Article

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

Kitaabka Yoo’eel iyo Kaniisadda La’odikiya ee Adventist-ka Maalinta Toddobaad — Labaatan iyo Laba

Number Twenty-Two

Lambarka Laba iyo Labaatan

Author

Jeff Pippenger

Published

January 2, 2026

Formats

PDF
Word
Song MP3

We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

Waxaannu maraynay badhtanka afarta tixraac ee reer binu Israa’iil hore, sida jiilka “abeesooyinka sunta leh” ee maqaalkii hore. Injiilka Matayos, Yooxanaa iyo Ciise labaduba waxay Farrisiinta iyo Sadukiinta ugu yeedhaan jiilka abeesooyinka sunta leh. Yooxanaa wuxuu matalaa bilowga geeddi-socodka imtixaanka, kaas oo la garto markii uu baray in Ciise, kan isaga ka dambayn doona, uu si buuxda u nadiifin doono goobtiisa wax lagu tumo. Ciise wuxuu ku daray geeddi-socodkii imtixaanka ee Yooxanaa habka xukunka, markii uu tixraacay boqoraddii Sheba iyo Nineweh. Xukunku wuxuu ka dhacaa jiilka afraad, oo hal koox oo xukunka ku jirtaa waxay isu muujisaa sidii masas, waayo aabbahood waa Ibliiska. Ciise wuxuu kaloo ku daray arrinta jiilka afraad oo calaamo doonaya, iyadoo calaamaddu hortooda si cad uga muuqatay.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

Matayos laba iyo labaatanaad waxa lagu soo bandhigay “hoogagga” ku dhacaya Farrisiinta iyo Saduqiyiinta, waxaana mar kale geeddi-socodka imtixaanka iyo xukunku lala xiriiriyey jiilka ugu dambeeya. Cutubka laba iyo labaatanaad ayaa diyaariya duruufaha hoogagga cutubka saddex iyo labaatanaad.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Intii Farrisiintu isu soo urursanaayeen, Ciise ayaa weyddiiyey, isagoo leh, Maxaad Masiixa ka qabtaan? Wiilkii kuma ayuu yahay?

> They say unto him, The Son of David.

> Waxay ku yidhaahdeen isaga, Ina Daa’uud.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Wuxuu ku yidhi, Sidee haddaba Daa'uud, isagoo Ruuxa ku hadlaya, ugu yeedhaa isaga Rabbiga, isagoo leh, Rabbigu wuxuu Rabbigayga ku yidhi, Midigtayda fadhiiso, ilaa aan cadaawayaashaada cagahaaga hoostooda ka dhigo meel aad cagaha saarto? Haddaba haddii Daa'uud ugu yeedho isaga Rabbiga, sidee buu wiilkiisa u yahay?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Oo ninna kelmad qudha uga jawaabi karin, oo tan iyo maalintaas ka dambaysayna ninna kuma dhicin inuu mar dambe wax su’aal ah weydiiyo. Matayos 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Markii albaabku u xidhmay is-dhexgal dambe oo dheeraad ah, Ciise markaas cutubka xiga wuxuu soo bandhigay siddeed hoog. Aayadda saddex iyo tobnaad hooggu wuxuu ku saabsan yahay xidhidda albaabbada boqortooyada jannada. Waa albaabbada Jannada meesha roobka dambe laga soo shubo. Siddeeddaas hoog waxay ku saabsan yihiin kuwa qirta inay furaan albaabka aan ninna furi karin oo xidhaan albaabka aan ninna xidhi karin. Muujin ahaan, Sister White waxaa la tusay kuwii aan Masiixa ugu raacin Meesha Ugu Quduusan iyagoo baryadooda u diraya meesha quduuska ah ee madhan halkaas oo Shayddaan, isaga oo isu ekaysiinaya Masiixa, ku hoggaaminayay inay rumaystaan in wax walba hagaagsan yihiin. Waxay mar kale fureen meesha quduuska ah, oo xidheen Meesha Ugu Quduusan.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Qaar badan waxay naxdin ku eegaan hab-dhaqankii Yuhuudda ee ay ku diideen oo ay ku qodbeen Masiixa iskutallaabta; oo markay akhriyaan taariikhda xadgudubkii ceebta badnaa ee lagu sameeyey, waxay u malaynayaan inay isaga jecel yihiin, oo aanay isaga u diideen lahayn sidii Butros yeelay, ama u qodbeen iskutallaabta sidii Yuhuuddu sameeyeen. Laakiin Ilaah, oo akhriya quluubta dadka oo dhan, wuxuu imtixaanka keenay jacaylkaas ay qirteen inay Ciise u hayeen. Samada oo dhammu waxay danayn qoto dheer ku daawanaysay sida loo qaabilay farriintii malaa’igta kowaad. Laakiin qaar badan oo qirtay inay Ciise jecel yihiin, oo ilmada daadiyey markay akhrinayeen qisada iskutallaabta, waxay ku jeesjeeseen warka wanaagsan ee imaatinkiisa. Halkii ay farriinta farxad ku aqbali lahaayeen, waxay ku dhawaaqeen inay tahay khiyaano. Waxay necbaadeen kuwii jeclaa muuqashadiisa, oo kaniisadaha way ka saareen. Kuwii diiday farriintii kowaad wax faa’iido ah kama ay helin tan labaad; sidoo kalena kama ay faa’iidaysan qayladii habeenbadhkii, taas oo ahayd in lagu diyaariyo inay rumaysad kula galaan Ciise meesha ugu quduusan ee meesha quduuska ah ee macbudka samada. Oo markay diideen labadaas farriimood ee hore, waxay sidaas u madoobeeyeen garashadooda, si aanay iftiin uga arki karin farriinta malaa’igta saddexaad, taas oo tusaysa jidka loo maro meesha ugu quduusan. Waxaan arkay in sida Yuhuuddu Ciise iskutallaabta ugu qodbeen, sidaas oo kale ay kaniisadaha magac-u-yaalka ahi iskutallaabta ugu qodeen farriimahan, sidaas daraaddeedna aanay wax aqoon ah u lahayn jidka loo galo meesha ugu quduusan, oo aanay ka faa’iidaysan karin shafeecada Ciise ee halkaas. Sida Yuhuudda oo kale, kuwaas oo bixiyey allabaryadoodii aan waxba tarayn, iyaguna waxay kor u qaadaan baryadooda aan waxba tarayn una jeediyaan qolka uu Ciise ka baxay; Shaydaankuna, isagoo ku faraxsan khiyaanadaas, wuxuu isu ekaysiiyaa qof diineed, oo maanka Masiixiyiintan qirtaaya u hoggaamiya xaggiisa, isagoo ku shaqaynaya xooggiisa, calaamadihiisa, iyo yaababkiisa beenta ah, si uu dabinkiisa ugu adkeeyo.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Aayadda afar iyo tobnaad waa hoog ku saabsan liqidda guryaha carmallada iyo salaado dhaadheer. Hoogga aayadda shan iyo tobnaadna wuxuu ku saabsan yahay in kuwii ay soo jeediyeen laga dhigo laba jibbaar intii ay iyagu ahaayeen carruurta jahannamada. Aayadaha lix iyo tobnaad ilaa laba iyo labaatanaad, kuwa sharka leh waxay ku dhaaranayaan macbudka.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Kuwanu ma aha erayadii Sister White, laakiin waa erayada Rabbiga, oo rasuulkiisuna wuu i siiyey si aan idiinku siiyo. Ilaah wuxuu idiinku yeedhayaa inaydaan mar dambe ula shaqayn ujeeddooyin ka soo horjeeda kuwiisa. Waxbarid badan ayaa la bixiyey oo ku saabsan niman sheeganaya inay Masiixiyiin yihiin, halka ay muujinayaan sifooyinka Shayddaanka, iyagoo xagga ruuxa, hadalka, iyo falka kaga hortagaya horusocodka runta, oo hubaal ahaan raacaya jidka uu Shayddaanku ku hoggaaminayo. Adkaanta qalbigooda dhexdeeda waxay ku qabsadeen amar aan sinaba iyaga u khusayn, oo ayan ahayn inay isticmaalaan. Macallinka weynu wuxuu leeyahay, ‘Waan afgembiyi doonaa, waan afgembiyi doonaa, waan afgembiyi doonaa.’ Nimanku waxay Battle Creek ku yidhaahdaan, ‘Macbudka Rabbiga, macbudka Rabbiga ayaannu nahay,’ laakiin waxay isticmaalayaan dab caadi ah. Quluubtoodu laguma jilcin oo laguma hoosaysiin nimcada Ilaah.” Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

