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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Toddobaadka-Maalinta Sabtida Adventistka - Lambarka Shanaad

How Long? The Fifth Seal

Ilaa Goorma? Shaabaddii Shanaad

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Marka “iftiinka wakhtigaas la bixiyo,” ama waa “la aqbalaa” ama waa “la diidaa.” Kala-soocidda la hirgeliyo marka iftiinka la soo bandhigo waa hawsha injiilka weligiis ah, kaas oo aan ku koobnayn oo keliya shaabadaynta dadka Ilaah, balse sidoo kale ka mid ah kala-soocidda sarreenka iyo haramaha. Habka ugu dambeeya ee imtixaanka iyo kala-soociddu wuxuu billowday 9/11, markii su’aasha waxsii-sheegidda ay tidhaahdo, “ilaa goormee?” jawaabta waxsii-sheegidduna ay tahay, “ilaa sharciga Axadda.” Xusidda ugu dambaysa ee astaanta “ilaa goormee” waxaa laga helaa shaabaddii shanaad ee kitaabka Muujintii.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Oo markuu furay shaabaddii shanaad, waxaan meesha allabariga hoosteeda ku arkay nafihii kuwii loo laayay ereyga Ilaah aawadiis iyo markhaatifurka ay haysteen aawadiis. Oo cod weyn bay ku qayliyeen, iyagoo leh, Sayidow Quduuska ah oo Runta ahow, ilaa goormaad garsoor samayn weydaa oo dhiiggayaga uga aari weydaa kuwa dhulka deggan?

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Oo mid kasta oo iyaga ka mid ahna waxaa la siiyey khamiisyo cadcad; waxaana lagu yidhi inay weli in yar nastaan, ilaa addoommadooda la shaqeeya iyo walaalahood oo iyaguna loo dili doono sida iyaga loo dilayba ay kaamil noqdaan. Muujintii 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Waxyiga ayaa jawaabta su’aasha ah “ilaa goorma” ee ay weyddiiyeen “nafihii kuwii la laayay” dhigaya mustaqbalka, marka la dhammaystiro koox labaad oo shuhado baabtiyiin ah. Taasu waxay ka bilaabataa sharciga Axadda, sababtaas daraaddeedna Sister White waxay Muujintii cutubka siddeed iyo tobnaad u aqoonsanaysaa inay tahay dhammaystirka kooxda labaad ee shuhadada. Waxaa jira laba “cod” shanta aayadood ee ugu horreeya; codka koowaad wuxuu tilmaamayaa 9/11, codka labaadna wuxuu rag iyo dumar uga yeedhayaa Baabuloon marka la joogo sharciga Axadda. Sister White waxay astaanta “ilaa goorma” ee shaabaddii shanaad ku dhex aqoonsanaysaa shanta aayadood ee ugu horreeya ee Muujintii siddeed iyo tobnaad si ay u qeexdo muddada 9/11 ilaa sharciga Axadda. Diirraddu ma saarna kala-soocidda iyo shaabadaynta dadka Ilaah, balse waxay saaran tahay xukunka baabtiisnimada ku dhacaya dilkii ay u geysatay shuhadadii taariikhdii hore iyo shuhadadaas xilliga qalalaasaha sharciga Axadda, kuwaas oo ka kooban kooxda labaad ee shuhado baabtiyiin ah.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Markii shaabaddii shanaad la furay, Yooxanaa Muujiyaha ahu wuxuu riyo ku arkay meesha allabariga hoosteeda kooxdii loo laayay Erayga Ilaah iyo markhaatiga Ciise Masiix aawadiis. Intaas dabadeedna waxaa yimid muuqaalladii lagu sharxay Muujintii cutubka siddeed iyo tobnaad, markii kuwa aaminka ah oo runta ah laga yeedhay Baabuloon. [Muujintii 18:1–5, waa la soo xigtay.]” Manuscript Releases, mugga 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Qoraalka kale ee ay ku aqoonsanayso shuhadada shaabadda shanaad iyo kooxda labaad ee mustaqbalka ee shuhadada ah oo la dhammaystiro inta lagu jiro qalalaasaha sharciga Axadda, waxay tidhaahdaa muuqaaladaas “waxay jiri lahaayeen wakhti mustaqbalka ah.” Labada cod ee Muujintii siddeed iyo tobnaad waxay matalaan “wakhti mustaqbalka ah.” Codka koowaad bilowgiisa wuxuu ka bilaabmaa 9/11, kan labaadna wuxuu yimaadaa sharciga Axadda.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Oo markuu furay shaabaddii shanaad, waxaan meesha allabariga hoosteeda ku arkay nafihii kuwii loo dilay ereyga Ilaah aawadiis, iyo markhaatifurka ay haysteen aawadiis; oo cod weyn bay ku qayliyeen, iyagoo leh, Ilaa goorma, Sayidow, Quduuska ah oo Runta ahow, miyaadan xukumin oo aadan ka aarsan dhiiggayaga kuwa dhulka deggan? Oo mid kasta oo iyaga ka mid ah waxaa la siiyey khamiisyo cadcad [Waxaa lagu dhawaaqay inay daahir yihiin oo quduus yihiin]; oo waxaa lagu yidhi, in ay weli in yar nastaan, ilaa ay ka dhammaadaan addoommadooda la shaqeeya iyo walaalahood, kuwaas oo iyaga oo kale la dili doono’ [Muujintii 6:9–11]. Halkan waxaa Yooxanaa loo soo bandhigay muuqaallo aan markaas dhab ahaan jirin, balse ahaa wax dhici doona wakhti mustaqbalka ka mid ah.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Muujintii 8:1–4 ayaa la soo xigtay.” Manuscript Releases, mugga 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Walaashii White waxay dhammaystirka samaysanka kooxda labaad ee shuhadada ku xidhaysaa mustaqbalka, halka tuducda kale ay ku soo xiganayso Muujintii 18:1–5, taas oo tilmaamaysa cod ku jira saddexda aayadood ee hore iyo cod kale oo ku jira aayadaha afraad iyo shanaad. Codka koowaad wuxuu calaamad u yahay 9/11 markii dhismayaashii waaweynaa ee New York ay soo dhaceen, codka labaadna waa sharciga Axadda marka adhiga kale ee Ilaah laga yeedhayo Baabuloon. Tuducda labaad waxay tixraacaysaa Muujintii cutubka siddeedaad iyo afarta aayadood ee ugu horreeya, kuwaas oo tilmaamaya furitaanka shaabaddii toddobaad, marka dhuxulihii meesha allabariga laga qaaday dhulka lagu tuuro, taas oo la jaanqaadaysa Bentekoste, markii dab samada ka yimid oo iftiimiyey xertii, sida ay laba-iyo-tobankii dhagax ee Eliyaas u iftiimeen, iyo sida ay u mataleen carrabbo dab ah oo dul saarnaa xertii.

