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

Buugga Yoo’eel iyo Kaniisadda La’oodikiya ee Todobaadka Toddobaad-Adfeentistka - Lambarka Labaad

Number Two

Lambarka Labaad

Author

Jeff Pippenger

Published

December 2, 2025

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> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Waa anigoo leh hammuun daacad ah ayaan rajaynayaa wakhtiga ay dhacdooyinkii maalintii Bentakostiga mar kale ku soo noqdaan, iyagoo leh awood ka sii weyn tii munaasabaddaas. Yooxanaa wuxuu leeyahay, ‘Waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh awood weyn; dhulkuna wuxuu ku iftiimay ammaanteeda.’ Markaas, sidii xilligii Bentakostiga, dadku waxay maqli doonaan runta iyaga lala hadlayo, nin walbana afkiisa hooyo.”

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Ilaah wuxuu naf cusub ku neefin karaa naf kasta oo si daacad ah u doonaysa inay isaga u adeegto, wuxuuna bushimaha ku taaban karaa dhuxul nool oo meeshii allabariga laga soo qaaday, oo ka dhigi karaa kuwo ku hadla ammaantiisa si codkarnimo leh. Kumanyaal cod ayaa lagu shubi doonaa awood ay ku sheegaan runaha yaabka leh ee Erayga Ilaah. Carrabka turunturooda waa la furi doonaa, kuwa xishoodka lihiina waa la xoogayn doonaa si ay marag geesinnimo leh ugu furaan runta. Rabbigu ha caawiyo dadkiisa inay macbudka nafta ka nadiifiyaan wasakh kasta, oo ay ilaashadaan xidhiidh sidaas u dhow oo ay isaga la leeyihiin, si ay uga qaybqaataan roobka dambe marka la daadin doono.” Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Bentakoste, marka loo eego inay tahay iidda Rabbiga, lagama sooci karo Kormaridda, iidda kibista aan khamiirka lahayn, qurbaanka midhaha ugu horreeya, iyo iidda toddobaadyada. Bentakoste waa wakhti soconaya, in kastoo ay sidoo kale tahay hal daqiiqad oo cayiman. Sidaas daraaddeed ayaa loogu yeedhaa “xilliga Bentakostiga.” Xilligani wuxuu ku billowday dhimashadii, aaskii, iyo sarakiciddii Masiixa. Kor u qaadistiisii dabadeed Masiixu wuxuu bilaabay afartan maalmood oo waxbarid shakhsi ah, taas oo ay ku xigeen toban maalmood oo qolka sare lagu joogay, halkaas oo midnimo lagu gaaray. 9/11 wuxuu bilaabay wakhti dhammaanaya marka sharciga Axadda laga hirgeliyo Maraykanka. Sharcigaas Axadda ah waxaa maalinta Bentakoste u meteshaa sidii hal daqiiqad oo cayiman; daqiiqad uu ka horreeyey wakhti soconaya oo ka bilaabmay 9/11. Laga bilaabo 9/11 ilaa sharciga Axadda, “xilliga Bentakostiga” waa la soo celiyaa.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Butros wuxuu sharraxay in dhacdadii mucjisada ahayd ee “afaf dab ah” aanay ahayn waalli sakhraannimo, balse ay ahayd rumoobidda kitaabka Yoo’eel, maxaa yeelay muran ayaa laga keenay farriinta. “Afafku” waxay metelaan soo-jeedinta farriin, dabkuna wuxuu metelaa Ruuxa Quduuska ah. Farriinta Bentakostiga waxay meteshaa isu-geynnimada ilaahnimada (Ilaah waa dab wax guba) iyo dadnimada afka. Sida Butros u metelo boqol iyo afartan iyo afarta kun inta lagu jiro wakhtiga roobka dambe, sidaas oo kale Yuhuuddii hadal-ku-murka badnayd waxay metelaan dadkii axdiga hore oo la dhaafayo isla xilligaas marka roobka dambe da’ayo.

> And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

> Oo dhammaantood waxaa ka buuxsamay Ruuxa Quduuska ah, oo waxay bilaabeen inay ku hadlaan afaf kale, siduu Ruuxu hadal ugu siiyey. Yeruusaalemna waxaa degganaa Yuhuud, niman cibaado badan, oo ka yimid quruun kasta oo samada hoosteeda ah. Markii arrintan la faafiyeyna, dadkii badnaa ayaa isu yimid, oo way wareereen, maxaa yeelay nin waluba wuxuu maqlay iyagoo ku hadlaya afkiisii. Dhammaantoodna way yaabeen oo la amakaageen, iyagoo isku leh, Bal eeg, kuwanu dhammaantood kuwa hadlaya miyaanay ahayn reer Galili? Sidee haddaba nin waluba inagu maqlaa afkeennii aynu ku dhalannay? Reer Faaris, iyo reer Maaday, iyo reer Ceelaam, iyo kuwa deggan Mesobotaamiya, iyo Yahuudiya, iyo Kabbadokiya, Bontos, iyo Aasiya, Firijiya, iyo Bamfuliya, Masar, iyo qaybaha Liibiya oo u dhow Qayrawaan, iyo martida Rooma, Yuhuud iyo kuwa diinta soo galayba, reer Kereetee iyo Carab, waxaannu maqlaynaa iyagoo afafkeenna ku hadlaya shuqullada yaabka badan ee Ilaah. Dhammaantoodna way yaabeen, oo shaki bay ku jireen, iyagoo isku leh, Waxanu maxay tahay? Kuwo kalena iyagoo ku majaajiloonaya waxay yidhaahdeen, Kuwanu khamri cusub bay ka buuxaan. Laakiin Butros, isagoo la taagan kow iyo tobankii, ayuu codkiisii kor u qaaday oo ku yidhi, Nimanka Yahuudiya iyo kulligiin kuwa Yeruusaalem degganow, tan ha laydiin ogeysiiyo, oo hadalladaydana dhegaysta; waayo, kuwanu ma sakhraansana sidaad u malaynaysaan, maxaa yeelay, weli waa saacaddii saddexaad ee maalinta. Falimaha Rasuullada 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Butros wuxuu sharxayaa Bentakostiga isagoo ah rumoobidda kitaabka Yoo’eel. Wuxuu sidaas u samaynayaa si nebiyaysan marka dunida oo dhammu la matalayo, waayo tuducu wuxuu leeyahay dadkii dhegaysanayay waxay ka yimaadeen “qaran kasta oo samada hoosteeda ah.” 9/11 dunida waxaa lagu iftiimiyey ammaanta Masiixa, dabadeedna mar kale xeerka Axadda, boqolka iyo afar iyo afartan kun waxay si kaamil ah u muujin doonaan ammaanta Masiixa iyagoo kor loo qaadayo sidii calan loo sudhay dunida oo dhan hortooda. Wakhtiga Bentakostigu wuxuu ka billowday 9/11, wuxuuna ku dhammaanayaa xeerka Axadda.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

