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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Toddobaadka-maalinlaha ah ee Adventistiga - Lambar Afartan

Number Forty

Lambarka Afartan

Author

Jeff Pippenger

Published

February 3, 2026

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Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Butros wuxuu si astaan ahaan ah ugu sugnaa Kaysariya Filibbi saacaddii saddexaad, isagoo ku sii jeeday Kaysariya Maritima iyo saacaddii sagaalaad. Sida ku xusan Matayos iyo Markos, lix maalmood dabadeed, Butros, Yacquub iyo Yooxanaa waxay joogeen Buurtii Isbeddelka. Luukosna wuxuu leeyahay siddeed maalmood, inta u dhexaysa Panium iyo Buurta. Laga soo bilaabo irdaha jahannamada ee Kaysariya Filibbi ilaa dhimashada iskutallaabta, iyadoo jidka lagu hakaday Buurtii Isbeddelka. Saddex tallaabo oo Panium looga gudbayo xeerka Axadda. Kaysariya bilowga, Buurta dhexda, iyo Kaysariya dhammaadka. Jahannamo bilowga, dhimasho dhammaadka, iyadoo ammaanta Ilaah dhexda taallo. Kacdoon alfa ah oo ay matalaan irdaha jahannamadu iyo kacdoon oomega ah oo ay matasho dhimashada Wiilka Ilaah.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Qaysariya Filibbos waa aasaaska, waayo halkaas ayuu Masiixu ku aqoonsaday Dhagaxii uu kaniisaddiisa ku dul dhisi lahaa. Buurtii Isbeddelidda waa tallaabada labaad, meesha macbudka lagu dhammaystiro oo dhagaxii madaxu la dhigo. Tallaabada saddexaad ee xukunka ee iskutallaabta ayaa taas dabadeed timid.

> And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

> Oo wuxuu ku yidhi, Runtii waxaan idinku leeyahay, Waxaa halkan taagan qaarkood oo aan dhadhamin doonin dhimashada ilaa ay arkaan boqortooyada Ilaah oo ku timid xoog. Lix maalmood dabadeedna Ciise wuxuu kaxaystay Butros, Yacquub, iyo Yooxanaa, oo wuxuu iyaga keligood ula baxay buur dheer dusheed; hortoodana waa lagu beddelay muuqaal ahaan. Dharkiisiina wuxuu noqday mid dhalaalaya, aad iyo aadna u caddaan ah sida baraf; si aan nin dhar caddaynaya oo dhulka jooga u caddayn karin. Markaasaa waxaa u muuqday Eliyaah oo la jira Muuse; oo waxay la hadlayeen Ciise.

> And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

> Markaasaa Butros ayaa u jawaabay oo ku yidhi Ciise, Macallinow, waxaa inoo wanaagsan inaan halkan joogno; oo aynu samaysanno saddex teendho; mid adiga kuu ah, iyo mid Muuse u ah, iyo mid Eliyaas u ah.

> For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

> Waayo, isagu ma uu garanaynin wuxuu yidhaahdo; maxaa yeelay aad bay u cabsanaayeen. Markaasaa daruur hadhaysay; codna daruurta ayuu ka soo baxay, isagoo leh, Kanu waa Wiilkayga aan jeclahay; isaga maqla. Oo kolkiiba, markay hareerahooda fiiriyeen, cid dambe ma ay arkin, Ciise keliya mooyaane oo iyaga la jira. Oo markay buurta ka soo degayeen, ayuu ku amray inaanay ninna u sheegin waxyaalihii ay arkeen ilaa Wiilka Aadanahu kuwii dhintay ka sara kaco. Oo hadalkaas iyagaa isku haystay, iyagoo midba midka kale weyddiinaya waxa sara kicidda kuwii dhintay ay ka dhigan tahay. Markos 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Buurta dusheeda, Butros wuxuu soo jeediyey in taambuug loo dhiso Muuse, Masiixa, iyo Eliiyaas.

> “Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

> Muuse wuxuu soo maray dhimasho, laakiin Miikaa’iil ayaa soo degay oo siiyey nolol ka hor intaan jidhkiisu halligmin. Shayddaan wuxuu isku dayay inuu jidhka haysto, isagoo ku andacoonaya inuu isagu leeyahay; laakiin Miikaa’iil ayaa Muuse soo sara kiciyey oo samada geeyey. Shayddaan si qadhaadh buu Ilaah ugu canaantay, isagoo ku eedaynaya caddaalad-darro inuu u oggolaaday in ugaadhsigiisii laga qaato; hase yeeshee Masiixu ma canaanan cadowgiisa, in kastoo ay ahayd jirrabadiisii tan addoonkii Ilaah ku dhacday. Isagoo qabow oo is-hoosaysiiya ayuu ugu gudbiyey Aabbihiis, isagoo leh, “Rabbigu ha ku canaanto.”

