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

Kitaabka Yoo’eel iyo Kaniisadda Adventist-ka Toddobaad ee La’odikiya — Lambar Toddobaad

Number Seven

Lambarka Toddobaad

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Qoraalladii ugu horreeyey waxaannu ku darnay tuduca ka imanaya The Desire of Ages ee ka hadlaya Masiixa isagoo Yuhuuddii doodda badnayd u soo bandhigaya masaalkii beerta canabka. Masaalka heesta beerta canabku sidoo kale waa heestii Muuse iyo Wanka oo ay ku heesaan boqol iyo afar iyo afartan kun; waxyiguna wuxuu ina ogeysiinayaa in “hees” ku jirta nebinnimada ay ka dhigan tahay “waayo-aragnimo.” Boqolka iyo afartan iyo afarta kun waxay raacaan Wanka meel kasta oo uu tago; sidaas daraaddeed waxay mari doonaan isla waayo-aragnimadii uu soo maray Masiixa iyo Muuse. Masiixa, isagoo ah omega-ga taariikhda nebinnimada reer binu Israa’iiltii qadiimiga ahayd, iyo Muuse, isagoo ah alpha-ga taariikhda nebinnimada reer binu Israa’iiltii qadiimiga ahayd, labaduba waxay ku noolaayeen xilliyo isbarbar socda markii dad axdi hore lahaa la dhinac marayey, halka dad axdi cusub lehna la dooranayay. Boqolka iyo afartan iyo afarta kun waxay ku heesaan heestii Muuse iyo Wanka iyagoo la kulmaya taariikh ay dad axdi hore lahaa la dhinac marayo—inta Rabbigu axdi la gelayo dadkiisa ugu dambeeya ee axdiga.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Si nebiyad ahaan loo eego, markii Masiixu soo bandhigayay masaalkan, wuxuu la jaanqaadayaa Batroos oo maalintii Bentakostiga la hadlayay Yuhuuddii muranka badnayd. Dhibaatada ugu dambaysa, Ciise oo masaalkan u soo bandhigaya Yuhuuddii muranka badnayd, wuxuu matalaa kuwa gabayga beerta canabka u qaadaya kuwa sakhraanka ah ee Efrayim. Batroos isla gabaygaas ayuu ku soo bandhigayaa Bentakostiga, hase yeeshee wuxuu ku qaadayaa laxanka Yoo’eel. Gabayga beerta canabku waa gabayga dad axdi hore lahaa oo la furayo isla wakhtigaas oo dad axdi cusub ah loo mehriyay Rabbiga. Bikradihii niyad jabay ee galay wakhtiga dib-u-dhaca waxay sugayeen guurka, fulinta kaamilka ahuna waxay ahaan lahayd in ay sugayaan shaabadaynta boqol iyo afartan iyo afar kun.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Buugga Yoo’eel wuxuu ku bilaabmaa cutubkiisa kowaad isagoo sharxaya sida beertii canabka ee Ilaah ay u baabba’een kuwa khamriga iyo cabbitaanka xooggan caba, kuwaas oo “khamriga cusub” afkooda laga gooyay. Markii Ciise uu Yuhuudda u sheegay in boqortooyadooda laga qaadi doono oo la siin doono koox beeraley ah oo soo saari doona midhaha runta ah ee beerta canabka, Ciise markiiba hadalkii ayuu u rogay oo wuxuu soo xigtay dhagaxii geeska ee macbudka lagu diiday, hase ahaatee loo qaddaray inuu noqdo dhagaxa madaxa. Bilowgii ayaa lagu celin lahaa dhammaadka, oo marka runtaasu la soo bandhigo, waxaa lagu muujiyey inay tahay “yaab leh.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“Qaanuunka xusidda ugu horraysa” ee ku jira Erayga Ilaah wuxuu inoo sheegaya in maadaama Yoo’eel marka hore ka hadlay baabba’a beerta canabka, arrintaasu tahay qodobka ugu weyn ee markhaatifurkiisa. Yoo’eel keligiis ma aha, waayo nebi kasta oo waaweyn markhaatifurkiisa wuxuu ku bilaabaa isagoo ka hadlaya dembiyada iyo xaaladda lumin ee Israa’iil.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Ishacyaah siddeed iyo labaatanka, “nimanka wax quudhsada ee xukuma” “Yeruusaalem” waxaa loo metelay “kuwa sakhraansan ee Efrayim,” iyo “taajka kibirka.” “Taaj” wuxuu metelaa hoggaamin, “kibirkuna” wuxuu metelaa dabeecad shaydaani ah.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Khamri-cabbayaasha waxaa la barbar dhigay hadhaaga (“hadh”) oo noqda Ilaah “taajkiisa” ammaanta, waayo xilliga roobka dambe Rabbigu wuxuu dhisaa “boqortooyadiisa ammaanta,” sida ay astaan ugu tahay isaga oo ka taagay “boqortooyada nimcada” iskutallaabta dusheeda. Boqortooyada nimcada ee iskutallaabta ka taagnayd waxay astaan u tahay boqortooyada ammaanta ee sharciga Axadda.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Roobkii dambe wuxuu bilaabmay 9/11 markii shaabadaynta boqol iyo afartan iyo afar kun iyo sidoo kale xukunka kuwa nool ay bilaabmeen. Wakhtiga shaabadaynta, daadinta Ruuxa Quduuska ah waxay ka bilaabatay 9/11, sida Ciise uu u neefsaday dhawr dhibcood. Taasu waa aasaaska, daadinta Ruuxa Quduuska ah ee Qaylada Habeenbadhkuna waa dhagaxii sare ee taajka. “Marvelous” waa astaan u ah muddada daadinta Ruuxa ee ka socota “9/11 ilaa sharciga Axadda.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Astaanta is barbar socda, hase ahaatee iska soo horjeedda, ee “taajka” oo matalaysa hoggaaminta ayaa lagu soo bandhigay qisada Ishacyaah siddeed iyo labaatan, markii kuwa sakhraansan ee Yeruusaalem xukuma la dhaafo, hoggaamintii kiniisadda Ilaahna la siiyo hadhayga. Tani waxay tusaale u tahay masaalka beerta canabka ah. Taajkii kuwa sakhraansan waa la qaadaa, markaasna boqol iyo afartan iyo afar kun ayaa noqda taajka matalaya boqortooyada Masiixa. Ishacyaah wuxuu isla runtaas ku barayaa cutubka laba iyo labaatan markii Shebna lagu tuuro dal fog oo lagu beddelo Eliyaaqiim. Ha noqoto kuwa sakhraansan ee reer Efrayim ama Shebna ee cutubka laba iyo labaatan, labaduba waxay matalaan in hoggaamintii dadkii axdiga hore ee Ilaah la dhaafay.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Sekaryaah wuxuu tilmaamayaa Gelitaankii Guusha lahaa, kaas oo sidoo kale ah Qayladii Habeenbadhka, aayadaha ku xigana waxay la waafaqayaan Ishacyaah iyagoo dadka Ilaah u aqoonsanaya inay yihiin taaj.