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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Toddobaadka-Maalinta Adventistka ah - Lambarka Afar iyo Toban

Number Fourteen

Lambarka Afar iyo Toban

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Taariikhda “shuqullada yaabka leh ee Ilaah” waxa kale oo lagu metelaa su’aasha nebiyaysan ee ah “ilaa goormaan.” Taariikhda lagu metelay labadan astaamood, iyo astaamo kale oo badan, waxay meteshaa wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun. Muddadaas dhexdeeda waxa ka jira dood ku saabsan farriinta roobka dambe ee runta ah iyo farriimo kale oo badan oo been ah. Waxa jira oo keliya hal farriin oo roobka dambe ah oo dhab ah. Xariiqda qisada ee taariikhda quduuska ah ee Ilaah ku sameeyo shuqulladiisa yaabka leh waxa lagu dhex dhigay macnaha guud ee kitaabka Yoo’eel, halkaas oo “khamriga cusub” laga gooyo dabaqad ka mid ah, iyada oo lagu shubayo dabaqadda kale.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Waxa kitaabka Yoo’eel ku jira isbarbardhigyo dhawr ah oo mudan in la ogaado. Asalka erayga “masaalku” wuxuu ka dhigan yahay “ag-dhigid,” wuxuuna asal ahaan xanbaarsan yahay isbarbardhig u dhexeeya laba nooc. Mar hore ayaannu taabannay qaar ka mid ah “isbarbardhigyada” ku jira kitaabka Yoo’eel, annagoo tilmaannay in taajka kibirka ee ay xidhaan kuwa sakhraansan ee Yeruusaalem u taliya lagu barbardhigay kuwa xidhan taajka ammaanta. Weli ma aannu muujin sida astaanta farxaddu ay uga soo horjeeddo, hase yeeshee ay u tahay dhiggeeda, ceebowga; laakiinse sidaas bay tahay, waxaana aannu damacsannahay in aannu taas muujinno. Mawduuca alfa iyo omega-na sidoo kale wuxuu ku yaal kitaabka Yoo’eel, mabda’aas ah in kii hore uu tuso kii dambe ayaana sidoo kale lagu xaqiijiyey labada khudbo ee Butros ee ku jira kitaabka Falimaha Rasuullada.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Cutubka labaad ee Falimaha Rasuullada wuxuu dhacayaa maalinta Bentekoste saacadda 9-ka subaxnimo (saacaddii saddexaad), halka cutubka saddexaad uu yahay saacaddii sagaalaad (3-da galabnimo), oo ah wakhtigii allabariga fiidkii. Falimaha Rasuullada 2, farriinta Butros ku dhawaaqayo waxay ka dhacaysaa qolka sare ee guri gaar loo leeyahay, laakiin khudbaddiisa cutubka 3 waxaa lagu jeedinayaa macbudka. Labadaba waxaa isu xira baaqa toobadkeenka ee ku jira kulanka kasta. Isla farriin, laba goobood oo juqraafiyeed, kuwaas oo matalaya astaanta labanlaab ku dhex jirta farriinta Bentekostaha ee u kala qaybsan barxadda iyo macbudka. Muujintii 11, Yooxanaa waxaa lagu amray inuu cabbiro macbudka, laakiin ka tago barxadda, maxaa yeelay waxaa la siiyey quruumaha aan Yuhuudda ahayn.