> “Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

> “Ciise wuxuu xertiisii u sheegay in ay jireen qaar isaga la taagan oo aan dhadhamin doonin dhimashada ilaa ay arkaan boqortooyada Ilaah oo ku imanaysa xoog. Isbeddelkii muuqaalka buurta dusheeda ayaa ballanqaadkan lagu oofiyey. Halkaas wejigii Ciise waa la beddelay, wuuna u iftiimay sida qorraxda. Dharkiisuna wuxuu ahaa caddaan oo dhalaalaya. Muuse wuxuu joogay si uu u matalo kuwa dhimashada laga sara kicin doono marka Ciise mar labaad soo muuqdo. Eliyaahna, kii la qaaday isagoo aan dhimasho arag, wuxuu matalay kuwii loo beddeli doono aan-dhimasho marka Masiixu mar labaad yimaado, oo jannada loo qaadi doono iyagoo aan dhimasho arag. Xertii waxay yaab iyo cabsi ku arkeen haybadda weyn ee Ciise iyo daruurtii hadhaysay, waxayna maqleen codkii Ilaah oo ku hadlaya haybad cabsi leh, isagoo leh, ‘Kanu waa Wiilkayga aan jeclahay; isaga maqla.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Buurta Isbeddelka waxay tilmaamaysaa saddex taambuug. Taambuuggii Muuse ee bilowgii reer binu Israa’iiltii hore, taambuuggii Masiixa sida uu u metelay jidhqaadashadiisu, iyo taambuugga ah boqol iyo afartan iyo afarta kun sida uu u metelay Eliiyaah. Boqolka iyo afartan iyo afarta kun waa kuwa aan dhimasho dhadhaminayn ilaa ay arkaan Imaatinka Labaad ee Masiixa. Buurtu waxay tilmaamaysaa barta shaabaddu ku dul dhacdo boqolka iyo afartan iyo afarta kun.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Teendhada boqol iyo afartan iyo afar kun waxaa la taagaa Iiddii Waababka ee ka-horjeedka astaanta ahayd. Buurtu waxay tilmaantaa kuwa aan dhadhamin dhimashada, waxayna soo bandhigtaa saddex markhaati in marka ay buurta ku arkaan ammaanta Ilaah, ay tahay Iiddii Waababka ee ka-horjeedka astaanta ahayd.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Waxaa loo sara kiciyaa sidii taambuuggii Eliiyaah, kaas oo bilaabay in dib loo taago sannadkii 2023, markii Muuse iyo Eliiyaah labaduba la sara kiciyey. Marka hore aasaaska ayaa la dhigay, kaas oo ah aasaaska keliya ee la dhigi karo, aasaaskaasuna waa Masiixa, dhagaxa geeska iyo dhagaxa aasaaska. Dabadeedna waxaa la saaraa dhagaxa sare, kaas oo ka dhigan shaabadaynta boqol iyo afar iyo afartan kun sida lagu muujiyey Buurtii Isbeddelka. Buurtaas dusheeda Butros, Yacquub iyo Yooxanaa waxay matalaan kuwa aan dhab ahaan dhadhamin dhimasho. Butros dabadeed wuxuu qoray in boqortooyada wadaaddadu ay yihiin kuwa dhadhamiyey in Rabbigu wanaagsan yahay, oo ahaa guri ruuxi ah. Waxay dhadhamiyeyeen nolosha, sidaas darteedna dhimasho ma dhadhamiyaan.

> 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. 1 Peter 2:3–6.

> Haddaba aad dhadhamiseen in Rabbigu yahay nimco miidhan. Isaga oo aad u timaaddeen sidii dhagax nool, kaas oo dadka runtii diideen, laakiinse Ilaah doortay oo qaali ku ah, idinkuna sidoo kale, sidii dhagxaan nool, waxaa laydiin dhisayaa guri ruuxi ah, wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalayo xagga Ciise Masiix. Sidaas daraaddeedna Qorniinku wuxuu leeyahay, Bal eega, Siyoon waxaan dhigaa dhagax madax-rukun ah, oo la doortay, oo qaali ah; oo kii isaga rumaystana ceeboobi maayo. 1 Butros 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Ereyga loo tarjumay “ceebowday” waxay ka dhigan tahay “in la xishoodo.” Kuwa hadhay waxaa matala Butros, oo farxaddooda waxaa la barbar dhigayaa kuwa diiday farriintii roobka dambe. Furaha kuwa boqol iyo afartan iyo afar kun ka mid ah, waayo Butros waxaa la siiyey “furayaasha” boqortooyada, waa “dhagaxa madaxa geeska” ee Siyoon lagu dhigay. Dhagaxaasu waa yaab indhaha kuwa xaqa ah hortooda, waana dhagax lagu kufsado sakhraamiinta reer Efrayim.

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

> Dhagixii kuwii waxdhisayaashu diideen ayaa noqotay dhagixii madaxa geeska. Tanu waa falka Rabbiga; waana yaab indhahayaga ku ah. Sabuurradii 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Ciise wuxuu aayadahan ka faallooday gunaanadka masaalka beerta canabka ah.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

> Ciise ayaa ku yidhi, Miyaydaan weligiin Qorniinka ka akhriyina, Dhagixii kuwii wax dhisayay diideen, kaasii wuxuu noqday madaxa geeska; tanu Rabbiga ayay ka timid, oo waa wax indhahayaga ku yaab leh? Haddaba waxaan idinku leeyahay, Boqortooyada Ilaah waa laydinka qaadi doonaa, oo waxaa la siin doonaa quruun midhaheeda keenta. Oo ku alla kii ku dhaca dhagaxan waa la jejebin doonaa; laakiin kii uu ku dhaco, wuu burburin doonaa oo budo ayuu ka dhigi doonaa. Oo wadaaddadii sare iyo Farrisiintii markay masaalladiisii maqleen, waxay garteen inuu iyaga ka hadlay. Laakiin markay doonayeen inay qabtaan, waxay ka cabsadeen dadkii badnaa, maxaa yeelay, waxay u haysteen nebi. Matayos 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Ku alla kii aqbala farriinta aasaasiga ah, waa la jebin doonaa, waayo Dhagaxu waa Masiixa, hawsha injiilkuna waa inay dadka ku hoosaysiiso boodhka.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