## How Long? Zechariah & John

Intee In le’eg? Sekaryaah iyo Yooxanaa

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

“Immisa dheer” waa astaan nebiyadeed oo muujinaysa muddada ka bilaabmaysa 9/11 ilaa xeerka Axadda, taas oo lagu sii tusay qisada Buur Karmel, taariikhda Millerites laga bilaabo 1840 ilaa 1844, taariikhda Muuse laga soo bilaabo belaayadii siddeedaad ilaa tii tobnaad, markhaatiga shuhadadii shaabaddii shanaad, oo Sekaryaahna su’aashu waa la weyddiiyaa, “Immisa dheer,” ilaa goorma ayuu Ilaah u naxariisan doonaa Yeruusaalem oo toddobaatan sannadood Baabuloon ku jirtay.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Markaasaa malaa’igtii Rabbigu way jawaabtay oo tidhi, Rabbiga ciidammadow, ilaa goormaadan u naxariisan doonin Yeruusaalem iyo magaalooyinka Yahuudah oo aad toddobaatankan sannadood cadho ugu haysay?

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Markaasaa Rabbigu wuxuu malaa’igtii ila hadlaysay ugu jawaabay erayo wanaagsan iyo erayo qalbiqaboojin leh.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Markaasaa malaggii ila hadlay wuxuu igu yidhi, Qayli adigoo leh, Rabbiga ciidammadu wuxuu leeyahay sidan: Waxaan Yeruusaalem iyo Siyoon ugu masayrayaa masayr weyn. Oo aad baan ugu cadhooday quruumaha raaxada ku jooga, waayo, anigu wax yar oo keliya baan u cadhooday, iyaguse dhibkii way sii xoojiyeen. Haddaba Rabbigu wuxuu leeyahay sidan: Naxariis baan Yeruusaalem ugu soo noqday; gurigayga dhexdeeda ayaa laga dhisi doonaa, ayaa Rabbiga ciidammadu leeyahay, oo xadhig qiyaaseedna Yeruusaalem baa lagu fidin doonaa. Mar kale qayli adigoo leh, Rabbiga ciidammadu wuxuu leeyahay sidan: Magaalooyinkaygu barwaaqo aawadeed weli way ku fidi doonaan; Rabbiguna weli Siyoon wuu qalbi qaboojin doonaa, oo weliba Yeruusaalem wuu dooran doonaa. Sekaryaah 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Walaasha White waxay si toos ah isugu waafajinaysaa “todobaatan sannadoodkii” Sekaryaah, oo ay reer binu Israa’iilkii qadiimiga ahaa ee dhabta ahi addoon ugu ahaayeen Baabuloonkii dhabta ahaa, iyo kun iyo laba boqol iyo lixdanka sannadood ee ka soo bilowday 538 ilaa 1798, oo ay Israa’iilka ruuxiga ah (Masiixiyiintu) addoon ugu ahaayeen Baabuloonkii ruuxiga ahaa (Kaatooligga Roomaanka).