> “Midkeenna innaga midna weligiis heli doonin shaabadda Ilaah inta dabeecadahayagu leeyihiin hal bar ama hal wasakh dushooda. Waxaa nala saaray in aynu saxno ceebaha ku jira dabeecadahayaga, oo aynu macbudka nafta ka nadiifinno wasakh kasta. Markaas ayaa roobka dambe nagu soo degi doonaa sida roobkii hore ugu soo degay xertii maalintii Bentakostiga.

> “We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

> “Waxa aynu si aad ah ugu qancnaa waxa aynu gaadhnay. Waxaynu isu aragnaa kuwo hodan ah oo maal ku kordhay, mana naqaan in aynu nahay ‘kuwo hoogan, oo murugaysan, oo sabool ah, oo indha la’, oo qaawan.’ Hadda waa wakhtigii la maqli lahaa waanada Markhaatiga Runta ah: ‘Waxaan kugula talinayaa inaad iga iibsato dahab dab lagu tijaabiyey, si aad u taajirto; iyo dhar cad, si laguugu huwiyo, oo ceebta qaawanaantaadu aanay u muuqan; oo indhahaaga ku subag ilaysi, si aad wax u aragto.’ …”

> “It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

> “Waa imminka ay tahay inaan nafteenna iyo carruurteenna ka ilaalinno inay dunidu wasakheyso. Waa imminka ay tahay inaan dhaqno khamiisyada dabeecaddeenna oo aan ku caddayno dhiigga Wanka. Waa imminka ay tahay inaan ka adkaanno kibirka, xamaasadda, iyo caajisnimada ruuxiga ah. Waa imminka ay tahay inaan toosno oo aan samayno dadaal go’aan leh si dabeecaddeennu u yeelato isu-dheellitirnaan. ‘Maanta, haddaad codkiisa maqli doontaan, qalbiyadiinna ha adkaynina.’ Waxaynu ku jirnaa meel aad u tijaabo badan, innagoo sugayna oo dhawrayna muuqashada Rabbigeenna. Dunidu mugdi bay ku jirtaa. ‘Laakiinse idinku, walaalayaalow,’ ayuu Bawlos leeyahay, ‘mugdiga kuma jirtaan, si maalintaasu idiinku timaaddo sida tuug.’ Had iyo goorba waa qasdiga Ilaah inuu iftiin ka soo bixiyo gudcurka, farxadna murugada ka soo saaro, oo uu nasasho daalka uga keeno nafta sugaysa ee hamuunta qabta.”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Maxaad samaynaysaan, walaalayaalow, hawsha weyn ee diyaarinta? Kuwa dunida la midoobaya waxay qaadanayaan qaabka dunyadeed oo isu diyaarinaya calaamadda bahalka. Kuwa aan isku hallaynayn naftooda, ee is-hoosaysiinaya Ilaah hortiisa oo daahirinaya naftooda iyagoo runta addeecaya, kuwani waxay qaadanayaan qaabka samada oo isu diyaarinaya shaabadda Ilaah ee fooddooda. Markuu amarku soo baxo oo summaddu ku dhacdo, dabeecaddoodu weligeedba daahir oo aan iin lahayn ayay ahaan doontaa.

