Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Yexesqeel wuxuu matalaa kuwa uu Libaaxa qabiilka Yahuudah u qabtay hawl waxbarid ah, oo waxbariddiisa aasaasiga ahuna waa “xarriiqba xarriiq.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Kuwuuu yidhi, Kanu waa nasashada aad ku nasin kartaan kuwa daallan; kanuna waa qaboojinta; hase ahaatee way maqli waayeen. Laakiinse eraygii Rabbigu wuxuu iyaga u noqday amar amar ka kor saaran, amar amar ka kor saaran; sadar sadar ka kor saaran, sadar sadar ka kor saaran; wax yar halkan, wax yarna halkaas; si ay u socdaan, oo gadaal ugu dhacaan, oo loo jebiyo, oo dabin loogu qabto, oo la qabsado. Ishacyaah 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Haatan Libaaxa qabiilka Yahuudah ayaa furaya kitaabka Yexesqeel. Waxaa naloo sheegay in Yexesqeel uu yahay wadaad sannaddii soddonaad, ha ahaato in “soddon” ay ka dhigan tahay da’diisa astaan ahaan ee wadaadnimo, ama sannaddii soddonaad ee taxanaha nebiyadeed ee ka bilaabmay Jubilee-gii Weynaa ee Yoosiyaah. Wadaadnimada ugu dambaysa ee maalmaha ugu dambeeya waa boqol iyo afar iyo afartan kun, taariikhihii qadiimiga ahaa ee tooska ahaa na waxay tusaale u yihiin taariikh astaan ah oo maalmaha ugu dambeeya ah.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Laakiin idinku waxaa laydiin magacaabi doonaa Wadaaddadii Rabbiga; dadkuna waxay idinku yeedhi doonaan Adeegayaashii Ilaaheenna; waxaad cuni doontaan hodantinimada quruumaha, oo ammaantooda ayaad ku faani doontaan. Ishacyaah 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
Yexesqeel waa astaan ka taraysa dadka Ilaah ee maalmaha ugu dambeeya—taariikhda quduuska ah ee marag-kasta oo nebiyadeed tilmaamayo. Taariikhdaas quduuska ahi waa dhaqdhaqaaqa malaa’igta saddexaad, kaas oo si gaar ah loogu tusaaleeyey dhaqdhaqaaqa malaa’igta koowaad sannadkii 1840. Dhaqdhaqaaqa malaa’igta koowaad wuxuu ahaa malaa’igtii alfa ee saddexda malaa’igood, tan saddexaadna waa malaa’igta omega. Sidaas darteed Yexesqeel wuxuu la jaanqaadayaa Butros wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun. Taariikhda astaaneed ee ay Butros iyo Yexesqeel labaduba ku yaalliin waxaa loo metelaa sida taariikhda Panium.
The Little Book
Kitaabka Yar
Ezekiel takes the little book, as did John in Revelation ten.
Yexesqeel wuxuu qaatay kitaabkii yaraa, sida uu Yooxanaa ku sameeyey Muujintii tobnaad.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Laakiinse adigu, wiilka Aadanow, maqal waxa aan kugu leeyahay; ha noqon caasi sida gurigaas caasiga ah; afkaaga fur, oo cun waxa aan ku siinayo. Oo markaan eegay, bal eeg, gacan baa laysoo diray; oo bal eeg, waxaa ku jiray kitaab duuban; oo hortayda ayuu ku kala bixiyey; waxaana lagu qoray gudaha iyo dibaddaba; waxaana ku qornaa baroor, oohin, iyo hoog. Weliba wuxuu igu yidhi, Wiilka Aadanow, cun waxa aad hesho; kitaabkan duuban cun, dabadeedna tag oo la hadal reer binu Israa'iil. Sidaas daraaddeed afkaygii baan furay, oo wuxuu iga yeelay inaan cuno kitaabkaas duuban. Oo wuxuu igu yidhi, Wiilka Aadanow, calooshaada wax ku cun, oo uurkaaga ka buuxi kitaabkan duuban ee aan ku siinayo. Markaasaan cunay; afkaygana wuxuu ugu macaanaa sidii malab. Yexesqeel 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
Muujintii tobanad, Yooxanaa wuxuu cunaa kitaabka yar, cutubka oo dhammuna wuxuu matalaa muujinta xoogga Ilaah laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844.