Aayadda saddex iyo labaatanaad iyo afar iyo labaatanaad, hooggu wuxuu ku saabsan yahay dayacaadda caddaaladda, naxariista, iyo aaminnimada. Aayadaha shan iyo labaatanaad iyo lix iyo labaatanaadna waxay ku saabsan yihiin iska-yeelyeelka nadiifinta bannaanka koobka, hase yeeshee aan la nadiifin gudihiisa.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> “‘Waxaan khasnaddan ku haynaa,’ ayuu rasuulku sii waday, ‘weelal dhoobo ah, si sarraynta xooggu uga timaado Ilaah, oo aanay innaga naga iman.’ Ilaah runtiisa wuxuu ku dhawaaqi kari lahaa malaa’ig aan dembi lahayn, laakiin taasu ma aha qorshihiisa. Wuxuu doortaa aadanaha, dad ay tabardarrooyin ku hareeraysan yihiin, inay noqdaan qalab lagu fuliyo ujeeddooyinkiisa. Khasnadda qaali ah waxaa lagu ridaa weelal dhoobo ah. Barakooyinkiisa waa in dunida loogu gudbiyaa xagga dadka. Iyaga dhexdooda ayay ammaantiisu uga iftiimaysaa gudcurka dembiga.” Falimaha Rasuullada, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Markaas aayadaha toddoba iyo labaatanaad iyo siddeed iyo labaatanaad waxay kuwa sharka leh ku tilmaamayaan xabaalo la caddeeyey, iyagoo xiriir la samaynaya Shebna ee Ishacyaah cutubka laba iyo labaatanaad, halkaas oo Shebna uu ku faanayay xabaashii yaabka lahayd ee uu samaysanayay, laakiin aanu weligiis ku jiri doonin; waayo, Ilaah wuxuu afkiisa kaga tuuri lahaa berrin fog. Berrinka fog waxaa metelaya xabaashii nebiga beenta ah ee Beytel, kaas oo horseeday in nebiga caasiyiinta ahi isla xabaashaas lagu aaso. Markaas hooggii siddeedaad wuxuu leeyahay:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Waxaa idiin hoog ah, culimmo iyo Farrisiinno, labawejiilayaalow! waayo, waxaad dhistaan xabaalihii nebiyada, oo waxaad qurxisaan qubuurihii kuwa xaqa ah, oo waxaad tidhaahdaan, Haddii aannu joogi lahayn wakhtigii awowayaashayo, lamaanu wadaagin iyaga dhiiggii nebiyada. Sidaas daraaddeed idinku qudhiinnu marag baad isu tihiin inaad tihiin carruurtii kuwii dilay nebiyada. Haddaba buuxiya qiyaastii awowayaashiin.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> Masaska, jiilka jilbiska ahow, sidee baad uga baxsan kartaan xukunka cadaabta?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Sidaas daraaddeed, bal eega, waxaan idiin soo dirayaa nebiyo, iyo niman xigmad leh, iyo culimo qoreyaal ah; oo qaarkood waad dili doontaan oo iskutallaabta ku qodbi doontaan; oo qaarkoodna waxaad ku karbaashi doontaan sunagogyadiinna, oo magaalo ilaa magaalo baad ku silcin doontaan; si ay idiinku soo degto dhiiggii xaqa ahaa oo dhan oo dhulka lagu daadiyey, laga bilaabo dhiiggii Haabiil kii xaqa ahaa ilaa dhiiggii Sekaryaah ina Barakyaah, kii aad ku disheen macbudka iyo meesha allabariga dhexdooda.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Runtii, waxaan idinku leeyahay, Waxyaalahan oo dhammi waxay ku iman doonaan qarnigan. Matayos 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Masaska, kuwaas oo ah farcanka jilbiska, ayaa lagu xukumayaa tuducan. Tuducan xukunku kuma salaysna markhaatiyada boqoraddii Sheba iyo Nineweh, balse wuxuu ku salaysan yahay dhiiggii Haabiil ilaa Sekaryaah. Jiilka afraad, kuwaas oo ah jilbisyo, waxaa lagu xukumaa laba markhaati oo ka imanaya taariikhda dibadda ee Israa’iiltii hore iyo laba markhaati oo ka imanaya taariikhda gudaha ee Israa’iiltii hore. Luukos cutubka saddexaad waa kan ugu dambeeya afarta tixraac ee jilbisyada jiilka afraad oo ugu dambeeya, wuxuuna si fudud ula siman yahay Matayos cutubka saddexaad. Afar tixraac oo aqoonsanaya in inta lagu jiro xukunka ugu dambeeya ee guriga Ilaah, inta lagu jiro jiilka afraad, hal dabaqad ay muujin doonto dabeecaddooda iyagoo ah wiilal iyo gabdho Shaydaan, halka dabaqadda kalena ay muujin doonto dabeecaddooda iyagoo ah wiilal iyo gabdho Ilaah. Hannaanka tijaabada ee bilaaba kala-soocidda wuxuu bilaabmaa marka rasuulka diyaariya jidka Rasuulka Axdiga uu codkiisa kor ugu qaado cidlada dhexdeeda.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