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

> “Haatan waa wakhtigii la isu diyaarin lahaa. Shaabadda Ilaah weligeed laguma dhejin doono foodda nin ama naag aan nadiif ahayn. Weligeed laguma dhejin doono foodda nin ama naag hami badan oo dunida jecel. Weligeed laguma dhejin doono foodda niman ama dumar leh carrabo been ah ama qalbiyo khiyaano badan. Kuwa shaabadda qaata oo dhammu waa inay Ilaah hortiisa ku ahaadaan kuwo aan iin lahayn—kuwa samada loo diyaariyey. Hore u socda, walaalahayga iyo walaalahayga dumarka ahow. Wakhtigan waxaan qodobbadan kaga qori karaa si kooban oo keliya, anigoo kaliya idiin jeedinaya dareenka baahida loo qabo diyaarinta. Qorniinka qudhiinna baadha, si aad u fahamtaan cabsida leh ee xurmada saacaddan taagan.” Testimonies, volume 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Halkan Walaashay White waxay Bentakostiga u aqoonsanaysaa waqti go’an, iyada oo la waafajinaysa sharciga Axadda ee Maraykanka, “marka amarku soo baxo.” Hase yeeshee, in kastoo ay sharciga Axadda iyo Bentakostiga u calaamadisay inay yihiin waqti go’an, farriinteeda ku baaqaysa diyaar-garowgu waxay tilmaamaysaa xilli ka horreeya sharciga Axadda, kaas oo loo matalay xilliga Bentakostiga. Sharciga Axaddu waa imtixaanka Sabtida maalinta toddobaad, waxaana muddada ka bilaabmaysa 9/11 ilaa sharciga Axadda lagu garan karaa inay tahay “maalinta diyaarinta Rabbiga” ee astaan ahaan loo sheegay. Diyaarintu waxay ka horraysaa imtixaanka.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Roobkii dambe wuxuu ku soo degi doonaa” boqol iyo afartan iyo afarta kun sida “roobkii hore ugu soo degay xertii Maalintii Bentakostiga.” Xilligii loo metelay xilliga Bentakostiga wuxuu ku bilaabmay rusheyn markii Masiixu ka soo noqday kor u qaadistiisii.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Oo markuu waxan yidhi, ayuu ku neefsaday iyagii, oo wuxuu ku yidhi, Qaata Ruuxa Quduuska ah. Yooxanaa 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Neeftiisu wuxuu gudbiyaa Ruuxa Quduuska ah, neeftuna waa waxa soo saara dhawaaqa ereyada. Ciise waa Erayga, neeftiisuna waxay gudbisaa Ruuxa Quduuska ah iyada oo loo marayo gudbinta Eraygiisa. Neeftu waa waxa jidhkii Aadan nolosha ku siisay, neeftuna waa waxa ciidankii Yexesqeel ee lafihii engegnaa ee kuwii dhintay oo la soo sara kiciyey nolosha ku soo celisa.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Falalkii Masiix ee uu ku neefsaday xertiisii Ruuxa Quduuska ah, oo uu nabaddiisii ugu gudbiyey iyaga, waxay la mid ahayd dhawr dhibcood oo ka horreeya roobka badan ee la bixin lahaa maalinta Bentakostiga.” Spirit of Prophecy, volume 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Bilowgii xilliga Bentakostiga, “neefta” Masiixu waxay xertii siisay Ruuxa Quduuska ah, hase yeeshee qaar baa shakiyey.

> But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

> Laakiin Toomas, oo ka mid ahaa laba-iyo-tobankii, oo la odhan jiray Didymus, lama joogin iyaga markii Ciise yimid. Sidaa darteed xertii kale waxay ku yidhaahdeen, Rabbiga waannu aragnay. Laakiin isagu wuxuu ku yidhi iyagii, Haddaanan gacmihiisa ku arkin raadkii musmaarrada, oo aan fartayda gelin raadkii musmaarrada, oo aan gacantayda ku mudin dhiniciisa, innaba rumaysan maayo. Yooxanaa 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Xilligii Bentakostigu waxay billowday xilli “imtixaan” ah, iyadoo ka bilaabatay neeftii Masiixa iyo murankii shakiga ee Toomaas. Murankii Toomaas ee bilowga wuxuu astaan u yahay muranka Yuhuudda ee dhammaadka xilliga Bentakostiga. Masiixu wuxuu eraygiisa iyo Ruuxa Quduuska ah siiyey xertii bilowga, xertiina waxay erayga iyo Ruuxa Quduuska ah siiyeen dunida dhammaadka xilliga Bentakostiga.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Shaqadii Masiixu qabtay markuu ku neefsaday xertii waxay ahayd markhaati labaad oo ku saabsan isla shaqadii uu hadda ka hor kula qabtay xertii jidka Emmaus ku sii socotay.

> And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

> Oo waxaa dhacay in intay wada hadleen oo ka doodeen, Ciise qudhiisu u soo dhowaaday oo la socday iyagii. Laakiin indhahooda waa la qabtay si aanay u garan isaga. …

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

> Markaasuu ku yidhi, Kuwiinnan yahow, iyo kuwa qalbigoodu ka gaabiyo inay rumaystaan wax kasta oo nebiyadu ku hadleen; Masiixu sow ma ahayn inuu waxyaalahan ku silco oo uu ammaantiisa galo? Oo isagoo ka bilaabaya Muuse iyo nebiyada oo dhan, wuxuu uga fasiray Qorniinka oo dhan waxyaalaha isaga qudhiisa ku saabsan. Oo waxay u soo dhowaadeen tuuladii ay ku socdeen; isaguna wuxuu iska dhigay sidii inuu sii socon lahaa. Laakiin way ku adkeysteen, iyagoo leh, Nala joog, waayo waa fiidkii, maalintiina aad bay u dhammaatay. Markaasuu u galay inuu la joogo. Oo waxaa dhacday, intuu cuntada ula fadhiyey, inuu kibis qaatay, oo barakeeyey, oo jebiyey, oo siiyey iyagii. Markaasaa indhahoodii furmeen, wayna garteen isaga; isaguse araggoodii ayuu ka libdhay. Oo waxay isu yidhaahdeen, Qalbigeennu sow naguma holcayn intuu jidka nagula hadlayey, oo uu Qorniinka inooga furayey? Luukos 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Sida Ciise “u fadhiistay oo wax ula cunay” Emma'us, dabadeedna wuxuu la cunay xertii. Labada xaaladoodba cunid ayaa la muujiyey. Wadajir ahaan waxay tilmaamayaan in bilowga xilligii Bentakostiga lagu asteeyey neefsiga Ruuxa Quduuska ah iyo weliba cunid. Dhacdooyinka furitaanku waxay dhaliyaan muran u dhexeeya koox rumaysan iyo koox shaki qabta. Cunidda, gudbinta Ruuxa Quduuska ah, iyo furitaanka Qorniinnadu waxay ka kooban yihiin in Masiixu waxbariddiisa ku bilaabay “Muuse iyo nebiyadii oo dhan.” Waxbaridda Masiixa waxaa lagu gudbiyey isaga oo qaatay xariiqda nebinnimada ee Muuse oo la waafajiyey xariiqyada nebiyada oo dhan, in yar halkan iyo in yar halkaas.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

