Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Aayadda afartanaad ee Daanyeel kow iyo tobnaad waxay ka bilaabataa wakhtiga ugu dambaysta, laakiin aayaddu waxay tilmaamaysaa laba wakhti oo ugu dambaysa, sidaas darteedna waxay u oggolaanaysaa ardayga waxsii sheegidda inuu la waafajiyo wakhtiga ugu horreeya ee ugu dambaysta iyo wakhtiga labaad ee ugu dambaysta. Marka adeegsiggan la sameeyo, xariiqda taariikhda Millerite-ka ee bilaabatay 1798 waxay barbar socotaa taariikhda Maraykanka ee 1989. Labada xariiq waxay tilmaamayaan xariiqda geeska Protestanka runta ah iyo xariiqda geeska Jamhuuriga ee bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad. Labada xariiqba waxay ka bilaabmaan wakhtiga ugu dambaysta ee 1798, wakhtiga ugu dambaysta ee 1989-na si fudud ayuu u kaabayaa oo u bixiyaa markhaati labaad oo ku saabsan calaamadaha runta ee lagu furay aayadda.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Dhaqdhaqaaqa malaa’igta saddexaad waxay timid Oktoobar 22, 1844, hase ahaatee waxaa dib loo dhigay kacdoonkii toddobada sano socday ee 1856 ilaa 1863. Imaatinka malaa’igta saddexaadna waxaa lagu celiyey Sebtembar 11, 2001. Sannadkii 1863 waxaa tusaale u ahaa degitaankii ugu horreeyey ee reer binu Israa’iil hore ee Kaadeesh iyo kacdoonkii tobankii basaasiin, halka Sebtembar 11, 2001 lagu tusaaleeyey degitaankii ugu dambeeyey ee reer binu Israa’iil hore ee Kaadeesh iyo kacdoonkii Muuse. Kacdoonkii 1863 wuxuu metelay kacdoonkii ugu horreeyey ee Kaadeesh, kaas oo dhalay xukun dhimasho ah oo cidlada dhexdeeda ah. Kacdoonkii Sebtembar 11, 2001 wuxuu metelay kacdoonkii ugu dambeeyey ee Kaadeesh, kaas oo sababay dhimashada hoggaanka Adventism-ka La’odikiya.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Soo degiddii malaa’igta ee Ogosto 11, 1840, taas oo bilow u noqotay dhaqdhaqaaqii 1840 ilaa 1844, oo Walaasha White ugu yeertay muujin ammaanan oo awoodda Ilaah ah, waxay astaan ahaan u tilmaantay Sebteembar 11, 2001, waxayna aqoonsatay muujin ammaanan oo awoodda Ilaah ah.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Malaa’igta ku biiraya ku dhawaaqidda farriinta malaa’igta saddexaad waxay tahay inuu dunida oo dhan ku iftiimiyo ammaantiisa. Halkan waxaa lagu sii sheegay hawl baaxaddeedu dunida oo dhan gaadhayso iyo awood aan caadi ahayn leh. Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin ammaanan oo ah xoogga Ilaah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey saldhig kasta oo hawlgal misiyeeneed oo dunida ku yaal, oo dalalka qaarkoodna waxaa ka jiray xiisaddii diineed ee ugu weynayd ee lagu arkay waddan kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; hase yeeshee kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee ka dhasha digniinta ugu dambaysa ee malaa’igta saddexaad.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Imaatinkii ugu horraysay ee malaa’igta saddexaad 22-kii Oktoobar, 1844 (Qaadeesh kii ugu horreeyey), waxay ahayd in shaqada la dhammeeyo, laakiin dadka Ilaah waxay doorteen inay hoggaamiye cusub samaystaan oo ay Masar ku noqdaan. Markii la gaadhay 1863, waxay “dib u dhiseen Yerixoo”, halkii ay kaga qayb qaadan lahaayeen shaqada Ilaah ee duminta derbiyadii Yerixoo. Sidaas daraaddeed waxaa ku dhacay habaar, kaas oo ahaa dhimasho cidlada dhexdeeda.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Markaasuu Yashuuca iyaga ku dhaariyey, isagoo leh, Ninkii hortiisa Rabbiga ka kacaa oo dhisa magaaladan Yerixoo, inkaar ha ku dhacdo; aasaaskeedana wuxuu ku dhigi doonaa curadkiisa, oo irdaheedana wiilkiisa ugu yar ayuu ku taagi doonaa. Yashuuca 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Sidii reer binu Israa’iilkii hore ee Kaadeeshkii ugu horreeyey, oo diiday farriintii Yashuuca iyo Kaaleeb, caasinimadii reer binu Israa’iilka casriga ah ee Kaadeeshkii ugu horreeyey (1863) waxay dushooda keentay habaarkii Yashuuca. Markii malaa’igtii saddexaad soo noqotay Sebtembar 11, 2001 (Kaadeeshkii ugu dambeeyey), waxaa billowday hawshii ugu dambaysay ee ka horraysay in Ilaah dumiyo Yerixoo iyo derbiyadeeda.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Oktoobar 22, 1844, waxay astaan u tahay imaatinka malaa’igta saddexaad, sidaas darteedna waxay astaan u tahay imaatinka Axadda dhowaan iman doonta ee maalmaha ugu dambeeya. 