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Kaniisadda Ilaah ee dhulka joogtay waxay si dhab ah ugu jirtay maxaabiisnimo muddadan dheer ee silcinta aan kala go’a lahayn, sida carruurtii Israa’iil ee maxaabiista loogu haystay Baabuloon intii lagu jiray wakhtigii masaafurinta.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Sannadkii 1798, dhammaadkii kun iyo laba boqol iyo lixdan sannadood, waxaa yimid farriintii ugu horraysay ee saddexda farriimood ee Muujintii cutubka afar iyo tobnaad lagu matalay malaa’ig ahaan. Ti labaadna waxay timid Abriil 19, 1844, tan saddexaadna Oktoobar 22, 1844. Taariikhda lagu astaysay su’aasha ah, “ilaa goorma,” waxay ka bilaabmaysaa 9/11 ilaa sharciga Axadda, muddadaas waqtigana waxaa tusaale ahaan loogu muujiyey bilowgii Adventism-ka ee dhaqdhaqaaqii Millerite-ka, laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844. Muddadaas waxaa si astaaneed u sawiray Yooxanaa Muujiyaha cutubka tobnaad markii Yooxanaa cunay kitaabkii yaraa oo afkiisa ku macaanaa, laakiin calooshiisa ku qadhaadhay.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Oo codkii aan samada ka maqlayna mar kale ayuu ila hadlay, oo wuxuu yidhi, Tag oo qaado kitaabka yar oo furan ee ku jira gacanta malaa’igta taagan badda dusheeda iyo dhulka dushooda. Markaasaan u tegey malaa’igtii, oo waxaan ku idhi, I sii kitaabka yar. Oo isna wuxuu igu yidhi, Qaado oo cun; oo wuxuu calooshaada ka dhigi doonaa qadhaadh, laakiinse afkaaga wuxuu ugu macaanaan doonaa sida malab. Oo waxaan kitaabkii yaraa ka qaatay gacantii malaa’igta, waanan cunay; oo afkayga wuxuu ugu macaanaa sida malab, oo isla markii aan cunayna calooshaydii way qadhaadhaatay.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Oo wuxuu igu yidhi, Waa inaad mar kale wax sii sheegtaa dadyow badan, iyo quruumo, iyo afaf, iyo boqorro hortood. Muujintii 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Taariikhda Yooxanaa sawirayo waxaa metelaya kitaabkii la cunay, waayo cunistu waxay metelaysay Milleriyiintii oo fahmaya farriinta iyo waayo-aragnimadoodii ku aaddan ku dhawaaqidda farriintaas. Sidaas darteed, markii Yooxanaa isla markiiba taariikhdaas ka dib loogu sheego in uu mar kale wax sii sheego, waxsii-sheegidda la tilmaamayaa waa taariikhdii 1840 ilaa 1844. Yooxanaa waxaa loo sheegay in taariikhdii Milleriyiinta ee 1840 ilaa 1844 lagu soo celinayo taariikhda dhammaadka Adventism-ka. Isla marka Yooxanaa loo sheego in uu mar kale wax sii sheego, waxaa loo sheegay in uu qiyaaso macbudka.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Oo waxaa la i siiyey cawsduur u eg ul; markaasaa malaa’igtii istaagtay iyadoo leh, Kac, oo qiyaas macbudka Ilaah, iyo meesha allabariga, iyo kuwa ku dhex caabuda. Laakiin barxadda ka baxsan macbudka dibadda uga tag, hana qiyaasin; waayo, waxaa la siiyey quruumaha aan Yuhuudda ahayn, oo iyagu magaalada quduuska ah cagaha ku tuman doonaan laba iyo afartan bilood. Muujintii 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Hawshii la siiyey Adventism ka dib Oktoobar 22, 1844 waxaa Yooxanaa ku matalayay cabbiridda ama dhisidda macbudka, taas oo waafaqsan ballankii lagu sheegay Sekaryaah ee ahaa in “xadhig lagu kala bixin doono Yeruusaalem” mar kale—waayo Rabbigu “weli wuxuu dooran doonaa Yeruusaalem.” Taariikhda lagu matalay bilowgii Adventism-ka, oo la socotay dhaqdhaqaaqii Filadelfiya ee Adventism-kii Milleri, ayaa lagu soo celiyaa dhammaadka Adventism-ka iyada oo la socota dhaqdhaqaaqii Filadelfiya ee boqol iyo afartan iyo afarta kun. Niyad-jabkii weynaa ee Oktoobar 22, 1844, waxaa bilaabmay waqti lagu matalay “maalmaha codka malaa’igta 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 wakhtiga codka malaa’igta toddobaad, marka ay billowdo inay buunkeeda afuufto, qarsoodiga Ilaah waa la dhammayn doonaa, sidii uu ugu sheegay addoommadiisii nebiyada. Muujintii 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Farriintu waxay u ahayd kuwo macaan Millerites-ka markii wax sii sheegiddii wakhtiga Islaamka ee hoogga labaad la oofiyey si qumman sida Millerites-ku horay u sii sheegeen ka hor Ogosto 11, 1840. Farriintu waxay caloosha ku noqotay qadhaadh xilligii niyad-jabkii weynaa ee Oktoobar 22, 1844. Markii Yooxanaa dhammeeyo muujinta taariikhda 1840 ilaa 1844, waxaa loo sheegay inuu isla waxaas oo kale mar kale sameeyo (wax sii sheego). Dabadeedna waxaa lagu amray inuu cabbiro Yeruusaalem, oo markuu sidaas yeelana wuxuu la jaanqaadayaa wax sii sheegiddii Sekaryaah ee Rabbigu Yeruusaalem ku dooranayo. Laga bilaabo Oktoobar 22, 1844 iyo wixii ka dambeeya, taariikhda wax sii sheegidda waxaa lagu metelayaa “maalmaha codka malaa’igta toddobaad.” “Maalmaha” farriinta (codka) malaa’igta toddobaad (hoogga saddexaad) waxay ka dhigan yihiin wakhti ay ilaahnimada Masiixu si joogto ah ula midoobi lahayd aadanaha kuwaas oo ahaan lahaa boqol iyo afartan iyo afar kun. Shaqadaas waxaa dib u dhigay fallaagadii 1863, waxaana 9/11 mar kale bilaabmay dhawaaqa malaa’igta toddobaad (hoogga saddexaad).

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Taariikhda quduuska ah dhexdeeda, Rabbigu wuxuu doortay Yeruusaalem inuu magiciisa halkaas dhigo, oo “magiciisu” waa dabeecaddiisa. Yeruusaalem iyo Siyoon waxaa tixraacaya Sekaryaah markuu leeyahay, “Aad baan ugu hinaasayaa Yeruusaalem iyo Siyoon hinaase weyn,” dabadeedna, “Rabbigu weli wuu u qalbi‑dejindoonaa Siyoon, oo welina wuu dooran doonaa Yeruusaalem.” Siyoon waa la qalbi‑dejiyaa markay hesho Ruuxa Quduuska ah oo ah “Qalbi‑dejiyaha.” Qalbi‑dejintii Ruuxa Quduuska ah waxay bilaabatay 9/11 si waafaqsan Masiixu markuu xertiisii ku neefsaday ka dib markii uu ka soo degay la kulankii Aabbaha kaddib sarakiciddiisii. Muujintii Ruuxa Quduuska ah aad bay u sii korodhay maalintii Bentakostiga. Xilligaa wuxuu ku billowday bixinta midhaha ugu horreeya oo la sara kiciyey, wuxuuna ku dhammaaday bixintii midhaha ugu horreeya ee Bentakostiga, markaas oo dunida oo dhammu maqashay farriinta.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

> Dadkaygowga, dadkaygowga dadkayga, ayaa Ilaahiinnu leeyahay. Yeruusaalemna qalbigeeda kula hadla, oo ugu dhawaaqa in dagaalkeedii dhammaaday, in xumaanteedii la cafiyey; waayo, dembiyadeedii oo dhan aawadood ayay gacanta Rabbiga ka heshay labanlaab. Ishacyaah 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Boqol iyo afar iyo afartan kun waa la shaabadeeyaa marka “xumaantoodii la cafiyo.” Tani waxay dhacdaa wax yar ka hor sharciga Axadda, iyagoo loo qaadayo qurbaanka midhaha ugu horreeya ee Bentakostiga, iyagoo isla markaas helaya daadinta Ruuxa Quduuska ah oo aan qiyaas lahayn, sida xertii loogu sii tusay Bentakostiga. Rushayntii roobka ee ka bilaabatay 9/11 waxay noqotaa daadis buuxda marka la gaadho sharciga Axadda. Taariikhda laga bilaabo qurbaanka midhaha ugu horreeya ee 9/11 ilaa qurbaanka midhaha ugu horreeya ee sharciga Axadda, marka boqol iyo afar iyo afartan kun la shaabadeeyo oo loo diyaariyo sida qurbaan loo qaadayo calan ahaan laga bilaabo sharciga Axadda ilaa xidhitaanka wakhtiga nimcada. Taariikhdaas waxaa matala saddexda aayadood ee ugu horreeya ee Muujintii siddeed iyo tobnaad, kuwaas oo ku dhawaaqaya dhicitaanka Baabuloon, taas oo ah astaanta Kitaabiga ah ee ka dhigan “labanlaab.”