“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 midoobaysa ku dhawaaqidda farriinta malaa’igta saddexaad waa inay ammaanteeda ku iftiimisaa dunida oo dhan. Halkan waxaa lagu sii sheegayaa hawl gaadhaysa dunida oo dhan iyo awood aan caadi ahayn. Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin ammaanan oo xoogga Ilaah ah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey xarun kasta oo adeegga wacdinta ee dunida ku taallay, dalalka qaarkoodna waxaa ka jiray xiiso diineedkii ugu weynaa ee lagu arkay dal kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; hase yeeshee kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee hoos imanaya digniinta ugu dambaysa ee malaa’igta saddexaad.” The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Yexesqeel wuxuu la jaanqaadayaa Yooxanaa cutubka tobnaad ee Muujintii, sidaas daraaddeed Butros, Yooxanaa, iyo Yexesqeel waxay wada taagan yihiin meeshoodii loo qoondeeyey intii lagu jiray wakhtiga shaabadaynta boqol iyo afartan iyo afar kun.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 ilaa 1844 waxa ay ka dhigan tahay muddo afar sano ah oo bilaabatay markii wax sii sheegidda wakhtigu ka bilaabatay muddo boqol iyo konton sano ah 27-kii Luulyo, 1299. “Shantaas bilood” way dhammaadeen, waxayna ku biireen wax sii sheegidda wakhtiga ee saddex boqol iyo sagaashan iyo kow sano iyo shan iyo toban maalmood, taas oo ku dhammaatay 11-kii Agoosto, 1840, markii muujinta ammaanta leh ee xoogga Ilaah la muujiyey ilaa 22-kii Oktoobar, 1844. Markaas dabadeed adeegsiga wakhtiga nebiyadeed wuu joogsaday.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Oo ku dhaartay Kan nool weligiis iyo weligiisba, kan abuuray samada iyo waxa ku jira, iyo dhulka iyo waxa ku jira, iyo badda iyo waxa ku jira, in aan wakhti dambe jiri doonin. Muujintii 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Waqtiga nebinnimadu waxay dhammaatay sida adeegsi sax ah oo nebinnimada ah Oktoobar 22, 1844. Ezekiel, Peter, iyo John mid waliba wuxuu matalaa bikradaha caqliga leh ee Ilaah ee dhaqdhaqaaqii malaa’igta koowaad iyo tan labaad, iyo weliba dhaqdhaqaaqa malaa’igta saddexaad.
Visions
Riyooyin
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Kow iyo tobanka cutub ee ugu horreeya ee Ezekiel waxay soo bandhigaan taxane “riyooyin” ah sida lagu sheegay aayadda koowaad ee cutubka koowaad.
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.
Haddaba waxaa dhacay sannaddii soddonaad, bisha afraad, maalinteedii shanaad ee bisha, intii aan ku dhex jiray maxaabiistii webiga Kebaar agtiisa, in samooyinkii furmeen, oo aan arkay waxyiyo xagga Ilaah ka yimid. Yexesqeel 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
“Muujintii” kow iyo tobankii cutub ee ugu horreeyey waxaa markii ugu horraysay lagu bixiyey cutubka koowaad agtiisa webiga Kebaar, dabadeedna waa lagu sii ballaadhiyey muujintii cutubka saddexaad ee “bannaanka,” ka dibna haddana muujintii cutubka siddeedaad ee Yeruusaalem. Saddexda goobood ee webiga Kebaar, bannaanka, iyo Yeruusaalem waxay metelaan saddex muujin oo wadajir uga kooban hal muujin, taas oo ah “muujintii” aayadda koowaad iyo kow iyo tobanka cutub ee ugu horreeya.