11/9 neeftii afarta dabaylood ee Ezekiel waxay ku dhacday lafihii engegnaa ee dhintay ee cutubka soddon iyo toddobaad. Wakhtigaas, sida uu u calaamadaynayo malaa’igtii soo degtay 11-ka Agoosto, 1840 oo awood siisay farriintii malaa’igta kowaad, malaa’igta Muujintii siddeed iyo tobnaad ayaa soo degtay iyadoo wadata farriin ay tahay in la cuno, sida xertiina u cuneen bilowgii xilligii Bentakostiga. Diidmadii Toomas ee rumaysadku waxay muujinaysaa in marka farriinta la soo bandhigo gariir la calaamadeeyo.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Marka laga hadlayo dhiciddii Daarihii Mataanaha ahaa ee 9/11, waxaa naloo sheegay in Rabbigu u kacay inuu “si daran quruumaha u gilgilo.” Waa muhiim in la xusuusto in “gilgilid” ka dhex dhacda dadka Ilaah lagu fuliyo kuwa la diriraya farriin run ah. Waxaa jira “gilgiliddo” dibadeed, laakiin gilgilidda gudaha ee kaniisadda dhexdeeda waxay ka dhacdaa jawiga farriin la soo bandhigayo.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> Waxaan weyddiistay macnaha gariirkii aan arkay, waxaana la i tusay in uu ka iman doono markhaatifurka toosan ee ay soo saartay taladii Markhaatiga Runta ah ee loo diray reer La'odikiya. Tani waxay saamayn ku yeelan doontaa qalbiga kii aqbala, waxayna ku hoggaamin doontaa inuu kor u qaado halbeegga oo uu soo daayo runta toosan. Qaarna ma qaadi doonaan markhaatifurkan toosan. Way ka kacayaan isaga, taasuna waa waxa keeni doona gariir dhex mara dadka Ilaah.

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

> “Waxaan arkay in maragga Markhaatiga Runta ah aan xitaa badhkiis la dhegaysan. Maraggaas culus ee qaddarka kaniisaddu ku xiran yahay si fudud baa loo qaddariyey, haddii aan gebi ahaanba la iska indhatirin. Maraggani waa inuu keenaa toobad qoto dheer; kulli kuwa si dhab ah u aqbala waxay addeeci doonaan oo way daahiri doonaan.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

“Gariirka” gudaha ah waxaa sababa kuwa ka soo horjeeda soo bandhigista farriinta La’odikiya. Walaasha White waxay farriintii Jones iyo Waggoner ee 1888 ku aqoonsataa inay tahay farriinta La’odikiya.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Farriintii nala siiyey oo uu keenay A. T. Jones iyo E. J. Waggoner waa farriinta Ilaah u diray kiniisadda La’odikiya; hoogna ha ku dhaco qof kasta oo sheegta inuu runta rumaysan yahay, haddana aan kuwa kale uga tarjumayn fallaadhaha Ilaah bixiyey.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Diidmada farriinta La’odikiya waxay dhalisaa ruxid, Sister White-na waxay farriintii 1888 la waafajisaa soo-degidda malaa’igta Muujintii siddeed iyo tobnaad.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Diidmada in la iska daayo fikradihii hore loo qaatay, iyo in runtaan la aqbalo, ayaa saldhig u ahayd qayb weyn oo ka mid ah mucaaradaddii ka muuqatay Minneapolis ee ka gees ahayd farriintii Rabbiga ee loo soo maray Walaalaha Waggoner iyo Jones. Isagoo kicinaya mucaaradaddaas, Shayddaanku wuxuu ku guulaystay inuu dadkeenna ka fogeeyo, ilaa xad weyn, xoogga gaarka ah ee Ruuxa Quduuska ah oo Ilaah damacsanaa inuu iyaga siiyo. Cadowgu wuxuu ka hor istaagay inay helaan waxtarkaas iyo awooddaas ay lahayd inay iyaga u noqoto markay runta dunida gaadhsiin lahaayeen, sidii rasuulladu ugu dhawaaqeen dabadeed maalintii Bentekoste. Iftiinkii la doonayo inuu dhulka oo dhan ammaantiisa ku iftiimiyo waa la diiday, oo ficilka walaalaheenna qudhooda aawadiis ayaa ilaa xad weyn dunida looga reebay.” Selected Messages, buugga 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Shakigii Toomaas bilowgii xilliga Bentakostiga, oo astaan u ahaa fallaagadii ka gees ahayd farriintii timid maalintii Bentakostiga, waxay astaan u ahayd gilgilashadii dhacday markii hoggaankii Adventism-ka Maalinta Toddobaad ay istaageen oo ka horyimaadeen farriintii kaniisadda La’odikiya sida ay Jones iyo Waggoner u soo bandhigeen sannadkii 1888. Sannadkii 1888 malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad waxay soo degtay si ay dhulka ugu iftiimiso ammaantiisa, hase ahaatee, qayb weyn waxaa ugu wacnaa diidmada hoggaamiyeyaashaas ee ah inay dhinac iska dhigaan fikrado hore loo sii haystay, sidaas darteedna waxaa dib loo celiyey fallaagadii Qorax, Daataan, iyo Abiiraam. Toomaas, Yuhuuddii Bentakostiga joogtay, fallaagadii Qorax ee wakhtigii Muuse, iyo fallaagadii 1888 dhammaantood waxay astaan u yihiin 9/11 markii, sida ku qoran Yoo’eel—buun la afuufayey. Buunkaas, sida ku qoran Ishacyaah, waxaa loo afuufay in lagu muujiyo dembiyada dadka Ilaah, sidaas darteedna wuxuu astaan u yahay 1888 iyo farriinta La’odikiya. Waardiyihii Yeremyaah, oo buunka afuufa si loogu soo noqdo “waddooyinkii hore,” wuxuu la jaanqaadayaa Ishacyaah oo codkiisa kor ugu qaadaya sida buun. Waardiyayaasha Yeremyaah waa waardiyayaashii Xabaquuq oo weyddiinaya su’aasha ah maxay noqon doontaa mowqifkiisu doodda ama muranka taariikhdiisa?