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Aad u farax weynow, gabadha Siyoonay; qayli, gabadha Yeruusaalemay: bal eeg, Boqorkaagu wuxuu kuu imanayaa; isagu waa xaq, oo badbaado leh; is-hoosaysiiya, oo dameer fuushan, iyo qayl dameer, oo ah neefka dameerta. Oo gaadhifaraska dagaalka waan ka gooyn doonaa Efrayim, faraskana Yeruusaalem; qaansada dagaalkana waa la gooyn doonaa; oo isagu nabad buu quruumaha kula hadli doonaa; oo xukunkiisuna wuxuu ka ahaan doonaa bad ilaa bad, iyo webiga ilaa darafyada dhulka.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Adigana sidoo kale, dhiigga axdigaaga ayaan maxaabiistaada kaga soo bixiyey godka aan biyo ku jirin.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Kuwo ku noqda qalcadda xoogga leh, kuwiinna ah maxaabiista rajada; xataa maanta waxaan kuu caddaynayaa inaan laba-laab kuu abaalmarin doono; markaan Yahuudah ii qalloociyo sida qaansada, oo aan qaansada ku buuxiyo Efrayim, oo aan kiciyo wiilashaada, Siyoonay, inay ka gees noqdaan wiilashaada, Giriigow, oo aan kaa yeelo sida seefta nin xoog weyn leh.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Oo Rabbigu korkooda ayaa lagu arki doonaa, fallaadhiisuna waxay u bixi doontaa sida hillaaca; oo Rabbiga Ilaah ahu buunka wuu afuufi doonaa, oo wuxuu la socon doonaa dabaylaha duufaanka ah ee koonfureed. Rabbiga ciidammadu wuu difaaci doonaa iyaga; oo iyagu way liqi doonaan, oo waxay ku hoos marin doonaan dhagaxyada wadhafyada; oo way cabbi doonaan, oo qaylin doonaan sida kuwa khamri ka buuxa; oo waxaa laga buuxin doonaa sida maddiibado, iyo sida geesaha meesha allabariga. Oo Rabbiga Ilaahooda ahu maalintaas ayuu badbaadin doonaa iyaga sida adhigii dadkiisa; waayo, waxay ahaan doonaan sida dhagaxyada taajka, oo calan ahaan kor loogu taagay dalkiisa. Waayo, sidee bay wanaaggiisu u weyn yahay, oo sidee bay quruxdiisu u weyn tahay! Hadhuudhku wuxuu ka farxin doonaa nimanka dhallinyarada ah, oo khamriga cusubi gabdhaha. Sekaryaah 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Aayadda kow iyo tobnaad (9/11) waxay leedahay, “Adigana sidoo kale, dhiiggii axdigaaga aawadiis ayaan maxaabiistaadii uga sii daayay godka aan biyo lahayn.” Masiixu wuxuu axdiga la adkeeyey kuwo badan muddo toddobaad ah, toddobaadkaasina wuxuu ka bilaabmay baabtiiskiisii. Saddex sano iyo badh Masiixu dadka ayuu dhex socday, xilligii gunaanadka ee saddexdaas sano iyo badhna Masiixu wuxuu dhammaystiray waxsii sheegiddii Sekaryaah ee tilmaamaysay gelitaankii guusha lahaa ee Masiixa ee Yeruusaalem. Qayladii Saqda Dhexe waxay billowday xilli horseeday dhimashadii, aasiddii, iyo sarakiciddii Masiixa. Baabtiiska Masiixu wuxuu metelaa dhimashadiisa, aasiddiisa, iyo sarakiciddiisa, sidaas darteed bilowga iyo dhammaadka muddada saddexda sano iyo badh waa isku mid.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Baabtiiskii Masiixu wuxuu astaan u yahay 9/11, 9/11-na waxay calaamad u tahay bilowga wakhti ku dhammaanaya sharciga Axadda. 9/11-kii roobkii dambe wuxuu bilaabay inuu si khafiif ah u da’o, sharciga Axaddana waxaa lagu shubayaa qiyaas la’aan, sida lagu asteeyey markii Masiixu xertii ku neefsaday dhawr dhibcood oo roob ah ka hor shubashadii Buuxda ee Bentekoste.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Sekaryaah 9:11 wuxuu la jaanqaadayaa 9/11, sidoo kalena qaylada saqda dhexe oo horseedda sharciga Axadda. Markii 9/11 la joogay, farriintii La’odikiya waxay timid iyadoo ah runta waqtigan, sidii ay u samaysay 1856 iyo 1888. Farriinta La’odikiya waxaa la siiyaa dad aan ogayn inay dhinteen. Waxay ku jiraan “bohol” aan lahayn farriinta roobka dambe, waayo boholkoodu biyo ma leh. Haddii La’odikiya ay kaliya ka jawaabi lahayd garaacista qalbiyadooda, Rabbigu wuu ka soo bixin lahaa bohola, waayo ilaa wakhtiga imtixaanku ku xidhmayo sharciga Axadda, iyagu waa “maxaabiista rajada.”

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Adigana sidoo kale, dhiigga axdigaaga aawadiis ayaan maxaabiistaadii uga soo daayay godka aan biyo ku jirin. Ku soo noqda qalcadda adag, kuwiinna rajada maxaabiista u ahow; xataa maanta ayaan caddaynayaa inaan laba jibbaar kuugu celin doono. Sekaryaah 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 waxay awood siisay farriintii timid 1989. Farriintaasu waa farriinta malaa’igta saddexaad, hase yeeshee qaab-dhismeedka iyo eray-bixinta dhaqdhaqaaqii dibu-habaynta ee Millerite-ka, 1989 waxay calaamadisay imaatinka malaa’igta koowaad. Farriinta malaa’igta koowaad waxaa awood la siiyey Ogosto 11, 1840 iyada oo la fuliyey wax sii sheegid ku saabsan Islaamka, waxayna tilmaamaysaa in imaatinkii 1989 ee malaa’igta saddexaad la awood siin doono iyada oo la fulinayo wax sii sheegid ku saabsan Islaamka.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Markii nebinimadii Islaamka la xaqiijiyey Ogosto 11, 1840, malaa’igtii Muujintii tobnaad way soo degtay, sidaas ayayna u astaysay soo degista malaa’igta Muujintii siddeed iyo tobnaad 9/11. Awood-siintii malaa’igta kowaad ee 1840, iyo awood-siintii malaa’igta labaad ee 1844, labaduba waxay astaan u yihiin awood-siinta malaa’igta saddexaad 9/11. Luulyo 18, 2020 waxay ahayd imaatinka malaa’igta labaad sida uu u astaysay niyad-jabkii kowaad ee Milleriyiinta ee Abriil 19, 1844. Taariikhaha awood-siinta malaa’igta kowaad iyo tan labaad ee taariikhda Milleriyiinta, iyo sidoo kale taariikhda awood-siinta malaa’igta saddexaad ee 9/11, waxay markhaati u yihiin awood-siinta farriinta Qayladii Saqbadhkii ee timid Luulyo 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Muddada shaabadayntu waxay bilaabmaysaa 9/11 waxayna ku dhammaanaysaa sharciga Axadda. Waxay ku bilaabmaysaa Masiixu isagoo neefsanaya dhawr dhibcood oo roobka dambe ah, waxayna ku dhammaanaysaa carrabbo dab ah oo farriin u sida dunida maalinta Bentakostiga. Butros wuxuu aqoonsaday Bentakostiga inuu yahay oofinta Yoo’eel. Maaddaama taasu ay tahay xaqiiqada arrinta, waxay caddaynaysaa in neefsashadii Masiixuna ay iyaduna ahayd oofinta Yoo’eel, waayo xilliga Bentakostigu wuxuu leeyahay bilow iyo dhammaad cayiman oo muujinaya in alfa uu sidoo kale yahay omega. Maalintii sarakicidda Masiixa ayaa la bixiyey qurbaanii midhaha ugu horreeya ee shaciirka, konton maalmood dabadeedna, maalinta Bentakostiga, ayaa la kor qaaday qurbaanii midhaha ugu horreeya ee sarreenka. 