Dunta quduuska ah ee Qorniinka, magacyadu ma aha summado keliya, balse waa waxsii-sheegyo si hoose loo dhawaaqay—heeso labaad oo laga qaado hoosta dusha taariikhda, kuwaas oo muujinaya qalbiga furashada. Marka macnayaasha farcankii ka soo degay Aadan ilaa Nuux loo habeeyo weedh ahaan, waxay soo saaraan farriin la jaanqaadaysa taariikhda ay abtirsiintu metelayso. Adam wuxuu ka dhigan yahay “nin,” Sethna wuxuu ka dhigan yahay “la magacaabay.” Enosh wuxuu ka dhigan yahay “dhimanaya” (geeri u nugul), Kenanna wuxuu ka dhigan yahay “murugo.” Iyada oo loo marayo “ammaanta/barakada Ilaah” (Mahalalel), Samadu way “soo degi lahayd” (Jared). Samadu waxay u soo degtay sidii “kan la gooniyeeyey ama la subkay” (Enoch), kaas oo ku dhawaaqay farriinta xukunka isaga oo u maraya wiilkiisa Methuselah (“markuu dhinto, waa la soo diri doonaa”). Geeridiisu waxay ahaan lahayd gunaanadka daadad “xoog leh” oo Ruuxa Quduuska ah, oo uu matalayo Lamech (neef), isaga oo ku biiraya Methuselah sida Qayladii Saqda-dhexe ugu biirtay malaa’igtii labaad. Methuselah wuxuu ahaa malaa’igtii labaad, Lamechna wuxuu ahaa Qayladii Saqda-dhexe ee ku dhammaatay daadkii Nuux.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Marka sii koobnaataba, magacyadu waxay ku dhawaaqayaan: “Aadmigu waxaa loo qoondeeyey dhimasho, isagoo ku hoos jira murugo iyo geeri, taas oo ka dhalatay Aadamkii kowaad; laakiin barakada Ilaah dhexdeeda, Masiixu wuxuu iskiis isu quduusiyey inuu soo dego, isagoo ku dhawaaqaya xukunka iyada oo loo marayo dhimashadiisii iskutallaabta dusheeda, taas oo ay ku xigtay daadintii xoogga badnayd ee Ruuxa Quduuska ah.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Tobankan magac waxay koobayaan farriinta injiilka iyaga oo isla markaana raadraacaya taariikhda dhulka laga bilaabo abuurista ilaa roobka dambe, kuna dhammaanaya Imaatinka Labaad. Astaan-sidkan, ee ku qarsoon magacyada, waxa uu dhiggiisa ka helayaa Muujintii. Bilowgii waxa uu soo bandhigayaa silsiladda abtirsiinta ee alfa, Muujintii 7-na 144,000 waxay soo bandhigaysaa dhammaystirka oomega ee ku jira hadhaaga la shaabadeeyey.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Yahuudah waxay ka dhigan tahay “ammaan,” Ruubeen wuxuu ka dhigan yahay “bal eeg, wiil,” Gaad wuxuu ka dhigan yahay “nasiib wanaagsan/ciidan,” Aasheer wuxuu ka dhigan yahay “faraxsan/barakaysan,” Naftaali-na wuxuu ka dhigan yahay “halgan.” Manaseh wuxuu ka dhigan yahay “illowshiin keenid,” Simecoon wuxuu ka dhigan yahay “maqal,” Laawi wuxuu ka dhigan yahay “ku xiran/lala biiray,” Yisaakaar wuxuu ka dhigan yahay “abaalmarin,” Sebulun wuxuu ka dhigan yahay “sharaf/degganaansho,” Yuusuf wuxuu ka dhigan yahay “korodh,” Benyaamiin wuxuu ka dhigan yahay “wiilka gacanta midig.”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Kuwa raaca Libaaxa qabiilka Yahuudah waa wiilasha Ilaah, oo lagu barakeeyey nasiib wanaagsan iyagoo maraya hab imtixaan ah oo ay Ilaah la halgamayaan sidii Yacquub sameeyey. Halgankan dhexdiisa, dembiyadooda waa la illoobaa habka quduus-ka-dhigista ee ka dhasha maqalka Erayga Ilaah, taas oo iyana ku xidha Masiixa xidhiidh axdi ah. Abaalgudkoodu waa inay sharaf ku degaan Masiixa la jira carshigiisa, iyagoo fadhiya meelaha jannada ku yaal, halka Ilaah uu iyaga u adeegsado ballaarinta boqortooyadiisa—ugu yeedhaya dadkii faraha badnaa inay Baabuloon ka soo baxaan iyagoo ah wiilasha gacantiisa midig.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Lixda wiil ee Lee'ah waxay ahaayeen Ruubeen, Yahuudah, Simecoon, Laawi, Isaakaar, iyo Sebulun. Addoonteedii Silfah, oo magaceedu ka dhigan yahay “dhibic udgoon,” waxay lahayd laba wiil—Gaad iyo Aasheer. Labada wiil ee Raaxeel waxay ahaayeen Yuusuf iyo Benyaamiin. Addoontii Raaxeel ee Bilhah magaceedu wuxuu ka dhigan yahay “xishood badan ama fulay,” wiilasheeduna waxay ahaayeen Daan iyo Naftaali. Marka si nebiyad ahaan ah loo eego, abtirsigan halkan ku qoran wuxuu bixiyaa dhowr xariiq oo mudan in la tixgeliyo. Si ka duwan alfa iyo tobanka qarni ee Bilowgii cutubka shanaad, omega waxay leedahay laba iyo toban farac, oo leh doorsoomayaal nebiyadeed oo u gaar ah. Boqolka iyo afartan iyo afarta kun dhexdooda, Daan lama xusin, Manasehna wuxuu beddelay walaalkiis Efrayim.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Abtirsiinta alfa ee Bilowgii waxay la jaanqaaddaa abtirsiinta oomega ee Muujintii, waayo Bilowgii wuxuu aqoonsanayaa shaqada rabbaaniga ah ee Masiixa ee badbaadada, Muujintiina waxay aqoonsanaysaa kuwa, fulinta oomega ee wax sii sheegiddaas alfa gudaheeda, si qumman u dhammaystira isla ballankii iyo wax sii sheegiddii lagu soo bandhigay wax sii sheegidda alfa.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Adeegsiga labadan sadar badanaa waxaa sameeya culimada fiqiga, hase yeeshee marnaba laguma sameeyo aragtida habraaca “sadar dusha sadar.” Labada abtirsiin ee Bilowgii iyo Muujintii waxay bixiyaan laba markhaati oo muujinaya in Ilaah ku hadlo heer labaad. Hal luqad waa markhaatiga qoran sida loo diiwaangeliyey, waxaana marag-furkaas gudihiisa ku sugan sadar labaad oo lagu soo bandhigay heer astaan ah. Culimada fiqiga caadi ahaan kama gudbaan wax ka badan fiirsashooyinka dusha sare ee ku saabsan farriinta lagu gudbiyo macnayaasha magacyada ee Bilowgii iyo Muujintii. Waxay wixii ay arkaan ula dhaqmaan wax cusub oo inta badan ka hadlaya xigmaddooda bini’aadamnimo, sida ay taas uga markhaati kacayso awooddooda is-quduusaysiinta leh ee ay ku arkaan istiicmaarka sarbeebta ah ee ku jira macnayaasha magacyada. Marnaba ma arkaan farriinta lagu soo bandhigay laba-iyo-tobanka wiil ee Ismaaciil. Si sax ah uma arkaan abtirsiinnada Ciise ee Matayos iyo Luukos. Mana arkaan abtirsiinnada toddobadii boqor ee u dambeeyey ee Yahuudah, iyo toddobadii boqor ee u dambeeyey ee Israa’iil, ama toddobadii boqor ee hore ee Yahuudah ama toddobadii boqor ee hore ee Israa’iil.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Markaan leeyahay ma arkaan, waxaan ula jeedaa in haddii aad Google weydiiso in ay jiraan waxbariddo ku saabsan abtirsiinyadan, jawaabtu tahay “haa” abtirsiinta Aadan ilaa Nuux ee Bilowgii, iyo “haa” kuwa boqol iyo afar iyo afartan kun. Laakiin ma sidan bay ugu dabaqaan tobanka farcan ee Abrām ee Bilowgii kow iyo tobnaad? Maya. Miyay ku dabaqaan abtirsiinta Qaabiil iyo abtirsiinta Sheed? Haa, laakiin si aad uga fog macnaha dhabta ah, ilaa ay u eg tahay in ay mowduuc kale ka hadlayaan. Shaki la’aan waxay ka hadlaan abtirsiinnada Masiixa ee Matayos iyo Luukos, laakiin mar kale, waxay seegaan yoolka si aad u weyn. Maxay taasi muhiim u tahay, ayaad weydiinaysaa? Waayo, waxaan damacsanahay inaan bixiyo dulmar ku saabsan xariiqyadan nebiyadeed ee abtirsiinnada, waxaana doonayaa inaan bilowgaba caddeeyo in aan isku dayayo inaan garto ahmiyadda qarniga afraad sida astaan waxsii sheegga kitaabiga ah. Dulmarka abtirsiinyadan ayaa arrintaas ka caawin doona, laakiin waxay ahaan lahayd dayacaad dhinac kasta ah, haddii la moodo in soo koobidda fudud ee waxyaalahan soo socda ay tahay waxa keliya ee laga fahmi karo xariiqyadan abtirsiineed.