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Waxaan istaagi doonaa waardiyahayga, oo waxaan is dul taagi doonaa munaaradda, oo waan sugi doonaa inaan arko waxa uu igula hadli doono, iyo waxa aan ku jawaabi doono marka la i canaanto. Xabaquuq 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Ereyga “la canaantay” waxay ka dhigan tahay “la canaantay ama lala dooday,” waxayna tilmaamaysaa su’aal, waayo aayadda xigtu waxay bixinaysaa jawaab.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Markaasaa Rabbigu ii jawaabay, oo yidhi, Qor muujintan, oo si cad ugu qor looxyo, si kii akhriyaa uu u ordo. Xabaquuq 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Doodda” ama gariirka ka billowday iyadoo la fulinayo taariikhda Millerite waxay ahayd farriintii William Miller iyo qawaaniintiisii fasiraadda waxsii sheegyada oo ka soo horjeeday culimada fiqiga ee Protestantism-ka. Doodda taariikhda Millerite waxay ku bilaabatay xaqiijintii farriinta Millerite 11-ka Agoosto, 1840, markii aan “qof ka sii weynayn Ciise Masiix” uu soo degay isagoo wata kitaab yar oo Yooxanaa la doonayay inuu qaato oo cuno. Dooddii waardiyayaasha Xabaquuq, shakiyadii Toomaas, fallaagadii 1888, fallaagadii Qorax, dooddii sakhraannimada ee Bentakostiga—dhammaantood waxay marag ka yihiin dood bilaabatay 9/11. Muran-ka la isku hayo wuxuu ku saabsan yahay farriinta roobka dambe, taas oo billowday inay si khafiif ah u da’do 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Jawaabta ku jirta Xabaquuq ee horseeday in Milleriyiintu soo saaraan shaxdii 1843 waxay la xidhiidhaa horumarka laba nooc oo caabudayaal ah oo ay mataleen Qorax iyo kuwii la socday marka loo eego Muuse; Toomas iyo xertii kale; doodii Yuhuudda ee sakhraannimada ee Bentakostiga; hoggaanka Adventism-ka sannadkii 1888; Protestanka marka loo eego Milleriyiinta sannadkii 1844; iyo bikradihii nacasyada ahaa iyo kuwii xigmadda lahaa ee Oktoobar 22, 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

9/11 Masiixu wuxuu xertiisii ku neefsaday Ruuxa Quduuska ah sidii dhawr dhibcood ka hor daadinta buuxda ee ku iman doonta sharciga Axadda. Markaas ayuu garashadoodii u furay farriinta nebiyadeed, isagoo ka bilaabaya “sadarrad dul saaran sadar” Muuse, kuna hoggaaminaya xertaas dib ugu noqoshada jidadkii hore ee Yeremyaah, halkaas oo lagu subkay inay afuufaan buunka digniinta. Neeftii Masiixa ee 9/11 waxay ka timid afartii dabaylood ee Yexesqeel iyo Yooxanaa, waxayna ahayd farriinta La’odikiya, taas oo ah “markhaatifurka toosan” ee keena gariir marka laga hor yimaado. 1888 wuxuu astaan u yahay fallaagadii Qorax, Daataan, iyo Abiiraam, waayo ma ahayn farriinta oo keliya tan la diidayay, balse sidoo kale waardiyayaashii la doortay ee buunka siinayay cod qeexan.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Walaashii Wayt waxay qortay in “gariirkii aan arkay” “uu ka dhalan doono markhaatiga toosan ee uu soo saaray talada Markhaatiga Runta ah ee loo jeediyey La’odikiyaanka.” Farriintii 1888 waxay ahayd markhaatigaas toosan, waxaana 1888 iyo 9/11 labaduba calaamadeeyaan soo degista malaa’igta Muujintii siddeed iyo tobnaad.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Markhaati toosan waa in loo qaadaa kaniisadahenna iyo hay’adahayaga, si loo kiciyo kuwa hurda.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Marka ereyga Rabbiga la rumaysto oo la adeeco, horumar joogto ah ayaa la samayn doonaa. Haddaba aynu hadda aragno baahideenna weyn. Rabbigu nama adeegsan karo ilaa uu nolol ku afuufo lafaha engegan. Waxaan maqlay erayadan la yidhi: ‘Iyadoo aanu jirin dhaqdhaqaaqa qoto dheer ee Ruuxa Ilaah ee qalbiga ku dul yimaada, iyadoo aanu jirin saamayntiisa nolol-bixisa, runta waxay noqotaa xaraf dhintay.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