9/11 waxay astaan u tahay Qayladii Saqda Dhexe ee timaadda wax yar ka hor sharciga Axadda oo u horseedda. Oofinta kaamilka ah ee matalaadda Sekaryaah 9:9 ee Qayladii Saqda Dhexe waa ka dambaysa Luulyo 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Aad u farax weynow, gabadhii Siyoon; qayli, gabadhii Yeruusaalem: bal eeg, Boqorkaagu wuxuu kuu imanayaa; isagu waa xaq, oo badbaado sita; is-hoosaysiiya, oo dameer fuushan, iyo qayl dameereed, oo ah ilma dameereed. Sekaryaah 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Sidaas awgeed Sekaryaah wuxuu waafaqsan yahay Ishacyaah astaamayntiisa ah in dadka Ilaah ay yihiin taaj, laakiin wuxuu ku darayaa in taajku sidoo kale yahay calan markii uu qoray, “waayo, waxay ahaan doonaan sidii dhagaxyada taajka, oo sidii calan kor loogu qaaday dalkiisa dushiisa,” Sekaryaahna wuxuu sii celinayaa farxadda la xidhiidha astaamaha Yoo’eel ee “hadhuudh” iyo “khamri cusub,” isagoo leh, “hadhuudhku wuxuu ka dhigi doonaa dhallinyarada ragga ah kuwo faraxsan, khamriga cusubna gabdhaha.” Markaan ka fiirsanayno diiwaanka sakhraamiinta reer Efrayim ee cutubka siddeed iyo labaatanaad, ogaada in tani ay tahay cutubka Kitaabka Quduuska ah ee tilmaamaya “nasashada iyo dib-u-cusboonaysiinta.” Tani waa mid ka mid ah tuducyada ugu waaweyn ee Qorniinka ee ku saabsan roobka dambe, sidaas darteed sakhraamiintan reer Efrayim waa inay yihiin isla sakhraamiinta uu Yoo’eel ka hadlayo.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Waxaa hoog leh taajka kibirka, kaas oo saaran kuwa sakhraansan oo reer Efrayim ah, kuwaas oo quruxdoodii ammaanta lahayd ay tahay ubax engegay, oo ku yaal madaxa dooxooyinka barwaaqada leh oo ay leeyihiin kuwii khamrigu ka adkaaday! Bal eega, Rabbigu wuxuu haystaa mid xoog badan oo itaal leh, kaas oo sida duufaan roobaad-dhagaxyaale ah iyo dabayl wax baabbi'isa, sida daad biyo xoog leh oo fatahaya, uu gacanta dhulka ugu soo tuuri doono. Taajka kibirka, kuwa sakhraansan oo reer Efrayim ah, cagaha ayaa lagu tunti doonaa; oo quruxdii ammaanta lahayd, taas oo ku taal madaxa dooxada barwaaqada leh, waxay ahaan doontaa ubax engegay, oo waxay ahaan doontaa sida midhaha hore oo bislaada xagaaga ka hor; taas oo kii arkaa markuu arko, intay weli gacantiisa ku jirto, uu markiiba liqo. Maalintaas Rabbiga ciidammadu wuxuu kuwa dadkiisa ka hadhay u ahaan doonaa taaj ammaaneed iyo madax-quruxeed, iyo ruuxa xukunka kan xukunka fadhiya, iyo xoog kuwa dagaalka ku celiya ilaa iridda. Laakiin kuwanuna khamri bay ku qaldameen, oo cabbid xoog leh ayay jidka kaga bexeen; wadaadka iyo nebiguba cabbid xoog leh bay ku qaldameen, khamrigu waa wada liqay, cabbid xoog leh ayay jidka kaga bexeen; waxay ku qaldamaan muujinta, waxayna ku turunturoodaan xukunka. Waayo, miisaska oo dhammu waxaa ka buuxa matag iyo wasakh, sidaas daraaddeedna meel nadiif ahi ma jirto. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Isla jooga, oo yaaba; qayliya, oo qayliya: way sakhraansan yihiin, laakiinse khamri kuma ay sakhraansana; way liicayaan, laakiinse cabbid xoog leh kuma ay liicayaan. Waayo, Rabbigu wuxuu idinku shubay ruuxa hurdo dheer, oo indhihiinniina wuu xidhay; nebiyadiinna iyo taliye-yaashiinniinna, wax-aragyadiinnana wuu daboolay. Oo muujintii wax walba idinkay idiin noqotay sida erayada kitaab la shaabadeeyey oo raggu u dhiibaan mid aqoon leh, iyagoo leh, Fadlan kan akhri; markaasuu yidhaahdaa, Ma kari karo; waayo, waa la shaabadeeyey. Oo kitaabkana waxaa loo dhiibaa mid aan aqoon lahayn, iyadoo lagu leeyahay, Fadlan kan akhri; markaasuu yidhaahdaa, Anigu aqoon ma lihi.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Sidaas daraaddeed Rabbigu wuxuu yidhi, Maaddaama dadkanu ay afkooda igu soo dhowaadaan, oo bushimahoodana igu maamuusaan, laakiinse qalbigoodii way iga fogeeyeen, oo cabsidooda xaggayga ku wajahan ay tahay mid lagu baray amarka dadka, sidaas daraaddeed, bal ogaada, waxaan sii wadi doonaa inaan dadkan dhexdiisa ka sameeyo shuqul yaab leh, haa, shuqul yaab leh iyo cajab; waayo, xigmaddii kuwa xigmadda leh way baabbi’i doontaa, oo garashadii kuwa miyirka lehna way qarsoomi doontaa. Waxaa iska hoogay kuwa si qoto dheer u doona inay taladooda Rabbiga ka qariyaan, oo shuqulladooduna gudcurka ku jiraan, oo yidhaahda, Yaa ina arka? Oo yaa ina yaqaan? Hubaal rogrogiddiinna waxyaalaha oo madax‑hoos loo dhigay waxaa loo tixgelin doonaa sida dhoobada dheryasameeyaha; waayo, ma shuqulkii baa kii sameeyey ka odhan doona, Isagu ima uu samayn? Mise waxa la sameeyey baa kii qaabeeyey ka odhan doona, Isagu wax garasho ah ma lahayn? Ishacyaah 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Rabbigu wuxuu ka dhex samayn doonaa “shuqul yaab leh” kuwa sakhraamiinta ah ee Efrayim, isaga oo ka qaadaya xigmaddooda iyo garashadooda—kuwaas oo ah labada qodob ee si toos ah ula xidhiidha fahamka korodhka aqoonta marka farriin nebiyadeed shaabbaddeeda laga furo. Waa kuwa xigmadda leh kuwa wax garanaya. Qayb ka mid ah “shuqulka yaabka leh” waa in aqoonta uu ka furo shaabbadda Libaaxa qabiilka Yahuudah laga qaado maskaxda sakhraamiinta Efrayim. Kala-soocidda kuwa xigmadda leh iyo kuwa sharka leh waa qayb ka mid ah “shuqulka yaabka leh” ee Rabbiga. Kaasu waa injiilka weligiis ah. Ka dib markii Masiixu Yuhuuddii muran-badnayd ku hoggaamiyey masaalka beerta canabka, oo sidaas ku dabay inuu iyaga geliyo inay iyagu ku dhawaaqaan xukunkooda, ayuu su’aal ka keenay Sabuur 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Dhagaxii kuwii wax dhisayay diideen ayaa noqday madaxa geeska. Taasu waa wixii Rabbigu sameeyey; waana yaab indhahayaga ku ah. Kanu waa maalintii Rabbigu sameeyey; waynu ku rayrayn doonnaa oo ku farxi doonnaa. Sabuurradii 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Rabbigu wuxuu ku samayn doonaa kuwa sakhraansan oo reer Efrayim ah “shuqul yaab leh iyo cajaa’ib,” waxaana ka mid ah inuu ka qaado kartidooda ay runta ku garan karaan. “Dhagaxa madaxa ee geeska” waa wax la yaab leh indhaha kuwa haysta “khamriga cusub” ee Yoo’eel.