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Abtirsiintii Aadan ilaa Nuux dabadeed, waxaynu cutubyada afraad iyo shanaad ee Bilowgii ka helaynaa laba xariiq oo abtirsiinyo ah. Labadaas xariiq waxaa metela farcanka Qaabiil iyo farcanka Sheed. Si ka duwan abtirsiintii Aadan ilaa Nuux oo metelaysay toban farcan, xariiqda Sheed iyo tan Qaabiil labaduba waxay tilmaamayaan siddeed farcan. Sababtaas aawadeed, waa in loo qaataa inay yihiin laba xilli oo min afar ah. Sheed iyo Qaabiil waa calaamado axdiyeed, oo Qaabiil wuxuu metelaa kuwa ku jira Ishacyaah siddeed iyo labaatan iyo sagaal iyo labaatan ku gala axdiga dhimashada, kaas oo lagu baabi’in doono karbaashka qulqulaya. Iyagu waa kuwa guryahooda ku dhista ciid. Kuwase ku dhisa Dhagaxa, waxay galaan axdiga nolosha sida lagu metelay Butros Kowaad, cutubka labaad, kuwa dhadhamiyey in Rabbigu wanaagsan yahay, oo ah “quruunta la doortay.” “Kuwa badan” waxay ku dul dhistaan ciidda, laakiin “in yar” baa la doortaa.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Abtirsiinta Qaabiil waa xadhig fallaago ah oo ku jira sinfoniya magacyada, waayo magacyadu waxay matalaan ammaanta aadane ee madhan, taas oo horseedda warwareeg aan ujeeddo lahayn, ka dib markii samadu wax ku dhufatay. Iyadoo la iska indhatirayo digniinta, farcanka Qaabiil wuxuu qirayaa ilaahnimo been ah oo ku dahaaran awoodda aadanaha ee aargoosiga leh, taas oo ay metelaan farshaxannada aadanuhu, kuwaas oo sameeya dhaqan bir ah; qurux badan, laakiin rabshado leh, oo ka madhan rajo. Weedhaas ugu dambaysa waa dulmar ku saabsan farriinta ku jirta siddeedda jiil ee Qaabiil oo laga soo dheegtay magacyada.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Farcankii Seth wuxuu farcankii Qaabiil ugu jawaabaa nimco. Daciifnimada aadanaha ee loo qoondeeyey binu-aadmiga dhexdeeda, kuwa Ilaah baryaa murugadooda waxaa loo rogi doonaa ammaan marka samadu soo degto. Iyagoo si aaminnimo leh ugu socda jidka kor ugu kaca ammaanta, muddada tijaabada ah gudaheeda, ilaa qaylada “rajo,” waxay keenaysaa nasasho, iyada oo loo marayo biyaha samatabbixinta. Weedhaas u dambaysa waa dulmar ka bixinaysa farriinta ku jirta siddeedda jiil ee Seth ee magacyada laga soo dheegtay.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Sababta siddeedda qarni loogu kala qaybiyey laba qaybood oo min afar qarni ah waxaa lagu aasaasay tallaabada koowaad ee axdiga, markii wax sii sheegidda addoonsiga Masar loo aqoonsaday 400 sannadood, iyo weliba in 400-kaas sannadood ay ku dhammaan doonaan qarniga afraad. Marka markhaatifurka Bawlos lagu daro wax sii sheegidda axdiga alfa, waxay soo saartaa laba xilli oo min 215 sannadood ah, kuwaas oo ka koobnaa afar qarni mid kasta oo ka mid ah labadaas xilli. Siddeedda qarni ee ku jira 430-ka sannadood waxay matalaan laba xilli oo min 215 sannadood ah. Xilligii koowaad waxaa metela Fircoonkii wanaagsanaa ee Yiiseef garanayey. 215 sannadood dabadeedna, waxaa jiray Fircoon cusub oo aan Yiiseef garanayn. Markaas ayaa bilaabmay qaybtii xigtay ee afarta qarni.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Siddeed fac oo si siman loogu kala qaybiyey laba xilli, kuwaas oo si cad mid walba loogu calaamadeeyey xilli u gaar ah oo afar fac ah, waxay adkaynaysaa in siddeedda fac ee Qaabiil iyo Seedhna loo dabaqo isla habkaas. Marka dabaqitaankaas la sameeyo, siddeedda fac ee Seedh waxaa la waafajiyaa siddeedda fac ee Qaabiil. Qaabiil wuxuu u taagan yahay kuwa badan ee qaata calaamadda bahalka, Seedhna wuxuu u taagan yahay kuwa yar ee qaata shaabadda Ilaah. Qaabiil waa astaanta aadanaha, Seedhna waa astaanta aadanaha oo la midoobay Ilaahnimada marka loo eego axdigii Nuux; halka farcanka Yuusuf iyo Muuse uu ku jiro macnaha axdigii Abrám.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Markaas cutubka kow iyo tobnaad, abtirsiinta dadka la doortay waxaa lagu muujiyey toban magac laga soo bilaabo Shem ilaa Abram. Cutubka kow iyo tobnaad waa qisada munaaraddii Babel, hase ahaatee sidoo kale waa abtirsiinta dadka la doortay, sida uu Ibraahim u matalayo. Cutubka kow iyo tobnaad wuxuu soo bandhigayaa dad la doortay oo la gelayey axdi saddex-laab ah oo ay Ilaah la galaan. Tallaabada saddexaad oo ugu dambaysana waxay ahayd allabarigii Isxaaq ee cutubka laba iyo labaatanaad. Cutubka “kow iyo tobnaad” waa bilowga alfa, cutubka “laba iyo labaatanaad”na waa dhammaadka omega. Iimaanka loo baahan yahay si loo maqlo codka Ilaah ee ku jira macnaha magacyada, kama duwana iimaanka loo baahan yahay si loo maqlo codkiisa ee ku jira tirinta Eraygiisa. Adeegsiga abtirsiineed oo aan ay culimadu qaadan, waa abtirsiinta Ismaaciil, oo ah astaanta Islaamka.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Kuwanuna waa magacyadii wiilashii Ismaaciil, magacyadooda, sidii qarniyadoodu ahaayeen: curadkii Ismaaciil wuxuu ahaa Nebaayoodh; iyo Qeydaar, iyo Adbe’eel, iyo Mibsam, iyo Mishma, iyo Duumaah, iyo Massaah, Xadaar, iyo Teemaa, Yetuur, Naafiish, iyo Qedemah. Kuwanuna waa wiilashii Ismaaciil, kuwanna waa magacyadoodii, xeryahooda iyo qalcadahooda; laba iyo toban amiir oo quruumahooda ka madax ahaa. Bilowgii 25:13–16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Marka qeexitaannada laba iyo tobankan magac loo dhigo weedh ahaan, waxay u akhrismaysaa sidan: “Si nebiyad ahaan ah, farcankii Ismaaciil waa qoom madow oo midho-dhal ah, oo caan ku ah dagaalyahannimo, hase ahaatee taariikh ahaan iyo nebiyad ahaanba way murugoodeen 11-ka Agoosto, 1840, dabadeedna 11-ka Sebtembar, 2001. Taariikhda Kitaabka Quduuska ah gudaheeda waxaa loogu yeedhaa carruurtii bari. Waxay ka soo farcameen Carabiya, halkaas oo ay ka baxaan xawaashyada udgoon ee loo adeegsan jiray adeegyada meesha quduuska ah ee Cibraaniga. Ereyga “assassins” wuxuu ka soo jeedaa taariikhda Islaamka, wuxuuna astaan u yahay dhimasho lagu keeno aamusnaan. Waqtigii Dagaalladii Saliibiyiinta, Islaamku wuxuu hareereeyey, go’doomiyey, oo ku cidhiidhiyey Yurubtii Kaatooligga ahayd; hase yeeshee xakamayntoodii dambe waxay calaamadisay imaatinka dibu-cusboonaysiintii 1840 ilaa 1844, iyo sidoo kale tan ka bilaabatay 9/11 ilaa ay gaadho qalalaasaha sharciga Axadda. Qeexitaannada laba iyo tobanka magac ee wiilashii Ismaaciil dhammaantood waxa weedhii hore loogu matalay farta madow.”