> 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 lay siiyey cawsduur u eg ul; malaa'igtiina way istaagtay iyadoo leh, Kac, oo cabbir macbudka Ilaah, iyo meesha allabariga, iyo kuwa ku dhex caabuda. Laakiin barxadda ka baxsan macbudka dibadda uga tag, hana cabbirin; waayo waxaa la siiyey quruumaha aan Yuhuudda ahayn; oo magaalada quduuska ahna waxay ku tuman doonaan laba iyo afartan bilood. Muujintii 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Sidaas daraaddeed, labanlaabidda labada khudbo iyo kala qaybinta goobta ay labada khudbo ka kala dhaceen waxay tilmaamayaan laba dhagaystayaal oo roobka dambe ah ee kitaabka Yoo’eel ku xusan. Mid ka mid ah dhagaystayaashaas waa quruumaha aan Yuhuudda ahayn ee macbudka dibaddiisa jooga, kan kalena waa Yuhuudda ku jirta macbudka. Xukunka kuwa nool marka la joogo, guriga Ilaah ayaa marka hore la xukumaa; laga bilaabo 9/11 ilaa sharciga Axadda macbudka ayaa la xukumaa, laga bilaabo sharciga Axaddana ilaa xidhitaanka wakhtiga nimcadu u bannaan tahay aadanaha quruumaha aan Yuhuudda ahayn ayaa la xukumaa. Xukunkaasu wuxuu dhacaa inta lagu jiro roobka dambe oo Butros ku aqoonsaday in lagu soo bandhigay kitaabka Yoo’eel. Waxa barxadda (quruumaha aan Yuhuudda ahayn) iyo macbudku (kaniisadda Ilaah) ku mataleen kala qaybinta ku jirta Falimaha Rasuullada cutubyada labaad iyo saddexaad, ayaa sidoo kale ah kala soocidda ku jirta Yoo’eel ee roobka hore iyo roobka dambe. Roobkii hore wuxuu yimid 9/11 waxaana la shubayaa inta macbudka Ilaah la xukumayo. Marka hawshaasu dhammaato, roobka dambe waxaa lagu shubayaa quruumaha aan Yuhuudda ahayn ee ku jira barxadda.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Haddaba, haddaba reer Siyoonow, oo ku reyreeya Rabbiga Ilaahiinna ah; waayo, isagu wuxuu idin siiyey roobkii hore si qiyaasan, oo wuxuu idiin soo dejin doonaa roobka, kaasoo ah roobkii hore iyo roobkii dambe, bisha kowaad. Yoo’eel 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Hadda ma aha ujeeddadaydu wakhtigan inaan qeexo kala-duwanaanshaha nebiyadeed ee u dhexeeya farxadda iyo in la ceeboobo, laakiin aayaddu waxay dadka Ilaah ku wargelinaysaa inay “farxaan” sababta oo ah farriinta roobka dambe. Farriinta roobka dambe waxay ku soo saartaa dadka Ilaah farxad nebiyadeed. Taas marka la yidhaahdo, mawduuca roobka hore ama roobka baradka ah, oo uu ku xigo roobka dambe, waa sawir ka mid ah dhagaxii turunturoodka ee dhinac loo dhigay oo lala yaabay. Astaanta dhagaxa geeska ee ugu dambaynta noqda dhagaxa madaxda waa waxa yaabka leh indhaha Ilaah iyo dadkiisaba.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Dhagaxa yaabka leh wuxuu ka dhigan yahay Alfa iyo Oomeega waxsii sheegista. Mabda’a alfa iyo oomeega marka loo eego adeegsiga waxsii sheegista waxaa si isdaba joog ah loogu aqoonsaday Alfa iyo Oomeega Eraygiisa, isagaana ah Erayga. Sababtaas aawadeed, waxa mabda’gan laga muujiyey waxaa naloo muujiyey innaga iyo carruurteenna weligeedba. Sannadka 1863 waa dhagaxa madaxa ee waxsii sheegista Kitaabka Quduuska ah, waana dhagaxa madaxa ee xilligii malaa’igta saddexaad laga bilaabo 1844 ilaa 1863. 1844 wuxuu ahaa dhagaxa aasaaska, 1863-na dhagaxa madaxa ee xilligaas waxsii sheegista. 1844 ilaa 1863 waa xilli waxsii sheegis ah oo la aasaasay, sida 538 ilaa 1798 ay u tahay mid la aasaasay. Xaqiiqda ah in aadanuhu aanu garanayn wax Ilaah aasaasay, kama dhigayso shaygaas inaanu ahayn mid la aasaasay!

We ended the previous article with the following passage.

Waxaannu maqaalkii hore ku soo gabagabaynay tuducan soo socda.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Waxaa lay tusay in xidhiidhkiisu uu dadka Ilaah la lahaa uu, dhinacyo qaarkood, la mid ahaa kii Muuse uu reer binu Israa’iil la lahaa. Waxaa jiray kuwo ka gunuunacayay Muuse markii ay jireen duruufo adag, waxaana sidoo kale jiray kuwo isaga ka gunuunacayay.” Testimonies, volume 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Sannadkii 1863, James White waxaa “xaalado qaarkood” loo metelay “Muuse oo reer binu Israa’iil u ah.”