> And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Oo waxyaalahaas dabadood waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; dhulkuna wuxuu ka iftiimay ammaanteeda. Waxayna ku qaylisay cod xoog badan iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoygii jinniyada, iyo xabsigii ruux kasta oo wasakh ah, iyo qafaskii haad kasta oo nijaas ah oo la nacay. Waayo, quruumaha oo dhan waxay ka cabbeen khamriga xanafta sinadeeda, oo boqorradii dhulkuna way la sinaysteen, ganacsatadii dhulkuna waxay ku taajireen badnaanta raaxadeeda. Muujintii 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Qorniinka oo dhan, laba-laabista weedho ama erayo waxay matashaa rumoobidda qumman ee dhicitaankii Baabuloon maalmaha ugu dambeeya. Taasu waa astaanta Alfa iyo Oomeega, kan had iyo goor dhammaadka wax ku muujiyo bilowga wax. Labada dhicitaan ee Baabuloon waxaa lagu matalay Nimrod iyo Belshaasar. Nimrod wuxuu ahaa bilowgii Baabuloon, markii ay si fudud u ahayd Baabel. Dhicitaankii Nimrod wuxuu matalay dhicitaankii Belshaasar, oo farriinta malaa’igta labaad iyo malaa’igta Muujintii siddeed iyo tobnaad waa in dhicitaankii Nimrod bilowgii Baabuloon uu matalay dhicitaankii Belshaasar dhammaadkii, waayo Alfa iyo Oomeega had iyo goor dhammaadka wax buu ku muujiyaa bilowga wax.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Munaaraddii Nimrod waa la dumiyey iyada oo astaan u ah dhacitaankiisii, isaguna wuxuu ka dhigan yahay dhacitaankii Labada Munaaradood 9/11. Dhicitaankii Belshazzar wuxuu ahaa fartii derbiga ku qornayd, taas oo calaamadisay dhammaadka toddobaatankii sano ee xukunkii Baabuloon sida boqortooyadii ugu horraysay ee wax sii sheegidda Kitaabka Quduuska ah; sidaas darteedna wuxuu ka dhigan yahay dhacitaanka Maraykanka dhammaadka “toddobaatan sannadood” ee astaanta u ah Ishacyaah labaatan iyo saddex, “sida maalmaha boqor keliya,” kuwaas oo matalaya taariikhda Maraykanka laga bilaabo 1798 ilaa sharciga Axadda. Fartii derbiga ku qornayd ee Belshazzar waxay ka dhigan tahay marka derbigii kala-soocidda kaniisadda iyo dawladda uu ku dumayo sharciga Axadda, taas oo ah barta qudheeda uu ku dhammaado boqortooyada lixaad ee wax sii sheegidda Kitaabka Quduuska ah, sida Belshazzar loo dilay isla habeenkaas. Qoraalka gacanta ku qoran ee derbiga saarani waa sharciga qoran ee afgembiya derbiga kala-soocidda kaniisadda iyo dawladda ee Dastuurka ku jira.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

