Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Yexesqeel waa wadaad jooga muddadii shaabadaynta boqol iyo afartan iyo afar kun. Cutubka koowaad Yexesqeel waxaa loo kaxaynayaa gudaha meesha quduuska ah.
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.
Haddaba waxaa dhacday sannaddii soddonaad, bisheedii afraad, maalinteedii shanaad ee bisha, anigoo maxaabiistii ku dhex jira ag joogga webiga Kebaar, ayaa samooyinkii furmeen, oo waxaan arkay waxyiyo Ilaah. Maalintii shanaad ee bisha, taas oo ahayd sannaddii shanaad ee maxaabiisnimadii Boqor Yehooyaakiin, eraygii Rabbigu si cad ayuu ugu yimid nebigii Yexesqeel, oo ahaa wadaadkii, ina Buusi, dalkii reer Kaldayiin ag joogga webiga Kebaar; oo gacantii Rabbiguna halkaasay saarnayd isaga.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Oo anna waan fiiriyey, oo bal eeg, waxaa woqooyi ka yimid dabayl cirwareen ah, iyo daruur weyn, iyo dab isgudbanaya, oo iftiin baa hareeraheeda ka jiray, oo dhexdeedana waxaa ka muuqday wax u eg midabka canbarka, oo ka soo baxaya dabka dhexdiisa. Oo weliba dhexdeeda waxaa ka soo baxay ekaanshaha afar xayawaan oo nool. Oo muuqaalkoodu sidan buu ahaa; waxay lahaayeen ekaanshaha nin. Mid kastaana wuxuu lahaa afar weji, mid kastaana wuxuu lahaa afar baal. Oo cagahoodu waxay ahaayeen cago qumman; calaacalaha cagahooduna waxay ahaayeen sida calaacalaha cagta dibi-yar, oo waxay u dhalaalayeen sida midabka naxaas la safeeyey. Oo baalashooda hoostooda, afarta dhinacba, waxay ku lahaayeen gacmo nin; afartaasuna waxay lahaayeen wejiyadooda iyo baalashooda. Baalashoodu way isku xidhnaayeen midba midka kale; markay socdeen ma ay leexan jirin; mid kastaba si toos ah ayuu hore ugu socon jiray. Oo xagga ekaanshaha wejiyadooda, afartaasu waxay lahaayeen weji nin, iyo weji libaax dhanka midig; afartaasuna waxay dhanka bidix ku lahaayeen weji dibi; afartaasuna weliba waxay lahaayeen weji gorgor. Sidaas bay wejiyadoodu ahaayeen; baalashooduna kor bay u kala bixnaayeen; laba baal oo mid kastaaba lahaa way isku xidhnaayeen, laba kalena jidhkooda bay ku daboolayeen.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Oo mid kastaba si toos ah ayuu hore ugu socday; meeshii ruuxu u socon lahaa ayay iyaguna u socdeen; mana ay leexan markay socdeen. Oo ekaanta xayawaannada nool, muuqaalkoodu wuxuu la mid ahaa dhuxulo dab ah oo ololaya, iyo sida muuqaalka laambado; dabkuna kor iyo hoos ayuu ugu dhex socday xayawaannada nool; dabkuna wuxuu ahaa ifaya, oo dabkana waxaa ka soo bixi jiray hillaac. Oo xayawaannada nool way ordeen oo way soo noqdeen iyagoo leh muuqaalka biriq hillaac ah. Haddaba intaan xayawaannada nool eegayay, bal eeg, waxaa dhulka ku yiil hal giraangir xayawaannada nool agtooda, oo la jiray afartooda weji. Muuqaalka giraangiraha iyo shaqadooduba waxay la mid ahaayeen midabka berill; afartooduna isku ekaan bay wada lahaayeen; oo muuqaalkooda iyo dhismahooduba waxay ahaayeen sidii giraangir ku dhex jirta giraangir kale. Markay socdeen, afartooda dhinac bay u socdeen; mana ay leexan markay socdeen. Oo qardhooyinkoodu aad bay u dheeraayeen, si cabsi lehna way ahaayeen; oo qardhooyinkooda afartoodaba waxaa hareeraha oo dhan ka buuxay indho. Oo markii xayawaannada nool socdeen, giraangiruhuna way la socdeen; oo markii xayawaannada nool dhulka laga kor qaaday, giraangiruhuna waa la kor qaaday. Meel kasta oo ruuxu u socon lahaa ayay iyaguna u socdeen; halkaas ayuu ruuxooduna u socday; oo giraangirahana kor baa loola qaaday iyaga ka soo horjeedda; waayo, ruuxii xayawaanka nool wuxuu ku jiray giraangiraha.