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Kuwa sakhraamiintu ma akhrin karaan kitaabka la shaabadeeyey, ha ahaato hoggaanka lagu matalay “kuwa aqoonta leh” ama dadka caadiga ah ee lagu matalay “kuwa aan aqoonta lahayn.” Suuragal ma aha in sakhraamiintu si sax ah u fahmaan markhaatifurka nebinnimada ee Qorniinka, kaas oo lagu matalay “kitaabka la shaabadeeyey.” Sakhraamiinta sidoo kale laba jeer ayaa lagu aqoonsaday inay yihiin “kuwa jidka ka leexday.” Mar kale tan waxaa lagu qoray Ishacyaah siddeed iyo labaatan, oo ah aayad Qorniinka ka mid ah oo hormuud u ah roobka dambe, halkaas oo Ishacyaah ku tilmaamayo “nasashada iyo qaboojinta” ay sakhraamiintu diideen inay maqlaan. “Nasashada iyo qaboojintu” waa farriin, waayo waa wax la maqli karo.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Sarkhaannimadaasu waxay sakhraamiintii ka leexisay jidkii “waddooyinkii hore” ee Yeremyaah, taas oo ah “jidka” lagu socdo oo lagu helo roobka dambe, kaas oo Yeremyaah uu ku matalay “nasasho.” Diidmada fariinta roobka dambe ee ay sameeyeen sakhraamiinta Efrayim waa mawduuc gaar ah oo Erayga Ilaah ku jira. Way sakhraansan yihiin, waayo waxay diideen inay ku noqdaan taariikhdii aasaaska ahayd ee bixisa hannaanka taariikhda boqolka iyo afar iyo afartan kun, taas oo ah taariikhda roobka dambe.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Hawsha yaabka leh” ee lagu sameeyo kuwa sakhraansan ee reer Efrayim waxay dhacdaa inta lagu jiro daadinta roobka dambe. Inta lagu jiro roobka dambe, farriin imtixaan ah ayaa soo saarta laba qaybood oo caabudayaal ah, kuwaas oo lagu muujiyey “khamriga” ay ka cabbaan. Kuwa sharka leh way diideen in ku-dhaqankooda waxsii sheegiddu ku dhisnaado xariiqyada taariikhda quduuska ah, kuwa se adeegsada habka “xarriiqba xarriiq” ee Ishacyaah siddeed iyo labaatanaad waxay ka qayb qaataan “khamriga cusub.” Sakhraannimada kuwa sharka leh waxaa lagu muujiyaa awooddarradooda inay waxsii sheegidda fahmaan, xaaladdooda indho-la’aantana waxaa sababay diidmo ay diideen inay ugu soo noqdaan waddooyinkii hore ee aasaaska ahaa. Ciise wuxuu canaantay Yuhuuddii muranka badnayd isagoo weyddiinaya inay weligood akhriyeen iyo in kale dhagaxii la diiday ee noqda madaxa geeska.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Dhagixii noqda madaxa geeska wuxuu ka dhigan yahay in runta nebinnimada ee ah in aasaaska ama dhagaxa geesku lagu soo noqnoqdo dhagaxa sare ee gunaanadka. Dhagaxa alfa sidoo kale waa dhagaxa omega. Mabda’a aasaasiga ah ee nebinnimada oo dejinaya oo taageeraya habraaca “line upon line,” (kaas oo ah habraaca roobka dambe) waa in bilowga wax uu muujiyo dhammaadka wax. Mabda’a aasaasiga ah ee nebinnimada ee dhaqdhaqaaqii Millerite wuxuu ahaa mabda’a maalin sannad u ah, kaas oo la xaqiijiyey markii malaa’igta Muujintii tobnaad soo degtay. Mabda’a aasaasiga ah ee nebinnimada ee dhaqdhaqaaqa boqol iyo afartan iyo afarta kun waa in bilowgu muujiyo dhammaadka, taas oo la xaqiijiyey markii malaa’igta Muujintii siddeed iyo tobnaad soo degtay.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Ereyga nebinnimada ee Ilaah aad bay ugu faahfaahsan tahay sharraxaaddeeda qodobbada ku lug leh roobka dambe. Mid ka mid ah xaqiiqooyinkaas waa in kuwa sakhraamiinta ah ee Efrayim aanay awood u lahayn inay gartaan roobka dambe, taasina waxaa lagu sii tusaaleeyey Yuhuuddii Batroos u soo jeedinaysay in xertii ay sakhraansan yihiin. Mabda’a ugu weyn ee habraaca waxaa si toos ah loogu sheegay Alfa iyo Oomega si isdaba joog ah gudahooda Ereyga Ilaah, hase yeeshee Ereygu waa laga shaabadeeyey iyaga. Habraaca, xeerka nebinnimo ee ugu weyn, iyo farriinta roobka dambe waa qaar ka mid ah mawduucyada quduus laga dhigay ee ku jira xarriiq nebinnimo oo taariikheed oo lagu matalay “shaqo yaab leh.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Mar kale ayaa ereygii Rabbiga ciidammadu ii yimid, isagoo leh, Rabbiga ciidammadu wuxuu leeyahay, Siyoon waxaan ugu qiirooday masayr weyn, oo waxaan ugu qiirooday cadho aad u daran. Rabbigu wuxuu leeyahay, Waxaan ku soo noqday Siyoon, oo waxaan degganaan doonaa Yeruusaalem dhexdeeda; oo Yeruusaalemna waxaa loogu yeedhi doonaa magaalo run ah; oo buurta Rabbiga ciidammaduna waxay ahaan doontaa buurta quduuska ah. Rabbiga ciidammadu wuxuu leeyahay, Weli waxaa jidadka Yeruusaalem degganaan doona rag waayeel ah iyo dumar waayeel ah, oo nin kasta ushiisa gacanta ugu sidda gabow badan aawadiis. Oo jidadka magaalada waxaa ka buuxsami doona wiilal iyo gabdho ku cayaaraya jidadkeeda.