9/11 fariintii La’odikiya waxay gaadhay dhammaystirkeedii qumman, iyadoo yeedhintii ugu dambaysay ee loo dirayey dadkii hore ee axdiga Ilaah ay bilaabatay in la dhawaaqo. Markaas ayay Walaasha White tilmaamaysaa, “Markhaati toosan waa in loo qaadaa kaniisadahayaga iyo hay’adahayaga, si loo kiciyo kuwa hurda.” Fariintii La’odikiya waxay bilaabatay markii malaa’igtii Muujintii siddeed iyo tobnaad ay soo degtay 9/11, taas oo micnaheedu yahay in 9/11 fariinta loo dirayo Adventistayaasha Toddobaadka ee La’odikiya ay ahayd welina tahay inay “toosaan.” Yoo’eel wuxuu ku amray kuwii sakhraansanaa inay toosaan aayadda shanaad ee cutubka koowaad. 9/11 waxay calaamad u tahay imaatinka muddadii ugu dambaysay ee imtixaanka Adventism-ka, waxayna matalaysaa amarkii Yoo’eel ee ahaa in la tooso. Bilowga xilliga Bentekoste wuxuu ka bilaabmaa baraarugga dadka Ilaah 9/11, wuxuuna ku dhammaadaa dhammaystirka masaalka tobanka gabdhood oo bikradaha ah wax yar ka hor sharciga Axadda.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Baraarugii 9/11 waa baaq loo dirayo jiilka ugu dambeeya ee dad axdi leh oo ku jira riddownimo. Baraarugga dhacaya wax yar ka hor sharciga Axadda wuxuu albaabka ku xiraa dadkii axdiga hore. Bilowga iyo dhammaadku waa isku mid, oo bishii Luulyo 2023 labada markhaati ee Muujintii kow iyo tobnaad waxaa lagu baraarujiyey caasinimada ku saabsan saadaashii Luulyo 18, 2020. Baraarugga dhexe waxaa matala caasinimo, taas oo 9/11 u aqoonsanaysa xarafka koowaad ee alifbeetada Cibraaniga, Luulyo 18, 2020 xarafka saddex iyo tobnaad, sharciga Axaddana xarafka laba iyo labaatanaad oo ah kii ugu dambeeyey ee alifbeetada Cibraaniga. Xarafka laba iyo labaatanaad wuxuu matalaa isu-tagga ilaahnimada iyo dadnimada, kaas oo la dhammaystiro kii ugu dambeeya ee saddexdaas baraarug.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Rabbigu wuxuu “nafta ku afuufaa lafihii engegnaa” 9/11, sida uu Ruuxa Quduuska ah ugu afuufay xertii bilowgii xilligii Bentakostiga. Xertii ka dambaysay kor-u-kicitaankiisii waxay matalaan kuwii helay Ruuxa Quduuska ah, oo dabadeed fahamkoodii Erayga nebinnimada lagu furay habraaca “xarriiq korkeed xarriiq.” Helidda Ruuxa Quduuska ah waxay dhacday iyagoo cunto cunaya, waayo cunidda ruuxiyan waxay u baahan tahay inaad cunto jidhka oo aad cabto dhiigga Ciise, kaas oo ah Erayga.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Kuwii fallaagowga ahaa ee ku biiray Korah, Daataan iyo Abiiraam waxay metelaan (sida hoggaankii Adventism-ka ee 1888) dabaqadda keenta ruxanka iyagoo ka hor imanaya farriinta buunka ee aqoonsanaysa dembiyada dadka Ilaah, isla markaana sidoo kale ku baaqaya in dib loogu noqdo jidadkii hore, kuwaas oo ah runnada aasaasiga ah ee uu matalo “toddobada goor” ee Laawiyiintii labaatan iyo lix. Buunku wuxuu ugu yeedhayaa labadaba soo nooleyn iyo dib-u-habayn. Midda ugu horraysa ee dahabyadii nebiyadeed ee Miller, isla markaana ah tii ugu horraysay ee Adventism-ku diido, waxay meteshaa bilowga iyo dhammaadka dhaqdhaqaaqii Millerite-ka. Bilowga iyo dhammaadka farriintii malaa’igta kowaad sida ay ku dhawaaqeen Millerite-yadu waxaa lagu calaamadeeyey “toddobada goor” ee Muuse. Bilowgii waa la aqbalay, dhammaadkiina waa la diiday. Diidmadaas aawadeed, Yexesqeel wuxuu Adventism-ka u soo bandhigayaa sidii dooxadii lafaha qalalan ee dhintay. Wakhtiga laga bilaabo 1863 ilaa xeerka Axadda ee Maraykanka waa dooxada muujintii, sida ku xusan Ishacyaah labaatan iyo laba, hase ahaatee waa dooxo lafaha qalalan ee dhintay sida ku xusan Yexesqeel. Labadaas dooxo ee nebiyadeedba waxay la jaanqaadaan dooxada Yehooshaafaad ee Yoo’eel, taas oo Yoo’eel sidoo kale ku aqoonsanayo dooxada go’aanka.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Marka fikradahan la dejiyey, waxaa la isweydiin karaa sidee bay ku dhacday in 9/11 kitaabka Yoo'eel uu noqdo farriintii Butros ku aqoonsaday Bentakost? Waxaan isku dayi doonnaa inaan fikradahan ku caddayno maqaalada soo socda.

> “(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

> “(Waxaa la qoray Noofambar 5, 1892, laga soo qoray Adelaide, Koonfurta Australia, loona diray ‘Adeer iyo Eedo la jecel yahay, Frank iyo Hattie [Belden].’)”