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Markay kuwii socdeen, kuwani way socdeen; markay kuwii istaageenna, kuwani way istaageen; oo markay kuwii dhulka kor uga kaceen, giraangirihiina iyaga hortooda ayaa kor loo qaaday; waayo, ruuxii uunka noolaa wuxuu ku jiray giraangiraha. Oo ekaantii samada ku dul taal madaxii uunka nool waxay u ekayd midabka kiristaalka laga cabsado, oo madaxooda korkooda lagu fidiyey. Oo samada hoosteeda baalashoodu way toosnaayeen, midba midka kale xaggiisa; mid kastaaba wuxuu lahaa laba tan oo dhinacan ka daboolaysay, oo mid kastaaba wuxuu lahaa laba tan oo dhinacaas ka daboolaysay jidhkooda. Oo markay socdeen, waxaan maqlay sanqadha baalashooda oo la mid ah sanqadha biyo badan, sida codka Kan Qaadirka ah, cod hadal ah, sida sanqadha ciidan badan; markay istaageenna baalashoodii way hoos dhigeen. Oo waxaa samadii madaxooda ka sarrayd ka yimid cod, markay istaageen oo baalashoodii hoos dhigeen. Oo samadii madaxooda ka sarrayd korkeeda waxaa ku yiil ekaantii carshi, oo u ekaa muuqaalka dhagax safayr ah; oo ekaantii carshiga korkeedana waxaa ku yiil ekaan sidii muuqaal nin ah oo korkiisa saarnaa. Oo waxaan arkay wax u eg midabka cambar, sida muuqaal dab ah oo hareerihiisa ka dhex muuqda, tan iyo muuqaalka dhexdiisa kor iyo tan iyo muuqaalka dhexdiisa hoosba waxaan arkay wax u eg muuqaal dab ah, oo hareerihiisana iftiin baa ku wareegsanaa. Sida muuqaal qaansada daruurta ku jirta maalinta roobka, sidaas oo kale ayuu ahaa muuqaalka iftiinka ku wareegsanaa. Kanu wuxuu ahaa muuqaalka ekaanta ammaanta Rabbiga. Oo markaan arkay ayaan wejigayga ku dhacay, oo waxaan maqlay cod mid hadlaya. Yexesqeel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Yexesqeel, nebigii baroorta ee musaafurka, isagoo jooga dalkii reer Kaldayiin, waxaa la siiyey muujin baraysa isla casharkii rumaysadka ee Ilaaha xoogga badan ee reer binu Israa’iil. Intuu joogay hareeraha webiga Kebaar, dabayl cirwareen ah ayaa u muuqatay inay ka imanaysay xagga woqooyi, ‘daruur weyn, iyo dab isduubaya, oo iftiin baa ku wareegsanaa, oo dhexdeedana waxaa ka soo baxay wax u eg midabka cambar.’ Waxaa jiray giraangiro tiro ah oo leh muuqaal yaab leh, oo isdulsocda, kuwaas oo ay dhaqaajinayeen afar xayawaan oo nool. Kuwaas oo dhan aad uga sarreysayna waxaa jiray ‘ekaanshaha carshi, sida muuqaalka dhagax safayr ah; oo korka ekaanshaha carshigana waxaa ku yiil ekaansho sida muuqaal nin oo korkiisa jooga.’ ‘Oo xagga ekaanshaha xayawaanka noolna, muuqaalkoodu wuxuu la mid ahaa dhuxulo dab ah oo gubanaya, iyo sida muuqaalka laambado; wuxuuna kor iyo hoos ugu socday xayawaanka nool dhexdooda; dabkuna wuu dhalaalayay, oo dabkana hillaac baa ka soo baxayay.’ ‘Oo keruubiimta dhexdooda waxaa ka muuqday qaabka gacan nin oo baalashooda hoostooda ku jirtay.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Waxaa jiray giraangiro ku dhex jiray giraangiro si habkoodu u ahaa mid aad u murugsan oo marka hore loo eego ay Ezekiel ula muuqatay inay kulligood jahawareer ku jiraan. Laakiin markii ay dhaqaaqeen, waxay ku socdeen hagaagsan aad u qurux badan iyo isku-waafaqsanaan kaamil ah. Makhluuqaadka jannadu waxay kaxaynayeen giraangirahan, oo ka sarreeya dhammaantoodna, carshigii ammaanta badnaa ee yasbidh buluugga ah korkiisa, waxaa joogay Kan Weligiis ah; halka carshiga hareerihiisana uu ku wareegsanaa qaansoroobaadkii ku meeraysnaa, oo ah astaanta nimcada iyo jacaylka. Isaga oo laga adkaaday ammaanta cabsida leh ee muuqaalkaas, Ezekiel wejigiisuu ku dhacay, markaasaa cod ku amray inuu kaco oo maqlo ereyga Rabbiga. Dabadeedna waxaa isaga la siiyey farriin digniin ah oo loogu talagalay Israa’iil.” Testimonies, 751.