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Rabbiga ciidammadu wuxuu leeyahay sidaas: Haddii ay wax lala yaabo ku tahay indhaha dadka intiisa hadhay wakhtiyadan, miyey haddana wax lala yaabo ku noqon doontaa indhahayga? ayaa Rabbiga ciidammadu leeyahay. Rabbiga ciidammadu wuxuu leeyahay sidaas: Bal eega, dadkaygaan ka badbaadin doonaa dalka bari iyo dalka galbeed; oo waan soo celin doonaa, oo waxay degganaan doonaan bartamaha Yeruusaalem; oo iyagu waxay ahaan doonaan dadkayga, anna waxaan ahaan doonaa Ilaahood, run iyo xaqnimo ku jirta. Rabbiga ciidammadu wuxuu leeyahay sidaas: Gacmihiinnu ha xoogaysteen, kuwiinna maalmahan erayadan ka maqlaya afka nebiyada, kuwaas oo joogay maalintii la dhigay aasaaskii guriga Rabbiga ciidammada, si macbudka loo dhiso. Waayo, maalmahaas ka hor nin mushahar uma jirin, xoolahana mushahar uma jirin; mana jirin nabad kii baxaya ama kii soo gelaya, dhibaatada aawadeed; waayo, dadka oo dhan mid kasta deriskiisa ayaan ku kiciyey. Laakiinse haatan dadkaas intiisa hadhay ulama dhaqmi doono sidii maalmaha hore, ayaa Rabbiga ciidammadu leeyahay. Sekaryaah 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Sekaryaah wuxuu leeyahay, “Gacmihiinnu ha xoogaysteen, kuwiinnan maalmahan erayadan ka maqlaya afka nebiyada, kuwaas oo jiray maalintii aasaaska guriga Rabbiga ciidammadu la dhigay, si macbudka loo dhiso.” Waxa dadka Ilaah xoogga siiya waa farriinta aasaaska ee noqota dhagaxa madaxa. Farriintaasu waa in taariikhdii Milleriyiinta lagu soo celiyo taariikhda boqol iyo afar iyo afartan kun.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Masiixu wuxuu weydiinayaa, “Hadday waxan maalmahan yaab ku tahay indhaha kuwa hadhay oo dadkan ka mid ah, miyey anigana yaab ku ahaan lahayd indhahayga?” Su’aashaasu waxay tilmaamaysaa xilliga nebiyadeed ee “shuqulka yaabka leh” ee Ilaah, kaas oo ah mawduuca nebi kasta; hase yeeshee waxay kaloo tilmaamaysaa goorta dhaqdhaqaaqa La’odikiya ee boqolka iyo afartan iyo afarta kun isu beddelo dhaqdhaqaaqa Filadelfiya ee boqolka iyo afartan iyo afarta kun. Waa isla barta ay ku shaabadaysmaan, waana isla barta uu dhaqdhaqaaqu kaga beddelmo dagaalyahan una beddelmo guulayste; taas oo sidoo kale ah meesha lagu dhammeeyo hawsha isku-darka ilaahnimada iyo dadnimada ee kooxdan dadka ah, marka meesha quduuska ah si dhab ah loo nadiifiyo. Tan waxaa laga garan karaa aayadaha, waayo taariikhda nebiyadeed ee uu “shuqulkiisa yaabka leh” matalo waa wax yaab leh indhaha Ilaah iyo indhaha kuwa hadhayba, “indho la indho”na waa astaan midnimo. Midnimada halkan lagu matalayaa waxay ka hadlayso shaabadaynta dadka Ilaah ee Wanka raaca meel kastoo uu tago, kuwaas oo gaadhay heer ay geeri dooran lahaayeen halkii ay dembi geli lahaayeen oo ay qalloocin lahaayeen dabeecadda Masiixa.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Miikaah wuxuu taariikhda aasaasiga ah ee Israa’iil hore u aqoonsadaa inay tahay “waxyaalo yaab leh.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Sida wakhtigii aad ka soo baxday dalkii Masar ayaan isaga tusi doonaa waxyaalo yaab leh. Miikaah 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Camallada yaabka leh” waa taariikh aasaasi ah oo “yaab leh,” maxaa yeelay taariikhdaas aasaasiga ah ayaa lagu soo celiyaa taariikhda dhammaadka, taas oo uu matalo dhagaxa sare ee dhammeystirka. “Camallada yaabka leh” waa taariikhda ka bilaabanta dhagaxa geeska oo ku dhammaata “dhagaxa sare.” “Camalladiisii yaabka lahaa” waxaa lagu muujiyey taariikhdii Muuse, waxaana lagu soo celiyey taariikhdii Masiixa. Muuse wuxuu ahaa dhagaxa geeska, Masiixuna wuxuu ahaa dhagaxa sare. Muuse waa alfa, Masiixuna waa oomega si nebiyeed.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Isagoo ka bilaabaya Muuse, oo ah Alfa-da qudheeda ee taariikhda Kitaabka Quduuska ah, Masiixu wuxuu ku sharxay dhammaan Qorniinka waxyaalihii isaga qudhiisa ku saabsanaa.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Muuse ayaa wax baray, Butrosna wuxuu adeegsaday erayadii Muuse maalintii Bentakostiga si uu u muujiyo in Muuse uu masaal ahaan u tilmaamay Masiixa.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Laakiin waxyaalihii Ilaah hore ugu sii sheegay afkii nebiyadiisii oo dhan, in Masiixu silci doono, sidaas ayuu u oofiyey. Haddaba toobadkeena oo soo noqda, si dembiyadiinna loo tirtiro, marka wakhtiyada nasashada ay ka yimaadaan hortiisa Rabbiga; oo uu soo diro Ciise Masiix, kii markii hore idiinku wacdiyey; kaas oo samadu ay tahay inay aqbasho ilaa wakhtiyada soo celinta wax walba, kuwaas oo Ilaah kaga hadlay afkii nebiyadiisii quduuska ahaa oo dhan tan iyo bilowgii dunida. Waayo Muuse runtii wuxuu awowayaashii ku yidhi, Rabbiga Ilaahiinna ahu wuxuu idiinka kicin doonaa nebi ka mid ah walaalihiin, aniga oo kale; isaga maqla wax kasta oo uu idinku odhan doono. Oo waxay noqon doontaa in naf kasta oo aan maqli doonin nebigaas laga baabbi'in doono dadka dhexdooda. Oo weliba nebiyadii oo dhan, laga bilaabo Samuu'eel iyo kuwii isaga ka dambeeyey, intii ay hadleen oo dhan, sidaas oo kale ayay wax uga sii sheegeen maalmahan. Falimaha Rasuullada 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Muuse oo ah alfa, iyo Masiixa oo ah oomega, waxaa lagu adkeeyey markhaatigii labaad ee Butros ee Muuse xilligii daadintii Bentekoste; sidaas yeelayna Butros wuxuu xoojinayaa oo caddaynayaa in qayb asaasi ah oo ka mid ah farriinta roobka dambe (iyo muranka laga kiciyey) ay tahay mabda’a nebiyadeed ee “alfa iyo oomega.” Mabda’aas ayaa ah dhigga boqol iyo afar iyo afartan kun u dhiganta mabda’a sannad/maalin ee taariikhda Millerite-ka. Mabda’a “alfa iyo oomega” waa mabda’a ah ‘aasaasku inuu noqdo dhagaxa madaxda geeska’; waa mabaadi’da ‘Muuse iyo Wanka;’ sidaas daraaddeedna waxyigu wuxuu u aqoonsanayaa inuu yahay mid ka mid ah aayadaha ku jira gabayga beerta canabka, kaas oo sidoo kale ah gabayga Muuse iyo Wanka.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Bilowga iyo dhammaadka ay metelaan xariiqyada nebinnimada ee kala duwani waxay metelaan taariikhda uu Ilaah ku dhammaystiro “shuqulladiisa yaabka leh,” waana iftiinka ka soo baxa garashada waxa astaan ahaan u taagan “shuqullada yaabka leh” uu metelo kan La'odikiyaanka ah u beddela Filadelfiyaan, sidaasna ku noqda dhagax ku jira macbud la dhisayo, sida macbudkii Millerite-ka ahaa loo dhisay 46 sano gudahood ilaa Oktoobar 22, 1844, markaas oo Rabbigu si kedis ah ugu yimid macbudkiisa.