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Markii Ruuxa Quduuska ahi ku iftiimiyo, waxaad arki doontaa xumaantaas oo dhan ee Minneapolis ka dhacday sida ay tahay, sida Ilaah u arko. Haddii aanan mar dambe kugu arag dunidan, hubso inaan kuu cafiyey murugada iyo dhibaatada iyo culayska nafta ee aad sabab la’aan iigu keentay. Laakiin naftaada aawadeed, iyo isaga aawadiis kii kuu dhintay, waxaan doonayaa inaad aragto oo qirato khaladaadkaaga. Waxaad la midoowday kuwii ka gees yimid Ruuxa Ilaah. Waxaad haysatay caddaynta oo dhan oo aad u baahnayd in Rabbigu ku shaqaynayey Walaalaha Jones iyo Waggoner; laakiinse iftiinkii ma aadan aqbalin; oo dabadeed, kaddib dareennadii aad quudisay iyo erayadii laga sheegay runta, diyaar uma aadan ahayn inaad qirato inaad qalad samaysay, in nimankani ay lahaayeen farriin xagga Ilaah ka timid, oo aad yaraysatay labadaba farriinta iyo farriinwadayaasha.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Weligeey dadkayaga dhexdooda kuma aanan arag isku-kalsooni sidan u adag iyo diidmo aan loo hayn in iftiin la aqbalo oo la qirto sida tii ka muuqatay Minneapolis. Waxaa lay tusay in aan midna ka mid ah kooxdii ruuxii kulankaas ka muuqday qalbiga ku haysay mar dambe heli doonin iftiin cad oo ay ku gartaan qaayaha runta qaaliga ah ee samada looga soo diray, ilaa ay kibirkooda is-hoosaysiiyaan oo qirtaan in aan Ruuxa Ilaah iyaga kicinayn, laakiinse maskaxdooda iyo qalbiyadoodu ay ka buuxeen eex. Rabbigu wuxuu doonayay inuu u soo dhowaado, inuu barakeeyo oo ka bogsiiyo dib-u-dhacoodii, laakiin ma ay dhegaysan. Waxaa kicinayay isla ruuxii ku dhiirrigeliyay Qorax, Daataan, iyo Abiiraam. Nimankaas reer binu Israa’iil waxay go’aansadeen inay ka hor yimaadaan caddayn kasta oo muujin lahayd inay qaldanaayeen, waxayna ku sii socdeen oo ku sii socdeen jidkoodii nacaybka iyo kala-fogaanshaha ilaa qaar badan laga leexiyay si ay ula midoobaan iyaga.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Kuwaas yaa ahaayeen? Ma ay ahayn kuwa tabarta daran, kuwa aan aqoonta lahayn, ama kuwa aan iftiimin. Caasinnimadaas waxaa ku jiray laba boqol iyo konton amiirro caan ku ahaa shirka, rag magac leh. Maxay ahayd markhaatifurkoodu? ‘shirka oo dhammu waa quduus, mid kasta oo iyaga ka mid ahna waa quduus, Rabbiguna wuu ku dhex jiraa iyaga; haddaba maxaad isu sarraysiinaysaan shirka Rabbiga korkeeda?’ [Numbers 16:3]. Markii Qorax iyo saaxiibbadiis ay ku halligmeen xukunka Ilaah hoostiisa, dadkii ay khiyaaneeyeen ma ay arkin gacanta Rabbiga ee mucjisadan ku jirta. Subaxdii xigtay shirkii oo dhammu waxay Muuse iyo Haaruun ku eedeeyeen, ‘Idinku waxaad disheen dadka Rabbiga’ [verse 41], oo belaayadiina waxay ku dhacday shirka, in ka badan afar iyo toban kunina way halligmeen.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Markii aan damcay inaan ka tago Minneapolis, malaa’igtii Rabbigu way i ag istaagtay oo waxay tidhi: ‘Sidaas ma aha; Ilaah wuxuu kuu hayaa shaqo aad meeshan ku qabato. Dadku waxay ku socdaan isla fallaagadii Qoorax, Daataan, iyo Abiiraam. Waxaan ku geliyey meeshiinna qumman, taas oo kuwa aan iftiinka ku jirin aysan aqoonsan doonin; markhaatifurkaagana dheg uma dhigi doonaan; laakiin anigu waan kula jiri doonaa; nimcadayda iyo xooggayguna way ku tiirin doonaan. Adiga ma aha kan ay quudhsanayaan, laakiinse waa rasuullada iyo farriinta aan dadkayga u diro. Waxay quudhsadeen ereyga Rabbiga. Shayddaanku indhahooda wuu ka indho tiray, xukunkoodana wuu qalloociyey; oo haddii naf waluba aysan ka toobadkeenin dembigan ay leeyihiin, madax-bannaanidan aan quduuska ahayn ee caayda ku ah Ruuxa Ilaah, gudcur bay ku socon doonaan. Waxaan laambaddaa ka qaadi doonaa meesheeda haddaanay toobadkeenin oo aanay soo noqon, si aan u bogsiiyo. Araggoodii ruuxiga ahaa way madoobeeyeen. Ma ay doonaynin in Ilaah muujiyo Ruuxiisa iyo xooggiisa; waayo, waxay leeyihiin ruux jeesjees iyo karaahiyo u qaba ereygayga. Fudayd, wax aan qiimo lahayn, majaajillo, iyo kaftan ayaa maalin walba lagu dhaqmaa. Qalbiyadooda uma ay jeedin inay i doondoonaan. Waxay ku socdaan dhuxusha ay iyagu shideen, oo haddaanay toobadkeeninna murugo bay ku jiifsan doonaan. Rabbigu wuxuu leeyahay sidaas: Ku sug meeshiinna waajibka; waayo, anigu waan kula jiraa, kumana tegi doono, kumana dayrin doono.’ Erayadan xagga Ilaah ka yimid kuma aanan dhiirran inaan iska indho tiro.”