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Sannaddii uu Boqor Cusiyaah dhintay ayaan haddana arkay Sayidka oo carshi ku fadhiya, sarreeya oo kor loo qaaday, oo dharkiisii hoose macbudkii ka buuxiyey. Dushiisa waxaa taagnaa seraafiimtii; mid kastaaba wuxuu lahaa lix baal; laba ayuu wejigiisa ku daboolay, laba ayuu cagihiisa ku daboolay, labada kalena wuu ku duulay. Midna kan kale ayuu ugu qayliyey, oo yidhi, Quduus, quduus, quduus waxaa ah Rabbiga ciidammada; dhulka oo dhan waxaa ka buuxa ammaantiisa. Oo tiirarkii albaabku way la gariireen codkii kii qaylinayay aawadiis, gurigiina qiiq baa ka buuxsamay. Markaasaan idhi, Hoogaygaa! waayo, waan baabba'ay; maxaa yeelay, waxaan ahay nin dibno nijaas ah leh, oo waxaan dhex degganahay dad dibno nijaas ah leh; waayo, indhahaygu waxay arkeen Boqorka ah Rabbiga ciidammada. Markaasaa mid ka mid ah seraafiimtii ii duulay, isagoo gacanta ku sita dhuxul nool oo uu birqabato kaga soo qaatay meesha allabariga, oo afkayga ayuu saaray, oo wuxuu yidhi, Bal eeg, kanu wuxuu taabtay dibnahaaga; xumaantaadiina waa kaa qaadday, dembigaagiina waa la nadiifiyey. Oo haddana waxaan maqlay codkii Sayidka oo leh, Yaan diraa, oo yaa noo tegi doona? Markaasaan idhi, Waa i kan; i dir. Ishacyaah 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Aragtidan waxaa la siiyey Yexesqeel xilli maskaxdiisu ay ka buuxday saadaallo madow oo naxdin leh. Wuxuu arkay dalkii awowayaashiis oo cidlo jiifa. Magaaladii mar ay dadku ka buuxeen mar dambe laguma deggenayn. Codkii farxadda iyo gabaygii ammaantu mar dambe lagama maqlin derbiyadeeda gudaheeda. Nebigii qudhiisu wuxuu ku ahaa qariib dal qalaad, halkaas oo damac aan xad lahayn iyo naxariis-darro bahalnimo ahi ay si buuxda uga talinayeen. Wixii uu ka arkay oo uu ka maqlay dulmiga iyo xadgudubka dadka ayaa naftiisa dhibay, wuuna aad u barooran jiray habeen iyo maalin. Laakiin astaamihii yaabka badnaa ee hortiisa lagu soo bandhigay agagaarka webiga Kebaar waxay muujiyeen awood talisa oo ka xoog weyn tan taliyayaasha dunida. Ka sarreeya boqorradii isla weynaa oo naxariis-darrada ahaa ee Ashuur iyo Baabuloon waxaa carshiga ku fadhiyey Ilaaha naxariista iyo runta.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Dhibaatooyinka isu murugsanaa ee nebigu u arkay inay ku jiraan jahawareer noocaas ah waxay ku hoos jireen hanuunka gacan aan dhammaad lahayn. Ruuxa Ilaah, oo isaga loo muujiyey isagoo dhaqaajinaya oo hagaya giraangirahaas, ayaa jahawareer ka soo saaray wada‑noolaansho; sidaas oo kale dunida oo dhammu waxay ku hoos jirtay xukunkiisa. Kumanyaal kun oo makhluuqaad la ammaaneeyey ah ayaa ereygiisa ku diyaar u ahaa inay ka adkaadaan xoogga iyo siyaasadda niman shar leh, oo wanaag ugu keenaan kuwa isaga daacadda u ah.