It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Waa faham kitaabiga ah oo la aqbali karo in nebiga Ezekiel lagu aqoonsado inuu soddon jir ahaa aayadihiisa furitaanka.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Oo haddaba waxaa dhacay sannaddii soddonaad, bishii afraad, maalinteedii shanaad ee bisha, anigoo maxaabiistii dhex joogay webiga Kebaar agtiisa, in samooyinkii furmeen, oo aan arkay riyooyinkii Ilaah. Maalinteedii shanaad ee bisha, taas oo ahayd sannaddii shanaad ee maxaabistii boqor Yehooyaakiin, ayaa eraygii Rabbigu si cad ugu yimid nebigii Yexesqeel oo ahaa wadaadkii, ina Buusi, dalkii reer Kaldayiin agtiisa webiga Kebaar; oo gacantii Rabbiguna halkaasay korkiisa ku dul saarnayd. Yexesqeel 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Qaar waxay aaminsan yihiin in “sannaddii soddonaad” ay ku salaysan tahay wareeg jubilee oo gaar ah, kaas oo ka bilaabmay boqor Yoosiyaah kuna dhammaaday aayadda koowaad ee cutubka afartanaad.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Sannaddii shan iyo labaatanaad ee maxaabiisnimadayada, bilowgii sannadka, maalintii tobnaad ee bisha, sannaddii afar iyo tobnaad ka dib markii magaalada la dhuftay, isla maalintaas gacantii Rabbigu way igu soo degtay, oo halkaasay i geysay. Ezekiel 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Taariikhyahannada kitaabiga ah waxay aayadda koowaad ee cutubka afartanaad ku taariikheeyaan midkood Abriil 28 ama Oktoobar 22, 573 BC. Nebiyadu dhammaantood waxay tilmaamaan maalmaha ugu dambeeya, sidaas darteed taariikhda dayrta ee Oktoobar 22, 573 BC waa taariikhda omega ee xariiq ka bilaabatay konton sannadood ka hor dhacdada loo yaqaan “Kormaridda Weyn ee Yoosiyaah” May 5, 622 BC.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Tirada soddon waa astaan wadaaddadii la rabay inay soddon jir ahaadaan marka ay bilaabayaan adeeggooda. Haddii aayadda kow ilaa saddex ee Yexesqeel cutubka koowaad ay tilmaamayso da’da Yexesqeel inay tahay soddon, ama si fudud ugu tahay astaan wadaad, si kastaba ha ahaatee isaga waxa sidoo kale lagu matali lahaa inuu soddon jir yahay. Haddii soddonka sannadood ee ku xusan aayadda koowaad yahay, sida kuwa kale rumaysan yihiin, mid ka dhigan sannadkii soddonaad tan iyo Kormariddii Weynayd ee Yoosiyaah ee 622 BC, haddana saamaymaha nebiyadeed weli waa isku mid.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Yosiyaah waxaa loola jeedaa “aasaas,” Kormariddiisii Weynna waxay bilowday xilli yubilii ah oo ku dhammaaday Oktoobar 22 maalintii Kafaaraggudka, 573 BC. “Xarriiqda yubiliiga” ee ka bilaabanta Yosiyaah ilaa Oktoobar 22 waxay la jaanqaadaysaa taariikhda 1840 ilaa 1844. Aasaasyadii 1840 waxaa matalayay boqor Yosiyaah, sidoo kalena Yosiyaah Litch. Oktoobar 22 waxaa matalayay geeska buunka yubiliiga oo la afuufay iyadoo lala afuufayo geeska maalinta Kafaaraggudka.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Oo waxaad isu tirin doontaa toddoba sabti oo sannado ah, toddoba goor toddoba sannadood; muddada toddobadaas sabti oo sannado ahna waxay kuu ahaan doontaa sagaal iyo afartan sannadood. Markaas waxaad ka dhigi doontaan in buunka yubiliiga la yeedhiyo maalinta tobnaad ee bisha toddobaad; maalinta kafaaraggudka waxaad ka yeedhin doontaan buunka dalka oo dhan. Laawiyiintii 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Yexesqeel waxa lagu meeleeyey xariiqda Jubiliiga ee ka bilaabanta boqor Yoosiyaah ilaa Oktoobar 22, xariiq metelaysa malaa’igihii koowaad iyo labaad ee Muujintii tobnaad laga bilaabo 1840 ilaa 1844. Yexesqeel waxa uu metelaa Milleriyiintii malaa’igta koowaad iyo tan labaad, iyo boqol iyo afar iyo afartan kun ee malaa’igta saddexaad. Yexesqeel waxa uu metelaa wadaadnimada boqol iyo afar iyo afartan kun, hase yeeshee sifadiisa nebinnimo ee aasaasiga ahi waa in uu yahay nebi.
