We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Waxaynu ka fiirsanayney taariikhda lagu metelay aayadda afartanaad ee Daanyeel cutubka kow iyo tobnaad. Haatan waxaynu ka hadlaynaa khadka taariikheed ee gudaha aayadda ku jira, kaas oo metelaya taariikhda geeska Borotestaanka ah ee bahalka dhulka. Waxaynu adeegsanaynaa isu-geynta labada ul ee Yexesqeel ku xusan cutubka toddoba iyo soddonaad sidii barta tixraaca si loo aqoonsado qarsoodiga Ilaah, kaas oo Masiixu ku muujiyey isagoo ilaahnimadiisa la mideeyey dadnimada markii malaa’igta saddexaad timaaddo. Khadba khad, farriinta qarsoodiga Ilaah ee Yooxanaa aqoonsaday inay dhammaanayso intii lagu jiray dhawaaqa buunka toddobaad, waxaa si gaar ah La’odikiya loogu diray rasuul Bawlos. Markhaatifurka Yexesqeel, Yooxanaa, iyo Bawlos wuxuu la jaanqaadayaa isla qarsoodiga Ilaah ee lagu metelay farriintii Jones iyo Waggoner ee 1888, taas oo ahayd farriinta La’odikiya.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Waxaan jeclaan lahaa inaad ogaataan dagaalka weyn oo aan idiin hayo, iyo kuwa La’odikiya jooga, iyo inta aan wejigayga ku arag jidhka; si qalbiyadoodu u raaxaystaan, iyagoo jacayl ku midoobay, oo ay gaadhaan hodantinimada oo dhan ee hubaasha buuxda ee garashada, ilaa aqoonsiga qarsoodiga Ilaah, iyo kan Aabbaha, iyo kan Masiixa; kaas oo ay ku qarsoon yihiin khasnadaha oo dhan ee xigmadda iyo aqoonta. Kolosay 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Hawsha kafaaraggudka, ee ah isku xidhidda labada ul ee ilaahnimada iyo aadannimada, waxay bilaabatay markii malaa’igtii saddexaad timid; laakiin Bawlos waxa uu ka hadlayaa rumoobidda ugu dambaysa oo qumman ee isku xidhidda labada ul, taas oo ah qarsoodiga Ilaah. Sidaa darteed waxa uu farriinta u aqoonsanayaa inay tahay farriintii La’odikiya oo markii ugu horraysay timid 1856, dabadeedna lagu celiyey 1888, ka dibna heshay rumoobiddeedii qummanayd 11-ka Sebtembar, 2001. Bawlos waxa uu macbudka ku gartaa dabeecad laba-geesood ah markii uu soo bandhigay qarsoodiga Ilaah, kaas oo la doonayey in lagu dhammaystiro dhawaaqa buunka toddobaad. Waxa uu qarsoodigaas u kala qaybiyaa madax iyo jidh.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Oo isagu waa madaxa jidhka oo ah kiniisadda; isagu waa bilowgii, curadkii kuwii dhintay ka soo sara kacay, si uu wax walba ugu ahaado kan ugu sarreeya. Waayo, Aabbaha waa ku farxay in buuxnaanta oo dhammu isaga ku degto; oo isagoo nabad ku sameeyey dhiigga iskutallaabtiisa, ayuu isaga ku heshiisiinayaa wax walba naftiisa; isaga, ayaan leeyahay, ha ahaadeen waxyaalaha dhulka yaal ama waxyaalaha samooyinka yaal. Idinkuna, kuwii mar fogaa oo cadow ku ahaa fikirkiinna shuqullada sharka ah aawadood, haddase wuu idin heshiisiiyey jidhka hilibkiisa dhimasho ku maray, si uu idiinku soo bandhigo quduus, aan eed lahayn, oo aan canaan lahayn hortiisa; haddaad rumaysadka ku sii jirtaan, adkaysi ku salaysan oo deggan, oo aan laga fogayn rajada injiilka aad maqasheen, kaas oo lagu wacdiyey makhluuqa kasta oo samada ka hooseeya; kaas oo aniga Bawlos layga dhigay adeege; kaas oo aan hadda ugu farxo xanuunnadayda