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Muddadii 1844 ilaa 1863 waxaa tusaale ahaan loo sawiray muddadii ka bilaabatay samatabbixintii Badda Cas ilaa Qaadeeshii kowaad. Qaadeeshii kowaad waa alfa, Qaadeeshii labaadna waa omega—taasoo bixisa laba xilli oo afartan sano ah oo ku dhammaada Qaadeesh, labaduba na waxay ku dhammaadeen fallaago.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Ruuxa Waxsii sheegiddu waxay iswaafajisaa gudubkii Badda Cas iyo niyad-jabkii weynaa ee 1844. Kitaabku wuxuu iswaafajisaa gudubkii Badda Cas iyo iskutallaabta, waxaana Walaashii White ay xaqiijisaa in niyad-jabkii xertii ee iskutallaabta uu tusaale u ahaa niyad-jabkii weynaa ee 1844. Waxay ahayd doonista Rabbiga in si toos ah loogu galo Dhulka Ballanqaadka, calaamadda juqraafiyeed ee gelitaanka Dhulka Ballanqaadkuna waxay ahayd Yerixoo; waana meesha, toddobaadkan labaad ee Diseembar, 2025, ay qadiimibaadhayaashu hadda ka qodeen Yerixoodii hore—hase yeeshee iyagoo argagaxsan uun bay ogaadeen in derbiyadii dumay ee ay halkaas ka heleen ay dhammaantood bannaanka u dhaceen, ee aanay gudaha ugu dhicin sida had iyo goor ku dhacda inta lagu jiro go’doomin. Go’doomin qadiimi ah derbiyada waa la garaaci jiray oo gudaha ayaa loo riixi jiray. Yerixoo se sidaas may ahayn.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Markaasaa dadkii qayliyeen markii wadaaddadii buunankii afuufeen; oo waxaa dhacday, markii dadkii maqleen dhawaaqa buunka, in dadkii qayliyeen qaylo weyn, darbigiina si siman ayuu u dumay; sidaas darteedna dadkii waxay kor ugu galeen magaalada, nin waluba si toos ah hortiisa, oo magaaladiina way qabsadeen. Yashuuca 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Khubarada qadiimiga ahi waxa kale oo ay heleen dhalooyin ay cunto ku jirtay, taas oo muujinaysa in markii derbiyadu dumayeen aanu jirin go’doomin dheer oo daba dheeraatay. Waxa kale oo ay ka jawaabtay su’aal ka dhex jirtay kooxda khubarada qadiimiga ah oo ku saabsan sababta diiwaanka kitaabiga ah ee dhiciddii Yerixoo u sheegay in ay “kor ugu” galeen Yerixoo iyagoo maraya buur yar ama meel kor u kac ah, taas oo ay hadda og yihiin in la samaysmay markii derbiyadu dibadda u dumeen.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Caqabaddii ugu horraysay ee ku dhawaaqday gelitaanka Dhulkii Ballanqaadka ahaa waxay ahayd Yerixoo, magaalo leh saamayn iyo hodantinimo. Yerixoo waa 1863, Yerixoona waa mawduuc ka mid ah waxsii-sheegidda Kitaabka Quduuska ah, ma aha oo keliya sida tusaale u ah muddada sharciga Axadda, laakiin sidoo kale iyadoo lala xidhiidhinayo dhicitaankeeda iyo dib-u-soo-kicitaankeeda. Yerixoo sidoo kale waxay lahayd habaarkeedii nebiyadeed ee gaarka ahaa oo lagu dhawaaqay korkeed. Yashuuca wuxuu habaar ku dhawaaqay ninkii dib u dhisi lahaa Yerixoo, isagoo sidaas samaynayana wuxuu caddeeyey in ninka dib u dhisa Yerixoo uu lumin doono wiilashiisa ugu yar iyo ugu weyn dhismaha dib loogu dhisayo magaaladaas la habaareeyey. Mid ka mid ah wiilasha ayaa lagu waayi lahaa marka aasaaska la dhigayey, kan kalena marka albaabka la taagayey. Waxsii-sheegiddaas waa la oofiyey, diiwaanka oofitaankeedana waxaa lagu qoray Kitaabka Quduuska ah, taasoo Yerixoo ka dhigaysa astaan Kitaabi ah oo la aasaasay.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Burburkeedii taariikheed gudaheeda, iyo habaarkeedii nebiyadeed, oo uu ku xigay rumoobiddii taariikheed ee waxsii sheegiddaas, waxaynu ka helaynaa saddex markhaati oo Yerixoo kaga hadlaya sannadkii 1863. Dhammaan saddexdaas markhaatifurba waa in lagu dabaqaa 1863. Saddexdaas markhaati waxay isla taagan yihiin sida saddex Muuse ay si nebiyaysan u taagan yihiin dhammaadka muddadooda afartan sannadood ee kala duwan. Mid ka mid ah muddadaas afartan sannadood ah wuxuu si cad ula jaanqaadayaa taariikhda Millerite-ka, taasoo caddaynaysa in dhammaan saddexda matalaad ee Muuse ee dhammaadka xilli kasta oo afartan sannadood ahi ay la jaanqaadayaan taariikhda 1863—taariikhda malaa’igta saddexaad.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Laba ka mid ah saddexdaas markhaati ee afartankii sannadood ee Muuse waxay ku dhammaadaan Qaadeesh; gunaanadka saddexaad ee afartanka sannadoodna wuxuu ahaa Webiga Urdun, gunaanadka labaadna wuxuu ahaa Badda Cas. Gunaanadka afartankii sannadood ee ugu horreeyeyna wuxuu ahaa Muuse oo ka cararay Masar. Saddexduba waxay tilmaamayaan ka bixitaan Masar ah oo ah dhammaystirka wax sii sheegiddii Ibraahim ee afarta boqol iyo soddonka sannadood ee addoonsiga Masar.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Saddexdii xilli ee afartan sannadood ahaa ee Muuse, kuwaas oo dhammaadkoodu (dhagaxii gunaanadka) u taagan yahay nooc ka mid ah samatabbixinta Masar, waxay ahaayeen dhammaystirka wax sii sheegiddii Ibraahim ee ku saabsanaa maxaabiisnimada lagu geli doono iyo samatabbixinta laga bixi doono addoonsiga Masar. Sida samatabbixiyihii la sii sheegay ee ballan-axdiga Ibraahim, Muuse qudhiisu wuxuu ku bilaabmay in laga badbaadiyo biyaha, sida magiciisu ka dhigan yahay. Intaas dabadeed Muuse wuxuu dadka Ilaah ku hoggaamiyey biyihii Badda Cas, ka dibna wuxuu geeyey xeebta samatabbixinta, taas oo uu matalayey Webiga Urdun. Alfa-nimada nolosha Muuse waxay ahayd badbaadinta laga badbaadiyey biyaha Niil, omega-duna waxay ahayd badbaadinta ay metelayeen biyaha Webiga Urdun. Alfa-nimada nolosha Muuse, sida ay u muujisay waayo-aragnimada lagu qeexay magiciisa iyo waalidkiis, iyadoo ay ahaayeen waalid cibaado leh oo ogaa in ilmuhu lagu xukumay dhimasho, sida uu afartan sannadood ka dib ahaan lahaa markii uu dilay ninkii Masriga ahaa. Iyagoo ah waalid cibaado leh oo ogaa in wiilkoodu u baahan yahay in laga badbaadiyo xukunka dilka, waxay u diyaariyeen doon, taas oo ka gudubtay dunidii Cibraaniyada una gudubtay dunidii Masaarida, sida Muuse uu dhammaadka afartan sannadood uga tegey dunidii Masaarida una galay dunidii Cibraaniyada.