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Laba iyo tobanka magac ee farcankii Ismaaciil waxay ka dhigan yihiin saddex iyo toban, haddii Ismaaciilna liiska lagu daro. Saddex iyo toban waa tirada astaan ahaan u taagan “caasinnimada,” taas oo ah wixii Haagaar samaysay, taas oo keentay in Ibraahim oggolaado in Haagaar iyo Ismaaciil la eryo. Bawlos wuxuu dhacdadaas u adeegsadaa inuu ku sharraxo eryiddii reer binu Israa’iilkii hore ahaan dadkii axdiga Ilaah, isla waqtigaasna uu Ilaah axdi la dhisanayay aroosaddiisii Masiixiyiinta.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Waayo, waxaa qoran in Ibraahim lahaa laba wiil, mid uu ka dhalay addoonad, kan kalena uu ka dhalay naag xor ah. Laakiin kii addoonadda ka dhashay wuxuu ku dhashay sida jidhka; halka kii naagta xorta ah ka dhashay uu ku dhashay ballanqaad. Waxyaalahanu waa masaal; waayo, kuwanu waa labada axdi; mid wuxuu ka yimid buurta Siinay, oo dhalaya addoonnimo, kaas oo ah Haagar. Waayo, Haagartanu waa buurta Siinay oo Carabiya ku taal, oo u dhiganta Yeruusaalemta haatan jirta, taas oo addoonnimo kula jirta carruurteeda. Laakiin Yeruusaalemta sare waa xor, taas oo ah hooyadeen dhammaanteen. Waayo, waxaa qoran, Farax, taan madhalayska ahay oo aan waxba dhalin; qayli oo cod dheer la soo bax, taan aan foolanayn; waayo, tan cidlan carruurteedu way ka badan yihiin tan ninkeedu qabo. Haddaba innagu, walaalayaalow, sidii Isxaaq ahaa, waxaynu nahay carruurtii ballanqaadka. Laakiin sida waagaas kii sida jidhka ku dhashay uu u silcin jiray kii sida Ruuxa ku dhashay, sidaas oo kale haatanna waa. Habase yeeshee, maxay Qorniinku leeyahay? Erya addoonadda iyo wiilkeeda; waayo, wiilka addoonaddu lama dhaxli doono wiilka naagta xorta ah. Sidaas daraaddeed, walaalayaalow, innagu ma nihin carruurtii addoonadda, laakiinse waxaynu nahay kuwii naagta xorta ah. Galatiya 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Ismaaciil waa astaan u ah Islaamka, Haagarna, oo ah Ismaaciil hooyadiis, waa astaanta kiniisadda axdiga dhimashada. Isxaaqna waa astaan u ah Masiixiyadda, Saarana waa astaanta kiniisadda axdiga nolosha. Sababtaas aawadeed, Ismaaciil wuxuu dhalay laba iyo toban wiil, waayo laba iyo toban waa astaan u ah dadka axdiga Ilaah, Islaamkuna waa been-abuurka dadka axdiga Ilaah.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