Prophet, Priest and King
Nebi, Wadaad iyo Boqor
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Waxa jira saddex qof oo Baybalka ku xusan oo bilaabay inay adeegaan markay soddon jir ahaayeen. Ezekiel waxaa la socday Daa’uud iyo Yuusuf. Maaddaama ay dhammaantood bilaabeen inay adeegaan iyagoo soddon jir ah, dhammaantood waa wadaaddo. Daa’uud waa astaan boqorka, Yuusufna waa wadaadka, Ezekielna waa nebiga ku jira boqortooyada ammaanta ee saddex-geesoodka ah oo ka kooban nebi, wadaad iyo boqor.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Si kasta oo aynu nebiga Ezekiel ugu dabaqno astaan ahaan, isagu waa wadaad; oo marka lagu dabaqo khadka yubiliiga laga soo bilaabo Yoosiyaah ilaa Oktoobar 22, Ezekiel waa wadaad matali lahaa wadaad ku jira wakhtiga shaabadaynta ee boqolka iyo afar iyo afartan kun, sida lagu sii tusaaleeyey taariikhda 1840 ilaa 1844 iyo boqor Yoosiyaah ilaa Oktoobar 22, 573 BC.
Twenty-two
Labaatan iyo laba
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Baybalku si cad bay u caddaynaysaa in Yexesqeel uu adeegayay laba iyo labaatan sannadood. “Laba iyo labaatan” waa astaan u ah boqol iyo afartan iyo afar kun oo ah calanka Ilaahnimada oo ku lammaan dadnimada. Taariikhda uu matalo Kormariddii Yoosiyaah ilaa dabbaaldegga Yubiliiga ee Oktoobar 22 ee cutubka afartanaad, Kormariddii Yoosiyaah waxay ahayd summad muujinaysa shaqadii Josiah Litch sannadihii 1838 iyo 1840. Shaqadaasu waxay ahayd soo bandhigiddii waxsii sheegyada wakhtiga ee hoogga kowaad iyo kan labaad. Hadda waxaa la arki karaa in waxsii sheegidda hoogga kowaad iyo kan labaad ay aad uga ballaaran tahay intii hormuudku garteen.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Yexesqeel, isagoo ah nebi kitaabiga ah, wuxuu qoraalladiisa ku xusaa taariikho gaar ah oo ka badan qoraa kasta oo kale oo kitaabiga ah.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Yexesqeel waa oomeegada mabda’a ah in maalin ay u dhiganto sannad waxsii-sheegidda Kitaabka Quduuska ah. Kitaabka Tirintii, xuska alfa ee mabda’a maalin-sannad waxa lagu muujiyey fallaagadii ugu horraysay ee Qaadeesh, taas oo sababtay afartan sannadood oo warwareeg ah oo cidlada lagu jiray. Fallaagada ugu dambaysa, ama oomeegada, waxa Yexesqeel ku metelayaa cutubka afraad, sida Yeruusaalem loo baabi’inayo.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Sida tirada maalmaha aad dalka u basaasteen, oo ah afartan maalmood, maalin kastaba sannadkiis, ayaad xumaatooyinkiinna u qaadi doontaan afartan sannadood, oo waxaad garan doontaan jebintayda ballanka. Aniga Rabbiga ah ayaa idhi, hubaal sidaas ayaan ku samayn doonaa ururkan sharka leh oo dhan, kuwaas oo iga soo horjeestay oo isu urursaday; cidladan gudaheeda waa lagu baabbi’in doonaa, halkaasna way ku dhiman doonaan. Tirintii 14:34, 35.