1863 waxay astaan u tahay dhammaadka muddadii imtixaanka ee malaa’igta saddexaad oo bilaabatay Oktoobar 22, 1844. Sidaas awgeed 1863 waa astaan u ah sharciga Axadda ee dhowaan iman doona, waayo Ciise mar walba dhammaadka ayuu ku matalaa bilowga. Sannadkii 1863, qaranku wuxuu u kala qaybsamay laba dabaqadood, sidaas oo kalena, marka la gaaro sharciga Axadda, laba dabaqadood ayaa la muujin doonaa.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Muddadii imtixaanka ee malaa’igta saddexaad ee taariikhda Millerite waxay bilaabatay 1844 waxayna ku dhammaatay 1863, bilowga iyo dhammaadkuna labaduba waxay calaamadeeyeen sharciga Axadda ee maalmaha ugu dambeeya. Taariikhda u dhexaysa bilowga (1844) iyo dhammaadka (1863), waxa ku jira fallaagadii dhaqdhaqaaqa Millerite (1856). Sidaas daraaddeed, muddadaasi waxay xanbaarsan tahay saxeexa “Runta.” Ku-noqoshadii Qaadeesh mar labaad 11-ka Sebtembar, 2001, waxay calaamadaynaysaa bilowga habka imtixaanka ee malaa’igta saddexaad, kaas oo ku dhammaanaya sharciga Axadda ee soo dhow, sida uu 1863 u sii tilmaamay.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Laga bilaabo sharcigaas Axadda ilaa waqtiga fursadda imtixaanka aadanuhu xidhmayso, Yerixoo iyo derbiyadeeda waa la dumin doonaa, taas oo waafaqsan xukunka fulineed ee lagu ridayo dhilladii Baabuloon ee taariikhdaas lagu metelay. Aayadda afartanaad waxay ka bilaabataa 1798, waxayna ku dhammaataa sharciga Axadda ee dhowaan imanaya ee aayadda afartan iyo kow. Wakhtiga ugu dambaysta ee 1798 wuxuu metelaa khadka gudaha ee kaniisadda Ilaah, isagoo ka bilaabmaya Millerites-ka dhaqdhaqaaqii malaa’igta kowaad ilaa uu gaadhayo dhaqdhaqaaqii malaa’igta saddexaad iyo boqol iyo afartan iyo afar kun. Dhammaantood hal aayad gudaheed.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Dagaalkii u dhexeeyey boqorka woqooyi oo bilaabmay markii boqorka koonfureed kor u kacay sannadkii 1798, waxaa la soo afjaray sannadkii 1989, markii boqorkii koonfureed lagu jebiyey isbahaysi u dhexeeyey boqortooyooyinka shanaad iyo lixaad ee waxsii sheegista Kitaabka Quduuska ah. Dagaalka boqorka woqooyi iyo boqorka koonfureed ee bilaabmay 1798, waxaa ay reer Miller u aqoonsadeen dagaal ka dhan ah Rooma, taas oo ay u arkayeen si fudud labada awoodood ee wax baabbiʼiya ee jaahilnimada iyo baabtiisnimada. Markii dagaalku dhammaaday 1989, saddexda awoodood ee wax baabbiʼiya dhammaantood way ku lug lahaayeen, taasina waxay calaamad u ahayd bilowga sawirka waxsii sheegista ee saddexdaas awoodood dunida ugu hoggaaminaya Armageddoon, kaas oo juqraafi ahaan lagu matalay aayadda afartan iyo shanaad ee Daanyeel kow iyo toban.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Aayadaha afartan ilaa afartan iyo shan waxay aqoonsanayaan dhaqdhaqaaqyada nebiyadeed ee saddexda quwadood ee baadariga ku keenaya dhammaadkiisa inta u dhexaysa badaha iyo buurta quduuska ah ee ammaanta leh. Marka si sax ah loo fahmo, taariikhda nebiyadeed ee lagu matalay aayadda afartan iyo kow, waxay ka kooban tahay aayadaha afartan iyo kow ilaa afartan iyo afar.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Sidaas daraaddeed, laga bilaabo wakhtiga dhammaadka ee 1989, iyadoo la adeegsanayo markhaatiga labaad ee 1798, oo lagu aqoonsanayo bilowga iyo dhammaadka dagaalka u dhexeeya boqorka koonfureed iyo boqorka waqooyi, aayadda afartan iyo kow ilaa afartan iyo afar waxay tilmaamayaan midowga saddex-geesoodka ah ee baabtinimo bogsatay boogteedii dhimashada lahayd, aayadda afartan iyo shanna waa meesha ay ku timaaddo dhammaadkeeda. Aayaduhu, marka laga eego aragtidan, waxay soo bandhigayaan taariikh ka baxsan kaniisadda Ilaah, sida uu sidoo kale u matalo xidhiidhka ka dhexeeya toddobada shaabadood iyo toddobada kaniisadood ee ku jira kitaabka Muujintii.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Xarriiqda taariikhda nebinnimada ee uu matalayo 1798 waxay ugu horrayn ka dhigan tahay xukunka baadhista, halka xarriiqda ka bilaabmata isla bartaas ee 1989 ay ugu horrayn ka dhigan tahay xukunka fulinta. 1798 wuxuu ugu horrayn xoogga saarayaa shaqada rasuulka diyaariya jidka Rasuulka Axdiga, 1989-na wuxuu ugu horrayn xoogga saarayaa shaqada rasuulka Eliyaah.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Laga bilaabo 1798, markii kitaabkii Daanyeel la furay, waxaa jiray korodhka aqoonta taariikhda nebiyadeed, taas oo Masiixu dadkiisa ugu hoggaaminayo xiriir axdi ah oo dhammaystira isu-geynta joogtada ah ee ilaahnimada iyo aadannimada. Axdiga maalinta ugu dambaysa ah waxaa Qorniinka gudaheeda marar badan si cad loogu aqoonsadaa.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