idinka aawadiin, oo aan jidhkayga ku buuxiyo waxa ka dhiman dhibaatada Masiixa, jidhkiisa aawadiis, kaas oo ah kiniisadda; taas oo layga dhigay adeegeheeda sida maamulka Ilaah ee lay siiyey idinka aawadiin, si aan u buuxiyo ereyga Ilaah. Kolosay 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Masiixu waa madaxa, kaas oo ay tahay inuu wax walba kaga sarreeyo. Kaniisaddiisuna waa jidhka. Wadajir ahaan, madaxa iyo jidhku waxay metelaan isku-darka ilaahnimada iyo dadnimada, waxaana sidoo kale la muujiyey xaqiiqo kale oo muhiim ah. Xidhiidhka ka dhexeeya madaxa iyo jidhka waa in madaxa uu jidhka ka sarreeyo. Dadka, oo lagu abuuray suuradda Ilaah, awoodaha sare (madaxa) waa inay xukumaan awoodaha hoose (jidhka). Wadajir ahaan waxay samaynayaan hal makhluuq, ama ereybixinta macbudka ee Yooxanaa lagu amray inuu qiyaaso, waxay metelaan meesha quduuska ah (dadnimada, jidhka), iyo Quduuska ugu Quduusan (ilaahnimada, madaxa). Sida labadan loogu midaynayo “hal ul”, ama hal jidh, waa shaqada “kafaaro-gudka.” Bawlos wuxuu sii wadaa:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Waxaan addoon uga noqday sida maamulidda Ilaah ee la ii siiyey idinka aawadiin, inaan dhammaystiro ereyga Ilaah; kaas oo ah qarsoodigii qarsoonaa tan iyo waayihii iyo farcammadii hore, laakiinse haatan loo muujiyey quduusiintiisa; kuwaas oo Ilaah doonay inuu ogeysiiyo waxa ay yihiin hodantinimada ammaanta qarsoodigan ee quruumaha dhexdooda; kaas oo ah Masiixa idinku jira, rajada ammaanta; kaas oo aannu ku wacdinno, annagoo nin kasta waaninayna, oo nin kasta ku barayna xigmadda oo dhan; si aannu nin kasta ugu soo bandhigno isagoo kaamil ku ah Masiix Ciise; taas aawadeed aniguna waan hawshoodaa, anigoo u dadaalaya sida ku cad hawlgalintiisa si xoog leh iigu shaqaynaysa. Kolosay 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Kaamilnimada boqol iyo afar iyo afartan kun, taas oo dhigaysa “nin kasta oo kaamil ku ah Masiixa,” waa “qarsoodiga Ilaah,” kaas oo ah isku-darka ilaahnimada iyo dadnimada, ama sida Bawlos u sheegay, waa “Masiixu ku jira” dadnimada, “rajada ammaanta.” Maalmihii dhawaaqa Buunka Toddobaad qarsoodigaas waa la dhammaystiraa. Marka Yexesqeel aqoonsanayo isku-xidhkaas, wuxuu adeegsadaa laba ul, mid boqortooyada woqooyi u ah iyo mid boqortooyada koonfureed u ah, si uu u muujiyo xidhiidhka astaanta ah, kaas oo macbudka ku metela tirada “afar iyo afartan iyo lix.” Usha xidhiidhka astaanta ah ee “afar iyo afartan iyo lix” waa in lagu daraa xidhiidhka astaanta ah ee “laba boqol iyo labaatan.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Laba boqol iyo labaatan waa astaanta ilaahnimada oo lala midoobiyey bini-aadannimada. Laga bilaabo daabacaaddii Kitaabka Quduuska ah ee King James sannadkii 1611, ilaa soo-bandhiggii ugu horreeyey ee farriintii Miller sannadkii 1831 iyo ka dibna daabacaaddii farriintaas ee 1833 ee Vermont Telegraph, waa laba boqol iyo labaatan sannadood. Farriintii Miller waxay ahayd habayntii rasmi ahayd ee korodhka aqoonta laga soo dheegtay Kitaabka Quduuska ah, markii kitaabka Daanyeel la furfuray 1798. Taariikhda bilowga ah ee 1611 waxaa la