Omega
Oomeega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Sidoo kale ku jiifso dhinacaaga bidix, oo dusheeda saar xumaanta reer binu Israa’iil; inta ay le’eg yihiin maalmaha aad ku jiifsan doonto, xumaantooda ayaad qaadi doontaa. Waayo, waxaan kugu saaray sannadihii xumaantooda si waafaqsan tirada maalmaha, kuwaas oo ah saddex boqol iyo sagaashan maalmood; sidaas ayaad ku qaadi doontaa xumaanta reer binu Israa’iil. Oo markaad dhammaystirto kuwaas, haddana mar kale ku jiifso dhinacaaga midig, oo waxaad qaadi doontaa xumaanta reer binu Yahuudah afartan maalmood; maalin kasta waxaan kuugu qoondeeyey sannad. Sidaas daraaddeed wejigaaga u jeedi xagga go’doominta Yeruusaalem, oo gacantaaduna ha qaawanaato, oo wax ka sii sheeg iyada. Ezekiel 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Qaadeesh iyo baabba’ii Yeruusaalem waxay matalaan fallaagadii alfa iyo omega, iyagoo metelaya mabda’a “maalin sannad u dhiganta.” “Mabda’a maalin sannad u dhiganta” wuxuu ahaa xeerkii aasaasiga ahaa ee Milleriyiinta, wuxuuna ku jiray taariikhdii 1840 ilaa 1844, sida loo tusaaleeyey khadka Jubilee-ga ee boqor Yoosiyaah ilaa Oktoobar 22. Yexesqeel wuxuu soo bandhigaa taariikho ka badan nebi kasta oo kale. Gudaha taariikheynta Yexesqeel, waxaa lagu aqoonsadaa khadka Jubilee-ga, taasoo markhaatifurka Yexesqeel si toos ah ugu xidhaysa taariikhda malaa’igtii kowaad iyo tan labaad, dabadeedna taariikhda malaa’igta saddexaad.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Iyada oo ay weheliso “xarriiqda Jubilee,” Ezekiel wuxuu dhiniciisa u jiifaa saddex boqol iyo sagaashan maalmood, dabadeedna dhiniciisa kale afartan maalmood. “Afar boqol iyo soddon” waa astaan u ah axdiyadii hore iyo kuwa cusub, waayo ballanqaadkii axdiga ee Abram ee afarta boqol ee sano oo maxaabiisnimo ah oo Masar ku jiri lahaa wuxuu helay markhaatiga labaad ee soddonka sano xagga rasuul Bawlos. Si wadajir ah Abram, (dabadeed Ibraahim) oo ka tirsan ‘kii hore’ iyo Saa’uul, (dabadeed Bawlos) oo ka tirsan ‘kan cusub,’ ayaa markhaatiyadoodii isu geeyey si ay u adkeeyaan afar boqol iyo soddon sano inay astaan u yihiin axdiga weligiis ah. “Saddex boqol iyo sagaashan maalmood” “waxaad qaadi doontaa xumaanta reer binu Israa’iil.” “Oo” “waxaad qaadi doontaa xumaanta reer Yahuudah afartan maalmood.” Si wadajir ah dhinaca midig iyo dhinaca bidix waxay u dhigmaan Abram iyo Bawlos.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Axdigu mar walba wuxuu ku salaysnaa addeecid ama caasinimo—nolol ama dhimasho. Mabda’a maalin-sannad ee taariikhda Milleriyiinta wuxuu ahaa arrin nolol ama dhimasho ah, taariikhdaasna malaa’igtii kowaad ayaa ku dhawaaqday iyadoo ah injiilka weligiis ah. “Injiilka” waa arrin nolol ama dhimasho ah, arrintii tijaabada ee nolol ama dhimasho ee taariikhda Milleriyiintuna waxaa lagu dejiyey macnaha guud ee mabda’a ah in maalin u dhiganto sannad. Saadaasha awoodda siisay farriintii malaa’igta kowaad waxay ahayd wax sii sheegidda saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood ee hoogga labaad. Gudaha saddexda boqol iyo sagaashanka maalmood ee Ezekiel dhiniciisa bidix ugu jiifsaday waxaa ku jira tusaale muujinaya wax sii sheegidda wakhtiga ee saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood ee hoogga labaad. Waxay u baahan tahay garasho nebinnimo si si qumman loogu kala saaro wax sii sheegidda, hase yeeshee taasu wax ka yar ma aha hawsha sii socota ee Libaaxa qabiilka Yahuudah ee furfuraya farriinta qaylada saqda dhexe.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Waxaan ku adkaysanayaa in Yexesqeel loo aqbalo inuu yahay astaan u taagan boqol iyo afartan iyo afarta kun, hase yeeshee ugu horrayn inuu yahay astaan u taagan hibada Ruuxa Waxsii-sheegidda, ha lagu muujiyo sida ifafaale nebi maalmaha ugu dambeeya ah, ama sida ifafaale dadka axdiga ee fahmaya mabda’a hab-raaca xariiq korkeed xariiq.