“Taariikhda” laga matalay 9/11 ilaa sharciga Axadda iyo wixii ka dambeeya ilaa xidhitaanka wakhtiga tijaabada aadanaha iyo toddobada belaayo ee ugu dambaysa waa muddada taariikheed ee lagu asteeyey ereyga Ilaah dhexdiisa iyadoo lagu muujiyey laba-laabid weedho ama erayo ah. Muddadaas Ruuxa Quduuska ah waa la daadiyaa, isagoo ka bilaabmaya rusheyn laga bilaabo 9/11 ilaa sharciga Axadda, dabadeedna waxaa xiga daadinta buuxda. Ruuxa Quduuska ah Masiixu wuxuu u metelay “Gargaareha,” kaas oo, markuu yimaado, dadka Ilaah wax walba tusi lahaa.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Laakiin Gargaareha ah Ruuxa Quduuska ah, kan Aabbuhu ku soo diri doono magacayga, isagu wax walba wuu idin bari doonaa, oo wax walba oo aan idinku idhi xusuustiinna ayuu idiin soo celin doonaa. Yooxanaa 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Ruuxa Quduuska ah waxaa loo gudbiyaa boqol iyo afartan iyo afarta kun iyada oo loo marayo “saliidda dahabka ah,” taas oo sidoo kale ah “roobka,” sidoo kalena ah “Gargaareha.” Marka lagu matalo “Gargaareha,” Ruuxa Quduuska ahi waxa uu tilmaamayaa muujin gaar ah oo Ruuxa Quduuska ah.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Dadka Ilaah mar walba way lahaan jireen Ruuxa Quduuska ah marka ay buuxiyeen shuruudaha injiilka, laakiin waqtiyada soo nooleyn quduus ah oo dhab ah, “sidii sannadihii hore,” marka muujin gaar ah oo Ruuxa Quduuska ah ay ku timaaddo jidh wadajir ah, Ruuxa Quduuska ah waxaa loo matalaa inuu yahay Gargaareha. Waxa ka sii muhiimsan, jidhka wadajirka ah xusuustooda ayaa Gargaarehu kiciyaa marka uu “wax walba” ku soo celinayo “xusuustooda.” Tani waxay xaqiijinaysaa in dadka ka qaybgalaya muujintaasi ay leeyihiin waayo-aragnimada dhabta ah, waayo Ruuxa Quduuska ahi wuxuu ka qayb qaadanayaa hawlaha maskaxdooda, maxaa yeelay wuxuu saameynayaa habka fikirka marka uu “wax walba xusuustooda ku soo celinayo.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Xusuusta aadamigu waxay la midoobtaa qaybaha kale sida garashada xukunka, caqliga, fekerka, iyo damiirka si ay u sameeyaan dabeecadda sare ee aadanaha, taas oo rasuul Bawlos ugu yeedho “maanka.” Dabeecadda sare waxay noqonaysaa ama maanka jidhka, ama waa maanka Masiixa.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Waayo, fikirka jidhku waa colaad ka gees ah Ilaah; maxaa yeelay, isagu uma hoggaansamo sharciga Ilaah, oo xataa ma awoodo. Rooma 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Waayo, bal yaa gartay maanka Rabbiga, si uu isaga u baro? Laakiin innagu waxa aynu leenahay maanka Masiixa. 1 Korintos 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Dabeecadda hoose, ama jidhku, waxa uu ka kooban yahay habdhiska neerfayaasha, dareenka, iyo hormoonnada ee la xiriira shanta dareen, kuwaas oo ah “waddooyinka nafta.” Dabeecadda sare waxaa loo habeeyey inay xukunto dabeecadda hoose, sidaas darteedna waxaa loo metelaa qalcad ahaan; qalcadduna si joogto ah ayay weerar uga haysataa dareennada (dabeecadda hoose), weerarraduna qalcadda waxaa lagaga soo qaadaa waddooyinka gala qalcadda. Gudaha qalcadda dabeecadda sare waxaa ku jira xarun amar, ama waxa Sister White ugu yeedho qalcadda gudaha. Qalcadda gudaha waa Meesha Ugu Quduusan ee macbudka, kaas oo u qaybsan laba qaybood oo aasaasi ah. Barxaddu waa jidhka, ama dabeecadda hoose, waxaana gelitaanka barxadda ama sidoo kale u gudbinta dhiigga meesha quduuska ah ay u baahnayd in laga gudbo daah ama xijaab. Barxadda waxaa xaddidaya daahyadu labada daraf.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> Jid cusub oo nool, kaas oo uu inoogu quduus yeelay xijaabka dhexdiisa, taas oo ah in la yidhaahdo, jidhkiisa. Cibraaniyada 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Quduuska waxa uu u qaybsan yahay laba qaybood; barxadda iyo qoduuska. Qoduuska laftiisuna mar kale waxa uu u qaybsan yahay laba qaybood, sida dabeecadda sare ay tahay. Dabeecadda sare waxay u kala baxdaa laba qaybood. Mid ka mid ah qaybahaas waxa lagu metelaa meesha quduuska ah, tan kalena Meesha Ugu Quduusan. Meesha quduuska ahi waxay ka dhigan tahay hawlaha maskaxeed ee lagama maarmaanka u ah in aadanuhu u shaqeeyo, laakiin Meesha Ugu Quduusan waa goobta uu Ilaah iyo aadanuhu ku kulmaan. Meesha Ugu Quduusani waa qolka carshiga ee Ilaah, oo kuwii la beddelayna waxay Masiixa kula fadhiyaan meelaha jannada ah.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Oo inala sara wada kiciyey, oo wada inagu fadhiisiyey meelaha jannada ku jira ee ku jira Masiixa Ciise. Efesos 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Aayaddan waxa laga soo qaatay tuduc ay dhowr aayadood ka horreeyaan, hase yeeshee si buuxda isla socodka fikirkaas ku jira, Ciise wuxuu ku fadhiyaa meelaha samada, sida ay dadkiisuna ugu fadhiyaan.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Taas oo uu ku sameeyey Masiixa, markii uu kuwii dhintay ka sara kiciyey, oo uu fadhiisiyey gacantiisa midig meelaha jannada ku jira. Efesos 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Masiix iyo dadkiisu waxay wada fadhiyaan Meesha Quduuska Ugu Quduusan. Masiixa waa la soo sara kiciyey, dabadeedna wuxuu fadhiistay meelaha jannada, dadkiisuna waa la sara kiciyey oo waxaa la fadhiisiiyey qolka carshiga ee Meesha Quduuska Ugu Quduusan. Bawlos wuxuu caddeynayaa in kuwii lagu sara kiciyey aayadda lixaad ay dembi kaga soo sara kaceen aayaddii ka horraysay.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> Xataa markaynu dembiyadii ku dhimannay, ayuu inala nooleeyey Masiixa; (nimco ayaad ku badbaaddeen) oo inala sara kiciyey, oo inaga wada fariisiyey meelaha jannada ku jira oo ku jira Masiixa Ciise. Efesos 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Dhammaystirka kaamilka ah ee tuduca ka yimid Efesos waa labada markhaati ee Muujintii kow iyo tobnaad, kuwaas oo la soo sara kiciyey dabadeedna samada loo qaaday iyagoo calamad ah—laakiin sidoo kalena si loogu fadhiisiyo meelaha samada. Meesha ugu Quduusan gudaheeda labada markhaati waxay matalayaan aadanaha hortiisa Ilaah qudhiisa, waxaana xaq-u-yeelashadooda ay halkaas ugu fadhiistaan ah astaanta uu mid walba leeyahay. Astaantaasu waa shaabadda Ilaah, shaabadda Ilaahna waxay ka dhigan tahay in bani-aadmigu mid la noqday Ilaahnimada, shaabaddaasuna waxaa lagu muujiyey xaqiiqada ah in Gargaareha, kaas oo ah Ruuxa Quduuska ahi, uu ku sii jiro Meesha ugu Quduusan ee dabeecaddooda sare. Meesha ugu Quduusan waa qolka carshiga Ilaah halkaas oo Ilaahnimada iyo aadanimadu ku midoobeen, waxayna ka dhigan tahay macbudka aadanaha oo dabeecaddiisa sare ay ku jirto Meel ugu Quduusan oo ay Ilaahnimada iyo aadanimaduba wada fadhiyaan.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Daadinta “Gargaareha” waa shaabadaynta boqol iyo afar iyo afartan kun, waxayna calaamad u tahay isbeddel ku yimaadda taariikhda badbaadada; waayo wakhtigaas kiniisaddu waxay ka beddelmaysaa kiniisadda dagaallamaysa oo ay u gudubtaa kiniisadda guulaysatay. Wakhtigaas waxay ka beddelmaysaa dhaqdhaqaaqii La’odikiya ee boqol iyo afar iyo afartan kun una gudubtaa dhaqdhaqaaqii Filadelfiya ee boqol iyo afar iyo afartan kun. Wakhtigaas waxay ka beddelmaysaa waayo-aragnimadii kiniisadda toddobaad una gudubtaa waayo-aragnimadii kiniisadda lixaad, kiniisadda lixaadna waxay ahayd Millerites. Astaamo nebiyadeed oo lagu garto kiniisadda lixaad ee Filadelfiya, sida ay u rumoowday dhaqdhaqaaqii Millerite, waxaa ka mid ah in aanay weligeed kiniisad ahayn. Waxay ahayd oo keliya dhaqdhaqaaq ilaa sannadkii 1856, markaas oo labada White ay dhaqdhaqaaqa ku asteeyeen La’odikiya. Toddoba sannadood dabadeed ayaa la aasaasay kiniisaddii sharciyeysnayd.