daabacay dukumenti rabbaani ah, taariikhda dhammaadka ah ee 1831 na waxaa jiray daabacaad bini-aadan oo ku dhisnayd runta rabbaaniga ah ee la furfuray 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Saddexdaas taariikhood ma matalaan oo keliya laba boqol iyo labaatan sannadood, balse sidoo kale waxay matalaan qaab-dhismeedka erayga Cibraaniga ah ee “Runta”, kaas oo lagu sameeyo isku darka xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga si loo sameeyo erayga “Runta.” Daabacaad rabbaani ah bilowga iyo daabacaad aadanaha ah dhammaadka, halka 1798 ay matalayso korodhka aqoonta oo muujin lahaa dabaqad dad shar leh ah oo diiday aqoontaas, sidaas darteedna u matalay xarafka saddex iyo tobnaad, kaas oo ah astaan fallaagow. Xidhiidhkaas laba boqol iyo labaatanka sannadood ah waxaa lagu aasaasay dhaqdhaqaaqii malaa’igta kowaad, dhaqdhaqaaqa malaa’igta saddexaadna wuxuu bixiyaa markhaati labaad.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Sanadkii 1776, waxaa la daabacay dukumenti rabbaani ah, oo ah Baaqa Madax-bannaanida, laba boqol iyo labaatan sano ka dibna, sannadkii 1996, waxaa la daabacay dukumenti aadane ah oo ah majaladda The Time of the End. Dukumentiga aadanaha ah wuxuu ka dhashay korodhkii aqoonta ee la soo saaray wakhtiga dhammaadka sannadkii 1989, kaas oo, sida ku dhacday 1798, keenay fallaago ka dhan ah farriinta rabbaaniga ah ee uu matalayay Baaqa Madax-bannaanidu. Korodhkii aqoonta ee 1996 wuxuu aqoonsaday mustaqbalka Ameerika iyada oo luminaysa xorriyaddii iyo madax-bannaanidii ay ku dhawaaqday 1776 marka uu yimaado sharciga Axadda ee dhowaan imanaya. Tani waxay bixisaa markhaati labaad oo muujinaya in tirada laba boqol iyo labaatan ay metesho isu-geynta rabbaaninimada iyo aadanaha, markhaatigaas labaadna waxaa lagu soo bandhigay saxiixa “Truth,” waxaana uu ku matalanaa markhaati kowaad taariikhda malaa’igta kowaad (kii kowaad), iyo markhaatiga labaad taariikhda malaa’igta saddexaad (kii ugu dambeeyey).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 waxa ay sidoo kale calaamadisay bilowga xilli ka horreeyey bilowgii dhabta ahaa ee bahalka dhulka oo ahaa boqortooyadii lixaad ee waxsii sheegista Kitaabka Quduuska ah. Xilligaa diyaarinta, saxiixa runta ayaa mar kale lagu aqoonsaday 1776, taasoo calaamadisay bilowga Maraykanka, halka 1798-na ay calaamadisay bilowga Maraykanka sidii boqortooyadii lixaad ee waxsii sheegista Kitaabka Quduuska ah. Bartamaha taariikhdaas bilowga iyo dhammaadka ah, 1789 waxa ay calaamadisay xarafka dhexe markii saddex iyo tobanka gumeysi ay ansixiyeen Dastuurka. Mid kasta oo ka mid ah saddexda taariikhood waxa uu matalaa “hadalka” Maraykanka; iyadoo Baaqa Madax-bannaanida uu yahay 1776, Dastuurkuna yahay 1789, iyo Sharciyadii Shisheeyaha iyo Kicin-Qalalaasaha ay yihiin 1798. Taariikhdaasi waxa ay matalaysaa laba iyo labaatan sano, taas oo ah meeltobnaad ama toban meelood meel ka mid ah laba boqol iyo labaatan, sidaas darteedna waxa ay sidoo kale matalaysaa astaan muujinaysa isku-darka Ilaahnimada iyo dadnimada.