Jubilee
Yuubilii
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
Iyadoo sannaddii soddonaad loo qaadanayo inay tahay sannaddii soddonaad ee wareegga Yuubiliiga ee ka bilaabmay Kormariddii caanka ahayd ee Boqor Yoosiyaah, dabadeedna ku dhammaaday Oktoobar 22, arrintaasi si fudud ayaa loo taageeri karaa; waayo xariiqdaas gaarka ah ee taariikhda quduuska ah si cad ayaa loo sawiray, xariiqba xariiq dusheeda, iyadoo ay ka marag kacayaan wax ka badan hal markhaati. Tusaale ahaan; Kormariddu waxay matashaa ciidaha Guga, maalinta kafaaraggudkuna waxay matashaa ciidaha Dayrta. Sidaa darteed Laawiyiintii labaatan iyo saddex waxay la jaanqaadaysaa wareegga Yuubiliiga ee ka bilaabmay Yoosiyaah. Waxa kale oo jira xariiqyo kale oo la jaanqaadaya taariikhda uu matalayo Boqor Yoosiyaah ilaa Oktoobar 22, 573 BC. Dhammaystirkii taariikheed ee sannad Yuubilii ah ee Oktoobar 22, 573 BC waxaa taageeraya taariikhyahannada.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Taariikh‑xisaabiyeyaasha guud ahaan way ku qanacsan yihiin in maalinta kafaaraggudka la dhigto Oktoobar 22, 573 BC, iyo in Kormariddii Weyn ee Yoosiyaah ee 622 BC ay sidoo kale tahay taariikh ay aqbaleen taariikh‑xisaabiyeyaasha Kitaabiga ahi. Kormaridda, oo ah astaan u taagan iidaha guga, waxay bilowday wareegga Yubilii ee afartan iyo sagaalka sano, kaas oo ku dhammaaday astaanta iidaha dayrta maalinta kafaaraggudka. Toddobada toddobaad ee sannadaha ee ka koobnaa afartan iyo sagaal sano waxay ahaayeen astaamaha Sabtida dhulka.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“Bog kasta dhexdeeda, ha ahaato taariikh, ama amar, ama wax sii sheegid, Qorniinnada Axdiga Hore waxa ku ifaya ammaanta Wiilka Ilaah. Intii ay ahayd hay’ad Rabbaani ah, nidaamka Yuhuudnimada oo dhan wuxuu ahaa wax sii sheegid isku urursan oo injiilka ah. Masiixa ayay “nebiyada oo dhammi u marag furaan.” Falimaha Rasuullada 10:43. Laga bilaabo ballankii la siiyey Aadan, oo soo maraya silsiladdii awowayaashii iyo nidaamkii sharciga, iftiinka ammaanta leh ee samadu wuxuu caddeeyey raadadkii Bixiyaha. Wax aragayaashu waxay arkeen Xiddigtii Beytlaxam, Shiiloh-ka iman doona, iyadoo waxyaalaha mustaqbalka ahi hortooda ugu soo gudbayeen saf qarsoon. Allabari kasta dhexdiisa waxaa lagu muujiyey dhimashadii Masiixa. Daruur kasta oo foox ah dhexdeeda waxaa kor ugu kacaysay xaqnimadiisu. Buun kasta oo sannadda yubileega ah waxaa lagu dhawaaqay magiciisa. Qarsoodiga laga cabsado ee meesha ugu quduusan dhexdeeda ayaa ammaantiisu degganayd.” The Desire of Ages, 211.