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Isbeddelka badbaadada ee xeerka Axadda waxaa horay loo sii muujiyey isbeddelkii badbaadada ee Bentakostiga, kaas oo calaamadeeyey caleemo-saarkii Masiixa inuu yahay Wadaadka Sare.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> “Shubashadii Bentakostiga waxay ahayd isgaarsiin Samadu ka timid oo muujinaysa in caleemo-saarkii Bixiyaha la dhammaystiray. Sida uu ballanqaadkiisa ahaa, wuxuu Ruuxa Quduuska ah samada uga soo diray xertiisii sida calaamad muujinaysa in isaga, isagoo wadaad iyo boqor ah, lagu siiyey amar oo dhan samada iyo dhulka, iyo in uu ahaa Kan la subkay oo ka sarreeya dadkiisa.” Falimaha Rasuullada, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Marka roobkii dambe lagu shubo iyada oo aan qiyaas lahayn boqol iyo afartan iyo afarta kun xilligii sharciga Axadda, waxay ahaan doontaa “isgaadhsiinta Samada” oo ah in kaniisadda dagaallamaysa ay dhammaatay, oo kaniisadda guulaysatayna timid. Caleema-saarkii Masiixa ee Bentekoste ee quduuska sare ku yaal wuxuu astaan u yahay subkidda boqol iyo afartan iyo afarta kun xilligii sharciga Axadda.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Daadinta “Bentakostal” ee muujinaysay in Masiixu ahaa Kan la subkay waxay matalaysay subkidii lagu subkay xafladdii furitaanka ee samada, hase ahaatee waxa kale oo la subkay markii la baabtiisay. Baabtiiskiisa (9/11) ilaa Bentakostal (sharciga Axadda) waxa sidoo kale mar kale lagu matalay saddex sano iyo badh ka dib baabtiiskiisa iyada oo loo marayo dhimashadiisii dhabtaa, aasiddiisii, iyo sarakiciddiisii (iidda midhaha ugu horreeya). Sidaas darteed 9/11 waxa lagu matalay baabtiiskiisa iyo weliba sarakiciddiisa. Sarakiciddiisa astaan ahaan iyo sarakiciddiisa dhab ahaanba waxay calaamadiyaan bilowga laba xariiq oo nebiyadeed oo mid kastaa ku dhammaado Bentakostal. Labada taariikhoodba waxay ku bilaabmaan sarakicidda qurbaanka midhaha ugu horreeya.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Laakiin imminka Masiix waa laga soo sara kiciyey kuwii dhintay, oo wuxuu noqday midhaha ugu horreeya ee kuwii hurday. Waayo, maadaama nin dartii dhimashadu ku timid, nin dartii sidoo kale sara kicidda kuwii dhintay bay ku timid. Waayo, sida Aadan dhexdiisa kulligood u dhintaan, sidaas oo kale Masiixa dhexdiisa kulligoodna nolol baa laga dhigi doonaa. Laakiin mid walba siduu u kala horreeyo: Masiixu waa midhaha ugu horreeya; dabadeedna kuwa Masiixa leh marka uu yimaado. 1 Korintos 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Masiixu waa qurbaanmidhkii ugu horreeyey ee sarakiciddiisa, taas oo calaamad u ah bilowga “xilliga Bentakostiga” oo ku dhammaada qurbaanmidhka ugu horreeya ee Bentakostiga. Sarakicidda Masiixu waa shaciir, qamadiguna waa kuwa “dabadeed” “Masiixa iska leh imaatinkiisa.” Kuwa ah “dabadeed” ee sarakicidda Masiixu waa “kuwa Masiixa iska leh imaatinkiisa,” sidaas darteedna waxay metelaan ururinta ugu dambaysa ee nafaha aaminka ah dhammaadka dunida, sida ay u mataleen kuwii saddexda kun oo naf ah ee lagu soo ururiyey Bentakostiga.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Aayaddani waxay kaloo ka hadlaysaa sarakicidda marka laga eego dhimashada. Dhimashadu waxay ku bilaabatay Aadan, waxayna ku dhacdaa dadka oo dhan, hase yeeshee waxay sidaas u samaysaa “si” “nidaam” ah. Kitaabka Falimaha Rasuullada, Butros wuxuu ku qoray in markii kitaabkii Yoo'eel markaas la fulinayey, dadku ay dembiyadooda hore ugu sii diri lahaayeen xukunka si loo tirtiro, markii ay imanayaan wakhtiyada nasashada ee ka imanaya hortiisa Gargaareha. Masiixu markaas ma uu eegayn buugaagta xukunka si dembiga loo tirtiro, waayo xukunku wuxuu ka hadhsanaa in ka badan siddeed iyo toban boqol oo sannadood.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Tixraaca ku saabsan “nin kasta siduu u kala horreeyo” waxay ka bilaabmaysaa Aadan, sidaas awgeedna waxay tilmaamaysaa xukunka kuwii dhintay laga bilaabo Aadan iyo wixii ka dambeeya ilaa waqtiyada nasashada ay yimaadaan. Marka roobka dambe yimaado, xukunku wuxuu ka gudbaa kuwii dhintay oo wuxuu u gudbaa kuwa nool. Muddada wakhtiga ee aayaddu matalayso (laga bilaabo sarakicidda Masiixa ilaa Bentekoste), laga bilaabo midhaha ugu horreeya ee shaciirka ilaa midhaha ugu horreeya ee sarreenka, roobku wuu da’ayaa inta lagu jiro xukunka kuwa nool, oo sida roobku u da’ayo, farriinta roobkaasi matalayo ayaa kala saaraysa sarreenka iyo haramaha. Xeerka Axadda, kaas oo ah Bentekoste, sarreenku mar dambe kuma dhex qasna haramaha, oo qurbaanii sarreenka midhaha ugu horreeya oo ah laba kibis oo la ruxo ayaa kor loo qaadaa. Geeddi-socodka daahirinta ee ka bilaabma 9/11 ilaa Xeerka Axadda waxaa sidoo kale lagu matalayaa Malaakii saddex, markaas oo Rasuulka Axdigu daahirinayo oo weliba nadiifinayo reer Laawi, taasna wuxuu ku sameeyaa “dab.” “Dab” waa astaan farriin, sida lagu matalay carrabbo dab ah oo ka muuqday Bentekoste. Taariikhda halkan laga hadlayo, kala-soocidda labada kooxood ee soo saarta boqol iyo afar iyo afartan kun, kuwaas oo ah labada kibis ee la ruxo ee ay matalaan midhaha ugu horreeya ee Bentekoste, waxay ahayd in si buuxda loo dubo, waayo iyagu waxay ahaayeen qurbaanka keliya ee ay ku jirtay astaan dembi.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Labadaas kibisood ee la lulay waxay ahaayeen kuwo khamiir leh, khamiirkuna waa astaan dembi. Khamiirkaas waxaa lagu baabi’iyey dabka foornada, sida uu u metelo dabka daahiriya ee Rasuulka Axdiga. Ishacyaah cutubka toddoba iyo labaatanaad wuxuu tilmaamayaa dood ka bilaabmaysa 9/11, taas oo uu ugu yeedho “maalinta dabaysha bari.” Qoraalku wuxuu baraa in dembiyada Israa’iil lagu kafaaro gudo iyada oo loo marayo doodda. “Doodda” waxay dhex taal farriinta runta ah ee roobka dambe iyo dhammaan farriimaha kale ee beenta ah ee roobka dambe ee jira. Farriin waa “dab,” “dabkuna” waa waxa Rasuulka Axdigu u adeegsado inuu ku daahiriyo oo ku nadiifiyo. Doodda ku saabsan farriinta roobka dambe waxay ka saartaa khamiirka qurbaan qamadiga midhaha ugu horreeya ee Bentakostiga, kaas oo kor loo qaado marka sharciga Axadda la soo rogo. Boqolka iyo afartan iyo afarta kun waa qurbaan qamadiga midhaha ugu horreeya ee Bentakostiga, kuwaas oo ku adkaada xaqnimaynta dhiiggiisa iyo quduus ka dhigista markhaatifurtooda; waayo in kastoo ay tahay Erayga kan quduus ka dhiga, haddana sidaas wuxuu sameeyaa oo keliya marka erayga loo gudbiyo sida farriin. Soo bandhigidda farriintu waxay u saamaxdaa boqolka iyo afartan iyo afarta kun inay noolaadaan, halka soo bandhigidda farriin beenta ah oo roobka dambe ahi ay dhaliso dhimasho.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Oo waxay kaga adkaadeen dhiiggii Wanka iyo ereygii maraggooda; mana ay jeclayn naftoodii ilaa dhimashada. Muujintii 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Boqol iyo afartan iyo afarta kun waxay Masiixa raacaan iyagoo ka adkaanaya sidii Isagu uga adkaaday, waayo si nebinnimo ah ayay Masiixa u raacaan.