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Muuqaalkeedu waa taariikhda bahalka dhulka oo lagu sawiray inuu ku bilaabmayo sidii wan (ilaahnimada), kuna dhammaanayo sidii masduulaagii weynaa (aadannimada). 1776 wuxuu ku bilaabmaa Baaqa Madax-bannaanida oo calaamad u ah ilaahnimada, halka Xeerarka Shisheeyaha iyo Aflagaaddadu ay u taagan yihiin aadannimada; labadaas iyo labaatanka sannadood ee ka horreeyey bilowgii xukunka bahalka dhulka sida boqortooyadii lixaad ee waxsii sheegidda Kitaabka Quduuska ah, waxaa lagu matalay kala-guurka ka yimid wanka una gudbay masduulaagii weynaa.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Bilowgii shanta iyo labaatanka boqol ee sannadaha xukunka lagu qaaday boqortooyadii koonfureed ee Yahuudah, waxa uu ku xidhan yahay bilowgii laba-kun iyo saddexda boqol ee sannadood ee Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad. Ku tuntidii quduuska iyo ciidanka ee Yahuudah waxay bilaabatay 677 BC, waxsii sheegiddii laba-kun iyo saddexda boqol ee sannadoodna waxay bilaabatay laba boqol iyo labaatan sannadood ka dib, 457 BC. Usha boqortooyada koonfureed ee Yahuudah waxa ay ku xidhan tahay boqortooyada woqooyi iyada oo loo marayo astaanta afartan iyo lix, sidoo kalena waxa ay ku xidhan tahay laba-kun iyo saddexda boqol ee sannadood iyada oo loo marayo xidhiidhka laba boqol iyo labaatan.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Bawlos wuxuu ku dooday inuu yahay adeega maamulkii Ilaah, dabadeedna wuxuu qeexay maamulkii uu adeega u ahaa inuu yahay qarsoodiga Ilaah, kaas oo ah Masiixa idinku jira oo ah rajada ammaanta. Wuxuu sii faahfaahinayaa runtaas markuu u qorayo Timoteyos.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Oo aan muran lahayn, weynu yahay qarsoodiga cibaado-suubbanaanta: Ilaah waxaa lagu muujiyey jidhka, Ruuxa ayaa xaq ka dhigay, malaa'igahana way arkeen, quruumaha dhexdoodana waa lagu wacdiyey, dunidana waa lagu rumaystay, ammaantana kor ayaa loogu qaaday. 1 Timoteyos 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Bawlos halkan wuxuu leeyahay sirta cibaadadu waa Ilaah oo jidhka ka muuqday. Ilaah waa Madaxa, jidhkuna waa jidhka. Sirta cibaadadu waa Masiixa ku jira rumaystaha; waa isku biiridda ilaahnimada iyo dadnimada. Bawlos sidoo kale wuxuu adeegsadaa masaalka guurka sida uu Hoosheeca yeelay.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Waayo, innagu waxaynu nahay xubno ka tirsan jidhkiisa, hilibkiisa, iyo lafihiisa. Sidaas daraaddeed nin wuxuu ka tegi doonaa aabbihiis iyo hooyadiis, oo wuxuu ku midoobi doonaa naagtiisa, oo labadoodu waxay noqon doonaan isku jidh. Tanu waa qarsoodi weyn; laakiin waxaan ka hadlayaa Masiixa iyo kiniisadda. Efesos 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Cutubka toddoba iyo soddonaad, markii Yexesqeel aqoonsanayo axdigii maalmaha ugu dambeeya, kaas oo ah axdiga la cusboonaysiiyey ee lala galay kuwa loo aqoonsaday boqol iyo afartan iyo afarta kun, wuxuu bixiyaa masaalka isku biirinta laba ul. Labadaas ul, sadar ka sarreeya sadar, waxay ka kooban yihiin masaalka guurka ee Hooseeca iyo Bawlos. Markii la isu geeyey, waa inayan mar dambe noqon laba quruumood, balse ay noqdaan hal quruun, weligeed.