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Haddii aad dhab ahaan dhadhamiseen in Rabbigu naxariis badan yahay. Isaga u soo dhowaada sida dhagax nool, kaas oo dadku runtii diideen, laakiinse Ilaah doortay oo qaali ku ah. Idinkuna sida dhagxaan nool ayaa laydiin dhisaa guri ruuxi ah, wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalo Ciise Masiix aawadiis. Sidaa daraaddeedna Qorniinku wuxuu leeyahay, Bal eega, Siyoon waxaan dhigaa dhagax geeska ugu weyn, oo la doortay, qaali ah; kii isaga rumaystaana ma ceeboobi doono. Haddaba kuwa rumaysan ayuu qaali u yahay; laakiinse kuwa caasiyiinta ah, dhagixii kuwii wax dhisayay diideen, kaasu wuxuu noqday madaxii geeska, iyo dhagax lagu turunturoodo, iyo dhagax weyn oo xumaan lagu qaado; kuwaas oo ereyga ku turunturooda iyagoo caasi ah; taas aawadeedna waa loo qoondeeyey. Laakiinse idinku waxaad tihiin farcan la doortay, wadaadnimo boqornimo leh, quruun quduus ah, dad Ilaah u gaar ah; inaad ku dhawaaqdaan ammaanta kii idiinka yeedhay gudcurka oo idiin keenay nuurkiisa yaabka leh. Kuwaas oo waagii hore aan dad ahayn, laakiinse haatan ah dadka Ilaah; oo aan hore naxariis u helin, laakiinse haatan naxariis helay. 1 Butros 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

In loogu yeedho iftiinkiisa yaabka leh waxay tilmaamaysaa goorta yeedhmadu dhacdo, waayo calaamadda jidka ee 1888, taas oo sida waxyigu isu waafajiyo fallaagadii Qorax ee taariikhdii alfa ee Muuse, marka la keeno maalmaha ugu dambeeya waxay la jaanqaaddaa 9/11, markaas oo farriinta La’odikiya ay la timaaddo malaa’igta saddexaad sida uu waxyigu sheegayo. La’odikiyiinta ku jira waxsii sheegidda waa “indho la’,” taas oo macnaheedu yahay inay mugdi ku jiraan, oo yeedhmada ah in gudcurka laga soo baxo waxay bilaabatay markii farriinta La’odikiya timid 1856, 1888, iyo 9/11. Markii 9/11 la joogay, “yeedhmada gudcurka laga soo baxo” ma ahayn oo keliya yeedhmo lagu fahmayo iftiinka malaa’igta Muujintii siddeed iyo tobnaad, balse sidoo kale waxay ahayd yeedhmo loo dirayo maqlaayaha inuu galo isla taariikhdaas ay “shuqullada yaabka leh” ee Ilaah ka heli doonaan dhammaystirkooda qumman.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Soddonkii sano ee la soo dhaafay waxaa marar badan la caddeeyey in qeexidda nebiyaysan ee “injiilka weligiis jira” ay tahay taariikh lagu furo run nebiyaysan oo bilaabaysa hab imtixaan oo saddex-tallaabo ah, iyadoo labada astaamood ee kala soocidda ay ka dhex muuqdaan saddexdaas imtixaan. Labada imtixaan ee hore dabeecad ahaan way ka duwan yihiin kan saddexaad, waayo kan saddexaad waa imtixaan muujinaya in aad ka gudubtay imtixaannadii koowaad iyo labaad. Kala soocidda kale ee ku jirta injiilka weligiis jira waa in aad ka gudubtaa imtixaanka hadda socda si aad uga qayb gasho imtixaanka xiga.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Taariikhda “shuqullada yaabka leh” sidoo kale waa taariikhda meesha “injiilka weligiis ah” gaadho heerkiisa ugu sarreeya, waayo saacadda xukunka ee malaa’igta kowaad ku dhawaaqdo oo lagu aqoonsado inay tahay injiilka weligiis ah waxay heshaa dhammaystirkeeda qumman iyadoo ka bilaabmaysa 9/11. Xukunka laga digayey ee khuseeyey Millerites-ka wuxuu ahaa Oktoobar 22, 1844, markii albaabku ku xirmay masaalka tobanka bikradood; sidaas darteedna isagoo u ahaa astaamo-hore sharciyada Axadda marka albaabku mar kale ku xirmo masaalka tobanka bikradood. 9/11 wuxuu ku dhawaaqayaa in saacadda xukunka fulinta ah ee Ilaah ka bilaabanto sharciyada Axadda, sida Millerites-ku ay ugu dhawaaqeen in saacadda xukunka baaritaanka ahi ay bilaabatay Oktoobar 22, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Laga bilaabo 9/11 ilaa sharciga Axadda waa xilli loo metelay “shuqullada yaabka leh ee Ilaah,” oo sida dhagaxa aasaaska ah ee noqda “madaxii geeska,” oo sida “xilliga Bentakostiga,” oo sida “Xabaquuq cutubka labaad,” oo sida “wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun,” oo sida “wakhtiga imtixaanka ee sawirka bahalka,” oo sida “injiilka weligiis jira,” oo sida “taariikhda quduuska ah ee 1840 ilaa 1844,” oo sida taariikhda “Muujintii cutubka tobnaad,” oo sida “taariikhda laga bilaabo baabtiiskii Masiixa ilaa dhimashadiisa.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Taariikhda si jajab-qaabaysan (fractal) ugu matalan baabtiiskiisu waxay bilowday muddadii 2520 maalmood ahayd ee ku dhammaatay iskutallaabta. Baabtiiska Masiixu wuxuu matalay dhimashadiisa, aasiddiisa, iyo sarakiciddiisa, taas oo si dhab ah loo rumoobay dhammaadka 1260-ka maalmood.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Markii Ruuxa Quduuska ahi ku soo degay baabtiiskii Masiixa, waxay ahayd summad muujinaysa soo-degidda malaa’igta Muujintii siddeed iyo tobnaad ee dhacday 9/11. Kun laba boqol iyo lixdan maalmood oo nebiyadeed dabadeed, dhacdooyinkii baabtiiska lagu astaysay waxaa si dhab ah loogu dhammaystiray iskutallaabta dusheeda. Taariikhda laga bilaabo baabtiiska ilaa iskutallaabta waxay ka kooban tahay taariikh alfa ah oo astaan ah, taas oo dhammaadka muddada si toos ah loogu dhammaystiro. Taariikhaha alfa iyo omega waa fractals-ka taariikhda guud oo dhan. Taariikhda laga bilaabo baabtiiska ilaa iskutallaabta waa “shuqullada yaabka leh ee Ilaah,” taariikhdaasna sidoo kale waxaa metela “baabtiiskii Masiixa,” iyo weliba “dhimashadiisii, aasiddiisii iyo sarakiciddiisii” ee tooska ahayd, sidaas darteedna sidoo kale “baabtiiskii reer binu Israa’iil ee qadiimiga ahaa ee Badda Cas,” iyo sidoo kale “baabtiiskii siddeedda nafood intii lagu jiray taariikhdii Nuux.” Muddadaas oo dhammu waxay matalaan taariikhda “shuqulladiisa yaabka leh.”