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Waxaan ku doodayaa in iftiinka Yexesqeel ee ku saabsan waxsii sheegidda saddex boqol iyo sagaashan iyo kowda sano iyo shan iyo tobanka maalmood uu la jaanqaadayo ninka burushka wasakhda ah ku ridaya dahabyada sanduuqa weyn.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Waxaan ku doodayaa in iftiinka ka imanaya Yexesqeel uu yahay qodob lama huraan ah oo ka mid ah farriinta gunaanadka, marka macbudka la dhammaystiro.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Yexesqeel wuxuu taagan yahay Oktoobar 22 ee aayadda koowaad ee cutubka afartanaad, halkaasna ayaa Yexesqeel lagu siiyey aragtida macbudka mustaqbalka. Macbudkaasu waa macbudka boqol iyo afar iyo afartan kun, kuwaas oo Yexesqeel calaamad u yahay tiradaas. Kooxdaasu waxay ka soo gudbi doonaan laba imtixaan ka hor intaanay gaadhin kii saddexaad oo ah imtixaanka kala-soocidda. Yexesqeel waxaa lagu sawiray isagoo nuurkiisa ku qaadanaya macbudka dhexdiisa, sidaas darteedna nuurka uu soo saaro, isaga oo calaamad ah, wuxuu matalaa nuurka yimaadda marka dadka Ilaah ay galaan Quduusyada ugu Quduusan iyagoo waafaqsan Daanyeel cutubka tobnaad.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Iftiinka Muujintii Ciise Masiix ee la furay, waxaa la furaa wax yar ka hor inta albaabka nimcadu xidhmin.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Markaasuu igu yidhi, Ha xidhin erayada waxsii sheegidda kitaabkan, waayo wakhtigu waa dhow yahay. Kii aan caddaaladda lahayni, ha sii ahaado aan caddaalad lahayn weli; kii nijaasta ahuna, ha sii ahaado nijaas weli; kii xaqa ahuna, ha sii ahaado xaq weli; kii quduuska ahuna, ha sii ahaado quduus weli. Muujintii 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“Waqtigu waa dhow yahay” wax yar ka hor inta xilliga nimcadu xidhmin ee aayadda kow iyo tobnaad, sidaas daraaddeed Muujintii Ciise Masiixna wakhtigaas waa la furay, waayo “waqtigu waa dhow yahay.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Muujintii Ciise Masiix, oo Ilaah isaga siiyey, si uu addoommadiisa u tuso waxyaalaha ay waajibka tahay inay dhaqso u dhacaan; oo wuxuu ku soo diray oo ku muujiyey malaa’igtiisa addoonkiisa Yooxanaa: kaas oo markhaati ka noqday ereyga Ilaah, iyo markhaatifurka Ciise Masiix, iyo wax walba oo uu arkay. Waxaa barakaysan kii akhriya, iyo kuwa maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran dhexdeeda, waayo, wakhtigu waa dhow yahay. Muujintii 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Waqtiga nimcadu wuxuu u xidhmayaa Adventism-ka Laodikiya ee Toddobaadka-Maalinta Sabtida marka la gaaro sharciga Axadda, oo cutubka sagaalaad ee Yexesqeel Adventism-ka waxaa lagu matalaa Yeruusaalem. Halkaas kuwa u taaha oo u ooya karaahiyada lagu sameeyo dalka iyo kiniisadda ayaa helaya shaabadda. Shaabadayntu waxay dhacdaa marka dabaylaha bari ee Islaamku ay quruumaha ka cadhaysiinayaan, wax yar ka hor inta aan waqtiga nimcadu xidhmin. Cutubka siddeedaad ee Yexesqeel afarta qarni ee Adventism-ka ayaa ku dhammaanaya, iyadoo jiilka afraad lagu astaan yeelay shan iyo labaatanka hoggaamiye ee qorraxda u sujuudaya.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Aragtidaas waxaa loo bixiyey si astaan ah hal maalin ka hor sharciga Axadda, ama wax yar ka hor xidhitaanka wakhtiga nimcada, sida uu u astaysan yahay lix, lix, lix.