Bal eega, maalmo ayaa imanaya, ayaa Rabbigu leeyahay, oo aan axdi cusub kula dhigi doono reer binu Israa’iil iyo reer Yahuudah; mana ahaan doono sidii axdigii aan awowayaashood la dhigtay maalintii aan gacanta ka qabtay si aan uga soo bixiyo dalkii Masar; axdigaygii ay iyagu jebiyeen, in kastoo aan anigu iyaga u ahaa sayidkood, ayaa Rabbigu leeyahay. Laakiin kanu wuxuu ahaan doonaa axdigii aan la dhigi doono reer binu Israa’iil; maalmahaas dabadood, ayaa Rabbigu leeyahay, sharcigayga ayaan ku ridi doonaa gudahaooda, qalbigoodana waan ku qori doonaa; aniguna Ilaahoodaan ahaan doonaa, iyaguna dadkaygay ahaan doonaan. Oo mar dambe mid waluba deriskiisa ma bari doono, mid walubana walaalkiis ma bari doono, isagoo leh, Rabbiga barta; waayo, kulligood way i wada garan doonaan, laga bilaabo kan ugu yar ilaa kan ugu weynba, ayaa Rabbigu leeyahay; waayo, xumaantooda waan cafiyi doonaa, dembigoodana mar dambe ma soo xusuusan doono. Yeremyaah 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Nebiyada oo dhammu waxay tilmaamayaan maalmaha ugu dambeeya, weedha “maalmaha ugu dambeeya” ee nebiyaduna waxay ka dhigan tahay xilliga xukunka. Malaa’igtii kowaad waxay timid 1798, wakhtigii dhammaadka, si ay ugu dhawaaqdo furitaanka xukunka ee 1844, taas oo sidoo kale ah imaatinka maalmaha ugu dambeeya. Maalmaha ugu dambeeya waa “maalmaha” Yeremyaah ee iman doona, marka Ilaah “cafiyi doono” “xumaanta” oo “uusan mar dambe xusuusan doonin” dembiyada dadkiisa. Shaqadaas waxaa dhammaystira Masiixu, isaga oo ah Wadaadka Sare maalinta kafaaraggudka ee tusaalaha ka soo horjeedda, intii lagu jiray “maalmaha ugu dambeeya.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Haddii Adventism-kii Millerite uu iimaan ku sii socon lahaa iftiinka sii kordhaya ee malaa’igta saddexaad oo yimid Oktoobar 22, 1844, mar hore ayey hoygooda weligeed ah kula jiri lahaayeen Ciise. Tani waa waxa Yeremyaah uga jeedo marka uu leeyahay, “maalmahaas dabadeed.” “Maalmahaas” waa xilliyada nebinnimada ah ee horseeday, kuna dhammaaday, 1844. Iyagu waa “maalmaha” uu tixraacayo Daaniyeel cutubka laba iyo tobnaad.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Laakiin adigu jidkaaga u soco ilaa dhammaadku yimaado; waayo, waad nasan doontaa, oo saamigaagana waad istaagi doontaa dhammaadka maalmaha. Daanyeel 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