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 dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Oo waxaan ka dhigi doonaa quruun keliya dalka, buuraha Israa'iil dushooda; oo boqor keliya ayaa dhammaantood boqor u ahaan doona; oo mar dambe ma ay ahaan doonaan laba quruumood, mar dambena looma kala qaybin doono laba boqortooyo innaba. Mar dambena iskuma ay nijaasayn doonaan sanamyadooda, iyo waxyaalahooda karaahiyada ah, iyo xadgudubyadooda midna; laakiinse waxaan ka badbaadin doonaa meelihii ay degganaayeen oo dhan ee ay ku dembaabeen, waanan daahirin doonaa; sidaas daraaddeed iyagu dadkaygay ahaan doonaan, anna Ilaahoodaan ahaan doonaa. Yexesqeel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Isku-xirnaanta uu Ezekiel tilmaamayo waxay muujinaysaa goorta aanay mar dambe kala qaybsanaan doonin, oo aanay dembi dambe samayn doonin, goorta la nadiifin doono, iyo marka Ilaah noqdo Ilaahooda keliya, oo ay yeeshaan boqor keliya. Oktoobar 22, Rasuulkii Axdiga ayaa si kedis ah macbudka ugu yimid inuu “nadiifiyo” dadkiisa. Wuxuu u yimid inuu helo boqortooyo, dadkeeduna sida uu Butros sheegay markaas ay ahaan lahaayeen boqortooyo wadaaddo iyo boqorro ah. Taariikhdaas arooska ayaa arooska u yimid guurka sidoo kale, kaas oo ah qarsoodiga uu Bawlos iyo Hoosheeca tilmaamayaan, kaas oo matala isu-darka ilaahnimada iyo dadnimada. Yooxanaa wuxuu tilmaamayaa in qarsoodigaas, oo Bawlos ku tilmaamay “Masiixu idinku jiro, rajadii ammaanta,” uu dhammaan doono maalmaha dhawaaqa malaa’igta toddobaad.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Laakiin maalmaha codka malaa’igta toddobaad, markuu bilaabo inuu buunkii afuufo, qarsoodiga Ilaah waa la dhammaystiri doonaa, sida uu ugu sheegay addoommadiisii nebiyada. Muujintii 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Malaa’igta toddobaad waa hoogga saddexaad, kaas oo yimid 11-ka Sebtembar, 2001. Malaa’igta toddobaad waxay billowday inay buunkeeda dhawaaqdo markii malaa’igta saddexaad ay timid taariikhda 1844, iyo wixii ka dambeeyey, laakiin fallaagadii 1863 ayaa hor istaagtay in shaqadu dhammaato. Malaa’igta saddexaad way timid, oo buunka toddobaadna wuxuu mar kale bilaabay inuu dhawaaqo 11-ka Sebtembar, 2001, markanna “qarsoodiga Ilaah” waa in “la dhammeeyo.” “Qarsoodigaas” waa isu-geynta ilaahnimada iyo dadnimada, taas oo soo saarta boqol iyo afar iyo afartan kun, kuwaas oo markaas noqda calanka iyo ciidanka Ilaah. Sababtaas aawadeed, cutubka soddon iyo toddobaad ee Yexesqeel wuxuu ku bilaabmaa iyadoo Yexesqeel loo qaaday dooxo ay yaallaan lafo engegan oo dhintay. Lafahaasu waxay metelaan Adventisnimada La’odikiya 11-ka Sebtembar, 2001, waxaana sababtaas awgeed Bawlos injiilkiisa ku saabsan qarsoodiga Ilaah ugu jeediyaa dadka La’odikiya.