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Muuse wuxuu ku celiyey qisadii Nuux badbaadintiisii biyaha dhexdeeda. Xusidda ugu horraysa ee Muuse sida “samatabbixiyaha” ee waxsii sheegiddii axdiga Ibraahim ee afar boqol iyo soddonka sannadood waxay ahayd ku-celin taariikhdii uu Ilaah axdi kula galay binu-aadmiga, sidaas darteedna waxay isu keentay waxsii sheegiddii axdiga Ibraahim ee qoom la doortay iyo ballanqaadkii axdiga ee loo sameeyey binu-aadmiga oo dhan. Tani waxay tilmaamaysaa baabtiis ku jira wareejintii ilmihii Muuse loo dhiibay gabadhii Fircoon, waayo dhimashada waxaa qiray hawshii waalidka, aaskana waxaa metelaya sanduuqii biyaha dul saarnaa, sarakicidduna waa gabadhii Fircoon.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Nolosha Muuse waxay ku bilaabmaysaa iyadoo la matalayo baabtiiskii sanduuqii Nuux. Sidaas awgeed, tan waxay ka dhigan tahay in bilowgiiba tirada “8” lala xidhiidhiyo Muuse, waayo xididka xiriirkiisa axdiga ahi wuxuu ka bilaabmay tirada “8” ee ka timid axdigii Nuux, shaqadiisuna waxay ahayd inuu dejiyo qaynuunka gudniinka maalinta “siddeedaad”. Dabadeed waa la tijaabiyey, wuuna ku dhacay isla qaynuunkaas. Nolosha Muuse waxay ku bilaabmaysaa baabtiis, afartan sannadood ka dibna waxaa jira dhimasho (Masri ah) oo calaamad u noqota barta uu ku dhinto Muusihii Masriga ahaa oo uu si gaar ah ugu noqdo wiilkii Ibraahim. Bilowga iyo dhammaadka afartankii sannadood ee ugu horreeyey ee Muuse waxaa matala baabtiis. Kii ugu horreeyey wuxuu tilmaamay kala-guur ka yimid Cibraani ilaa Masri, kii dambena ka yimid Masri ilaa Cibraani. Afartan sannadood ka dib taas, Muuse wuxuu dadka Ilaah mariyey baabtiiskii Badda Cas, isagoo ku sii jeeda baabtiiska Urdun, kaasuusan weligiis gaadhin.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Dadka Ilaah oo uu hoggaaminayo Yashuuca waxay galeen Dhulkii Ballanqaadka isagoo Muuse la’aan ah, waayo isagu wuu dhintay wax yar ka hor intii aan la gaadhin baabtiiskii Webiga Urdun. Muuse wuxuu yidhi, Butrosna wuu ku celiyey, in Rabbiga Ilaahiinna ah idiin kicin doono nebi la mid ah Muuse. Nebigii uu Muuse astaan ahaan u tilmaamay wuxuu ahaa Masiixa, oo Isagu shaqadiisii wuxuu ka bilaabay si qumman meeshii Muuse kaga hadhay. Wuxuu shaqadiisa ka bilaabay baabtiiskiisii, baabtiiskaasuna wuxuu ahaa isla goobtii saxda ahayd ee Yashuucu ku baabtiisay Israa’iiltii hore markii ay Urdun ka gudbayeen oo ay gelayeen Dhulkii Ballanqaadka. Injiilladu waxay inoo sheegayaan in Yooxanaa uu wax ku baabtiisayay Beytabara, taas oo ah goobta laga gudbo, macneheeduna yahay meel dooni laga raaco.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Badda Cas waa astaanta fallaagada Masar, taasoo maragtii nebinnimo ee Muuse ee xariiqdan ku sugaysa inay run tahay. Webiga Niil ilaa Badda Cas (mararka qaarkoodna webi baa loo yeedhaa), dabadeedna ilaa Urdun. Muuse, oo macnihiisu yahay “kan biyaha laga soo badbaadiyey,” maraggiisa wuxuu ka bilaabaa kuna ku soo gabagabeeyaa biyaha samatabbixinta, mid kasta oo biyahaas ka mid ahna waxay muujiyaan laba nooc oo caabudayaal ah.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Afartanka sano ee ugu horraysay ee Muuse waxay matalayaan farriinta malaa’igta kowaad, afartanka sano ee labaadna waa tan malaa’igta labaad, tan saddexaadna waxay tahay tan malaa’igta saddexaad. Saddexda malaa’igoodba waxay leeyihiin astaamahooda nebiyadeed ee gaarka ah, sida in saddexda farriimood oo dhammu ay ku matalan yihiin farriinta kowaad. Waxaannu ifafaalahan si fagaare ah u caddaynaynay sannado badan annagoo ku xidhnayn saddexda cutub ee ugu horreeya ee kitaabka Daanyeel.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Daani'eel cutubka kowaad ayuu Ilaah ka cabsaday oo wuu diiday inuu cuno cuntadii Baabuloon, Ilaahna wuu ammaanay imtixaankii labaad ee cunto iyo muuqaalka la socday, kaas oo horseeday xukunkii iyo imtixaankii saddexaad ee Nebukadnesar qudhiisu fuliyey. Daani'eel cutubka kowaad waa malaa'igta kowaad ee Muujintii afar iyo tobnaad oo ku dhawaaqaysa, “Ilaah ka cabsada,” “ammaanna siiya,” sidii Daani'eel yeelay imtixaankii labaad ee cunto iyo muuqaalka, waayo “saacaddii xukunka” Nebukadnesar way timid.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Afartankii sano ee ugu horreeyey ee nolosha Muuse waxay ku bilaabmeen sababta oo ah waalidkiis waxay ka cabsadeen Ilaah. Markii gabadhii Fircoon ay sanduuqii ku aragtay biyaha dhexdeeda, Muuse wuxuu ka gudbay imtixaankii labaad, kaas oo ah imtixaan muuqaal ah. Dabadeed gabadhii Fircoon waxay go’aamisay inaanu dhimanayn. Xukunna wuxuu yimid dhammaadkii afartankii sano ee ugu horreeyey, markii uu Masrigii dilay oo ay ku khasabtay inuu Masar ka cararo.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Afartankii labaad ee afartan sannadood, malaa’igtii labaad ee Muujintii afar iyo tobnaad oo ku dhawaaqaysay dhiciddii Baabuloon waxaa astaan ahaan u muujisay dhiciddii Masar. Dhiciddaas gudaheeda, dhammaadkii afartan sannadood waxaa jiray muujin weyn oo xoogga Ilaah ah, sidii ay u jirtay dhammaadkii farriintii malaa’igta labaad intii lagu jiray Qayladii Saqda-Dhexe ee 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Afartanka sano ee afraad wuxuu ka bilaabmaa iyadoo xukunka dhimashada lagu dhawaaqay ku dhowaad shirka oo dhan, wuxuuna ku dhammaadaa xukunka dhimashada ee lagu riday hoggaamiyihii shirkaas.