> “Waa maxay xaq ka dhigista rumaysadka? Waa shaqada Ilaah ee ammaanta dadka ku rida boodhka, oo u sameeya dadka wixii aanay awood u lahayn inay naftooda u sameeyaan. Markay dadku arkaan waxba-la’aantooda, waxay diyaar u noqdaan in lagu huwiyeeyo xaqnimada Masiixa. Markay bilaabaan inay Ilaah ammaanaan oo weyneeyaan maalinta oo dhan, markaas iyagoo eegaya ayay isu beddelayaan isla sawirkaas. Waa maxay dib-u-dhalashadu? Waa in dadka loo muujiyo waxa uu yahay dabeecaddiisa runta ahi, in isaga qudhiisu uusan wax qiime ah lahayn.” Manuscript Releases, volume 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Ku alla kii diida dhagaxa aasaaska waa la baabbi'iyaa, sida ku dhacday Israa'iiltii hore iyadoo taasu ahayd dhammaystirka sida Ciise ugu dabaqay masaalkii beerta canabka. Yuhuuddu way diideen Masiixa, waxayna sidoo kale diideen Muuse; waayo, hadday Muuse rumaysan lahaayeen, Masiixana way rumayn lahaayeen. Waxay diideen sharciga Ilaah, iyagoo amarrada dadka u dhigaya waxbaris ahaan caqiido. Masiixa, Muuse, iyo Sharciguba dhammaantood waa calaamado aasaasyo ah, Masiixuna waa aasaaska keliya ee la dhigi karo; hase ahaatee Masiixa sida aasaaska ah waxaa lagu matalaa calaamado badan. Muuse iyo Sharciguba labaduba waa tusaalooyin xaqiiqadan muujinaya. Masiixu waa aasaaska keliya, laakiin tani waxay keliya ka dhigan tahay in aasaasyada kale ee ku jira Eraygiisa nebinnimada ay si fudud u yihiin calaamado ka mid ah dhinacyo ka mid ah dabeecaddiisa.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Waayo, ninna ma dhigi karo aasaas kale kan la dhigay mooyaane, kaas oo ah Ciise Masiix. 1 Korintos 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Ciise waa Erayga, oo sidaas awgeed qawaaniinta ku jira Eraygiisu waxay metelaan Isaga qudhiisa. Taas aawadeed ayay Sister White u qortay in Tobanka Amar ay yihiin nuqul ka tarjumaya dabeecadda Masiixa. Isagu waa Kan Hore iyo Kan Dambe, oo marka sidan loo metelo waxay caddaynaysaa in Masiixu had iyo goor ku muujiyo dhammaadka wax, bilowga wax. Sida Erayga ah, Isagu sidoo kale waa “Runta,” runta na waa qaab-dhismeed nebinimo. Isagu waa Libaaxa qabiilka Yahuudah marka uu shaabadeeyo oo furfuro Eraygiisa. Isagu sidoo kale waa dhagaxa geeska oo noqda dhagaxa sare. Dhagaxa geesku si fudud waa sawir ka bixinaya Isaga sida aasaaska, ama xarafka ugu horreeya ee erayga Cibraaniga ah ee “run.” Dhagaxa sarena waa shaqada taajajinta ah ee macbudka, oo marka lala waafajiyo qaab-dhismeedka runta, dhagaxa sare wuxuu labaatan iyo laba jeer ka awood badan yahay dhagaxa geeska. Waxa cajaa’ib ku ah indhaha kuwii dhadhamiyey in Rabbigu wanaagsan yahay, waa sida mabaadi’da qaab-dhismeedka runta ee lala waafajiyey dhagaxa geeska iyo dhagaxa sare ay u aqoonsanayaan mid ka mid ah furayaasha nebinnimada ee la siiyey Butros.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Xarafka ugu horraysa ee alfa waa kow, laakiin xarafka ugu dambeeya ee omega waa laba iyo labaatan. Dahabyadii Miller waxay u ifayeen sida qorraxda, laakiin markii ninkii boodhka xaaqayay dahabyadii isu geeyey, waxay noqdeen toban jeer ka sii iftiin badan. Garashada ah in dhammaadka xariiq nebiyadeed uu la mid yahay, hase yeeshee ka xoog badan yahay bilowga xariiqyada nebiyadeed waa “yaab leh.” Waa qodob ka mid ah dabeecadda Masiixa; waana mid ka mid ah furayaashii la siiyey Butros si uu ugu xidho boqol iyo afartan iyo afar kun.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Guriga ruuxiga ah” ee Butros waa sanduuqii riyadii William Miller, waana sidoo kale bakhaarkii meeltobnaadyada iyo qurbaannada ee Malaakii. Marka daaqadaha samadu furmaan, hal koox ayaa qolka dibadda looga tuuraa, halka kooxda kalena lagu tuuro sanduuqa oo la siiyo maryaha cadcad ee kaniisadda guuleysata ee Ilaah.