Waxaa jira laba silsiladood oo nasab ah oo Masiixa loogu qoray Injiillada. Mid waxay ku taal Matayos, tan kalena Luukos.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> Yacquubna wuxuu dhalay Yuusuf oo ahaa ninkii Maryan, oo iyada laga dhalay Ciise, kaas oo Masiix la yidhaahdo. Sidaas daraaddeed farcammadii oo dhan tan iyo Ibraahim ilaa Daa’uud waa afar iyo toban farcamadood; Daa’uudna ilaa masaafurintii Baabuloon waa afar iyo toban farcamadood; masaafurintii Baabuloonna ilaa Masiixa waa afar iyo toban farcamadood. Haddaba dhalashadii Ciise Masiix sidan bay ahayd: Markii hooyadiis Maryan loo meheriyey Yuusuf, intaanay isu iman ka hor, waxaa la ogaaday inay uur leedahay Ruuxa Quduuska ah. Matayos 1:16–18.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

Abtirsiinta Matayos waxay tilmaamaysaa saddex waqti oo isle’eg oo min afar iyo toban ah, kuwaas oo ka kooban hal xilli oo ah laba iyo afartan. Masiixu waa omega-ga taariikhda axdiga marka loo eego Muuse oo ah alpha-ga taariikhda axdiga. Muuse wuxuu sii sheegay in Masiixu ahaan doono “mid isaga la mid ah.” Muuse noloshiisii boqol iyo labaatanka sannadood ahayd wuxuu lahaa saddex xilli oo afartan sannadood ah. Xilli kasta oo afartan sannadood ah oo ka mid ah nolosha Muuse, marka sadar lagu dul saaro sadar, wuxuu ku dhammaadaa Qaadeesh, taas oo calaamad u ah 1863 iyo sharciga Axadda. Saddexda xilli ee Masiixa waxay ku dhammaadaan Daa’uud, maxaabiistii Baabuloon, iyo Masiixa oo axdiga ku adkeeyay dhiiggiisa iskutallaabta dusheeda. Daa’uud wuxuu matalaa kor loo qaadista kiniisadda guulaysata marka la joogo sharciga Axadda, xariiqda labaadna waxay tilmaamaysaa bikradaha nacasyada ah oo loo qaadayo Baabuloon, marka la joogo sharciga Axadda. Xilliga saddexaad wuxuu ku dhammaadaa iskutallaabta, taas oo mar kale tusaale u ah sharciga Axadda, halkaas oo Masiixu ku adkeeyo axdigii Ibraahim la galay boqolka iyo afar iyo afartan kun, iyo axdigii Nuux la galay dadkii badnaa ee tirada weynaa.