“Dhammaadka maalmaha,” ama sida Yeremyaah leeyahay, “maalmahaas dabadood,” Masiixu wuxuu qasdiyey inuu sharcigiisa geliyo qaybaha gudaha ee dadkiisa, oo uu sharcigiisa ku qoro qalbiyadooda. Qaybaha gudaha oo ah dabeecadda hoose, ama sida Bawlos ugu yeedho jidhka, qalbiguna uu yahay dabeecadda sare. Axdigu wuxuu ballanqaadaa inuu dadkiisa siiyo maskax cusub marka ay soo noqdaan, iyo jidh cusub Imaatinka Labaad. Dadku waxay ku dhaceen Aadan, kaas oo lagu abuuray suuradda Ilaah, oo lagu abuuray dabeecad sare iyo dabeecad hoose. Axdiga Masiixu waa inuu aadanaha ku furto labadooda dabeecadood habaarka dembiga.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

“Maalmaha ugu dambeeya ee taariikhda dunidan, axdiga Ilaah la leeyahay dadkiisa xajiya amarradiisa waa in dib loo cusboonaysiiyaa. ‘Oo maalintaas ayaan axdi ugu dhigi doonaa iyaga dugaagga duurka, iyo haadda samada, iyo waxa dhulka ku gurguurta; qaansada iyo seefta iyo dagaalkana waan ka jebin doonaa dhulka, oo waxaan ka dhigi doonaa inay ammaan ku jiifsadaan. Oo weligay ayaan isku kaa meherin doonaa; haa, waxaan isku kaa meherin doonaa xaqnimo, iyo caddaalad, iyo naxariis jacayl leh, iyo raxmado. Xataa waxaan isku kaa meherin doonaa daacadnimo; adiguna Rabbiga waad garan doontaa.’”

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

“‘Oo waxay ahaan doontaa maalintaas, inaan maqli doono, ayaa Rabbigu leeyahay, waxaan maqli doonaa samooyinka, oo iyaguna waxay maqli doonaan dhulka; dhulkuna wuxuu maqli doonaa hadhuudhka, iyo khamriga, iyo saliidda; oo iyaguna waxay maqli doonaan Yesreceel. Oo iyada waxaan naftayda ugu beeran doonaa dhulka; oo waxaan u naxariisan doonaa tii aan naxariis helin; oo kuwa aan dadkayga ahayn waxaan ku odhan doonaa, Adigu waxaad tahay dadkaygii; oo iyaguna waxay odhan doonaan, Adigu waxaad tahay Ilaahaygayga.’ Hoosheeca 2:14-23.”

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“Maalintaas, ... kuwa hadhay ee reer binu Israa’iil, iyo kuwa ka badbaaday reer Yacquub, ... waxay si run ah ugu tiirsanaan doonaan Rabbiga, Kan Quduuska ah ee Israa’iil.” Ishacyaah 10:20. “Quruun kasta, iyo qabiil kasta, iyo af kasta, iyo dad kasta” waxaa ka mid ahaan doona kuwa si farxad leh uga jawaaba farriinta ah, “Ilaah ka cabsada, oo ammaanta isaga siiya; waayo, saacaddii xukunkiisu waa timid.” Waxay ka jeesan doonaan sanam kasta oo ku xidhaya dhulkan, oo waxay “caabudi doonaan kan sameeyey samada, iyo dhulka, iyo badda, iyo ilo biyoodka.” Waxay iska xorayn doonaan qallooc kasta oo ku dheggan, oo waxay dunida hortooda u istaagi doonaan iyagoo ah taallooyin naxariista Ilaah. Iyagoo addeecaya shuruud kasta oo rabbaani ah, malaa’igta iyo dadkuba waxay u aqoonsan doonaan inay yihiin kuwa “xajiya amarrada Ilaah, iyo rumaysadka Ciise.” Muujintii 14:6–7, 12.