> “Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

> “Si aad ah oo dadweyne hortooda ah ayay dadka Yahuudah isu ballanqaadeen inay addeecaan sharciga Ilaah. Laakiin markii saamayntii Cesraa iyo Nexemyaah in muddo ah meesha ka baxday, waxaa badnaa kuwii Rabbiga ka leexday. Nexemyaah wuxuu ku noqday Faaris. Intii uu Yeruusaalem ka maqnaa, xumaatooyin ayaa si tartiib ah u soo galay kuwaas oo halis gelinayay inay qalloociyaan quruunta. Kuwii sanamyada caabudi jiray ma ay helin oo keliya meel ay magaalada kaga dhex tallaabsadaan, balse joogitaankoodii waxay ku nijaaseeyeen xataa barxadaha quduuska ah ee macbudka. Guur is dhexgal ah awgiis, saaxiibtinnimo ayaa ka dhex dhalatay Eliyaashiib oo ahaa wadaadka sare iyo Toobiyaah reer Cammoon, oo ahaa cadowga qadhaadh ee Israa’iil. Isbahaysigan aan quduuska ahayn dabadiis, Eliyaashiib wuxuu Toobiyaah u oggolaaday inuu dego qol la xiriiray macbudka, kaas oo hore loogu isticmaali jiray kaydinta meeltobnaadyada iyo qurbaannada dadka.”

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Dulmiga iyo khiyaanada reer Cammoon iyo reer Moo’aab ay ku sameeyeen reer binu Israa’iil aawadood, Ilaah wuxuu Muuse ku caddeeyey in weligoodba laga xannibo shirka dadkiisa. Eeg Sharciga Kunoqoshadiisa 23:3–6. Iyadoo eraygan si cad looga horyimid, wadaadkii sare wuxuu dibadda u saaray qurbaannadii lagu kaydiyey qolka guriga Ilaah, si uu meel ugu sameeyo wakiilkan ka soo jeeda quruun la mamnuucay. Quursi ka sii weyn oo Ilaah loo muujiyo ma jiri karin intii nimcadan oo kale loo fidinayo cadowgan Ilaah iyo runtiisaba.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> Markuu ka soo noqday Faaris, Nexemyaah wuxuu ogaaday nijaasayntii dhiirranaanta lahayd, wuxuuna qaaday tallaabooyin degdeg ah si uu uga saaro soo-galaha. “Aad bay ii murugaysay,” ayuu ku dhawaaqayaa; “sidaas daraaddeed ayaan alaabtii guriga oo dhan ee Toobiyaah ka tuuray qolka. Markaasaan amar bixiyey, oo way nadiifiyeen qolalkii; halkaasaanna mar kale ku soo celiyey weelashii guriga Ilaah, iyo qurbaankii hadhuudhka iyo beeyadii.”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

> “Macbudka quduuska ah oo keliya lama nijaasayn, laakiin qurbaannadiina si qalloocan ayaa loo adeegsaday. Tani waxay u janjeedhsatay inay niyad-jebiso deeqsinimadii dadka. Waxay lumiyeen xamaasaddoodii iyo kulkulaylkoodii, oo waxay ka caga-jiideen inay bixiyaan meeltobnaadyadooda. Qasnadoyinkii guriga Rabbiga si liidata ayaa loo buuxiyey; qaar badan oo ka mid ah fannaaniintii iyo kuwa kale ee ku hawlanaa adeegga macbudka, iyagoo aan helin taageero ku filan, waxay ka tageen shuqulkii Ilaah si ay meelo kale uga shaqeeyaan.

> “Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

> “Nexemyaah wuxuu bilaabay inuu saxo xadgudubyadan. Wuxuu isu ururiyey kuwii ka tegey adeegga guriga Rabbiga, ‘oo meeshoodii dhigay.’ Taasu waxay dadka ku dhalisay kalsooni, oo dadka Yahuudah oo dhammu waxay keeneen ‘tobankii hadhuudhka iyo khamriga cusub iyo saliidda.’ Rag ‘aamin loo tiriyey’ ayaa laga dhigay ‘khasnajiyayaal u sarreeya khasnadaha,’ ‘xilkooduna wuxuu ahaa inay walaalahood wax u qaybiyaan.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Markii Nexemyaah “dibadda u tuuray Toobiyaah,” wuxuu sii sawirayay Masiixa oo ka saaraya sariflayaasha isla macbudkaas. Ma ahayn si fudud macbudka oo keliya, laakiinse waxay ahayd isla qolkii macbudka dhexdiisa ee meeltobnaadyada lagu kaydin jiray. Markii Eliyaaqiimkii reer Filadelfiyaah beddelay Shebna kii reer La’odikiyaah, Shebna wuxuu ahaa khasnajigii lagu tuuray beer fog.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

> Rabbiga ah Ilaaha ciidammadu wuxuu leeyahay, Tag, u tag khasnajigan, oo ah Shebna, ka taliya guriga, oo ku dheh, Maxaad halkan ku haysataa? Oo yaad halkan ku leedahay, inaad halkan iska qortay xabaal, sida kan meel sare iska qorta xabaal, oo degaan isaga u qoda dhagax dhexdiis? Bal eeg, Rabbigu xoog weyn buu ku kaxayn doonaa maxaabiisnimo, oo hubaal wuu ku dabooli doonaa. Hubaal xoog buu kuu rogi doonaa oo kuu tuuri doonaa sida kubbad oo kale dal ballaadhan; halkaas baad ku dhiman doontaa, oo halkaas gaadhifardoodkii ammaantaadu waxay ku ahaan doonaan ceebtii guriga sayidkaaga. Oo anigu jagadaada waan kaa eryi doonaa, oo derejadaadana hoos baa lagaa soo dejin doonaa.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