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Waxa la garan karo marka labadan xariiqood midba midka kale dusha laga saaro waa wax yaab leh. Boqol iyo labaatankii sannadood ee Muuse waxay ku xidhmaan boqol iyo labaatankii sannadood ee Nuux, afartan iyo labadii qarni ee Masiixuna waxay ku xidhmaan ka geeska Masiixa oo xukuma afartan iyo laba bilood oo astaan ah marka sharciga Axadda la soo rogo.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> Markaasaa Rabbigu wuxuu yidhi, Ruuxaygu weligiis lama legdami doono dadka, waayo isaguna waa jidh; hase ahaatee cimrigiisu wuxuu ahaan doonaa boqol iyo labaatan sannadood. Bilowgii 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Iyadoo la socota abtirsiinta Matayos, oo adkaynaysa axdigii Ibraahim, abtirsiinta Masiixa sida uu Luukos u soo bandhigay waxay dib ugu noqotaa ilaa abuuristii, sidaasna waxay adkaynaysaa axdigii nolosha ee Aadan ku jebiyey Ceeden. Abtirsiinta Luukos waxay ka bilaabataa Ciise, dabadeedna waxay dib ugu noqotaa abtirsiintiisa ilaa Aadan, kaas oo lagu aqoonsaday inuu yahay wiilka Ilaah. Silsiladdu waxay ku dhammaataa Aadamkii labaad ee kaamilka ah, waxayna ka bilaabataa Aadamkii koowaad ee kaamilka ah. Laga bilaabo Aadamkii koowaad ilaa Aadamkii labaad waxaa la dhigay 77 qarni.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Abtirsiinnada Qorniinku waxay matalaan silsilado run ah. Haatan ayaynu aqoonsannay dhowr ka sii badan maragii lagama maarmaanka u ahaa in run la sugo. Silsiladaha abtirsiintu waxay xambaarsan yihiin codka rumoobitaannada taariikhiga ah iyo saadaallada mustaqbalka, waxayna sidoo kale xambaarsan yihiin codka Palmoni, Tiriyaha Qarsoodiyada ee Yaabka leh, maaddaama halxidhaalayaasha tirooyinka ah ee lagu dhex dhigay silsiladaha ay bixiyaan cod labaad. Labadaas cod waxaa lala maqlaa cod saddexaad oo kale, kaasoo ah codka Af-yaqaanka Yaabka leh, kan uumay oo maamula wax kasta, oo ay ku jiraan magacyada dadka, meelaha, iyo waxyaalaha.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Markii Yooxanaa u jeestay inuu arko codkii ka dambeeyey, wuxuu ahaa sidii codka biyo badan; oo markii Daanyeel isla waxyigaas arkay, codkiisu wuxuu ahaa codka dad badan. Farriinta dusha sare ee Qorniinka, iyo weliba magacyada laga helo farriinta, iyo sidoo kale tirsiinta ku dhex jirta farriinta, waa saddex cod oo ku jira hal tuduc. Marka aad qaadato sadar leh saddexda cod oo aad dul saarto sadar kale oo la barbar dhigay, saddex cod waxay noqdaan codad badan.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> Oo cod baa ka soo baxday carshiga, iyadoo leh, Ilaaheenna ammaana, kuwiinna addoommadiisa ah oo dhan, iyo kuwiinna isaga ka cabsada, kuwa yaryar iyo kuwa waaweynba. Oo waxaan maqlay sidii cod dad badan oo tiro badan ah, iyo sidii cod biyo badan, iyo sidii cod onkodad xoog badan, iyagoo leh, Halleeluuya; waayo, Rabbiga Ilaaha Qaadirka ahu waa taliyaha. Muujintii 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Qaar ka mid ah silsiladaha abtirsiinta ee ugu muhiimsan waxaa laga helaa boqorradii Israa’iil. Toddobadii boqor ee ugu horraysay ee Israa’iil, boqortooyadii woqooyi, waxay ku dhammaadaan Axaab, Yesebeel iyo Eliiyaah, sidaas awgeedna waxay metelaan sharciga Axadda. Silsiladda toddobadii boqor ee ugu dambaysay ee boqortooyadii woqooyi waxay ka bilaabataa sharciga Axadda, waxayna ku dhammaataa xidhitaanka fursadda imtixaanka aadanaha, marka Miikaa’iil istaago sida ku qoran Daanyeel 12. Toddobadii boqor ee ugu horraysay ee Yahuudah waxay tusaale u yihiin taariikhda ka bilaabmaysa sharciga Axadda ilaa Miikaa’iil istaago, toddobadii boqor ee ugu dambaysayna waxay tilmaamayaan taariikhda horseedaysa sharciga Axadda. Laba silsiladood oo abtirsiineed, kuwaas oo labaduba leh taariikh alfa ah iyo taariikh omega ah. Taariikhda alfa waa muddada ka bilaabmaysa 9/11 ilaa sharciga Axadda, muddada omega na waa laga bilaabo sharciga Axadda ilaa xidhitaanka fursadda imtixaanka. Toddobadii boqor ee ugu horraysay ee Israa’iil waxay la siman yihiin toddobadii boqor ee ugu dambaysay ee Yahuudah; toddobadii boqor ee ugu dambaysay ee Israa’iilna waxay la siman yihiin toddobadii boqor ee ugu horraysay ee Yahuudah.

We will continue in the next article.

Waxaan ku sii wadi doonnaa maqaalka xiga.

> “Be Steadfast Unto the End

> “Ku Adkaysta Ilaa Dhammaadka”

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> “[Muujintii 1:1, 2, la soo xigtay.] Kitaabka Quduuska ah oo dhammu waa muujin; waayo, muujin kasta oo dadka loo siiyo waxay ku timaaddaa Masiixa, dhammaantoodna isaga ayay ku xuddun yihiin. Ilaah wuxuu nagula hadlay Wiilkiisa, kaas oo aynu ku leenahay abuuris iyo furasho. Masiixu wuxuu u yimid Yooxanaa, isaga oo ku masaafursan jasiiradda Batmos, inuu siiyo runta maalmahan ugu dambeeya, inuu tuso waxa ay tahay inay dhawaan dhacaan. Ciise Masiix waa amiin-weynaha muujinta rabbaaniga ah. Isaga ayaynu ka helnaa aqoonta waxa laynaga rabo inaynu ka filanno dhacdooyinka gabagabada taariikhda dunidan. Ilaah wuxuu muujintan siiyey Masiixa, Masiixuna isagii buu u gudbiyey Yooxanaa.”

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> “Yooxanaa, oo ahaa xertii la jeclaa, ayaa ahaa kii loo doortay inuu helo waxyigan. Isagu wuxuu ahaa kii ugu dambeeyey ee ka badbaaday xertii hore ee la doortay. Intii lagu jiray nidaamka Axdiga Cusub waxaa isaga la siiyey sharaf la mid ah tii nebi Daanyeel lagu sharfay intii lagu jiray nidaamka Axdiga Hore.