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Oo waxay noqotay sannaddii lixaad, bishii lixaad, maalintii shanaad oo bisha ah, anigoo gurigayga dhex fadhiya, odayaashii reer Yahuudaana hortayda fadhiyeen, in gacantii Rabbiga Ilaah ahu halkaas igu soo degtay. Markaasaan wax fiiriyey, oo bal eeg, ekaan sidii muuqaal dab ah; tan iyo muuqaalka dhexdiisa hoos ilaa hoose dab bay ahayd; tan iyo dhexdiisa kor ilaa sarena waxay u ekayd iftiin, sida midabka cambarka. Oo wuxuu soo bixiyey wax u eg qaab gacan ah, oo wuxuu igu qabtay duub timahayga ka mid ah; markaasaa ruuxii kor ii qaaday inta u dhexaysa dhulka iyo samada, oo wuxuu riyooyinkii Ilaah igu geeyey Yeruusaalem, ilaa iridda albaabka gudaha oo woqooyi u jeeda; meeshaas oo ahayd kursigii sanamka masayrka, kaas oo ka cadhaysiiya masayr. Oo bal eeg, ammaantii Ilaaha reer binu Israa'iil halkaasay joogtay, sidii riyadii aan bannaanka ku arkay. Yexesqeel 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Muujintii sannaddii lixaad, bishii lixaad, iyo maalintii shanaad waxay timid wax yar ka hor “666,” oo ah astaan u taagan sharciga Axadda, marka albaabka nimcadu u xidhmo Adventism-ka La’odikiya. Muujintaasna waxay ahayd “sida muujintii” uu Ezekiel “ku arkay bannaanka.” Muujintii uu ku arkay bannaanka waxaa hore looga helayaa cutubka saddexaad.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Markaasaan kacay oo u baxay bannaanka; oo bal eeg, ammaanta Rabbigu halkaasay taagnayd, sidii ammaantii aan ku arkay webiga Kebaar agtiisa; markaasaan wejigayga ku dhacay. Ezekiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Aragtidii “bannaanka”, oo ahayd araggii sannaddii lixaad, bishii lixaad iyo maalintii shanaad, waxay ahayd araggii uu Xisqeel hore ugu arkay webiga Kebaar.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Oo haddana waxay dhacday sannaddii soddonaad, bisha afraad, maalintii shanaad ee bisha, anigoo ku dhex jira maxaabiistii ag joogtay webiga Kebaar, ayaa samooyinkii furmeen, oo waxaan arkay waxyiyo Ilaah. Yexesqeel 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Riyooyinkii Ilaah” ee Yexesqeel “arkay” agtii webiga Kebaar, waxay ahaayeen riyadii bannaanka, taas oo iyaduna ahayd riyadii ku qoran Yexesqeel cutubyada siddeedaad ilaa kow iyo tobnaad. Riyooyinkaas waxaa lagu soo bandhigay duruufaha Yexesqeel uu ku eegayay meesha quduuska ah, taas oo ah meesha riyada muraayadda wax laga eego ee “marah” ee cutubka tobnaad lagu dhammaystiro. Yexesqeel wuxuu matalaa kuwa ka qayb qaata iftiinka nebiyadeed ee ka soo baxaya Quduuska Quduusiinta marka Muujintii Ciise Masiix la soo saaro wax yar ka hor xidhitaanka wakhtiga imtixaanka.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Marka aynu aqoonsanno xariiqda Yubiliiga ee Boqor Yoosiyaah oo ka bilaabmata Kormaridda oo ku dhammaata Oktoobar 22, waxaynu aqoonsanaynaa astaanta iidaha guga iyo iidaha dayrta sida lagu dhigay Laawiyiintii labaatan iyo saddex. Halkaas waxaa lagu soo bandhigay iidaha guga iyo dayrta iyagoo min labaatan iyo laba aayadood ah, sida ay adeegiddii Yexesqeel u ahayd labaatan iyo laba sannadood. Iswaafajinta Yexesqeel sannaddii soddonaad ee xariiqda Yubiliiga waxay suurto gelinaysaa in dhalashadii Yexesqeel la waafajiyo soo nooleyntii Yoosiyaah. Haddii uu soddon jir ahaa sannaddii soddonaad ee wareegga Yubiliiga, markaas Yexesqeel wuxuu dhalan lahaa xilligii dib-u-habayntii Yoosiyaah.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Yexesqeel wuxuu calaamad u yahay kuwa rumaysadka ku gala Quduuska ugu Quduusan. Markay halkaas galaanna waxay arkaan giraangiraha ku jira giraangiraha, kuwaas oo matalaya isdhexgalka adag ee xidhiidhada aadanaha. Sida Yooxanaa ku jira Muujintii cutubka tobnaad, Yexesqeel wuxuu metelaa Milleriyiintii, hase yeeshee si ka sii toos ah wuxuu u taagan yahay boqol iyo afartan iyo afar kun. Isbarbar-yaalkiisa waxsii-sheegga wakhtiga ee saddex boqol iyo sagaashan iyo hal sano iyo shan iyo toban maalmood wuxuu muujinayaa xukunka ugu dambeeya ee Adventism-ka La'odikiya iyadoo lala socodsiinayo burburkii Yeruusaalem, wuxuuna ka kooban yahay halxidhaaleha siddeed iyo soddon iyo afartan.