> Oo maalintaas waxaa dhici doona inaan u yeedho addoonkayga Eliyaaqiim oo ah ina Hilqiyaah; oo waxaan ku huwin doonaa khamiiskaaga, oo waxaan ku xoojin doonaa suunkaaga, oo xukunkaaga ayaan gacantiisa gelin doonaa; oo isagu wuxuu aabbe u ahaan doonaa dadka deggan Yeruusaalem iyo reer Yahuudah. Oo furaha guriga Daa'uud ayaan garabkiisa saari doonaa; sidaas daraaddeed isagu wuu furi doonaa, oo ninna ma xidhi doono; wuuna xidhi doonaa, oo ninna ma furi doono.

> And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

> Oo anna waxaan ku qotomin doonaa sidii musbaar meel aamin ah ku qotoma; oo isna wuxuu ahaan doonaa carshi sharaf leh oo reer aabbihiis ah. Oo dushiisay ku soo laalaadin doonaan ammaanta oo dhan ee reer aabbihiis, farcanka iyo ubadka, weelasha yar yar oo dhan, tan iyo weelasha koobabka iyo ilaa weelasha jalbadaha oo dhan. Maalintaas, ayaa Rabbiga ciidammadu leeyahay, musbaarka meesha aamin ah ku qotoma waa la siibi doonaa, waana la goyn doonaa, oo wuu dhici doonaa; oo culayskii saarnaana waa la goyn doonaa, waayo, Rabbiga ayaa saas ku hadlay. Ishacyaah 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Maalinta Shebna oo ah La’odikiyaan nacas ah dibadda loo tuuro, Eliyaaqiim waxaa la siiyaa xukunka kiniisadda guulaysatay. Markuu Masiixu macbudka ka nadiifiyo boqol iyo afartan iyo afarta kun qashinkii daboolay dahabyaalihii qaaliga ahaa, wuxuu caddaynayaa inuu “dabooli” doono kuwa uu Shebna matalo. Ka hor intaan daaqadaha samadu furmin, dahabyaalihii waxaa daboolay qashin, oo markii qashinka dibadda loo tuuro, qashinka waxaa markaas daboola ceeb. Riyada William Miller waxay tilmaamaysaa shaabadaynta boqol iyo afartan iyo afarta kun.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Sanduuqa, waa bakhaarkii Malaakii, gurigii ruuxiga ahaa ee Butros, iyo taambuuggii Eliyaas ee Butros doonayay inuu dhiso. Ninka burushka wasakhda wata wuxuu tusaale u yahay shaabadaynta boqol iyo afar iyo afartan kun markii uu jawharadaha ku rido sanduuqa. Malaakii wuxuu caddeeyaa imtixaanka muujinaya in dadka Ilaah ay dhab ahaan ugu soo noqdeen Isaga.

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Markaas kuwii Rabbiga ka cabsanayay ayaa marar badan isu hadlay; Rabbiguna wuu dhegaystay oo maqlay, oo hortiisa waxaa loogu qoray kitaab xusuus ah kuwa Rabbiga ka cabsada oo magiciisa ka fikira. Oo iyagu waxay ahaan doonaan kuwii aan leeyahay, ayaa Rabbiga ciidammadu leeyahay, maalinta aan urursado dahabkayga qaaliga ah; oo waan u tudhi doonaa, sida nin ugu tudho wiilkiisa isaga u adeega. Markaas ayaad soo noqon doontaan, oo kala garan doontaan kan xaqa ah iyo kan sharka leh, kan Ilaah u adeega iyo kan aan isaga u adeegin. Malaakii 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Soo noqosho waa eray muhiim ah oo ku jira tuducan, waayo Ilaah wuxuu dadkiisa ugu yeedhayaa inay isaga u soo noqdaan, hase ahaatee wuxuu kaloo dadkaas ku boorrinayaa inay isaga tijaabiyaan iyagoo soo celinaya meeltobnaadyada iyo qurbaannada, waxaana sidoo kale jira wakhti ay kuwa xaqa ahu “soo noqon doonaan,” oo markay sidaas sameeyaan ay “garan doonaan” farqiga u dhexeeya kuwa caqliga leh iyo kuwa nacasyada ah. Kuwa Rabbiga ka cabsaday, oo magiciisa ka fikiray, iyagaa ah kuwa noqonaya calanka boqol iyo afar iyo afartan kun.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Cabsida Rabbiga waa imtixaanka koowaad; sidaas darteed marka aayadda lix iyo tobnaad tidhaahdo, “markaas” kuwii Rabbiga ka cabsaday, waxay dib ugu tilmaamaysaa sheekada nebiyadeed.

> Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

> Erayadiinnu way igu xoog bateen, ayaa Rabbigu leeyahay. Habase yeeshee waxaad tidhaahdaan, Maxaannu kaaga hadalnay oo intaas le’eg? Waxaad tidhaahdeen, Waa wax aan micne lahayn in Ilaah loo adeego; oo maxaa faa’iido ah oo noogu jirta inannu amarkiisa xajisannay, oo inannu si murugaysan ugu soconnay Rabbiga ciidammada hortiisa? Oo haddana kuwa kibirka leh ayaynu ugu yeedhnaa kuwo barakaysan; haa, kuwa sharka sameeya waa la taagay; haa, kuwa Ilaah tijaabiya xataa waa la samatabbixiyaa. Malaakii 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Malaakii wuxuu leeyahay, “oo hadda kuwa kibirka leh ayaynu ku sheegnaa inay faraxsan yihiin.” Kuwa sakhraanka ah ee Efrayim waxaa loogu yeedhaa “taajka kibirka,” oo way farxaan markay u maleeyaan in Muuse iyo Eliyaah, labada nebi ee iyaga dhibi jiray, ay dhinteen. Aad bay u farxeen, sidaas darteedna hadiyado ayay isu direen.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Meydadoodii waxayna yaalli doonaan jidka magaalada weyn, oo xagga ruuxa ahaan loogu yeedho Sodom iyo Masar, taas oo Rabbigeenna lagu qodbay iskutallaabta. Oo kuwa ka mid ah dadyowga iyo qabiilooyinka iyo afafka iyo quruumaha ayaa arki doona meydadooda saddex maalmood iyo badh, mana oggolaan doonaan in meydadooda qabuuraha la geliyo. Oo kuwa dhulka degganuna way ku farxi doonaan iyaga aawadood, wayna rayrayn doonaan, oo hadiyado ayay isu diri doonaan; waayo, labadan nebi waxay silciyeen kuwii dhulka degganaa. Muujintii 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Kuwa kuwa isla weynu way faraxsan yihiin laga bilaabo 18-ka Luulyo, 2020 ilaa 2023. 18-kii Luulyo, 2020 fariintu waxay ahayd mid “adag” oo ka gees ah “Rabbiga.” 18-kii Luulyo, 2020 ma aynaan garan sida xun ee aan uga hadalnay Ilaah iyo Eraygiisa. Annagoo niyad-jabsan ayaannu galnay wakhtigii sugitaanka sida lagu matalay baroorashadii ahayd, “Waa wax aan micne lahayn in Ilaah loo adeego; oo maxay faa’iido noo tahay in aynu amarkiisii xajisannay, iyo in aynu murugo ku hor soconnay Rabbiga ciidammada?” Tani waxay la siman tahay baroorashadii Yeremyaah, markii uu sawirayo niyad-jabkii ugu horreeyey.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Anigu kuma aan fadhiisanin shirkii kuwa wax jeesjeesa, kumana aan rayrayn; kaligay baan u fadhiistay gacantaada aawadeed, waayo cadhadaad baad igu buuxisay. Maxaa xanuunkaygu u noqday mid joogto ah, nabarkayguna u noqday mid aan la daweyn karin, oo diida in la bogsiiyo? Ma waxaad ii ahaan doontaa gebi ahaanba sida beenaale, iyo sida biyo ba’a? Yeremyaah 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Erayadayadu waxay ahaayeen kuwo adag oo ku saabsan saadaashii Luulyo 18, 2020, mana aynaan markaas garanayn sida ba’an ee aynu u caasiyownay. Markii niyad-jabku yimid, wakhtigii dib-u-dhacu wuu socday, halka koox ay murugoonaysay, kooxdii kalena ay rayraynaysay. Xaaladdaas dhexdeeda ayaa Malaakii leeyahay:

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

> Markaas kuwii Rabbiga ka cabsanayay ayaa marar badan isu wada hadlay; Rabbiguna wuu dhegaystay, wuuna maqlay; waxaana hortiisa lagu qoray kitaab xusuus ah oo loogu talagalay kuwii Rabbiga ka cabsanayay oo magiciisa ka fikirayay. Oo iyagu waxay ahaan doonaan kuwayga, ayaa Rabbiga ciidammadu leeyahay, maalinta aan urursado jawharadayda; oo waan u tudhi doonaa sida nin ugu tudho wiilkiisa u adeega.

> Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Markaas waxaad soo noqon doontaan oo kala garan doontaan kan xaqa ah iyo kan sharka leh, kan Ilaah u adeega iyo kan aan isaga u adeegayn. Malaakii 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Sannadkii 2024, waxaa yimid imtixaankii aasaasiga ahaa ee lagu matalay cabsida Rabbiga. Laba qaybood ayaa lagu muujiyey imtixaankaas, oo kooxdii ka koobnayd labadaas qayboodna waxay marar badan isula hadli jireen shirarka joogtada ah ee Zoom, intii lagu jiray saddexda maalmood iyo badhka. Rabbigu wuu dhegaystay wada-hadalladooda. Qaybtii Rabbiga ka cabsatay waxay ka fikirtay magiciisa; Palmoni, Libaaxa qabiilka Yahuudah, Alfa iyo Oomega, Runta, Erayga, Af-yaqaanka Cajiibka ah, dhagaxa geeska iyo dhagaxa sare, Wanka, Wadaadka Sare ee Samada, Macbudka, Dhagaxa weyn. Kuwii galay kitaabkaas waxay ahaan doonaan jawharado saaran taajka oo metelaya calanka boqortooyada ammaanta. Markuu ururiyo jawharadahaas, markaasay soo noqdaan, oo kala gartaan kan xaqa ah iyo kan sharka leh. Markuu jawharadaha ku tuuro sanduuqa kaydka, markaas ayaa la kala garanayaa kii nacas ah iyo kii xigmadda leh.