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Iftiin ayaa ka ifaysay Battle Creek iyadoo ku imanaysa fallaaro cadcad oo dhalaalaya; laakiin kuwee baa ka mid ahaa kuwii qaybta ka qaatay shirka Minneapolis oo u yimid iftiinka oo helay khasnadaha hodanka ah ee runta oo Rabbigu samada uga soo diray? Kuwee baa tallaabo tallaabo ula socday Hoggaamiyaha, Ciise Masiix? Kuwee baa qirasho buuxda ka sameeyey qiirohoodii khaldanayd, indho-la’aantoodii, masayrkoodii iyo tuhunnadoodii sharka ahaa, iyo ka-hor-imaadkoodii runta? Midna ma jiro; oo sababta oo ah dayacaaddoodii dheerayd ee ay ku dayaceen inay aqoonsadaan iftiinka, iftiinkii wuu ka tegey isaga oo meel fog kaga reebay; mana ay korin nimcada iyo aqoonta Masiixa Ciise oo ah Rabbigeenna. Waxay ku guuldarraysteen inay helaan nimcadii loo baahnaa oo ay heli kareen, taas oo iyaga ka dhigi lahayd rag xoog leh xagga waayo-aragnimada diineed.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> Mowqifkii laga qaatay Minneapolis wuxuu u muuqday caqabad aan laga gudbi karin, taas oo heer weyn ku xirtay iyaga kuwa shakiya, kuwa wax weyddiiya, iyo kuwa diida runta iyo xoogga Ilaah. Marka dhibaato kale timaaddo, kuwii sidaas u dheer uga hor yimid caddayn dusha caddayn loo ururiyey ayaa mar kale lagu tijaabin doonaa qodobbadii ay si cad ugu fashilmeen, wayna ku adkaan doontaa inay aqbalaan waxa xagga Ilaah ka yimid oo ay diidaan waxa ka yimaadda awoodaha gudcurka. Sidaa darteed jidka keliya ee ammaan u ah iyaga waa inay ku socdaan is-hoosaysiin, oo ay cagahooda u hagaajiyaan waddooyin toosan, si aanu curyaanku jidka uga leexan. Farqi weyn bay samaysaa cidda aynu la soconno, haddii ay yihiin niman la socda Ilaah oo rumaysan oo isku halleeya, ama niman raaca wixii ay u haystaan xigmaddooda, kuna socda dhimbiilaha ay iyagu shideen.

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> “Waqtiga iyo daryeelka iyo hawsha loo baahday in lagaga hortago saamaynta kuwa ka soo shaqeeyey ka gees ahaan runta waxay ahaayeen khasaaro aad u weyn; waayo, sannado ayaannu ka sii horrayn lahayn aqoonta ruuxiga ah; oo nafaf badan oo aad u badan ayaa lagu dari lahaa kiniisadda haddii kuwii ay ahayd inay iftiinka ku socdaan ay sii wadi lahaayeen inay Rabbiga gartaan, si ay u ogaadaan in soo bixiddiisu u diyaarsan tahay sida aroorta. Laakiin marka hawl intaas le’eg ay khasab noqoto in lagu bixiyo isla kiniisadda gudaheeda si loo baabi’iyo saamaynta shaqaalayaal u istaagay sida gidaar dhagax adag ah oo ka gees ah runta Ilaah u soo diro dadkiisa, dunidu waxay ku hadhaa gudcur isbarbar yaal.”

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

> “Ilaah wuxuu ula jeeday in waardiyayaashu kacaan oo ay codad mideysan ku diraan farriin go’aan leh, iyagoo buunka siinaya dhawaaq sugan, si ay dadku kulligood ugu soo boodsadaan halkooda waajibka oo ay qaybtooda uga gutaan shaqada weyn. Markaas iftiinka xooggan ee cad ee malaa’igta kale oo samada ka soo degta iyadoo leh awood weyn, ayaa dhulka ka buuxin lahaa ammaanteeda. Sannado badan ayaannu ka dib dhacnay; kuwa indha-la’aanta ku taagnaa oo hor istaagay horusocodka isla farriintii Ilaah ula jeeday inay ka baxdo shirka Minneapolis sida laambad gubanaysa, waxay u baahan yihiin inay qalbiyadooda Ilaah hortiisa ku hoosaysiiyaan oo ay arkaan oo fahmaan sida shaqadii loo hor istaagay indho-la’aantooda maskaxda iyo qallafsanaanta qalbigooda.”

> “Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

> “Saacado badan ayaa lagu lumiyey muran iyo is-qabqabsi ku saabsan waxyaalo yaryar; fursado dahabi ahna waa la dayacay, halka malaa’igaha jannadu ay murugoonayeen, iyagoo ka samri waayey dib-u-dhaca. Ruuxa Quduuska ah—waxaa aad u yarayd qaddarinta loo hayey qiimihiisa ama baahida ay naf walba u qabto inay hesho. Kuwa hela hibadaas jannada ah waxay bixi doonaan iyagoo ku labisan hubka xaqnimada si ay dagaal ugu galaan Ilaah aawadiis. Waxay xurmayn doonaan hoggaaminta Rabbiga, waxayna ka buuxsami doonaan mahadnaq ay ugu hayaan naxariistiisa. Laakiin meelo aad iyo aad u badan, iyo marar aad iyo aad u badan, si run ah ayaa loo odhan karayey sidii waagii Masiixa looga yidhi kuwii sheeganayay inay yihiin dadka Ilaah, in aan shuqullo badan oo xoog leh la samayn karin rumaysadla’aantooda aawadeed. Qaar badan oo ku xidhnaa silsiladaha gudcurka ayaa la ixtiraamay maxaa yeelay Ilaah baa adeegsaday, rumaysadla’aantooduna waxay kicisay shaki iyo cuqdad ka dhan ah farriinta runta ah ee malaa’igaha jannadu ay ku dadaalayeen inay ku gudbiyaan iyagoo adeegsanaya wakiillo bini’aadan ah—xaq ka dhigista rumaysadka, xaqnimada Masiixa.” The 1888 Materials, 1066–1070.

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