Seventeen
Toddoba iyo toban
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Sidqiyaah waxaa loo kaxaystay Baabuloon markii Yeruusaalem dhacday afar iyo toban sannadood ka hor 573 BC. Taariikhyahannada Yuhuuddu waxay wareegga Yubileega ka soo bilaabaya Yoosiyaah sannadkii 622 ilaa Oktoobar 22, 573 u aqoonsadaan inuu yahay wareeggii 17aad ee Yubileega. Muddadii u dhexaysay dagaalkii Rafiya iyo dagaalkii Paaniyuum waxay ahayd toddoba iyo toban sannadood. Batalyoome wuxuu ahaa guuleystihii dagaalkii Rafiya, oo wuxuu boqorkii koonfureed ahaan u talinayay toddoba iyo toban sannadood. Laga bilaabo Xeerkii Miilaan ilaa Koonstantiin uu boqortooyadiisii kala qaybiyey sannadkii 330, waxay ahayd toddoba iyo toban sannadood. Wareeggii 17aad ee Yubileega Yeruusaalem waxaa baabbi'iyey Nebukadnesar.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Waayo, reer binu Israa’iil waxay joogi doonaan maalmo badan iyagoo aan boqor lahayn, oo aan amiir lahayn, oo aan allabari lahayn, oo aan taallo lahayn, oo aan eefod lahayn, oo aan teraafiim lahayn. Dabadeedna reer binu Israa’iil way soo noqon doonaan, oo waxay doondooni doonaan Rabbiga Ilaahooda ah iyo Daa’uud boqorkooda; oo maalmaha ugu dambeeya waxay Rabbiga iyo wanaaggiisa ugu iman doonaan cabsi. Hoosheeca 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Hoosheeca waxa uu ka hadlayaa mawduuc si toos ah ula xidhiidha maxaabiisnimadii Sidqiyaah, inkasta oo uu sidoo kale matalayo bilowgii maxaabiisnimada boqortooyadii woqooyi sannadkii 723 BC. Sababta marinka Hoosheeca ula xidhiidho markhaatiga Yexesqeel waxay la xidhiidhaa diidmada Ilaah markii Israa’iil ku adkaysatay boqor bini’aadan ah. Doonistii Israa’iil ee ahayd in uu xukumo boqor bini’aadan ahi, halkii uu ka ahaan lahaa Boqor Ilaah ah, waxaa lagu muujiyey sida “kibirka xooggiinna” ee ku jira xukunka “toddoba jeer” ee Laawiyiintii 26.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Oo haddaad intaas oo dhan dabadeed weli i maqli weydaan, markaas toddoba laab ayaan idiinku sii ciqaabi doonaa dembiyadiinna. Oo waxaan jebin doonaa kibirka xooggiinna; samadiinnana waxaan ka dhigi doonaa sidii bir, dhulkiinnana sidii naxaas. Laawiyiintii 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“Faanka xooggiinna” waxay ka dhigan tahay rabitaankii Israa’iil ee ahaa inay dunida la mid noqdaan oo ay yeeshaan boqor iyaga u gaar ah. Ka qaadistii boqorka boqortooyadii woqooyi sannadkii 723 BC, dabadeedna maxaabiisnimadii boqor Sedeqyaah ee boqortooyadii koonfureed sannadkii 586 BC, waxay ka dhigan tahay jabintii “faanka” Israa’iil hore, oo faanku wuxuu ka horreeyaa dhicid. Wax sii sheegidda Kitaabka Quduuska ah dhexdeeda, “xoog” waa boqor ama boqortooyo, oo faankii Israa’iil ee ku jiray hubsashada boqor aadane ah wuxuu calaamad u yahay diidistii xukunka Ilaah iyo Boqorka Rabbaaniga ah.