waa in ay jirtaa meel taariikhda boqol iyo afartan iyo afarta kun, inta lagu jiro maalmaha dambe, oo boqol iyo afartan iyo afarta kun lagu gelinayo Qaybta Ugu Quduusan si ay ugu fiirsadaan sanduuqa la furay.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Haddii aad haysataan rumaysadka aad ku aaminsan tihiin in nebiyadu ay sawirayaan dadka Ilaah ee maalmaha ugu dambeeya, iyo weliba rumaysadka ah in Sister White ay si la mid ah, dhinac kasta, ugu waxyoonayd sida nebi kasta oo kale oo Kitaabka ku qoran—markaas adeegsiga aan hadda soo bandhigay waa in loo aqbalaa inuu run yahay. Boqolka iyo afar iyo afartan kun waa inay Masiixa ku raacaan, rumaysad ahaan, iyagoo galaya Goobta Quduuska ugu sarreysa, sida Sister White ay sheegtay in kuwii aaminka ahaa sameeyeen Oktoobar 22, 1844. Markaas waxaa la muujiyey laba kooxood: kuwii diiday inay rumaysad ku galaan, iyo kuwii galay.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Waxaa dib laygu xusuusiyey ku dhawaaqistii imaatinkii kowaad ee Masiixa. Yooxanaa waxaa lagu soo diray ruuxa iyo xoogga Eliyaah si uu jidka ugu diyaariyo Ciise. Kuwii diiday markhaatifurka Yooxanaa wax faa’iido ah kama helin waxbaristii Ciise. Mucaaradnimadoodii ay ka hor keeneen farriintii sii sheegaysay imaatinkiisa waxay dhigtay meel aanay si fudud ugu aqbali karin caddaynta ugu xoogga badan ee muujinaysay inuu isagu Masiixa ahaa. Shayddaanku wuxuu ku hoggaamiyey kuwii diiday farriintii Yooxanaa inay weli sii foggaadaan, oo ay diidaan oo iskutallaabta ku qodbaan Masiixa. Markay sidaas yeeleen, waxay is dhigeen meel aanay ka heli karin barakadii maalintii Bentakostiga, taasoo bari lahayd jidka gelitaanka meesha quduuska ah ee jannada. Dillaacidii xijaabkii macbudku waxay muujisay in allabaryadii iyo qaynuunnadii Yuhuuddu aan mar dambe la aqbali doonin. Allabarigii weynaa waa la bixiyey oo waa la aqbalay, Ruuxa Quduuska ah ee soo degay maalintii Bentakostigana wuxuu maanka xertii ka qaaday meesha quduuska ah ee dhulka oo u qaaday tan jannada ku taal, taas oo Ciise ku galay dhiiggiisa qudhiisa, si uu xertiisa ugu shubo faa’iidooyinka kafaaraggudkiisa. Laakiin Yuhuuddii waxaa looga tegey gudcur dhammaantiis ah. Waxay lumiyeen iftiin kasta oo ay ka heli kari lahaayeen qorshaha badbaadada, welina waxay ku sii kalsoonaayeen allabaryadoodii iyo qurbaanadoodii aan waxtarka lahayn. Meesha quduuska ah ee jannadu waxay beddeshay tii dhulka, hase ahaatee waxba kama ay aqoon isbeddelkaas. Sidaas daraaddeed, kama ay faa’iidaysan karin dhexdhexaadinta Masiixa ee meesha quduuska ah.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Kuwo badan ayaa argagax ku eega jidkii Yuhuuddu ku mareen diidmada iyo iskutallaabta ku qodista Masiixa; oo markay akhriyaan taariikhda xadgudubkii ceebta badnaa ee loo geystay, waxay moodaan inay isaga jecel yihiin, oo aanay isaga u diideen lahayn sidii Butros yeelay, ama aanay iskutallaabta ugu qodbeen lahayn sidii Yuhuuddu yeeleen. Laakiin Ilaaha akhriya qalbiyada dadka oo dhan ayaa imtixaan geliyey jacaylkaas ay ku andacoonayeen inay Ciise u hayaan. Samada oo dhammu waxay xiisaha ugu qotada dheer ku daawanaysay sida loo qaabilay farriintii malaa’igta kowaad. Hase ahaatee, kuwo badan oo qirtay inay Ciise jecel yihiin, oo ilmada daadiyey markay akhriyeen qisada iskutallaabta, waxay ku jeesjeeseen warka wanaagsan ee imaatinkiisa. Halkii ay farriinta farxad ku qaabili lahaayeen, waxay ku