It includes the symbolism of four hundred and thirty years.
Waxa ku jira astaan-muujinta afar boqol iyo soddon sannadood.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Waxa ku jira muddada afarta sano ah ee ay astaan ahaan u metelaan 1333 ilaa 1337, 1449 ilaa 1453, iyo 1840 ilaa 1844.
We will begin our considerations of this most important subject in the next article.
Waxaan maqaalka xiga ku bilaabi doonnaa tixgelinteenna mawduucan aadka u muhiimka ah.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Riyooyinkii la siiyey Ishacyaah, Yexesqeel, iyo Yooxanaa, waxaynu ku aragnaa sida samadu ugu dhowdahay dhacdooyinka ka dhacaya dhulka dushiisa iyo sida weyn ee uu Ilaah uga welwelo kuwa isaga daacadda u ah.” Testimonies, mugga 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Masiixu qudhiisu wuxuu ahaa Sayidka macbudka. Markuu ka tegi lahaa, ammaantiisuna way ka tegilahayd—ammaantaas oo mar muuqan jirtay Quduuska Quduusyadiisa dusha kursiga naxariista, halkaas oo wadaadka sare uu geli jiray sannadkii hal mar oo keliya, maalinta weyn ee kafaaraggudka, isagoo wata dhiiggii allabarigii la gowracay (kaas oo astaan u ahaa dhiigga Wiilka Ilaah oo loo daadshay dembiyada dunida), dabadeedna ku rushayn jiray meesha allabariga. Tanu waxay ahayd Shekinah, hoyga muuqda ee Rabbiga.”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Waxay ahayd ammaantan tan loo muujiyey Ishacyaah, markuu leeyahay, ‘Sannadkii uu dhintay boqor Cusiyaah ayaan arkay Rabbiga oo ku fadhiya carshi, sare loo qaaday oo kor loo qaaday, maradiisiina waxay buuxisay macbudka’ [Ishacyaah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Muujintii la siiyey Ishacyaah waxay ka tarjumaysaa xaaladda dadka Ilaah ee maalmaha ugu dambeeya. Waxaa la siiyey mudnaan ay rumaysad ku arkaan shaqada ka socota macbudka jannada. ‘Markaasaa macbudkii Ilaah ee jannada ku yiil la furay, oo waxaa macbudkiisii lagu arkay sanduuqii axdigiisa.’ Markay rumaysad ku fiiriyaan meesha ugu quduusan, oo ay arkaan shaqada Masiixa ee macbudka jannada, waxay garanayaan inay yihiin dad bushimo nijaas ah leh,—dad bushimahoodu marar badan hadleen wax aan micne lahayn, oo hibadoodii aan quduus laga dhigin lagumana adeegsan ammaanta Ilaah. Way ku habboon tahay inay quustaan markay isbarbardhigaan itaaldarradooda iyo inaanay mudnayn daahirnimada iyo quruxda dabeecadda ammaanta leh ee Masiixa. Laakiin haddii ay, sida Ishacyaah, aqbalaan saamaynta Rabbigu doonayo in qalbiga lagu sameeyo, haddii ay naftooda Ilaah hortiisa ku hoosaysiiyaan, rajo baa u jirta. Qaansada ballanku waxay ka sarraysaa carshiga, oo wixii loo sameeyey Ishacyaah ayaa iyaguna lagu samayn doonaa. Ilaah wuxuu ka jawaabi doonaa baryada ka imanaya qalbi qoomamaysan.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ujeeddada hawshan weyn oo quduuska ah ee Ilaah waa in xidhmooyinka la isu geeyo bakhaarka jannada; waayo, dhulku waa inuu ka buuxsamaa ammaanta Rabbiga. Haddaba yaan ninna qalbi jabin markay arkaan sharnimada sii baahaysa oo ay maqlaan hadalka ka soo baxaya dibno nijaasaysan. Marka awoodaha gudcurku isu abaabulaan inay ka soo horjeestaan dadka Ilaah; marka Shaydaanku soo ururiyo ciidamadiisa colaadda weyn ee ugu dambaysa, oo xooggiisu u ekaado mid weyn oo ku dhowaad wax walba ka adkaanaya, aragtida cad ee ammaanta rabbaaniga ah, carshiga sarreeya oo kor loo qaaday, ee qaansada ballanku ku gedaaman tahay, waxay keeni doontaa qalbi-dejin, hubanti, iyo nabad.