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Oo waxay noqotay, markii Samuu’eel gaboobay, inuu wiilashiisii ka dhigay xaakinno u taliya Israa’iil. Magaca curadkiisuna wuxuu ahaa Yoo’eel, kan labaadna magiciisu wuxuu ahaa Abiiyaah; oo waxay xaakinno ku ahaayeen Bi’ir Shebac. Wiilashiisiina kuma ay socon jidadkiisii, laakiinse waxay u leexdeen faa’iido xun, oo laaluush bay qaateen, xukunkiina way qalloociyeen. Markaasaa odayaashii Israa’iil oo dhammu isu soo urureen, oo waxay Samuu’eel ugu yimaadeen Raamaah, oo waxay ku yidhaahdeen, Bal eeg, waad gaboowday, wiilashaaduna kuma socdaan jidadkaaga; haddaba boqor noo yeel inuu noo xukumo sida quruumaha oo dhan. Laakiin arrintaasu way ka xumaatay Samuu’eel markii ay yidhaahdeen, Boqor noo yeel inuu noo xukumo. Markaasaa Samuu’eel Rabbiga baryay. Rabbiguna wuxuu Samuu’eel ku yidhi, Dadka codkooda maqal wax kasta oo ay kugu yidhaahdaan; waayo, adiga kuma ayan diidin, laakiinse anigay diideen inaanan iyaga boqor u ahaan. Sida shuqulladii ay sameeyeen oo dhan tan iyo maalintii aan Masar ka soo bixiyey ilaa maantadan, oo ay igaga tageen, ilaahyo kalena ugu adeegeen, sidaas oo kalay adigana kugu samaynayaan. Haddaba sidaas daraaddeed codkooda maqal; hase ahaatee si adag ugu markhaatifur iyaga, oo tus habka boqorka iyaga u talin doona. 1 Samuu’eel 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Waa in la ogaadaa in markaas Israa’iil ay diideen ma aha oo keliya Ilaah inuu boqorkooda ahaado, laakiin sidoo kale Ruuxa Waxsii-sheegidda, sida uu Samuu’eel u metelayay; waayo waxaa qoran, “way iga tageen aniga, oo waxay u adeegeen ilaahyo kale, sidaas oo kalena ayay adigana kugu sameeyaan.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Shaydaanku waa... si joogto ah u soo gelinaya waxa been-abuurka ah—inuu dadka ka kaxeeyo runta. Khiyaanada ugu dambaysa ee Shaydaanku waxay ahaan doontaa inuu waxba ka dhigo markhaatifurka Ruuxa Ilaah. ‘Meesha aan waxyi ka jirin, dadku way halligmaan’ (Maahmaahyadii 29:18). Shaydaanku wuxuu u hawlgeli doonaa si xeeladaysan, isagoo adeegsanaya habab kala duwan iyo wakiillo kala duwan, si uu u wiiqo kalsoonida dadka hadhay ee Ilaah ku qabaan markhaatifurka runta ah.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Waxaa la hurin doonaa nacayb ka dhan ah Markhaatifurka kaas oo Shaydaani ah. Hawlgelinta Shaydaanku waxay ahaan doontaa inuu gilgilo rumaysadka kiniisadaha ee iyaga ku saabsan; sababtuna waa tan: Shaydaanku ma heli karo jid sidaas u bannaan oo uu ku soo geliyo khiyaanooyinkiisa oo uu nafaha ugu xidho dhalanteedyadiisa haddii digniinaha, canaanaha, iyo talooyinka Ruuxa Ilaah la maqlo.” Selected Messages, book 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Khiyaanadii ugu dambaysay ee ku dhacday dowladnimadii Ilaah-xukunku ahayd ee reer binu Israa’iiltii hore waxay ahayd diidmo aan ku koobnayn Ilaah oo keliya, balse sidoo kale ahayd diidmada Ruuxa Waxsii-sheegidda. Diidmadaas dhacday sannadkii 1097 BC waxay astaan u tahay khiyaanada ugu dambaysa ee Adventisnimada Laodikiya ee Toddobaadka-Kowaad sannadkii 1863. “Toddobada goor” ee Laawiyiintii labaatan iyo lix waa Erayga Ilaah, Ruuxa Waxsii-sheegidduna wuxuu ka yidhaahdaa “toddobada goor” in “aan wax laga beddelin.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Waxaan arkay in shaxdii 1843 uu hagayey gacanta Rabbigu, oo aanay habboonayn in wax laga beddelo; in tirooyinku ahaayeen sidii uu Isagu doonayay; in gacantiisu dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan qofna u arki karin, ilaa gacantiisa la qaaday.