> 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 haweenku nijaaseyn; waayo, waa bikrado. Kuwanu waa kuwa Wanka raaca meel kastoo uu tago. Kuwanu waa kuwa dadka dhexdiisa laga soo furtay, iyagoo ah midhaha ugu horreeya oo Ilaah iyo Wanka loo qoondeeyey. Muujintii 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Halkan aayadda afraad ee Muujintii afar iyo tobnaad, boqolka iyo afartan iyo afarta kun waxaa lagu aqoonsaday inay yihiin “midhaha ugu horreeya.” Waxa kale oo lagu aqoonsaday inay yihiin “bikrado,” waxyiiguna wuxuu na ogeysiiyey in masaalka tobanka bikradood ee Matayos shan iyo labaatan uu tusaale u yahay waayo-aragnimada dadka Adventist-ka. Iyagu ma aha oo keliya “bikrado,” ee sidoo kale laguma “nijaasayn naag,” waayo habka imtixaanka iyo kala-soocidda ee soo saaray boqolka iyo afartan iyo afarta kun wuxuu keenay kala-duwanaansho u dhexeeya boqolka iyo afartan iyo afarta kun iyo “dhammaan” diimaha beenta ah. “Kuwanu” waxay raacaan Wanka meel kastoo uu tago, oo sida qurbaannada midhaha ugu horreeya waa inay Masiixa ku raacaan dhimashadiisa, aasiddiisa, iyo sara-kiciddiisa.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Muujintii cutubka kow iyo tobnaad, aayadda kow iyo tobnaad, labada markhaati ee loo qaadayo sidii calan ayaa marka hore la dilayaa, dabadeedna saddex maalmood iyo badh gudahood waxaa loo soo sara kiciyaa sidii qurbaan midhaha ugu horreeya ah, sida Masiixu ahaa. Qurbaankii midhaha ugu horreeya oo ahaa oo ah Masiixa, waxa ku jiray dhiigga axdiga oo la daadshay si loo furto kuwii ku dhacay kacdoonruuxeedkii La’odikiya ee ruux ahaan saboolaystay. Hal aayad gudaheed, (aayadda afraad) waxaa lagu soo bandhigayaa soo-koobid gaaban oo ku saabsan xariiqyada kala duwan ee iftiinka nebiyadeed ee la xidhiidha boqol iyo afartan iyo afarta kun. Waxaana lagu soo bandhigayaa Muujintii 144 gacanta Palmóní, kan tirinta yaabka leh yaqaan. Laba-laabnaanta Qorniinka ku jirta waxay u taagan tahay taariikhda roobka dambe, roobka dambena waa halka iyo waqtiga Ruuxa Quduuska ah lagu dul shubo dadka Ilaah.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Sidee bay ugu qurux badan yihiin buuraha dushooda cagaha kan bishaarada wanaagsan wada, kan nabadda ku dhawaaqa; kan bishaaro wanaag ah keena, kan badbaadada ku dhawaaqa; kan Siyoon ku yidhaahda, Ilaahaagu wuu taliyaa! Ilaaliyayaashaadu codkooda bay kor u qaadi doonaan; cod keliya ayay wada heesi doonaan, waayo indhahooda ayay isugu eegi doonaan, marka Rabbigu Siyoon soo celiyo. Farxad la qarxa, wada heesa, idinku meelaha burbursan ee Yeruusaalem; waayo Rabbigu dadkiisii wuu qalbi qaboojiyey, Yeruusaalemna wuu soo furtay. Rabbigu gacantiisa quduuska ah qaawan buu uga dhigay indhaha quruumaha oo dhan hortooda; oo dunida darfaheeda oo dhammu waxay arki doonaan badbaadada Ilaaheenna. Ka taga, ka taga, halkaas ka baxa, wax nijaas ahna ha taabanina; dhexdeeda ka baxa; daahira ahaada, kuwiinna sida weelasha Rabbiga. Ishacyaah 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Siyoon H6726 waa isla H6725, taas oo micneheedu yahay “dareenka muuqashada cad; tiir xusuuseed ama hanuuniye ah: – calaamad, cinwaan, astaanta jidka.” Siyoon waa astaan u ah calanka boqolka iyo afar iyo afartan kun, oo tuducaasna waxay hore u heleen roobkii dambe, waayo waxay hore u daabaceen oo u soo bandhigeen wararka wanaagsan ee nabadda. Sida taas si gaar ah ugu habboonna, waxay isu arkaan “il iyo il,” taas oo ka dhigan xertii maalintii Bentakostiga, maxaa yeelay tobanka maalmood ee ka horreeyey Bentakostigu waxay u taagan yihiin xilli midayn ah. Rabbigu “wuu” sameeyey, (taas oo ka dhigan waqti tagay), wuxuuna hore ugu dhammaystiray saddex waxyaalood kuwa keena wararka wanaagsan aawadood. Wuxuu “dadkiisii u qalbi qaboojiyey,” “Yeruusaalemna wuu furay,” oo “gacantiisa quduuska ah ayuu qaawiyey indhaha quruumaha oo dhan hortooda.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Wuxuu dadkiisii “u qalbi qaboojiyey” 9/11, isagoo calaamadinaya bilowga hab tijaabo oo ku qoran cutubka saddexaad ee Malaakii, kaas oo ku dhammaanaya sharciga Axadda marka uu kor u qaado calanka qurbaannada midhaha ugu horreeya, sida lagu matalay isagoo “gacantiisa quduuska ah qaawan uga dhigay indhaha quruumaha oo dhan.” Wuxuu qalbi qaboojiyaa, soo furtaa, oo kor u qaadaa boqol iyo afar iyo afartan kun. 9/11 ayuu qalbi qaboojiyaa oo bilaabaa habka daahirinta, halkaas oo uu dadkiisa ku soo furto dabadeedna kor ugu qaado sida calan, ama sida Malaakii leeyahay, “qurbaanka Yahuudah iyo Yeruusaalem ha u noqdo mid Rabbiga ka farxiya” “sidii waagii hore.”