dhawaaqeen inay tahay khiyaano. Waxay naceen kuwii jeclaa soo muuqashadiisa, oo kaniisadaha ayay ka xireen. Kuwii diiday farriintii kowaad wax faa’iido ah kama helin tii labaad; mana ay ka faa’iidaysan qayladii habeenbadhka, taas oo ahayd inay u diyaariso inay rumaysad ku galaan Ciise la jira meesha ugu quduusan ee meesha quduuska ah ee macbudka samada. Oo markay diideen labadaas farriimood ee hore, waxay sidaas u madoobeeyeen garashadooda ilaa aanay wax iftiin ah ka arki karin farriinta malaa’igta saddexaad, taas oo tusaysa jidka loo galo meesha ugu quduusan. Waxaan arkay in sida Yuhuuddu iskutallaabta ugu qodeen Ciise, ay kaniisadaha magaca uun wataana iskutallaabta ugu qodeen farriimahan; sidaas darteedna aqoon uma laha jidka loo galo meesha ugu quduusan, mana ay ka faa’iidaysan karaan shafeecada Ciise ee halkaas ka socota. Sida Yuhuudda oo kale, kuwaas oo bixin jiray allabaryadooda aan waxtarka lahayn, iyaguna waxay kor u qaadaan baryadooda aan waxtarka lahayn qaybta uu Ciise ka tegey; Shaydaankuna, isagoo ku faraxsan khiyaanadaas, wuxuu isu ekaysiiyaa mid diin leh, oo maskaxda Masiixiyiintan is-qirta u jeediya xaggiisa, isagoo ku shaqaynaya xooggiisa, calaamadihiisa, iyo yaababkiisa been-abuurka ah, si uu dabinkiisa ugu adkeeyo.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Walaasha Caddaan waxay tilmaamaysaa habka imtixaanka ee isdaba-joogga ah ee taariikhda Yooxanaa Baabtiisaha iyo Masiixa, kaas oo ku dhammaaday in Yuhuuddu ku sugnaadaan gudcur buuxa, si ay ugu muujiso isla taariikhdaas waqtigii Milleriyiinta, taas oo ah taariikhda alfa ee Walaasha Caddaan; nebiyaddii qadiimiga ahayd ee maalmaha ugu dambeeya. Imtixaankii nolol-iyo-geeri ee bilowgii jiray wuxuu ku saabsanaa gelidda Quduuska ugu Quduusan ama diidmada in taas la sameeyo. In taas la diido waxay keentay isla gudcurkii ku soo degay fallaagadii taariikhda Milleriyiinta, sida uu ugu soo degay Yuhuuddii caasiyiinta ahayd taariikhda Masiixa.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Ciise had iyo jeer wuxuu ku muujiyaa dhammaadka wax, bilowga wax; sidaas daraaddeed, markii Sister White loo qaaday Qaybta Ugu Quduusan oo ay ku fiirisay sanduuqii axdiga ee furnaa, iyadoo arrintaasi la xidhiidho imtixaankii Oktoobar 22, 1844, waxay caddaynaysaa in boqol iyo afartan iyo afarta kun lagu tijaabin doono inay Wanka raacaan oo galaan Qaybta Ugu Quduusan ama ay galaan gudcur qumman oo weligiis ah. Xaqiiqadani waxay ku salaysan tahay rumaysad fahamsan in nebiyadii hore ay sawirayaan dadka Ilaah ee maalmaha ugu dambeeya marka ay iyagu laftoodu qayb ka noqdaan maragga la qoray. Sister White waxay tusaale u tahay labada kooxood.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Anigoo ku jira xaaladdan quusashada, waxaan ku riyooday riyo saamayn qoto dheer ku reebtay maskaxdayda. Waxaan ku riyooday inaan arkay macbud, oo ay dad badan u qulqulayeen. Kuwa kaliya ee magan gala macbudkaas ayaa badbaadi lahaa marka wakhtigu xidhmo. Kuwii dibadda ku hadhay oo dhan weligood way lumin lahaayeen. Dadkii tirada badnaa ee dibadda joogay, iyagoo ku mashquulsan jidadkooda kala duwan, waxay ku jeesjeeseen oo ku qosleen kuwii macbudka gelayay, waxayna u sheegeen in qorshahan badbaadadu uu ahaa khiyaano xeeladaysan, oo dhab ahaantii aanay jirin wax khatar ah oo haba yaraatee laga cararo. Xataa qaar bay qabteen si ay uga horjoogsadaan inay degdeg ugu galaan gidaarada gudahooda.”