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Ruuxa Waxsii sheegiddu si cad bay u taageertay “toddobada wakhti,” taageeriddeeduna waxay ahayd digniin ah inaan wax laga beddelin tirooyinka ku qoran jaantuska, kaas oo “toddobada wakhti” ay yihiin tiirka dhexe iyo geeska sare ee midig. Iyada oo la marayo jaantuskii been-abuurka ahaa ee Uriah Smith sannadkii 1863, diidmada tartiib-tartiibka ah ee runta aasaasiga ah, oo ay astaan u ahayd reer binu Israa’iil hore diidmiddoodii Ilaah, Ruuxa Waxsii sheegiddu waxay aqoonsatay fallaagadii 1863. Taariikhda fallaagadii 1863 waxay la jaanqaaddaa xariiqda waxsii sheegidda ee lagu soo bandhigay kitaabka Ezekiel. Xariiqdaas taariikheed, gunaanadku wuxuu ahaa burburkii Yeruusaalem, kaas oo astaan u ahaa sharciga Axadda. 1863 ilaa sharciga Axadda ee dhowaan imanaya waxaa astaan u ahaa taariikhda Boqor Saa’uul laga bilaabo 1097 BC ilaa Sidqiyaah 586 BC.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Sidqiyaah waxaa maxbuus ahaan loogu kaxaystay Baabuloon afar iyo toban sannadood ka hor Yubiliigii 573 BC. Wareeggii toddoba iyo tobnaad ee Yubiliiga wuxuu bilaabmay 622 BC, oo sannaddii soddonaadna Yexesqeel waxaa loo soo bandhigay wadaad ahaan 591 BC; shan sannadood dabadeedna Yeruusaalem waa la dumiyey 586 BC. Waxaa la dumiyey isla maalintii sannadkaas oo mar labaad la dumiyey AD 70 oo Tiitos dumiyey. Aayadda kowaad ee Yexesqeel cutubka kowaad waxay ka horraysaa burburkii Yeruusaalem shan sannadood iyo sagaal iyo toban sannadood ka hor araggii macbudka 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 maxaabiisnimadayadii, bilowgii sannadka, maalintii tobnaad ee bisha, sannaddii afar iyo tobnaad dabadeed markii magaalada la laayay, isla maalintaas gacantii Rabbigu way igu soo degtay, oo halkaasay ii kaxaysay. Yexesqeel 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Caasinimada lagula kaco axdiga Sabtida dhulka aawadeed, Ilaah wuxuu caddeeyey in “toddoba goor” ay ahaan doonto habaarka ku dhaca caasinimada sannadka toddobaad, kaas oo ah Sabtida dhulka. “Goor” waa sannad, “sannad”kuna waa saddex boqol iyo lixdan maalmood, toddoba goor oo saddex boqol iyo lixdan ahna waa laba kun iyo shan boqol iyo labaatan sannadood. Milleriyiintu laga yaabee in aanay adeegsan weedha “laba kun iyo shan boqol iyo labaatan,” hase ahaatee labada jaantus ee quduuska ahba waxay tiro ahaan ku aqoonsadeen laba kun iyo shan boqol iyo labaatanka sannadood.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Ku dhawaaqiddii inkaaranka toddobada jeer ah ee lagu soo rogay labadaba boqortooyadii woqooyi ee Israa’iil iyo boqortooyadii koonfureed ee Yahuudah waxay ahayd fahamkii ugu horreeyey, ama waxaad odhan kartaa “asaasiga ahaa,” ama xataa waxaad odhan kartaa fahamka “alfa” ee William Miller. Sannadkii 1863 kaniisaddii La’odikiya ee Seventh-day Adventist waxay diidday fahamkii aasaasiga ahaa ee daahfuritaannadii Miller; “daahfuritaanno” kuwaas oo matalayay aasaaska oo dhan ee dhaqdhaqaaqii Millerite-ka. Waxyi ayaa si toos ah uga digay in tani ay dhici karto, wayna dhacday, waxayna dhacday wakhti hore.