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Oo wuxuu fadhiisan doonaa sida nadiifiye oo daahiriye lacagta; oo wuxuu daahirin doonaa wiilasha Laawi, oo u safeyn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku dheehan. Markaasaa qurbaanka Yahuudah iyo Yeruusaalem uu Rabbiga u noqon doonaa mid laga helo raalli ahaansho, sidii waayihii hore, iyo sidii sannadihii hore. Malaakii 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Waxaan maqaalka xiga ku soo gunaanadi doonnaa tixgelinteenna ku saabsan “ilaa goorma”.

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

> “‘Kan haadiisu gacantiisa ku jirto, oo wuxuu si buuxda u nadiifin doonaa meeshiisa wax lagu tumo, sarreenkiisana wuxuu ku ururin doonaa bakhaarka.’ Matayos 3:12. Tani waxay ahayd mid ka mid ah waqtiyadii sifaynta. Erayada runta ayaa waxaa lagu kala soocayay xaabada iyo sarreenka. Maxaa yeelay waxay aad ugu madhnaayeen kibir iyo is-xaqdhigid inay canaan aqbalaan, aadna dunida u jeclaayeen inay aqbalaan nolol is-hoosaysiin ah, kuwo badan ayaa Ciise ka jeestay. Qaar badanina weli isla waxaas ayay samaynayaan. Nafaha maanta waa la tijaabiyaa sidii xertiias loogu tijaabiyey sunagogga Kafarna'um. Marka runta qalbiga la gaadhsiiyo, waxay arkaan in noloshoodu aanay waafaqsanayn doonista Ilaah. Waxay arkaan baahida loo qabo isbeddel dhan walba ah oo naftooda ku dhaca; laakiin diyaar uma aha inay qaadaan hawsha is-inkiridda leh. Sidaa darteed way cadhoodaan marka dembiyadooda la kashifo. Way ka tagaan iyagoo xumaaday, sida xertii Ciise uga tageen, iyagoo gunuunacaya, ‘Kanu waa hadal adag; bal yaa maqli kara?’” The Desire of Ages, 392.

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