Malachi records:

Malakii wuxuu qorey:

> Return unto me, and I will return unto you,

> Ii soo noqda, anna waan idiin soo noqon doonaa,

> But ye said, Wherein shall we return?

> Laakiin waxaad tidhaahdeen, Maxaannu ku noqonaynaa?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Tobanmeelkii oo dhan waxaad soo gelisaan bakhaarka, si cunto ugu jirto gurigayga, oo hadda arrinkan igu tijaabiya, ayaa Rabbiga ciidammadu leeyahay, bal eega inaanan idiin furi doonin daaqadaha samada, oo aan idiinku shubi doonin barako aan meel lagu wada qaadaa jirin.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Bakhaarku waa sanduuqa, meeltobnaadyaduna waa bikradaha xigmadda leh. Bakhaarku waa Erayga Ilaah oo lagu dhex dhigay qaab-dhismeed cusub oo runta ah. Jawharadaha lagu rido sanduuqaas waa runnada la xiriira farriinta Qaylada Saqda-Dhexe. Meeltobnaadyada waxaa lagu hayn jiray qol gaar ah oo macbudka ku dhex yaal, sida lagu aqoonsaday nadiifintii Nexemyaah. Sanduuqa iyo bakhaarka, ama guriga ruuxiga ah ee Butros, waxay matalaan macbudka Ilaah, jawharaduhuna waxay matalaan macbudyo aadanaha ah oo ku midoobay Ilaahnimada meesha qarsoon ee Kan ugu Sarreeya. Rasuullada banii’aadamka ah lagama kala saari karo farriinta Rabbaaniga ah. Jawharaduhu waa ergadii Ilaah, isla mar ahaantaana waa farriinta ay ku dhawaaqaan. Waxyigu marar badan wuxuu isku sidkaa farriinta iyo farriin-sidaha.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Ilaah wuxuu kaniisaddiisa maalmahan ugu yeedhay, sida uu Israa’iiltii hore ugu yeedhay, inay dunida u istaagto iftiin ahaan. Isagoo adeegsanaya faaska xoogga badan ee runta, oo ah farriimaha malaa’igta kowaad, tan labaad, iyo tan saddexaad, ayuu ka soocay kaniisadaha iyo dunidaba si uu ugu soo dhoweeyo quduusnimo isaga qudhiisa. Wuxuu iyaga ka dhigay kuwa lagu aamminto sharcigiisa, wuxuuna ku aaminay runnada waaweyn ee wax sii sheegidda ee wakhtigan. Sida oraahyadii quduuska ahaa ee lagu aammintay Israa’iiltii hore, kuwanu waa amaano quduus ah oo ay tahay in dunida loo gudbiyo. Saddexda malaa’igood ee Muujintii 14 waxay matalaan dadka aqbala iftiinka farriimaha Ilaah oo u baxa sidii wakiilladiisa si ay digniinta uga dhawaajiyaan dhererka iyo ballaca dunida oo dhan. Masiixu wuxuu kuwa raaca ku dhawaaqaa: ‘Idinku waxaad tihiin iftiinka dunida.’ Naf kasta oo Ciise aqbasha, iskutallaabta Kalvary waxay ku leedahay: ‘Bal eega qiimaha nafta: “Dunida oo dhan taga, oo injiilka u wacdiya uun kasta.”’ Waxba looma oggola inay shaqadan hor istaagaan. Waa shaqada ugu wada muhimsan ee wakhtigan; waana inay gaadho fogaan la mid ah daa’inimada. Jacaylkii Ciise u muujiyey nafaha dadka allabarigii uu u bixiyey madax-furashadooda ayaa dhaqaajin doona dhammaan kuwa raaca.” Testimonies, volume 5, 455.

We will begin to draw together these concepts in the next article.

Waxaan bilaabi doonnaa inaan isu geyno fikradahan maqaalka xiga.

> “During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

> “Kontonkii sannadood ee ugu dambeeyey noloshayda, waxaan helay fursado qaali ah oo aan ku kasbado waayo-aragnimo. Waxaan waayo-aragnimo ku lahaa farriimaha malaa’igta koowaad, labaad, iyo saddexaad. Malaa’igaha waxaa lagu sawiray iyagoo ku duulaya cirka dhexdiisa, iyagoo dunida ku dhawaaqaya farriin digniin ah, taas oo si toos ah u khusaysa dadka ku nool maalmaha ugu dambeeya ee taariikhda dhulkan. Qofna ma maqlo codka malaa’igahan, waayo, waxay calaamad u yihiin inay metelaan dadka Ilaah ee ku hawlan shaqo la jaanqaadaysa koonka jannada. Rag iyo dumar, oo Ruuxa Ilaah iftiimiyey oo runta quduus looga dhigay, ayaa ku dhawaaqa saddexda farriimood siday u kala horreeyaan.”

> “I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

> “Waxaan qayb ka qaatay hawshan culus ee quduuska ah. Ku dhowaad dhammaan waayo‑aragnimadaydii Masiixinnimo way la midoowday. Waxaa jira kuwo hadda nool oo leh waayo‑aragnimo la mid ah tayda. Waxay garteen runta u furmaysa wakhtigan; waxayna la jaanqaadeen Hoggaamiyaha weyn, Taliyaha ciidanka Rabbiga.