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> “Tilmaantii loo baahnaa in Yooxanaa loo gudbiyo waxay ahayd mid aad u muhiim ah, sidaas darteed Masiixu samada ayuu ka yimid si uu addoonkiisa ugu siiyo, isagoo ku amraya inuu u diro kiniisadaha. Tilmaantan waa inay noqotaa ujeeddada daraasaddeenna taxaddarka iyo salaadda leh; waayo, waxaynu ku nool nahay wakhti ay rag aan ku hoos jirin waxbaridda Ruuxa Quduuska ahi soo gelin doonaan aragtiyo been ah. Raggan waxay taagnaayeen meelo sarreeya, waxayna leeyihiin mashaariic hami leh oo ay doonayaan inay fuliyaan. Waxay doonayaan inay is-sarraysiiyaan oo ay gebi ahaanba wax ka beddelaan habsami-u-muuqashada waxyaalaha oo dhan. Ilaah wuxuu ina siiyey tilmaamo gaar ah si uu nooga ilaaliyo kuwaas oo kale. Wuxuu Yooxanaa ku amray inuu buug ku qoro waxa dhici doona dhacdooyinka gunaanadka taariikhda dhulkan.”

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> “Markii wakhtigu dhammaaday dabadeed, Ilaah wuxuu xertiisii aaminka ahayd ku aamminay mabaadi’da qaaliga ah ee runta wakhtigan. Mabaadi’dan lama siin kuwii aan wax qayb ah ku lahayn bixintii fariimaha malaa’igta koowaad iyo tan labaad. Waxaa la siiyey hawlwadeennadii qaybta ku lahaa qaddiyadda tan iyo bilowgii.

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> “Kuwa soo maray waayo-aragnimooyinkan waa inay u adkaadaan sida dhagax weyn mabaadi’da naga dhigtay Aynu nahay Adventistayaasha Maalinta Toddobaad. Waa inay ahaadaan kuwa Ilaah la wada shaqeeya, iyagoo markhaatifurka isku xidhaya oo sharciga ku shaabadaynaya xertiisa dhexdooda. Kuwii ka qayb qaatay aasaasidda shaqadeenna iyagoo dul saaray saldhig runta Kitaabka Quduuska ah, kuwii garanaya calaamadaha jidka ee tilmaamay waddadii saxda ahayd, waa in loo tixgeliyaa shaqaale qiimaha ugu sarreeya leh. Waxay ka hadli karaan waayo-aragnimadooda shakhsiyeed oo ku saabsan runaha iyaga lagu aamminay. Nimankani waa inayan oggolaan in rumaysadkooda loo beddelo gaalnimo; mana aha inay oggolaadaan in calanka malaa’igta saddexaad laga qaado gacmahooda. Waa inay bilowgii kalsooni ay lahaayeen ku adkeeyaan ilaa dhammaadka.”

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> “Rabbigu wuxuu ku dhawaaqay in taariikhdii waayihii hore dib loo soo xusi doono innagoo gelayna hawsha gunaanadka ah. Run kasta oo uu inagu siiyey maalmahan ugu dambeeya waa in dunida loo naadiyaa. Tiir kasta oo uu isagu dhisay waa in la adkeeyaa. Hadda kama tallaabi karno aasaaska Ilaah dhisay. Hadda geli kari mayno urur cusub oo nooc kasta ah; waayo, tani waxay ka dhignaan lahayd riddada runta.”

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> “Shaqada adeegga caafimaadku waxay u baahan tahay in la daahiro oo laga nadiifiyo wax kasta oo wiiqi lahaa rumaysadka mu’miniinta ee waayo-aragnimadii hore ee dadka Ilaah. Ceeden, Ceedenkii quruxda badnaa, waxaa hoos loo dhigay gelitaankii dembiga. Hadda waxaa loo baahan yahay in dib loo xuso waayo-aragnimada nimankii qaybta ka qaatay aasaasidda shaqadeenna bilowgii.

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> “Marmar ayaan akhrinnaa ogeysiisyada geerida ragga waaweyn ee dunida. Wakhtigoodu si kedis ah ayuu u yimaadaa, sidii ilbidhiqsi gudaheed. Qaar badan oo loo haystay inay caafimaad qabaan ayaa dhinta ka dib diyaafad, ama ka dib markay dejiyeen qorshayaal islaweyni iyo danaysi ku dhisan oo kor-u-qaadistooda u gaar ah. Eraygu wuu baxaa, ‘Isagu sanamyadiisuu ku biiray; iska daaya.’ Tani waxay ka dhigan tahay in Rabbigu uusan mar dambe ka ilaalinayn waxyeello. Geeri kedis ah ayaa timaadda, maxaase markaas qiimo u leh shaqadii noloshiisa oo dhan? Noloshiisu waxay ahayd guuldarro. Geedku wuu dhacaa, maxaa yeelay xoogga hayey ayaa ka tegey, isaga oo uga tagay allabarigiisa sanam-caabudka ah.”

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> “Rag iyo dumarba waxay ku mashquulsan yihiin inay raadiyaan wax ay ku raaxaystaan. Nafahooda ayay ku iibiyaan wax aan waxba ahayn, Ilaahna wuxuu ka noqdaa dulqaadkiisii dheeraa iyo adkaysigiisii. Waxaa loo daayaa doorashadoodii.

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> “Waxaa jira kuwo, iyagoo qiraya inay rumaysan yihiin runta wakhtigan, haddana iimaankoodii hoos u dhigay oo diiday inay nuurka ku socdaan. Yaa haddaba dhinac iska dhigi doona mabaadi’dooda danaysiga iyo adduunyo-jeclaysiga ah? Yaa haddaba ku dadaali doona inuu garto qiimaha nafta? Maxaa nin u taraya haddii uu dunida oo dhan helo, naftiisana waayo? Mise maxaa nin u bixin doonaa beddelka naftiisa? Ma u gaajoonaysaan oo u harraadsan tihiin kibista nolosha iyo biyaha badbaadada? Ma garanaysaan qiimaha nafaha uu Masiixu u dhintay? Kuwa loo malaynayo inay Masiixiyiin yihiin ma ku nool yihiin si waafaqsan qirashadooda iimaanka? Ma ka warqabaan qiimaha nafta? Ma ku dadaalayaan inay nafahooda ku nadiifiyaan addeecidda runta?” Manuscript Releases, mugga 20, 150, 151.

Back to Articles