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> Anigoo ka baqaya in laygu qosli doono, waxaan u maleeyey inay ugu wanaagsanaan lahayd inaan sugo ilaa ay dadkii badnaa kala dareeraan, ama ilaa aan si aanay ii arkin ugu dhex galo. Laakiin tiradii way sii kordhaysay halkii ay ka yaraan lahayd, anigoo ka baqaya inaan daaho ayaan si degdeg ah uga soo baxay gurigayga oo dhex riixay dadkii badnaa. Anigoo welwel weyn ka qaba inaan macbudka gaaro, ma aanan dareemin mana aanan u jeedin tixgelin dadweynihii igu hareeraysnaa. Markaan dhismaha galay, waxaan arkay in macbudkii weynaa uu ku taagnaa hal tiir oo aad u weyn, waxaana tiirkaas lagu xidhay wan si xun loo jarjaray oo dhiig baxaya. Annaga meesha joogney waxay noogu muuqatay inaan wada ogayn in wankan loo jeexjeexay oo loo nabarreeyey annaga daraaddeen. Ku alla kii macbudka soo gala waa inuu horta yimaadaa oo qirtaa dembiyadiisa.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Wax yar ka horreeya Wanka waxa yiilay kuraas sare loo qaadday, oo ay ku fadhiyeen koox u muuqatay kuwo aad u faraxsan. Iftiinka samadu waxa uu u ekaa inuu wejiyadooda ka ifayo, oo waxay ammaaneen Ilaah, kuna heeseen heeso mahadnaq farxad leh oo u ekaa sida muusigga malaa’igta. Kuwanu waxay ahaayeen kuwii Wanka hortiis yimid, dembiyadoodii qirtay, cafis helay, oo hadda sugayey iyagoo filasho farxad leh qaba dhacdo farxad leh.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “Xataa markii aan dhismaha galay dabadeed, cabsi baa igu soo degtay, iyo dareen ceebeed oo ah inay igu waajib tahay inaan is-hoosaysiiyo dadkan hortooda. Hase ahaatee, waxaa ii muuqatay in laygu qasbay inaan hore u socdo, waxaana si tartiib ah ugu sii wareegayay tiirka si aan ula jeesto wananka, markii buun la yeedhay, macbudkiina wuu gariiray, qaylo guuleedna waxay ka kacday quduusiintii isu timid, iftiin laga cabsado ayaa dhismaha iftiimiyay, dabadeedna wax waluba waxay noqdeen gudcur aad u daran. Dadkii faraxsanaa dhammaantood way la baaba’een iftiinkii, aniguna kaligay baa layga tegay argagaxa aamusan ee habeenka. Waxaan ku toosay xanuun nafsi ah, waxaana igu adkaatay inaan isku qanciyo inaan riyoonayay. Waxay ila muuqatay in masiirkaygii xumaa la sugay, oo Ruuxii Rabbigu iga tegey, oo aan mar dambe soo noqonayn.