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Marka laga hadlayo tirada 8 oo astaan u ah sarakicidda, waxay ahaayeen siddeeddaas naf ee saarnaa doonnida kuwii ugu horreeyey ee tirada siddeed lagu xuso iyadoo astaan ah; sida waafaqsan xeerka xuska ugu horreeya, dhammaan faahfaahinta nebiyadeedna waxay ku jirtaa xuskaas ugu horreeya. Siddeedda nafood waxay ka gudbayaan dunidii hore iyagoo u socda dunid cusub, sow ma aha?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Siddeeddaas nafood waxay ka gudbeen wakhtigii roobka, laakiinse kuwii oo dhan ee diiday farriintii digniinta ee roobka way dhinteen, sax miyaa? “8”-da nafood ee gala dhulka cusub, kuwaas oo lagu metelay taariikhda farriintii digniinta ee la diiday, albaabka xidhmay, roobka, iyo dhulka cusub, waxay mareen isbeddel maamul-xilliyeed oo ka yimid dunidii hore una gudbay dunida cusub.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Isbeddelka qaybsanaanta waayaha ee lagu garto siddeedda naf ee ah boqol iyo afar iyo afartan kun waa gudubka ka yimaadda La’odikiya una gudba Filadelfiya, kaas oo sidoo kale ah gudubka ka yimaadda kiniisadda dagaallamaysa ee ka kooban sarreen iyo haramo una gudba kiniisadda guulaysatay ee ka kooban oo keliya qurbaankii midhaha ugu horreeya ee sarreenka, kaas oo kor loo qaado sida qurbaan calamad ahaan loo taagay si dunida oo dhammu u aragto, sida oo kale marka la daawanayo doon keli ah oo dul saaran biyo duufaan wata. Dadkaasu waa 8 ka mid ah 7, taariikhda doonnida axdiga iyo gudubkii Badda Casna labaduba waa tusaalooyin ka mid ah “shuqulladiisa yaabka leh.”

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Naftaasu waa kuwii la sara kiciyey iyada oo la fulinayo Muujintii 11:11. Iyagu waa dadka axdiga Ilaah, oo uu matalay aabbahood Ibraahim, kaas oo sitay calaamadda axdiga ee gudniinka, taas oo la doonayay in la sameeyo maalinta siddeedaad.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Khadadkan oo dhammu waxay matalaan isla muddo isku mid ah, muddadaasina waxay ka bilaabataa aasaasyadii 9/11 waxayna ku dhammaataa sharciga Axadda. 9/11 waa dhagaxa aasaaska, sharciga Axadduna waa dhagaxa sare ee gabagabada. Taariikhda dib-u-dhiska Yeruusaalem wakhtigii Nexemyaah iyo Cesraa, aasaasku wuxuu dhammaaday intii lagu jiray taariikhda amarkii kowaad, macbudka laftiisuna wuxuu dhammaaday si aad uga horreysay amarkii saddexaad. Taariikhda Millerite-ka, aasaasyadu waxaa la dhisay bishii Maayo 1842 markii la daabacay shaxdii 1843. Macbudka Millerite-ka waxaa loo qoondeeyey inuu dhismihiisu socdo lix iyo afartan sannadood, laga bilaabo 1798 ilaa 1844. Ka hor Oktoobar 22, 1844, macbudkii Millerite-ka waa la dhammeeyey, dhagaxa sare ee gabagabaduna wuxuu ahaa Qayladii Habeenbadhka. Markii Qayladii Habeenbadhku ku dhammaatay Oktoobar 22, 1844, alfa iyo amarkii saddexaad ee 457 BC waxay la kulmeen dhiggooda omega ee 1844. 457 BC sida alfa ee 2300-ka sannadood, iyo 1844 sida omega. Labaduba waa isku mid hal heer, waayo amar iyo malaa’igba labaduba waa farriimo, labaduna waxay tusaale u yihiin sharciga Axadda, halkaas oo amar ka jiri doono iyo halka farriinta malaa’igta saddexaad ay ku barari doonto qaylo weyn.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Laga soo bilaabo 457 BC ilaa 408 BC, sagaal iyo afartan sannadood ayaa Daanyeel u aqoonsaday inay yihiin muddadii ay Yuhuuddu ku dhammaystiri lahaayeen dhismaha, “jidkana mar kale waa la dhisi doonaa, iyo derbigana, xataa wakhtiyo dhib badan dhexdeed.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Sidaas darteed ogaada oo garta in tan iyo bixitaankii amarka dib loogu soo celinayo oo lagu dhisayo Yeruusaalem ilaa Masiixa Amiirka ay ahaan doonaan toddoba toddobaad iyo laba iyo lixdan toddobaad; jidadkana mar kale waa la dhisi doonaa, iyo derbigaba, xataa wakhtiyo dhib badan. Daanyeel 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 BC iyo 1844 waa alfa iyo oomega ee wax sii sheegidda 2300-ka sannadood. Labaduba waxay astaan u yihiin sharciga Axadda, waayo sida alfa iyo oomega ay isku mid u yihiin, niyad-jabkii 1844-na waxyigu wuxuu la waafajiyey niyad-jabkii iskutallaabta. Haddii 1844 uu astaan u yahay iskutallaabta, oo runtii waa sidaas, markaas dhiggiisa alfa ah (457 BC) isaguna sidaas oo kale ayuu u yahay. 1844 ilaa 1863 waxay muujinaysaa habka imtixaanka ee malaa’igta saddexaad. Habkaas imtixaanka ah waxaa lagu matalaa 49-ka sannadood ee u dhexeeya amarkii saddexaad, amarkii sharciga Axadda, iyo dhammaystirka shaqada jidka iyo derbiga oo ka dhacaya wakhti dhib badan.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