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

“‘Bal eega, maalmuhu way imanayaan, ayaa Rabbigu leeyahay, markaas oo kan qoda beeruhu uu gaadhi doono kan goosanaya, oo kan canabka tumana uu gaadhi doono kan abuurka beera; buuruhuna waxay tifqi doonaan khamri macaan, oo kuraha oo dhammuna way dhalaali doonaan. Oo waxaan soo celin doonaa maxaabiisnimada dadkayga reer binu Israa’iil, oo waxay dhisi doonaan magaalooyinkii baabba’ay, wayna degi doonaan; waxay beeran doonaan beero canab ah, oo way cabbi doonaan khamrigooda; waxay kaloo samayn doonaan beero, oo waxay cuni doonaan midhahooda. Oo waxaan ku tallaali doonaa dalkooda, oo mar dambe lagama rujin doono dalkooda aan iyaga siiyey, ayaa Rabbiga Ilaahaaga ahu leeyahay. Caamoos 9:13–15.’” Review and Herald, February 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Markii Yeremyaah yidhaahdo, “maalmahaas dabadeed,” “maalmaha” ka horreeyey hawsha uu matalayo Masiixu oo si kedis ah macbudkiisa ugu imanaya inuu nadiifiyo, waxay ahaayeen xilliyadii nebiyadeed ee ku dhammaaday 1798 iyo 1844. Dhammaadka maalmahaas nebiyadeed (xilliyadaas), ayaa calaamadeeyey afartan iyo lixdii sannadood ee Masiixu ku dhisay macbudkii Millerite-ka; oo markii uu si kedis ah u yimid Oktoobar 22, 1844, wuxuu oofinayey Malaakii cutubka saddexaad, taas oo uu sidoo kale oofiyey markii uu macbudka nadiifiyey bilowgii iyo dhammaadkii adeeggiisa.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“Markii uu macbudka ka nadiifiyey iibsadayaasha iyo iibiyeyaasha dunida, Ciise wuxuu ku dhawaaqay hawshiisa ah inuu qalbiga ka nadiifiyo wasakheynta dembiga,—damacyada dhulka, hawada nafsaddoonka ah, caadooyinka sharka leh, kuwaas oo nafta kharriba. Malaakii 3:1–3 ayaa la soo xigtay.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Oo “maalmahaas dabadood,” Masiixu wuxuu damacsanaa inuu nadiifiyo macbudkii uu dhisay, kaas oo ka dhignaa shaqadiisa uu ku nadiifinayo qalbiyada dadkiisa wasakhda dembiga, ama sida Yeremyaah sheegay, isagoo sharcigiisa ku qoraya qalbiyadooda iyo qaybaha gudahooda.

For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

Isaga oo ku eedaynaya iyaga, wuxuu yidhi, Bal eega, Rabbigu wuxuu leeyahay, Maalmo ayaa imanaya marka aan axdi cusub la dhigi doono reer binu Israa'iil iyo reer binu Yahuudah; oo aan la mid ahayn axdigii aan la dhigtay awowayaashood maalintii aan gacanta ka qabtay si aan uga soo bixiyo dalkii Masar; maxaa yeelay, iyagu kuma ay sii waarin axdigaygii, anna dan kama aan gelin, ayaa Rabbigu leeyahay. Waayo, kanu waa axdiga aan reer binu Israa'iil la dhigi doono maalmahaas dabadeed, ayaa Rabbigu leeyahay; sharciyadayda ayaan maskaxdooda gelin doonaa, qalbiyadoodana waan ku qori doonaa; aniguna waxaan u ahaan doonaa Ilaah, iyaguna waxay ii ahaan doonaan dad. Cibraaniyada 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Erayada ah “maalmahaas” waxay ahaayeen “dhamaadka maalmaha” ee Daanyeel, kuwaas oo ku dhammaaday 1798 iyo 1844. Khadka geeska Protestant-ka ee ka bilaabma 1798, ee aayadda afartanaad ee Daanyeel kow iyo tobnaad, wuxuu xoogga saarayaa xidhiidhka axdiga ee lala dhisayo boqol iyo afar iyo afartan kun. Erayga Cibraaniga ah ee “qori-tuur” waa dhagax yar oo loo adeegsan jiray in lagu go’aamiyo masiirka qofka. Daanyeel waxaa loo sheegay inuu tago oo nasto (geerida dhexdeeda), ilaa “dhamaadka maalmaha,” markaas oo, 1844, xukunku bilaaban doono oo masiirkiisana la go’aamin doono.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Laakiinse adigu jidkaaga ku soco ilaa dhammaadku yimaado; waayo waad nasan doontaa, oo waxaad taagnaan doontaa qaybtaada dhammaadka maalmaha. Daanyeel 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Maalmaha” “dhammaadka maalmaha,” waxay ka dhigan yihiin waxsii sheegyada wakhtiga ee ku dhammaaday 1844, waayo taas ka dib wakhti waxsii sheegid ah ma jiri doono mar dambe. Labada kun iyo saddexda boqol ee sannadood, oo ahaa araggii marah, oo macnihiisu yahay muuqashada kediska ah ee Masiixa ee meeshiisa quduuska ah, markaas way dhammaadeen, waxaana sidoo kale dhammaaday laba kun iyo shanta boqol iyo labaatanka sannadood ee cadho-gudashada ugu dambaysa, sida ay maalmaha cadho-gudashadii hore ugu dhammaadeen wakhtigii dhammaadka ee 1798. “Maalmahaas dabadood,” sida uu Yeremyaah tilmaamay, ayaa dabadeed Bawlos ka hadlay. Bawlos laba jeer ayuu tixraacayaa “maalmahaas dabadood” ee Yeremyaah, waayo Bawlos si fudud ugama hadlayo axdiga la dhisi lahaa “maalmahaas dabadood,” balse waxa ka sii muhiimsan, wuxuu aqoonsanayaa shaqada Masiixa sida Wadaadka Sare.