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Duleedka webiga Kebaar agtiisa, Yexesqeel wuxuu arkay dabayl cirwareen ah oo u muuqata inay woqooyi ka imanaysay, ‘daruur weyn, iyo dab isqabadsiinaya, oo iftiin baa ku wareegsanaa, oo dhexdeedana waxaa ka soo baxay wax u eg midabka cambar.’ Tiro giraangiro ah, oo is-dhexgalaya, ayaa waxaa dhaqaajinayay afar noole. Waxyaalahan oo dhan aad uga sarreeyay ‘waxaa yiil wax u eg carshi, oo u eg muuqaalka dhagax safayr ah; oo carshigaas u eg korkiisana waxaa yiil wax u eg muuqaalka nin oo dul saaran.’ ‘Karuubiimkana dhexdooda waxaa ka muuqday qaabka gacanta nin oo baalashooda hoostooda ku jirtay.’ Yexesqeel 1:4, 26; 10:8. Giraangiruhu hab-dhismeedkoodu aad buu u murugsanaa, si marka ugu horraysa loo eego ay ugu ekaayeen kuwo isku dhex yaacsan; hase ahaatee, waxay u socdeen iswaafajin qumman. Malaa’igta samada, oo gacanta ku hoos jirtay baalasha karuubiimta ay xoojinaysay oo hagaysay, ayaa dhaqaajinaysay giraangirahan; korkoodana, carshiga safayrka ah dushiisa, waxaa ku jiray Kan Weligiis Jira; carshigana hareerihiisa waxaa ku wareegsanaa qaansoroobaad, calaamadda naxariista Ilaah.”
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Sida kakanaanta u eg giraangiruhu ay ugu hoos jireen hoggaaminta gacanta ka hoos jirtay baalasha keruubiimta, sidaas oo kale ayay isku dhexyaaca murugsan ee dhacdooyinka aadanuhu ugu hoos jiraan xukunka Ilaah. Dhexda colaadda iyo buuqa quruumaha, Kan ku fadhiya keruubiimta dushooda weli wuxuu hagaa arrimaha dhulka.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Taariikhda quruumaha midba midka kale ku xigay ee deggenaa waqtigoodii iyo goobtoodii loo qoondeeyey, iyagoo aan ogayn haddana markhaati ka ahaa runta ay iyagu qudhoodu garan waayeen micnaheeda, ayaa nala hadasha. Qaran kasta iyo qof kasta oo maanta jooga Ilaah wuxuu u qoondeeyey meel ku jirta qorshihiisa weyn. Maanta dadka iyo quruumahaba waxaa lagu cabbirayaa xarigga miisaanka ee gacanta kan aan marna qaldamin. Dhammaantood, doorashadooda ay iyagu sameeyaan ayay ku go’aaminayaan masiirkooda, Ilaahna wax walba wuu ka taliyaa si ay u rumoobaan qasdiyadiisu.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Taariikhda uu kan ah ANIGAA AH kii weynaa ku calaamadeeyey Eraygiisa, isaga oo isku xidhaya giraanba giraanta ka dambaysa oo silsiladda wax sii sheegidda ah, tan iyo daa’imaddii hore ilaa daa’imadda imanaysa, waxay inoo sheegaysaa meesha aynu maanta kaga jirno socodka qarniyada, iyo waxa la filan karo wakhtiga iman doona. Wax kasta oo wax sii sheegiddu sii sheegtay inay dhacayaan, ilaa wakhtigan la joogo, waxaa lagu raad raacay bogagga taariikhda, oo waxaynu ku hubin karnaa in wax kasta oo weli iman doona ay u rumoobi doonaan sida ay u kala horreeyaan.” Education, 178.