Sister White identifies that our work is to combine the three angels’ messages.

Walaashu White waxay caddeyneysaa in shaqadeennu tahay inaan isku darsanno farriimaha saddexda malaa’igood.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Rabbigu wuxuu ku dhow yahay inuu dunida ku ciqaabo xumaanteeda. Wuxuu ku dhow yahay inuu hay’adaha diimeedka ku ciqaabo diidmadooda iftiinka iyo runta la siiyey. Farriinta weyn ee isu geysa farriimaha malaa’igta kowaad, labaad, iyo saddexaad waa in dunida la gaadhsiiyo. Tani waa inay noqotaa culayska shaqadeenna.” The Seventh-day Adventist Bible Commentary, mugga 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Afartankii ugu horreeyey ee afartan sannadood ee Muuse waxay metelaan malaa’igta kowaad ee Muujintii afar iyo tobnaad, muddadiisii labaad ee afartan sannadoodna waa malaa’igta labaad, muddada saddexaad ee afartan sannadoodna waa malaa’igta saddexaad. “Farriinteenna weyn” waa in la isu geeyo “farriimaha malaa’igta kowaad, labaad, iyo saddexaad,” taas oo dhigaysa dhammaan saddexda calaamadood ee Muuse sannadka 1863, sidaas darteedna saddex Muuse xilliga sharciga Axadda.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 ilaa 1863 waxa ku jira laba markhaati oo labadaas xilli ee afartan-sano ah ee u horseeday Qaadeesh. Waxyi-gu wuxuu caddeeyaa in mid saddexaad aanu jiri karin la’aanteed mid kowaad iyo mid labaad, sidaa darteed afartankii sano ee ugu horreeyey nolosha Muuse waa inay sidoo kale metelaan 1844 ilaa 1863. Muuse wuxuu dilayaa Masrigii sannadka 1863, waxaana la socda Muuse oo Usha ku dhuftaya Dhagaxa isaga oo adeegsanaya ushiisa amar-ku-taaglaynta, iyo sidoo kale markii Muuse uu weyddiisto inuu arko ammaanta Ilaah taariikhda fallaagadii dibiga dahabka ah. Waxaa jira saddex Muuse sannadka 1863 iyo sharciga Axadda, dhammaantoodna waa afartan jir.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Saddexda xilli ee Muuse mid kastaa waxa uu ka kooban yahay samatabbixin biyo lagu maro; Muuse oo ku jira dambiisha waxa uu la jaanqaadayaa Muuse oo dhex maraya Badda Cas, taas oo la jaanqaadaysa Muuse laba jeer ka taagan Webiga Urdun: Niil, Badda Cas, iyo laba jeer Urdun. Biyaha samatabbixinta ayaa lagu matalay mid kasta oo ka mid ah saddexda xilli, waayo dhammaantood waxay la jaanqaadaan xilliga biyaha samatabbixintu la daadsho inta lagu jiro xilliga roobka dambe.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Dhamaadka muddadii saddexaad ee afartan sannadood Muuse wuxuu ushiisii ku dhuftay Dhagaxii. Dhamaadka afartankii labaad ushiisii waxay kala qaybisay Baddii Casayd. Dhamaadka afartankii kowaad, wuxuu diiday ushii taliskii Masar, wuxuuna doortay inuu la silco dadkiisa.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Dhamaadka xilligii kowaad waxaa dhintay nin Masaari ah, oo dhamaadka xilligii labaadna waxaa dhintay ciidankii, curadyadii, iyo hoggaankii Masar. Dhamaadka xilligii saddexaadna waxaa wada dhintay qarankii reer binu Israa’iil, Haaruun, iyo Muuse. Kuwanu waa saddex taariikhood oo isbarbar socda, kuwaas oo “xariiq ka korreysa xariiq” mid waliba u taagan yahay 1844 ilaa 1863—taariikhda malaa’igta saddexaad, taas oo iyaduna markeeda u taagan 9/11 ilaa sharciga Axadda, iyo xilliga Bentakostiga marka biyaha samatabbixinta la shubo.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Muuse wuxuu joogaa labada kacdoon ee Kaadeesh, kacdoonnada Kaadeeshna labaduba waa dhagax-gunta u ah xilliyadooda kala gaarka ah. Labaduba waxay metelaan 1863, taas oo iyaduna ah dhagax-guntii xilligii malaa’igta saddexaad, oo ka bilaabma alfa ee 1844 ilaa dhagax-gunta ee 1863. Marka la tixgeliyo iftiinka yaabka leh ee dhagaxa ka bilaabma aasaaska kuna dhammaada dhagax-gunta, waxaa la garanayaa in dhagax-guntu had iyo jeer si nebiyaysan uga weyn yahay. Dhibcaha yar ee bilowga xilligii Bentakostiga, kuwaas oo horseedaya daadinta buuxda ee dhagax-gunta maalintii Bentakostiga, ayaa runtaan muujinaya.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