For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

Maxaa yeelay qurbaan keliya ayuu kuwa quduus laga dhigayo weligood ku kaamil yeelay. Ruuxa Quduuska ahuna isaguna marag buu inooga yahay; waayo, markuu hore u yidhi, Kanu waa axdigii aan iyaga la dhigan doono maalmahaas dabadood, ayaa Rabbigu leeyahay, Shuruucdayda ayaan qalbigooda gelin doonaa, maskaxdoodana waan ku qori doonaa; oo dembiyadooda iyo xumaatooyinkoodana mar dambe ma aan xusuusan doono. Haddaba meesha kuwanu ka helaan saamaxaad, qurbaan dembi aawadiis loo bixiyo mar dambe ma jiro. Sidaas daraaddeed, walaalayaalow, innagoo dhiigga Ciise ku haysanna dhiirranaan aynu ku galno meesha ugu quduusan, jid cusub oo nool oo uu inoogu quduus yeelay, xijaabka dhexdiisa, taas oo ah jidhkiisa; oo innagoo wadaad sare ku leh guriga Ilaah. Cibraaniyada 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Laba boqol iyo labaatanka sannadood ee isku xidha waxsii sheegidda muuqashada Masiixa ee aragtida marah, iyo waxsii sheegidda laba kun iyo shan boqol iyo labaatanka sannadood ee aragtida chazon ee taariikhda waxsii sheegidda, waxay isu xidhayaan, ama isku xidhayaan, bilowga labadaas xilli oo waxsii sheegid ah, iyagoo leh xidhmo astaan ah oo matasha isu-geynta dadnimada iyo ilaahnimada, taas oo ah hawsha Masiixu ku dhammaystiro daahirinta dhacaysa inta lagu jiro dhaqdhaqaaqa malaa’igta saddexaad, oo ku dhammaata axdiga uu la dhigto boqol iyo afartan iyo afarta kun.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Aragtida chazon, oo muujinaysa ku tumanidda macbudka, waa aragtida aadanaha oo dembi lagu tuntay tan iyo kacdoonkii Aadan ee Beertii Ceeden; aragtida marah-na, oo muujinaysa shaqada Masiixa ee soo celinta iyo nadiifinta macbudka, labaduba waxay rumoobeen Oktoobar 22, 1844. Waxaa jira laba waxsii sheeg oo laba kun iyo shan boqol iyo labaatan sannadood ah oo ku saabsan cadhada Ilaah, kuwaas oo metelaya ku tumanidda ciidanka iyo meesha quduuska ah.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Labadaas waxsii sheegyadaas waxay ka dhigan yihiin ku tumashada ama hoos-u-dhigista binu-aadmiga, taas oo dib loogu soo celin doono aragtida marah. Labadaas cadhadood ee Ilaah ku kacay dadkiisa waxay ka dhigan yihiin cadhada ku soo degtay aadanaha dhacay, taas oo keliya lagu badbaadin lahaa oo dib loogu soo celin lahaa shuqulka Masiixa ee dib-u-dhiska iyo nadiifinta macbudka dhacay.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Labada cadho waxay astaan u yihiin dabeecadda sare iyo dabeecadda hoose ee aadanaha. Dhicitaankii Aadan, dabeecadda hoose ayaa la wareegtay sarreyntii dabeecadda sare, halka ujeeddadii Masiixu dadka u lahaa ay ahayd in dabeecadda sare ay ka taliso dabeecadda hoose. Dhicitaankii Aadan, dabeecadda sare waxay u dhacday damacyadii dabeecadda hoose, oo qorshihii Ilaahna wuu rogmaday. Tanu waa waxa loola jeedo “soo-noqoshada” Kitaabka Quduuska ah. In la soo noqdo waxay ka dhigan tahay in dabeecadda sare dib loogu soo celiyo meesheedii xukunka ee ay kaga talin lahayd dabeecadda hoose. Soo-noqoshadu waxay tahay rogid, ama madax-rogid.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Cadhadii ugu horraysay ee ka gees ahayd boqortooyadii woqooyi waxay ahayd cadhadii ka gees ahayd dabeecadda hoose oo dabeecadda sare ka hoosaysiisay xilligii dhicitaanka. Cadhadaas ayaa marka hore timid, waayo Masiixu wuxuu hawsha furashada ka bilaabay isla meeshii ay markii ugu horraysay ka bilaabatay, waxayna ka bilaabatay damaca dabeecadda hoose, kaas oo ahaa damaca rabitaanka cuntada. Masiixu shaqadiisii wuxuu ku bilaabay afartan maalmood oo soon ah.