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Waayo, waxaan jeclaan lahaa inaad ogaataan dagaalka weyn ee aan idiinugu jiro, iyo kuwa La'odikiya jooga, iyo dhammaan inta aan wejigayga jidhka ku arag; si qalbiyadoodu u qalbi-qabowsadaan, iyagoo jacayl ku midoobay, oo ay u gaadhaan hodantinimada oo dhan ee hubsiimada buuxda ee garashada, si loo aqoonsado qarsoodiga Ilaah, iyo kan Aabbaha, iyo kan Masiixa; kaas oo ay ku qarsoon yihiin khasnadaha oo dhan ee xigmadda iyo aqoonta. Kolosay 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Tani sidoo kale waa tilmaanta ay Walaasha White la xiriiriso lafaha engegan ee dhintay ee ku xusan Ezekiel.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Laakiin ma aha oo keliya in masalkan lafaha engegan uu quseeyo dunida, ee waxa kale oo uu khuseeyaa kuwa lagu barakeeyey iftiin weyn; waayo iyaguna waxay la mid yihiin qalfoofyada dooxada. Waxay leeyihiin qaabka dadka, dhismaha jidhka; laakiin ma haystaan nolol ruuxi ah. Hase yeeshee masalku kama tagayo lafaha engegan iyagoo keliya isku xiran oo noqday qaababka dadka; waayo kuma filna in ay jirto isu-dheellitirnaan addimada iyo muuqaalka. Neefta noloshu waa inay jidhadka nooleysaa, si ay toos ugu istaagaan oo ay hawl u galaan. Lafahani waxay metelaan reer binu Israa’iil, kiniisadda Ilaah, rajada kiniisadduna waa saamaynta noolaysiisa ee Ruuxa Quduuska ah. Rabbigu waa inuu ku neefsadaa lafaha engegan, si ay u noolaadaan.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

Ruuxa Ilaah, oo leh xooggiisa noolaynaya, waa in ay ku jirtaa wakiil kasta oo bini’aadan ah, si muruq kasta iyo seed kasta oo ruuxi ah ay hawl ugu jiraan. Iyadoo aan Ruuxa Quduuska ah jirin, iyadoo aan neefta Ilaah jirin, waxaa yimaada kabuubyo damiirka ah iyo lumin nolosha ruuxiga ah. Kuwo badan oo aan lahayn nolol ruuxi ah magacyadoodu waxay ku qoran yihiin diiwaannada kaniisadda, hase yeeshee kuma qorna kitaabka nolosha ee Wanka. Waxaa laga yaabaa inay ku biireen kaniisadda, laakiin lama midoobin Rabbiga. Waxaa laga yaabaa inay ku dadaalaan gudashada hawlo cayiman oo go’an, oo loo arko inay yihiin dad nool; laakiin kuwo badan waxay ka mid yihiin kuwa leh “magac baad leedahay inaad nooshahay, laakiin waad dhimatay.”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Haddii aanay jirin toobadkeen dhab ah oo naftu Ilaah ugu soo noqoto; haddii neefta nololeed ee Ilaah ayan nafta ku noolayn nolosha ruuxiga ah; haddii kuwa runta sheegta aanay ku dhaqaaqin mabda’ samada ka dhashay, iyagu kama dhalan abuurka aan qudhmin ee nool oo weligiis sii jira. Haddii aanay isku hallayn xaqnimada Masiixa oo keliya inay tahay ammaankooda; haddii aanay ku dayanin dabeecaddiisa oo aanay ku hawshoon ruuxiisa, way qaawan yihiin, mana ay xidhna marada xaqnimadiisa. Kuwii dhintay ayaa badanaa laga dhigaa kuwo nool u eg; waayo, kuwa ka shaqaynaya waxa ay ugu yeedhaan badbaado sida ay fikradahooda u arkaan, Ilaah kuma shaqaynayo gudahooda inuu doonistiisa wanaagsan ku rabo oo ku sameeyo.