9/11-kii, rusheyntu way bilaabatay, waxayna ku dhammaanaysaa daadinta buuxda ee xeerka Axadda. Runtaani waxay aqoonsanaysaa in dembigii Muuse ee Kadeesh-ta labaad iyo oomeega uu ahaa dembi ka weyn kacdoonkii Kadeesh-tii koowaad ee alfa. Kacdoonkii alfa wuxuu soo saaray dhimashada qaran dhan, halka kacdoonkii oomeega uu soo saaray dhimashada hal nin (Muuse), hase yeeshee dembiga ninkaas keliyihiis ah ayaa ka weynaa dembigii wadajirka ahaa ee qaran dhan. Ninka dembaabaa wuu dhintaa, heerkaasna wax kala duwanaansho ah kama jiro dembiyada Muuse iyo kuwa Israa’iili kale oo kasta; laakiin si nebiyaysan, Muuse markuu Masiixa mar labaad ku dhuftay waxay ahayd wax ka sii weyn, waayo waxay ahayd dhagaxii gunaanadka ee muddadaas afartan sano ah.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Kacdoonkii Muuse ee Kaadeeshii omega-ta labaad waxay ahayd dembi ka weyn kacdoonkii reer binu Israa’iil ee ay ku diideen farriintii Yashuuca iyo Kaaleeb. Muuse si nebiyad ahaan ah ayuu u taagan yahay 1863, halkaas oo uu cidlada ugu dhinto kacdoonkiisa aawadiis. Muuse sidoo kale wuxuu u taagan yahay 1863, halkaas oo dadkii axdiga hore ay cidlada ugu dhinteen kacdoonkoodii aawadiis, hase yeeshee Muuse kama uu qaybgelin kacdoonkaas. 1863 waxay la jaanqaaddaa sharciga Axadda, sidaas oo kale waxaa la jaanqaadda kacdoonkii Haaruun ee dibiga dahabka ah. Taariikhdaas, oo la jaanqaadda Kaadeesh, 1863, iyo sharciga Axadda, Muuse wuxuu ku tukanayaa inuu arko ammaanta Ilaah.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Qaadeesh waxay u taagan tahay 1863, Muuse-na wuxuu joogaa labada Qaadeeshba; sidaas darteed, markhaatiyaasha Kitaabka Quduuska ah ee laba ah, oo labaduba ah dhagaxyada madaxda, ayaynu ku adkaynaynaa in muddada saddexaad ee afartan sannadood, oo aan ku dhammaanayn Qaadeesh, ay sidoo kale u taagan tahay 1863. Halkaas “Muuse aan quduus laga dhigin” wuxuu mar kale iskutallaabta ku qodbayaa Masiixa, maadaama uu diidayo Dhagaxa. Sannadka 1863, iyo bixintii Sharciga ee Siinay, “Muuse quduus laga dhigay” wuxuu raadinayaa dabeecadda Ilaah. Sannadka 1863 Muuse wuxuu metelaa bikrad caqli leh iyo weliba bikrad nacas ah.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Farrisiigii iyo cashuurqaadihii waxay matalaan laba dabaqadood oo waaweyn oo ay u kala baxaan kuwa u yimaada inay Ilaah caabudaan. Labadooda wakiil ee ugu horreeya waxaa laga helayaa labadii carruur ee ugu horreeyey ee dunida ku dhashay.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Qadeesh iyo 1863, Muuse waxa uu u taagan yahay “laba qaybood oo waaweyn oo ay u kala baxaan kuwa” “Ilaah caabuda”. Muuse waa tusaale ka mid ah boqol iyo afartan iyo afarta kun, sida uu Butrosna yahay.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Koox kasta oo ay matalaan Farrisiigii iyo cashuurqaadihiiba waxaa taariikhda rasuul Butros ku jira cashar loogu talagalay. Bilowgii xertiisnimadiisa Butros wuxuu isu haystay mid xoog leh. Sida Farrisiigii oo kale, qiyaastiisa gaarka ah wuxuu ahaa ‘aan la mid ahayn dadka kale.’ Markii Masiixu, habeenkii ka horreeyay khiyaamadiisa, hore ugu sii digay xertiisii, isagoo leh, ‘Dhammaantiin caawa waad iga xumaan doontaan,’ Butros si kalsooni leh ayuu u caddeeyey, ‘In kastoo dhammaan ay kaa xumaadaan, anna maya.’ Markos 14:27, 29. Butros khatartiisa gaarka ah ma uu aqoon. Isku-kalsoonaantiisii ayaa marin habaabisay. Wuxuu isu haystay inuu awoodi karo inuu iska caabiyo jirrabaadda; laakiin saacado yar gudahood ayaa imtixaankii yimid, oo habaar iyo dhaar ayuu Sayidkiisii ku dafiray.” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Wakhtiga sharciga Axadda, oo ah 1863, Butros waxa uu matalaa laba dabaqadood. Kuwa hela calaamadda bahalka ama kuwa hela shaabadda Ilaah. Markii Ciise beddelay magaca Simoon oo uu ka dhigay Butros, taasu waxay astaan u ahayd boqol iyo afartan iyo afarta kun. Fahamkaas waxa sidoo kale astaan u ah marka magaca Butros lagu dhufto iyadoo la adeegsanayo tirada ka timaadda booska xarafka ee alifbeetada Ingiriisiga. Haddii aynu isla farsamadaas ku dabaqno 1863, waxaynu helaynaa 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Laba ka mid ah saddexda astaamood ee Muuse oo la jaanqaadaya 1863, waxay caddeeyaan in muddada saddexaadna ay khasab tahay inay iyaduna la jaanqaaddo. Labada sadar ee Qaadeesh waxay tilmaamayaan sheekada bikradaha xigmadda leh iyo kuwa nacasyada ah, muddada saddexaadna waxay tilmaamaysaa isku day lagu adeegsanayo dadaalka aadanaha si loo fuliyo hawl Ilaah leedahay. In lagu kalsoonaado xoogga aadanaha, sida Muuse ugu kalsoonaaday Masrigii, waxay ka dhigan tahay kalsooni lagu qabo awoodda aadanaha oo ka sarreysa awoodda la magacaabay.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Walaasha White waxay sheegaysaa in ninkeedu “xidhiidhkiisii uu la lahaa dadka Ilaah uu, dhinacyo qaarkood, la mid ahaa kii Muuse la lahaa Israa’iil.” Sannadkii 1863, Muuse waxaa metelayay James White. Sannadkii 1863, James White wuxuu dilayaa Masri, isagoo Masiixa mar labaad garaacaya oo u ducaynaya fallaagadii diiday farriintii “nasashada” ee ay hore u dhigeen Yashuuca iyo Kaaleeb. Muuse waa labadaba bikrad nacas ah markii uu Dhagaxa mar labaad garaacay iyo bikrad caqli leh markii uu u shafeecay fallaagadii Israa’iil.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Waxaannu maqaalkan ku soo gunaanadi doonnaa tuduca ku jira Tirintii afar iyo tobnaad, halkaas oo Muuse joogo 1863, markii isaga la siiyey aragti ku saabsan ammaanta Ilaah ee taariikhda isbarbar socota ee ay matalayso kacdoonkii dibiga dahabka ah.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Qoraalkaas Rabbigu wuxuu ku weydiinayaa “ilaa goormee” ay khasab ku ahaan doonto inuu la macaamilo kuwa fallaagada ah ee Israa’iil, taas oo ah isla su’aashii Ishacyaah Rabbiga weydiiyey cutubka lixaad. Ogow in kitaabka Tirintii uu taariikhdan dhigay xilligii dhulku ku iftiimayay ammaanta Ilaah, sida malaa’igtuna ay ku tilmaameen aayadda saddexaad ee Ishacyaah 6. 9/11 wuxuu ahaa dhagaxii aasaaska ee taariikhda 1844 ilaa 1863, sharciga Axadduna waa dhagaxa madaxa. Deegaanka ku jira Tirintii wax ka yar ma aha sawir ka mid ah gabayga ama masaalka beerta canabka ah, maadaama Israa’iiltii hore laga gudbayo iyadoo Rabbigu axdi la gelayo Yashuuca.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Oo shirkiina oo dhammu codkoodii bay kor u qaadeen, wayna qayliyeen; oo dadkiina habeenkaas way ooyeen. Oo reer binu Israa’iil oo dhammu Muuse iyo Haaruun bay ka gunuunaceen; oo shirkiina oo dhammu wuxuu ku yidhi iyagii, Haddii Ilaah doonayo, bal inaynu ku dhiman lahayn dalkii Masar! ama haddii Ilaah doonayo, bal inaynu cidladan ku dhiman lahayn! Oo bal maxaa Rabbigu inoogu keenay dalkanu, inaynu seef ku dhacno, oo naagaheenna iyo carruurteennuna booli u noqdaan? Sow inooma roona inaynu Masar ku noqonno? Oo iyagu waxay isku yidhaahdeen, Aynu madax samaysanno, oo aynu Masar ku noqonno.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Markaasaa Muuse iyo Haaruun wejigoodii ayay ku dhaceen dhammaan shirka ururka reer binu Israa'iil hortiisa. Yashuuca ina Nuun iyo Kaaleeb ina Yefunnehna, kuwaas oo ka mid ahaa kuwii dalka soo basaasay, dharkoodii ayay jeexjeexeen. Oo waxay la hadleen ururkii reer binu Israa'iil oo dhan, iyagoo leh,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Dhulkii aannu dhex marnay si aannu u soo baadhno waa dhul aad iyo aad u wanaagsan. Haddii Rabbigu nagu farxo, markaas isagu wuxuu ina gelin doonaa dhulkan, wuuna ina siin doonaa; waana dhul caano iyo malab la durduraya. Keliya Rabbiga ha ku caasiyoobina, hana ka baqina dadka dalka deggan; waayo, iyagu waxay inoo yihiin sida kibis; gaashaankoodii waa ka tegey, Rabbiguna waa inala jiraa; ha ka cabsanina iyaga.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Laakiinse shirki oo dhammu waxay ku amreen in dhagax lagu dilo. Markaasaa ammaantii Rabbigu ka muuqatay teendhada shirka hortooda reer binu Israa’iil oo dhan. Rabbiguna wuxuu Muuse ku yidhi, Ilaa goormay dadkani iga cadhaysiinayaan? Oo ilaa goormay i rumaysan waayi doonaan, calaamooyinkii aan dhexdooda ku dhex muujiyey oo dhan aawadood?