“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

“Masiixu wuu ogaa in si uu si guul leh ugu sii wado qorshaha badbaadada ay tahay inuu ka bilaabo hawsha furashada dadka isla meeshii halaaggu ka billowday. Aadan wuxuu ku dhacay ku raacidda rabitaanka caloosha. Si uu dadka ugu dhufto waajibaadkooda ah inay adeecaan sharciga Ilaah, Masiixu wuxuu hawshiisa furashada ka bilaabay dib-u-habaynta caadooyinka jireed ee dadka. Hoos-u-dhaca akhlaaqda iyo fasahaadka ku dhacay jinsiyadda aadanaha intooda badan waxa ugu weyn ee sababay waa ku raacidda rabitaan qalloocan.” Testimonies, volume 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Cadhadii labaad waxay ku dhacday dabeecadda sare, oo uu matalayay boqortooyadii koonfureed, meesha Yeruusaalem ku taallo, taas oo ah magaalada Ilaah doortay inuu magiciisa dhigo. Oktoobar 22, 1844, shaqadii Masiixu damacsanaa inuu qabto, iyo shaqada uu hadda fulinayo, waxaa lagu matalayaa labada ul ee Yexesqeel.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Marka labadii ul ee Yexesqeel la isu geeyo oo ay noqdaan hal ul weligood, tani waxay tilmaamaysaa axdiga uu Masiixu dembiga uga qaadayo dadkiisa weligiis, oo dabeecadaha sare iyo hoose dib loogu celinayo qaab-dhismeedkoodii kala-sarraynta saxda ahaa, oo dadkuna mar kale ay noqdaan kuwo dhammaystiran. Xaaladda aan la beddelin, dabeecadda hoose ee dadka, oo uu matalayay cadho-galkii kowaad, ayaa xukumi jirtay dabeecadda sare ee dadka oo uu matalayay cadho-galkii dambe. Sidaas darteed, cadho-galkii kowaad wuxuu ka gees ahaa boqortooyadii woqooyi, taas oo juqraafi ahaan “kor” ka xigtay boqortooyadii koonfureed.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Laba boqol iyo labaatanka sannadood ee isku xira labada aragti ee marah iyo chazon la xidhiidha ilaahnimada iyo dadnimada, bilowgooda is-waafaqsan dhexdiisa, dhammaantood waxay ku midoobaan ul keliya marka Masiixu dhammaystiro shuqulka malaa’igta saddexaad isaga iyo boqol iyo afartan iyo afarta kun. Waa waxsii sheegidda xanaaqii ugu dambeeyey ee ka geesta ahaa boqortooyada koonfureed oo ku xidhanta waxsii sheegidda muuqashadii 1844, waayo, axdigu wuxuu baddalaadda ku bixiyaa maan cusub xilliga soo noqoshada, laakiin jidhka cusub (boqortooyada waqooyi) waxaa dib loo soo celiyaa oo keliya imaatinka labaad, il-biriqsigii isha gudaheed.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Aayadda afartanaad ee Daanyeel kow iyo tobnaad waxay tilmaamaysaa labadaba wakhtiyada dhammaadka, sidaas ku samayna waxayna adkaynaysaa xariiq gudaha ah iyo xariiq dibadda ah oo taariikhda nebinnimada ah inta lagu jiro taariikhda bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad. Runta lagu furfuro aayaddan waxay metelaan labadaba xariiqyada gudaha iyo dibadda ee runta kuwaas oo Masiixu u yimid inuu ku aqoonsado oo ku dhammaystiro dadkiisa dhexdiisa. Runta ah in bini-aadannimada oo la midoobtay ilaahnimada aysan dembaabin, waxaa lagu metelayaa iftiinka ku xidhan saamaynta ka dhalata furfuridda aqoonta, waxayna meteshaa runta gudaha ee dadka Ilaah maalmaha ugu dambeeya. Iftiinka lagu metelay dagaalka u dhexeeya quwadaha dunida u horseeda Armageddoon waa runta dibadda ee dadka Ilaah maalmaha ugu dambeeya.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