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Kooxdan waxaa si wanaagsan loogu matalay dooxada lafaha engegan ee Ezekiel uu ku arkay riyo.” Review and Herald, January 17, 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Farriintii La’odikiya waxaa markii ugu horraysay loo soo bandhigay Adventism-ka sannadkii 1856, isla sannadkaas oo Rabbigu furay iftiinka sii kordhaya ee “toddobada goor” ee Laawiyiintii cutubka labaatan iyo lix. Farriintii 1856, oo ka koobnayd farriin gudaha ah oo ku baaqaysa toobadkeen, iyo farriin dibadda ah oo wax sii sheegid ah, waxaa la diiday sannadkii 1863. Farriintii La’odikiya ee qarsoodiga ah ee “Masiixa idinku jira, rajada ammaanta”, waxaa mar kale lagu celiyey sannadkii 1888 odayaasha Jones iyo Waggoner, farriintaasna Sister White sidoo kale waxay ku aqoonsatay inay tahay farriinta loo diray La’odikiya.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Tuduc tuduc, Yexesqeel cutubka toddoba iyo soddonaad wuxuu ku bilaabmaa Yexesqeel oo ruux ahaan loo geeyo Sebtembar 11, 2001, halkaas oo loo siiyo aragti ku saabsan Adventisamka La’odikiya, kuwaas oo ku dhintay dembiyo iyo xadgudubyo. Waxaa loo sheegay inuu bixiyo laba farriimood oo nebiyadeed oo kala duwan. Midda kowaad waxay soo saartaa isku biirid, hase ahaatee jidhadkii weli way dhinteen. Nebinimada labaadna waxay ku baaqaysaa in farriinta “afarta dabaylood” ay lafaheeda ku neefsato nolol. Farriinta afarta dabaylood waa farriinta shaabadaynta ee boqolka iyo afartan iyo afarta kun taas oo aqoonsanaysa afar malaa’igood oo haya afarta dabaylood. Sister White waxay afartaas dabaylood ku tilmaamaysaa “faras cadhooday”, oo doonaya inuu iska goosto, maxaa yeelay waa la xannibayaa. Faraska cadhooday ee Islaamku wuxuu doonayaa inuu iska goosto oo uu geeri iyo halaag ku keeno jidkiisa, sidii uu sameeyey Sebtembar 11, 2001, waxaana mar kale la sii dayn doonaa marka sharciga Axadda ee dhawaan imanaya uu yimaado.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Farriintaasu waxay meydadka ka dhigaysaa ciidan mideysan oo cagahooda ku taagan. Ciidankaas mideysan waxaa cagihiisa lagu taagaa jawaab ahaan farriinta malaa’igta toddobaad, waayo, maalmaha buunanka malaa’igta toddobaad la yeedhayo, qarsoodiga guurka boqol iyo afartan iyo afar kun ay Masiixa la leeyihiin waa la dhammaystiri doonaa.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Markaasaa waxaa Yexesqeel la tusay isku biiridda laba ul oo noqda hal quruun. Labadaas ul waa boqortooyadii woqooyi ee Israa’iil, iyo boqortooyadii koonfureed ee Yahuudah, kuwaas oo la isu geeyo iyagoo ah hal quruun dhammaadka xilliyadooda kala firdhinta wadajirka ah ee laba kun iyo shan boqol iyo labaatan sannadood. Dhammaadkooda wadajirka ahi wuxuu soo saaraa macbud ruuxi ah, kaas oo ay astaan u yihiin lix iyo afartan sannadood bilowga iyo dhammaadka wakhtiyada kala firdhinta wadajirka ah.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

“‘Oo aroortii ayay goor hore kaceen, oo waxay u baxeen cidladii Tekoo'a; oo markay baxayeen ayaa Yehooshaafaad istaagay oo yidhi, I maqla, reer Yahuudahow iyo dadka Yeruusaalem degganow; Rabbiga Ilaahiinna ah rumaysta, oo sidaas ayaad ku taagnaan doontaan; nebiyadiisana rumaysta, oo sidaas ayaad u liibaani doontaan. 2 Taariikhdii 20:20.’