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “Wax yar dabadeed ayaan riyo kale ku riyooday. Waxaan u ekaa anigoo fadhiya quus aad u weyn, wejigaygana gacmahayga ku qarsaday, anigoo sidan ku fikiraya: Haddii Ciise dhulka joogi lahaa, waan u tegi lahaa, cagihiisana isku tuuri lahaa, oo waxaan uga sheegi lahaa dhammaan silica igu dhacay. Isagu iga jeesan maayo, wuuna ii naxariisan lahaa, aniguna mar walba waan jeclaan lahaa oo waan u adeegi lahaa. Isla markaasaa albaabkii furmay, waxaana soo galay qof leh muuqaal iyo weji aad u qurux badan. Si naxariis leh ayuu ii eegay oo wuxuu yidhi: ‘Ma doonaysaa inaad aragto Ciise? Wuu joogaa halkan, waadna arki kartaa haddii aad taas rabto. Wax kasta oo aad leedahay qaado oo i soo raac.’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> Waxaan tan ku maqlay farxad aan la sheegi karin, waxaanan si raynrayn leh u urursaday dhammaan alaabtaydii yarayd, wax kasta oo qaali ii ahaa, oo waxaan raacay haggahaygii. Wuxuu i geeyey jaranjaro dheer oo aad u qotoma, isla markaana u muuqatay mid tabar daran. Markii aan bilaabay inaan jaranjarada kor u fuulo, wuxuu iga digay inaan indhahayga kor u jeediyo oo aan halkaas ku sugo, si aanan u wareerin oo aanan u dhicin. Qaar badan oo kale oo fuulayay koritaankaas qotoma ayaa dhacay intaanay gaadhin dusha sare.

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “Ugu dambayntii waxaannu gaadhnay tallaabadii ugu dambaysay, oo waxaannu istaagnay albaab hortiisa. Halkaas ayuu hagahaygu igu amray inaan ka tago wax kasta oo aan watay. Anigoo faraxsan ayaan dhigay; dabadeedna albaabkii ayuu furay oo wuxuu igu yidhi inaan galo. Isla markiiba waxaan hor istaagay Ciise. Ma jirin wax lagu khaldi karo wejigaas quruxda badan. Muuqaalkaas naxariista iyo haybadda leh cid kale ma yeelan karin. Markii araggiisu igu soo dhacay, isla markiiba waxaan gartay inuu ogaa duruuf kasta oo noloshayda ah iyo dhammaan fikradahayga iyo dareenkayga hoose.”

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> “Waxaan isku dayay inaan iska gaashaanto araggiisa, anigoo dareemaya inaanan u adkaysan karin indhihiisa wax baadha, laakiin Wuxuu ii soo dhowaaday isagoo dhoolla caddaynaya, oo intuu gacantiisa madaxayga saaray, wuxuu yidhi: ‘Ha cabsan.’ Dhawaaqa codkiisa macaan ayaa qalbigayga ku ruxay farxad aanu weligii hore u soo marin. Aad baan ugu farxay oo aan hadal ku dhawaaqi kari waayay, laakiin anigoo shucuur ka adkaatay ayaan ku dhacay anigoo sujuudsan cagihiisa agtooda. Intii aan halkaas u jiifay anigoo itaal daran, muuqaallo qurux iyo ammaan leh ayaa hortayda soo maray, waxaana ii muuqday inaan gaadhay badbaadada iyo nabadda jannada. Ugu dambayntiina xooggaygii ayaa ii soo noqday, waanan kacay. Indhaha jacaylka leh ee Ciise weli way igu jeedeen, dhoolla caddayntiisuna naftayda waxay ka buuxisay farxad. Joogitaankiisu wuxuu igu beeray qadarin quduus ah iyo jacayl aan la qiyaasi karin.”