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Waxaan ku dhufan doonaa belaayo, oo waan ka dhaxal tirin doonaa, adigana waxaan kaa dhigi doonaa quruun ka weyn oo ka itaal badan iyaga.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Markaasaa Muuse Rabbiga ku yidhi, Haddaba Masriyiintu way maqli doonaan arrintan, maxaa yeelay adigu dadkaagan xooggaaga ayaad dhexdooda kaga soo bixisay; oo waxay u sheegi doonaan dadka deggan dalkanna; waayo, waxay maqleen in adiga Rabbiyow aad dadkan ku dhex jirto, in adiga Rabbiyow fool ka fool lagu arko, in daruurtaaduna korkooda taagan tahay, iyo in aad hortooda ku socoto, maalinnimana tiir daruur ah, habeenkiina tiir dab ah. Haddaba haddaad dadkan oo dhan sidii nin keliya u laysid, markaas quruumaha maqlay warkaaga waxay odhan doonaan, Rabbigu ma uu kari karin inuu dadkan geliyo dalkii uu ugu dhaartay, sidaas daraaddeed ayuu cidlada ugu laayay.

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Haddaba, waan ku baryayaaye, xoogga Rabbigay ha weynaado, sidii aad u hadashay oo kale, adigoo leh, Rabbigu waa dulqaad badan yahay, waana naxariis badan yahay, isagoo cafiya xumaanta iyo xadgudubka, laakiinse sinaba eedlaha ugama dhigo mid aan eed lahayn, isagoo xumaanta aabbayaasha ku booqda carruurta tan iyo farcanka saddexaad iyo afraad. Haddaba waan ku baryayaaye, xumaanta dadkan u saamax sida ay u weyn tahay naxariistaadu, sidii aad dadkan uga cafiday tan iyo Masar ilaa imminka.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> Markaasaa Rabbigu yidhi, Waan ku cafiyey sida eraygaagu yahay; hase yeeshee, sida runta ah ee aan noolahay, dhulka oo dhammu waxaa ka buuxsami doona ammaanta Rabbiga.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Maxaa yeelay nimankaas oo dhan oo arkay ammaantayda iyo calaamooyinkaygii aan ku sameeyey Masar iyo cidlada, oo imminkana toban jeer i tijaabiyey, oo aan codkayga dhegaysan, hubaal ma ay arki doonaan dalkii aan ugu dhaartay awowayaashood, oo kuwa igu cadhaysiiyeyna midkoodna ma arki doono. Laakiinse addoonkayga Kaaleb, maxaa yeelay ruux kale ayuu watay, oo si buuxda buu ii raacay, isaga ayaan gelin doonaa dalkii uu tegey; farcankiisuna wuu dhaxli doonaa. (Haddaba reer Caamaaleq iyo reer Kancaan waxay degganaayeen dooxada.) Berrito jeesta, oo cidlada u baxa jidka Badda Cas.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Markaasaa Rabbigu wuxuu la hadlay Muuse iyo Haaruun, isagoo leh, Ilaa goormaan u dulqaadanayaa ururkan sharka leh oo iga gunuunacaya? Waxaan maqlay gunuunaca reer binu Israa’iil ee ay igaga gunuunacayaan. Waxaad ku tidhaahdaan, Sida runta ah ee aan u noolahay, ayaa Rabbigu leeyahay, sidaad dhegahayga uga hadasheen ayaan idinku samayn doonaa: Meydadkiinnu waxay ku dhici doonaan cidladan; kulligiin intii la idin tiriyey, sida tiradiinna oo dhan ahayd, laga bilaabo kuwii labaatan sannadood jira iyo ka sii weyn, kuwaas oo iga gunuunacay, hubaal ma geli doontaan dalka aan ku dhaartay inaan idinka dejiyo dhexdiisa, marka laga reebo Kaaleeb ina Yefunne iyo Yashuuca ina Nuun. Laakiinse carruurtiinna yaryar oo aad tidhaahdeen waa la qabsan doonaa, iyaga ayaan gelin doonaa, oo waxay garan doonaan dalka aad quudhsateen. Laakiinse idinka, meydadkiinnu waxay ku dhici doonaan cidladan. Carruurtiinnuna waxay cidlada ku wareegi doonaan afartan sannadood, oo waxay qaadi doonaan sinooyinkiinna, ilaa meydadkiinnu ku baabba’aan cidlada. Sida tirada maalmaha aad dalka u basaasteen, oo ah afartan maalmood, maalin kasta sannadkeed, ayaad xumaatooyinkiinna u qaadi doontaan, oo ah afartan sannadood, oo waxaad garan doontaan jebintayda ballanka.

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Aniga Rabbiga ahu waan idhi, sida xaqiiqada ahna waan ku samayn doonaa shirqoolkan shar leh oo dhan oo iga gees isu soo urursaday; cidladaan dhexdeeda ayay ku baabbi’i doonaan, oo halkaas ayay ku dhiman doonaan. Oo nimankii Muuse diray inay dalka soo basaastaan, kuwaas oo soo noqday oo ururka oo dhan ka gunuunacsiiyey isaga, iyagoo dalka ka keenay war xun oo been-abuur ah, xataa nimankaas warbixinta xun ka keenay dalka, waxay ku dhinteen belaayo Rabbiga hortiisa.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Laakiinse Yashuuca ina Nuun, iyo Kaaleeb ina Yefunneh, oo ka mid ahaa nimankii u baxay inay dalka sahamiyaan, way sii noolaadeen. Tirintii 14:1–38.

We will continue these thoughts in the next article.

Waxaan sii wadi doonnaa fikradahan maqaalka xiga.

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