> “In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

> “Faafinta farriimahaas, faahfaahin kasta oo wax sii sheegidda ka mid ahi waa la oofiyey. Kuwii mudnaanta loo siiyey inay qayb ka qaataan ku dhawaaqidda farriimahan waxay heleen waayo-aragnimo iyaga qiimo ugu sarraysa u leh; oo hadda, markaynu ku dhex jirno halisaha maalmadan ugu dambeeya, marka codad laga maqli doono dhinac kasta iyagoo leh, ‘Waa kan Masiixu,’ ‘Waa tan runta’; halka culayska qaar badan uu yahay inay gilgiliyaan aasaaska rumaysadkeenna, kaas oo inaga soo kaxeeyey kaniisadaha iyo dunida si aynu dunida dhexdeeda ugu istaagno sida qoom gaar ah, sida Yooxanaa markhaatifurkeenna ayaa la bixin doonaa:

> “‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

> “Waxii tan iyo bilowgii jiray, oo aannu maqalnay, oo aannu indhahayaga ku aragnay, oo aannu fiirinay, oo gacmahayaguna taabteen, oo ku saabsan Erayga nolosha; … wixii aannu aragnay oo maqalnay ayaannu idiinku caddaynaynaa, inaad idinkuna nala lahaataan weheshi.”

> “I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

> “Waxaan ka marag kacayaa waxyaalihii aan arkay, waxyaalihii aan maqlay, iyo waxyaalihii gacmahaygu ka taabteen ee ku saabsan Erayga nolosha. Maragfurkanuna waan ogahay inuu ka yimid Aabbaha iyo Wiilka. Annagu waannu aragnay, oo waannu ka marag kacaynaa in xoogga Ruuxa Quduuska ahi la socday soo bandhigiddii runta, isagoo ku digaya qalin iyo cod, oo bixinaya farriimaha siday u kala horreeyaan. In shaqadan la diido waxay noqon lahayd in la diido Ruuxa Quduuska ah, oo waxay nagu dari lahayd kooxda kuwa iimaanka ka leexday, iyagoo dhegaysanaya ruuxyo wax sasabaya.”

> “The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

> “Cadowgu wuxuu hawlgelin doonaa wax kasta si uu u rujiyo kalsoonida rumaystayaasha ee tiirarka rumaysadkeenna ku jira farriimihii waagii hore, kuwaas oo ina dul taagay madasha sarraysa ee runta weligeed ah, oo aasaasay isla markaana dabeecad siiyey shaqada. Rabbiga ah Ilaaha reer binu Israa’iil ayaa dadkiisa hoggaamiyey, isaga oo u muujinaya run ka timid samo. Codkiisa waa la maqlay, welina waa la maqlaa, isagoo leh, Hore ugu socda xoog ilaa xoog, nimco ilaa nimco, ammaan ilaa ammaan. Shaqadu way sii xoogaysanaysaa oo sii ballaadhamaysaa, waayo Rabbiga ah Ilaaha reer binu Israa’iil waa gaashaanka dadkiisa.”

> “Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

> “Kuwa runta u haysta si aragtiyeed oo keliya, sidii iyagoo caarada farahooda ku taabanaya, oo aan mabaadi’deeda gelin meesha quduuska ah ee gudaha nafta, balse runta nolosha leh ku sii haya barxadda dibadda, wax quduus ah kuma arki doonaan taariikhdii hore ee dadkan, taas oo ka dhigtay waxay yihiin, oo ka dhistay inay noqdaan shaqaale adduunka ka dhex ah oo daacad ah, go’aan adag leh, oo hawlgal miisiyoneed ku jira.”

> “The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

> “Runta wakhtigan loo hayo waa qaali, laakiin kuwa aan qalbiyadoodu ku jabin markay ku dhacaan dhagaxa Masiixa Ciise, ma arki doonaan mana garan doonaan waxa runta ahi tahay. Waxay aqbali doonaan waxa ra’yigooda ka farxiya, oo waxay bilaabi doonaan inay dhisaan aasaas kale oo aan ahayn kii la dhigay. Waxay amaani doonaan kibirkooda iyo isqiimayntooda, iyagoo u malaynaya inay awood u leeyihiin inay ka qaadaan tiirarka rumaysadkeenna, oo ay ku beddelaan tiirar ay iyagu hindiseen.”

> “This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

> “Tani waxay sii socon doontaa inta wakhtigu jiro. Qof kasta oo si dhow u bartay Kitaabka Quduuska ah wuu arki doonaa oo wuu garan doonaa mowqifka culus ee kuwa ku nool muuqaalada gabagabada taariikhda dunidan. Waxay dareemi doonaan tabar-darridooda iyo itaal-yaridooda, waxayna ka dhigi doonaan hawshooda ugu horraysa in aanay yeelan oo keliya ekaansho cibaado, balse ay yeeshaan xidhiidh nool oo Ilaah la leh. Ma ku dhiirran doonaan inay nastaan ilaa Masiixu gudahooda ku samaysmo, kaas oo ah rajada ammaanta. Naftu way dhiman doontaa; kibirkana nafta waa laga saari doonaa, waxayna yeelan doonaan qabownimada iyo debecsanaanta Masiixa.” Notebook Leaflets, 60, 61.

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