457 BC ilaa 408 BC waa taariikhda alfa ee 2300-ka sannadood, taas oo muujinaysa taariikhda omega ee 1844 ilaa 1863. Labadaas taariikhood waxay muujinayaan taariikhda boqol iyo afar iyo afartan kun ka dib markii la shaabadeeyo xeerka Axadda, ilaa imtixaanka nimcada aadanaha xidhmo. Shaqada boqol iyo afar iyo afartan kun waa inay ragga iyo dumarka ugu yeedhaan inay ku soo noqdaan “waddooyinkii hore,” taas oo Ishacyaah ku sawiray inay tahay dib-u-dhisidda meelihii hore ee burburay, taas oo Yeremyaahna ku aqoonsaday jidka u horseeda farriinta roobka dambe. “Derbigu” waa sharciga Ilaah, kaas oo boqol iyo afar iyo afartan kun ay dunida oo dhan ugu meteli doonaan calan ahaan. Tani waxay dhici doontaa waqtiyada dhibaatada leh ee hoogga saddexaad ee Islaamka, waayo Islaamku waa kan ka cadhaysiiya quruumaha. Shaqada iyo waqtiyada dhibaatada leh waxay sii socon doonaan ilaa Miikaa’iil istaago.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Sidaas darteed, haddii aad arki karto in 457 BC ilaa 408 BC ay tahay muddo nebiyadeed oo ka bilaabatay amarkii saddexaad, isla markaana ay astaan u ahayd muddo nebiyadeed oo ka bilaabatay 1844 imaatinkii malaa’igta saddexaad oo ku dhammaatay 1863, markaas waxaad arki kartaa in xidhiidhkooda ay la leeyihiin wax sii sheegidda 2300-ka sannadood—ha noqoto barta bilowga ama barta dhammaadka—uu u aqoonsanayo inay yihiin alfa iyo omeega marka la eego midba midka kale. Waqtiyadii dhibka badnaa ee Nexemyaah waxay tusaale u yihiin wakhtigii dhibka badnaa ee horseeday oo ay ku jirto Dagaalkii Sokeeye. Muddada afartan iyo sagaalka sannadood ah ee taariikhda alfa waxay u taagan tahay muddada 19-ka sannadood ah ee taariikhda omeega. Muddadaas 19-ka sannadood ah waxaa sidoo kale matalayey 19-kii sannadood ee bilowga wax sii sheegiddii 65-ka sannadood ee Ishacyaah.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Madaxa Suuriya waa Dimishaq, madaxa Dimishaqna waa Resiin; oo shan iyo lixdan sannadood gudahood ayaa Efrayim la jebin doonaa, si aanu qoom u ahaan. Ishacyaah 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Ishacyaah wuxuu soo bandhigay waxsii sheeggan sannadkii 742 BC, waxaana 19 sano ka dib, sannadkii 723 BC, boqortooyadii woqooyi loo kaxeeyey maxaabiisnimo muddo 2520 sano ah, taasoo ku dhammaatay 1798. Sagaalka iyo tobanka sano ee ka bilaabma 742 BC ilaa 723 BC waxay la jaanqaadaan sagaalka iyo tobanka sano ee ka bilaabma 1844 ilaa 1863, waayo 19-ka sano ee hore waa alfa-da waxsii sheeggan, 19-ka sano ee dambena waa oomega-da. Taariikhda 19-kaas sano gudahood, boqorkii sharka lahaa Axaas ayaa Ishacyaah kala hor yimid farriinta roobka dambe, sida ku matalan aayadda siddeedaad oo ah farriinta “toddoba jeer.” Axaas wuu diiday farriintaas, sida uu sameeyey sidoo kale Adventism-kii Millerite ee La'odikiya ku sifoobay sannadkii 1863.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Muddadaas gudaheeda, wadaadkii sare ee Axaas ayaa booqday Asooriya, wuxuuna dib u soo qaaday naqshaddii macbudkooda jaahiliga ah, Axaasna wuxuu ku amray in lagu dhex dhiso barxadda macbudka Ilaah. Xarriiqdan waxay barbar socotaa qisada nebigii caasiga ahaa ee aan loo oggolayn inuu Yahuudah ugu soo noqdo jidkii uu ku yimid, hase yeeshee sidaas ayuu yeelay oo waxaa khiyaaneeyey nebi been ah oo beenlow ah; taasoo u taagan ku noqoshada hab-raacyadii Borotestaannimada riddowday si looga dhuunto fahamkii Milleri ee “toddobada goor” iyadoo ay taasi tahay rumoobid caadi ah oo ah eey ku noqday mantaggiisii.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Tani waxay dhacaysay iyadoo dagaal sokeeye oo u dhexeeya boqortooyadii woqooyi iyo boqortooyadii koonfureed uu bilaabmayey, sidaas darteedna waxay astaan u ahayd Dagaalkii Sokeeye ee Maraykanka markii muddadii 19-ka sano ahayd la soo celiyey. 742 BC ilaa 723 BC waxay u taagan tahay muddadii 19-ka sano ahayd ee 1844 ilaa 1863, taas oo u taagan muddada ka bilaabmaysa sharciga Axadda ilaa xidhitaanka wakhtiga nimcada. Taariikhda 9/11 ilaa sharciga Axadda waa taariikhda imtixaanka sawirka bahalka ee gudaha Maraykanka, kaas oo lagu laba-jibbaaray imtixaanka sawirka bahalka ee caalamka ka bilaabmaya sharciga Axadda. Sababtaas aawadeed, muddada 19-ka sano ah ee matasha sharciga Axadda ilaa xidhitaanka wakhtiga nimcada, waxay sidoo kale matalaan taariikhda 9/11 ilaa sharciga Axadda, taas oo ah taariikhda “shuqulladiisa yaabka leh.”

We will continue in the next article.

Waxaannu ku sii wadi doonnaa maqaalka xiga.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Markaasaa eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadanahow, waa maxay maahmaahdaas aad dalka Israa'iil ku haysataan, oo leh, Maalmuhu way dheeraadeen, oo wax kasta oo muujin ahi way fashilmeen? Haddaba u sheeg iyaga, Rabbiga Ilaah ahu sidaasuu leeyahay; Maahmaahdan waan joojin doonaa, oo mar dambe uma ay adeegsan doonaan sida maahmaah gudaha Israa'iil; laakiinse waxaad ku tidhaahdaa, Maalmuhu way soo dhowaadeen, iyo rumoobidda wax kasta oo muujin ah. Waayo, mar dambe guriga Israa'iil dhexdiisa lagama heli doono wax muujin ah oo madhan ama faal sasabasho leh. Waayo, anigu waxaan ahay Rabbiga; waan hadli doonaa, oo erayga aan ku hadlana wuu rumoobi doonaa; dib dambe looma dhigi doono; waayo, wakhtigiinna, gurigiinna caasiga ahow, ayaan erayga ku hadli doonaa, oo waan oofin doonaa, ayaa Rabbiga Ilaah ahu leeyahay.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Mar kale eraygii Rabbiga ayaa ii yimid isagoo leh, Wiilka Aadanow, bal eeg, kuwa reer binu Israa'iil ahu waxay yidhaahdaan, Riyadii uu arkaa waxaa loogu talagalay maalmo badan oo iman doona, oo isagu wuxuu wax ka sii sheegaa wakhtiyada fog fog. Sidaas daraaddeed waxaad ku tidhaahdaa iyaga, Sayidka Rabbiga ahu wuxuu leeyahay, Erayadayda midkoodna dib looma dhigi doono mar dambe, laakiinse eraygii aan ku hadlay waa la oofin doonaa, ayaa Sayidka Rabbiga ahu leeyahay. Ezekiel 12:21–28.

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