Markaasaa eraygii Rabbigu mar kale ii yimid, isagoo leh, Weliba, wiilka Aadanow, ul qudha qaado, oo ku qor, Yahuudah, iyo reer binu Israa'iil oo saaxiibbadiis ah; dabadeedna ul kale qaado, oo ku qor, Yuusuf, oo ah ushii Efrayim, iyo guriga Israa'iil oo dhan oo saaxiibbadiis ah; oo midba midka kale ku dar si ay u noqdaan hal ul, oo gacantaada ku noqdaan hal ul. Oo marka dadka reerkaaga ah ay kula hadlaan, iyagoo leh, Miyaadan noo caddayn doonin waxa aad kuwanu uga jeeddo? waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan qaadi doonaa ushii Yuusuf oo ku jirta gacanta Efrayim, iyo qabiilooyinka Israa'iil ee la jira, oo waxaan ku dari doonaa isaga, taasoo ah ushii Yahuudah, oo waxaan ka dhigi doonaa hal ul, oo gacantayday ku noqon doonaan hal ul. Oo ulihii aad wax ku qortayna waxay gacantaada ku jiri doonaan indhahooda hortooda. Oo waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan reer binu Israa'iil ka dhex qaadi doonaa quruumaha ay tageen, oo gees walba ka soo ururin doonaa, oo waxaan keeni doonaa dalkoodii; oo waxaan ka dhigi doonaa quruun qudha dalka ku yaal buuraha Israa'iil dushooda; oo boqor qudhi baa kulligood boqor u ahaan doona; oo mar dambe ma ay ahaan doonaan laba quruumood, oo mar dambe innaba looma kala qaybin doono laba boqortooyo. Oo mar dambe isma ay nijaasayn doonaan sanamyadooda, iyo waxyaalahooda karaahiyada ah, iyo xadgudubyadooda midnaba; laakiinse waxaan ka badbaadin doonaa meelihii ay degganaayeen oo ay ku dembaabeen oo dhan, oo waan daahirin doonaa; sidaas daraaddeed iyagu waxay ahaan doonaan dadkayga, aniguna waxaan ahaan doonaa Ilaahood. Oo addoonkayga Daa'uud baa boqor u ahaan doona; oo kulligood waxay lahaan doonaan adhijir qudha; oo weliba xukummadayday ku socon doonaan, qaynuunnadaydana way dhawri doonaan oo way samayn doonaan. Oo waxay degganaan doonaan dalkii aan siiyey addoonkayga Yacquub, kaasoo ay awowayaashiin degganaayeen; oo way degganaan doonaan dhexdiisa, iyaga, iyo carruurtooda, iyo carruurta carruurtooduba weligood; oo addoonkayga Daa'uudna wuxuu ahaan doonaa amiirkooda weligiis. Oo weliba axdiga nabadda ayaan la dhigan doonaa iyaga; wuxuu iyaga u ahaan doonaa axdi weligiis ah; oo waan dejin doonaa, waanan badin doonaa, oo meeshayda quduuska ahna waxaan dhex dhigi doonaa weligeedba. Taambuuggayguna wuu la jiri doonaa iyaga; haa, anigu waxaan ahaan doonaa Ilaahood, iyaguna waxay ahaan doonaan dadkayga. Oo quruumuhuna waxay ogaan doonaan in aniga Rabbigu quduus ka dhigo Israa'iil, markii meeshayda quduuska ahi ay weligeedba dhex taallo iyaga. Yexesqeel 37:15–28.