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“Rabbiga Ilaahiinna ah rumaysta, oo sidaas ayaad ku taagnaan doontaan; nebiyadiisana rumaysta, oo sidaas ayaad u liibaani doontaan.”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Ishacyaah 8:20. ‘Sharciga iyo maragga ha loo noqdo; haddii aanay u hadlin sida eraygan, waa sababta oo ah iftiin kuma jiro iyaga.’”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Laba qodob ayaa halkan la hor dhigay dadka Ilaah: laba xaaladood oo guusha keena. Sharciga uu Rabbiga qudhiisu ku hadlay, iyo ruuxa wax sii sheegidda, waa labada ilood ee xigmadda ah oo dadkiisa ku hanuuniya waayo-aragnimo kasta. Sharciga Kunoqoshadiisa 4:6. ‘Tanu waa xigmaddiinna iyo garashadiinna hortooda quruumaha, kuwaas oo odhan doona, Hubaal quruuntan weyn waa dad xigmad iyo garasho leh.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Sharciga Ilaah iyo Ruuxa Waxsii sheegiddu waxay gacmaha is qabsadaan si ay u hanuuniyaan oo ay talo u siiyaan kaniisadda, mar kasta oo kaniisaddu taas aqoonsatayna iyadoo addeecaysa sharcigiisa, ruuxa waxsii sheegidda ayaa loo soo diray inuu ku hanuuniyo jidka runta.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Muujintii 12:17. ‘Masduulaagiina naagtii buu u cadhooday, wuuna tegey inuu la dagaallamo kuwa hadhay oo farcankeeda ka mid ah, kuwaas oo xajiya amarrada Ilaah oo haysta markhaatifurka Ciise Masiix.’ Waxsii sheegiddan waxay si cad u tilmaamaysaa in kaniisadda hadhay ay Ilaah ku qiran doonto sharcigiisa, ayna lahaan doonto hibada waxsii sheegidda. Addeecidda sharciga Ilaah iyo ruuxa waxsii sheegiddu had iyo goorba waxay kala sooci jireen dadka runta ah ee Ilaah, imtixaankuna badanaa waxaa lagu bixiyaa muujinta wakhtigan la joogo.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

Wakhtigii Yeremyaah, dadku wax su’aal ah kama ay qabin farriintii Muuse, Eliyaas, ama Eliishaa, laakiin way su’aaleen oo dhinac bay u dhigeen farriintii Ilaah uga timid Yeremyaah ilaa xooggii iyo awooddii ay lahayd ay baabba’een, oo aan wax dawo ahina jirin inay Ilaah maxaabiis ahaan ugu kaxeeyo mooyaane.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Sidaas oo kale maalmahii Masiixa, dadku waxay ogaadeen in farriintii Yeremyaah ay run ahayd, oo waxay isku qanciyeen inay rumaystaan in haddii ay ku noolaan lahaayeen maalmahii awowayaashood ay aqbali lahaayeen farriintiisa; hase ahaatee isla waqtigaas waxay diiddanaayeen farriintii Masiixa, kii nebiyadii oo dhammu wax ka qoreen.”

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Sida farriintii malaa’igta saddexaad uga soo baxday dunida, taas oo ah inay kaniisadda u muujiso sharciga Ilaah buuxnaantiisa iyo xooggiisa, ayaa hibadii wax sii sheegidduna isla markiiba dib loo soo celiyey. Hibadani waxay qayb aad u muuqata uga qaadatay kobcinta iyo hore u qaadista farriintan.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Maadaama ay kala duwanaanshooyin fikradeed ka dhasheen fasiraadaha Qorniinka iyo hababka shaqada, kuwaas oo ku habboon in ay wiiqaan rumaysadka kuwa farriinta rumaysan oo ay kala fogaansho ku keenaan hawsha, ruuxa wax sii sheegiddu mar walba wuxuu iftiimiyey xaaladda. Wuxuu mar walba u keenay midnimo fikir iyo iswaafajin hawleed jidhka rumaystayaasha. Dhibaato kasta oo ka dhalatay horumarinta farriinta iyo koboca hawsha, kuwii si adag ugu adkaystay sharciga Ilaah iyo iftiinka Ruuxa wax sii sheegidda way guulaysteen, hawshiina gacmahooda ayay ku barwaaqowday.” Loma Linda Messages, 34.