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> “Hagahaygii haddana albaabkii buu furay, annaguna labadeenuba dibadda ayaannu uga baxnay. Wuxuu igu amray inaan mar kale qaato waxyaalihii oo dhan ee aan dibadda uga soo tagay. Markii taas la sameeyey, wuxuu ii dhiibay xadhig cagaaran oo si dhow isugu duuban. Wuxuu igu faray inaan qalbigayga agtiisa dhigo, oo marka aan doonayo inaan Ciise arko, aan laabtayda ka soo bixiyo oo aan intii karaankayga ah kala bixiyo. Wuxuu iga digay inaanan u dayn inuu muddo dheer duuban ahaado, waaba intaasoo uu guntamo oo ay adkaato in la toosiyo. Xadhiggii waxaan dhigay meel u dhow qalbigayga, oo anigoo faraxsan ayaan ka soo degay jaranjaradii cidhiidhiga ahayd, anigoo Rabbiga ammaanaya oo qof kasta oo aan la kulmaba u sheegaya meesha ay Ciise ka heli karaan. Riyadan waxay i siisay rajo. Xadhigga cagaarani wuxuu maskaxdayda ku matalayay rumaysadka, quruxda iyo fudaydka lagu kalsoonaado Ilaahna waxay bilaabeen inay naftayda ku soo bidhaamaan.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Laga soo bilaabo dhammaadkii shirkii teendhooyinka ee Exeter 17-kii Agoosto ilaa 22-kii Oktoobar ee sannadkii 1844 waxay ahaayeen lix iyo lixdan maalmood. Lixdaas iyo lixdankaas maalmood waxay u taagan yihiin muddadii lagu dhawaaqayay Oohintii Habeenbadhka, waxaana macnaha masaalka tobanka bikradood kuwa markaas farriinta ku dhawaaqay ay metelaan kuwii saliidda lahaa, halka kuwii aan markaas farriinta ku dhawaaqinna aanay saliid lahayn.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Masaalka dhexdeeda, guurku wuxuu dhacay bilowgii wakhtiga dib-u-dhaca. Guurka sharciyaysan ayaa dhacay, dabadeedna qof kastaa gurigiisii ayuu aaday oo sugay ilaa aabbaha aroosku go’aansado in la oggol yahay in guurka la dhammaystiro. Daacad-darro ka dhacda inta u dhexaysa guurka koowaad iyo xafladda labaad ee saqda dhexe waxaa loo tixgelin jiray sino. Wakhtiga dib-u-dhacu wuxuu ku salaysnaa aabbaha arooska oo sugaya inuu arko waxa ku dhaca aroosadda muddadaas ka dib. Ma uur bay lahayd?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Markii aabbuhu go’aansaday in wax waliba hagaagsan yihiin, ayaa waxaa bilaabmay socodkii habeenbadhka, waxaana habeenkii loo bilaabay si looga fogaado kulaylka daran ee maalinnimada Falastiin. Sababtaas aawadeed, adeegayaashii aroosadda, bikradihii masaalka ku jiray, waxaa lagu waajibiyey inay haystaan faynuuskooda u gaarka ah iyo sahaydooda saliidda, iyagoo sugaya qaylada habeenbadhka ee ku dhawaaqaysa in socodkii loo aadayey arooska uu bilaabmay, maxaa yeelay habeenkii ayuu dhici lahaa. Exeter waxaa timid qayladii habeenbadhka, oo ama waxaad diyaar u haysatay saliid kugu filan socodka, ama ma aadan haysan.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Markii ay Exeter ka tageen iyagoo wadata farriinta, waxay tusaale u ahaayeen dad la shaabadeeyey. Qaar waxay haysteen saliid ku filan oo ay ku galaan arooska 22-ka Oktoobar, 1844, qaarna ma haynin. Lixdan iyo lixdaas maalmood waxay metelayaan wakhti ay dadka Ilaah lagu shaabadeeyo ilaa albaabka xiran ee sharciga Axadda. Haddii ay lahaayeen qadarka saxda ah ee saliidda, waxay rumaysad ku galeen Qaybta Ugu Quduusan. Walaasha White waxay muujisay dadka Ilaah oo gelaya Qaybta Ugu Quduusan maalmaha dambe, taariikhdeedii alfana waxay ahayd imtixaan nolol ama geeri ah oo ku lug lahaa gelidda Qaybta Ugu Quduusan rumaysad ahaan. Maalmaha dambe, boqol iyo afartan iyo afarta kun waxaa lagu tijaabin doonaa inay rumaysad ku geli doonaan iyo in kale Qaybta Ugu Quduusan. Mar kale waxay noqonaysaa imtixaan nolol ama geeri ah.

We will continue these things in the next article.

Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> “Nadiifintii macbudka, Ciise wuxuu ku dhawaaqayay hawshiisii Masiixa ahaan, wuxuuna gelayay gudashada shaqadiisa. Macbudkaas, oo loo dhisay hoyga Joogitaanka Ilaahnimada, waxaa loo qorsheeyey inuu noqdo cashar muuqda oo Israa’iil iyo dunidaba loogu talagalay. Tan iyo wakhtiyadii weligoodka ahaa, waxay ahayd ujeeddada Ilaah in makhluuq kasta oo la abuuray, laga bilaabo seraafiinta iftiinka badan oo quduuska ah ilaa aadanaha, uu noqdo macbud uu Abuuruhu ku dhex deggan yahay. Dembiga aawadiis, dadnimadu way ka joogsatay inay Ilaah u noqoto macbud. Qalbiga aadanaha, oo sharku madoobeeyey oo nijaaseeyey, mar dambe ma muujin jirin ammaanta Kan Ilaahiga ah. Laakiin jidh-qaadashadii Wiilka Ilaah aawadeed, ujeeddadii Samadu way rumoowday. Ilaah wuxuu ku dhex deggan yahay dadnimada, nimcada badbaadisana qalbiga aadanuhu mar kale ayuu macbudkiisa ku noqdaa. Ilaah wuxuu doonay in macbudkii Yeruusaalem uu marag joogto ah ka ahaado masiirka sare ee u furan naf kasta. Laakiin Yuhuuddu ma ay garanayn macnaha dhismaha ay kibirka weyn ku eegayeen. Iskuma ay dhiibin inay noqdaan macbudyo quduus ah oo Ruuxa Ilaahnimadu deggan yahay. Barxadaha macbudka Yeruusaalem, oo ay ka buuxday sawaxanka ganacsi aan quduus ahayn, waxay si aad u run badan u matalayeen macbudka qalbiga, oo ay nijaaseeyeen joogitaanka damacyo jidheed iyo fikirro aan quduus ahayn.”

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Markuu macbudka ka nadiifinayay iibsadayaasha iyo iibiyayaasha dunida, Ciise wuxuu ku dhawaaqay hawshiisa ah inuu qalbiga ka nadiifiyo wasakheynta dembiga,—taas oo ka timaadda damacyada dhulka, hawada nafsadda ee danaysiga ah, iyo caadooyinka sharka ah ee nafta kharriba. Malaakii 3:1–3 ayaa la soo xigtay.” The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Nebigu wuxuu yidhi, “Waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; oo dhulkiina waxaa iftiimiyey ammaanteedii. Oo cod xoog leh ayay ku qaylisay, iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoygii jinniyada” (Muujintii 18:1, 2). Kanu waa isla farriintii uu bixiyey malaa’igtii labaad. Baabuloon way dhacday, “waayo, quruumaha oo dhan waxay ka cabbisay khamriga cadhada sinadeeda” (Muujintii 14:8). Waa maxay khamrigaasu?—Waa caqiidooyinkeeda beenta ah. Waxay dunida siisay sabti been ah halkii Sabtidii amarka afraad laga siin lahaa, waxayna ku celcelisay beentii Shayddaanku markii ugu horraysay Xawa ugu sheegay Ceeden dhexdeeda—aan-dhimashada dabiiciga ah ee nafta. Qalloocyo kale oo badan oo isku nooc ah ayay meel fog iyo meel dhow ku faafisay, “iyadoo dadka u baraysa amarro dad inay yihiin caqiidooyin” (Matayos 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Markii Ciise bilaabay adeeggiisii guud, Wuxuu Macbudka ka nadiifiyey wasakhayntiisii karaamada jebisay. Falalkii ugu dambeeyey ee adeeggiisa ka mid ahaa nadiifintii labaad ee Macbudka. Sidaas oo kale, shaqada ugu dambaysa ee digniinta dunida loo hayo waxaa kaniisadaha loogu jeediyaa laba baaq oo kala duwan. Farriinta malaa’igta labaad waa, ‘Baabuloon waa dhacday, waa dhacday, magaaladii weynayd, maxaa yeelay waxay quruumaha oo dhan ka cabbisay khamriga cadhada sinadeeda’ (Muujintii 14:8). Oo qaylada weyn ee farriinta malaa’igta saddexaad dhexdeeda waxaa samada laga maqlaa cod leh, ‘Ka soo baxa iyada, dadkaygow, inaydaan dembiyadeeda la wadaagin, oo aydaan belaayooyinkeeda ka helin. Waayo, dembiyadeedu waxay gaadheen ilaa samada, Ilaahna wuxuu soo xusuustay xumaatooyinkeedii’ (Muujintii 18:4, 5).” Selected Messages, buugga 2, 118.

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