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Aasaaska macbudka dib loo dhisay ka dib maxaabiistii Baabuloon waxaa la dhammeeyey intii lagu jiray taariikhda amarkii kowaad, ka hor amarkii labaad. Macbudkana si buuxda ayaa loo dhisay intii lagu jiray taariikhda amarkii labaad. Amarkii saddexaadna madaxbannaanidii qaran ayaa dib loogu soo celiyey Israa’iilkii qadiimiga ahaa ee dhabtaa. William Miller wuxuu matalay malaa’igtii kowaad ee timid 1798, laguna xoogsiiyey Agoosto 11, 1840. Malaa’igtii labaad waxay timid ka dib markii aasaaska la dhigay, sida uu u matalayo jaantuskii 1843, oo la daabacay Maajo 1842. Niyad-jabkii kowaad ee 1844, oo ahaa alpha-niyad-jabkii 1844, waxaa yimid malaa’igtii labaad iyo weliba wakhtigii dib-u-dhaca ee masaalka bikradaha, oo markii farriintii malaa’igta labaad lagu xoogsiiyey shirkii teendhada Exeter, macbudkii waa la dhammeeyey. Dabadeedna niyad-jabkii weynaa, ama omega-niyad-jabkii 1844, Rasuulkii Axdiga ayaa si kedis ah ugu yimid macbudkiisa, taas oo ahayd dhammaystirka laba kun iyo saddex boqol oo sannadood ee ka billowday amarkii saddexaad kuna dhammaaday imaatinkii malaa’igta saddexaad.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Yosiyaah wuxuu ka dhigan yahay “aasaaska Ilaah.” Ha noqdo boqor Yosiyaah ama Yosiyaah Litch, labaduba waa calaamado u taagan aasaasyada, sida lagu muujiyey taariikhda amarkii kowaad iyo sida ay u matalaan iidaha guga ee lagu soo bandhigay labaatanka iyo labada aayadood ee ugu horreeya ee Laawiyiintii labaatan iyo saddex. Aasaasyada, iidaha guga, iyo amarkii kowaad dhammaantood waa calaamado u taagan 1840 iyo awood-siintii malaa’igta kowaad. Oktoobar 22, 573 BC, sida lagu sheegay Yexesqeel cutubka afartan iyo aayadda koowaad, waa calaamad u taagan Oktoobar 22, 1844 iyo furitaankii xukunka kuwii dhintay, sidoo kalena waa calaamad u taagan Sebtembar 11, 2001 marka la furayo xukunka kuwa nool. Kuwa kasta oo la socday maqaalladan waa inay yaqaannaan adeegsiyada aan halkan ku adeegsanayo.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Yexesqeel waa astaan ku dhex jirta taariikhda nebinnimada ee lagu matalay qoraalladiisa. Yexesqeel wuxuu joogaa halkaas markii shan iyo labaatanka nin ay qorraxda u sujuudaan dhammaadka cutubka siddeedaad. Waxa uu sidoo kale halkaas ku jiray cutubyada xiga, marka “shaabadaynta ay xigtay gowraciddu” lagu soo dejiyo Yeruusaalem, taas oo Ellen White ay u aqoonsanayso kaniisadda Seventh-day Adventist. Kow iyo tobanka cutub ee ugu horreeya, Yexesqeel waxaa lagu geliyey quduuska jannada si uu u helo farriimihiisa, sida kuwii Millerites loogu yeedhay inay sameeyaan 1844, iyo sida dhaqdhaqaaqan hadda loogu yeedhayo inuu sameeyo.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Sidaas awgeed Yexesqeel wuxuu idiin yahay calaamad; sida wax kasta oo uu sameeyey idinkuna ayaad yeeli doontaan; oo markay taasu timaaddo, waxaad ogaan doontaan inaan anigu ahay Rabbiga Ilaah ah. Yexesqeel 24:24.
When This Cometh
Markii Tanu Yimaado
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Marka aynu gaadhno heerka maalmaha ugu dambeeya ee waxyaalihii uu Ezekiel ku sawiray ay ku soo noqnoqdaan dadka Ilaah, markaas ayaynu gaadhnay calaamaddii Ezekiel. Marka aad ogaato in Ezekiel uu matalo boqol iyo afartan iyo afar kun, oo aad taas u taqaan heer iimaan iyo garasho leh filasho quduus laga dhigay oo haysata in wax kasta oo uu Ezekiel ku muujiyey qoraalladiisa ay u yihiin tusaale taxane quduus ah oo dhacdooyin ah oo ku saabsan maalmaha ugu dambeeya kana dhex jira boqol iyo afartan iyo afar kun—marka aad taas ogaato, markaas “waad ogaan doontaan” in “Rabbigu” yahay “Ilaah.”
We will continue these thoughts in the next article.
Waxa aynu fikradahan ku sii wadi doonnaa maqaalka xiga.