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Sidaas oo kale, markii Ilaah damcay inuu Yooxanaa la jeclaa u furo taariikhda kiniisadda ee qarniyada iman doona, wuxuu siiyey hubsiimo ku saabsan danaynta iyo daryeelka Badbaadiyaha ee dadkiisa, isaga oo u muujiyey ‘Mid u eg Wiilka Aadanaha,’ oo ku dhex socda laambadaha, kuwaas oo astaan u ahaa toddobada kiniisadood. Intii Yooxanaa la tusayay halgannadii ugu dambeeyey ee waaweynaa ee kiniisaddu la geli doonto quwadaha dunida, waxaa kaloo loo oggolaaday inuu arko guusha ugu dambaysa iyo samatabbixinta kuwa aaminka ah. Wuxuu arkay kiniisaddii oo la geliyey iska horimaad dhimasho leh oo ay la gashay bahalka iyo sanamkiisa, iyo in cibaadada bahalkaas lagu khasbay iyada oo ciqaabteedu tahay dhimasho. Laakiin isagoo eegaya wixii ka shisheeya qiiqa iyo sawaxanka dagaalka, wuxuu arkay koox taagan Buur Siyoon iyaga oo la jira Wanka, kuwaas oo, halkii ay ka ahaan lahayd calaamadda bahalka, ku lahaa ‘magaca Aabbaha oo ku qoran fooddooda.’ Mar kale wuxuu arkay ‘kuwii ka guulaystay bahalka, iyo sanamkiisa, iyo calaamaddiisa, iyo tirada magiciisa, iyagoo dul taagan badda muraayadda ah, oo haysta kataaradihii Ilaah,’ oo ku heesaya gabaygii Muuse iyo Wanka.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Casharradani waxay u yihiin waxtarkeena. Waxaannu u baahan nahay inaan rumaysadkeenna ku tiirinno Ilaah, waayo waxaa horteenna si dhow u yaal wakhti tijaabin doona nafaha dadka. Masiixu, isagoo saaran Buurta Saytuunka, wuxuu dib u sheegay xukunnadii cabsida lahaa ee ka horrayn lahaa imaatinkiisa labaad: ‘Waxaad maqli doontaan dagaallo iyo warar dagaallo.’ ‘Quruun baa ku kici doonta quruun, boqortooyona boqortooyo, waxaana jiri doona abaaro, belaayooyin, iyo dhulgariirro meelo kala duwan. Kuwaas oo dhammu waa bilowga murugooyinka.’ In kasta oo waxsii sheegyadani ay si qayb ahaan ah u rumoobeen burburkii Yeruusaalem, haddana waxay si toos ah uga sii khuseeyaan maalmaha ugu dambeeya.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Waxaannu taagan nahay iridda dhacdooyin waaweyn oo aad u xurmo badan. Waxsii sheegiddu si degdeg ah bay u rumoobaysaa. Rabbigu iridda ayuu joogaa. Waxaa dhawaan hortayada ka furmi doona wakhti dan guud aad u weyn u leh kuwa nool oo dhan. Murannadii hore dib baa loo soo noolayn doonaa; muranno cusubna way kici doonaan. Muuqaallada lagu jilayo dunideenna weli xataa laguma riyoon. Shayddaanu wuxuu ku hawlan yahay isagoo ka dhex shaqaynaya wakiillo bini’aadam ah. Kuwa dadaalka ugu jira inay beddelaan Dastuurka oo ay meel mariyaan sharci ku khasbaya dhawrista Axadda, wax yar bay ka garanayaan waxa ka dhalan doona. Qalalaase weyn ayaa imminka inagu soo fool leh.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Laakiinse addoommada Ilaah ma aha inay naftooda isku halleeyaan xilligan weyn ee degdegga ah. Riyooyinkii waxyiga ahaa ee la siiyey Ishacyaah, Yexesqeel, iyo Yooxanaa, waxaynu ku aragnaa sida samadu ugu xidhan tahay si dhow dhacdooyinka ka dhacaya dhulka iyo sida weyn ee daryeelka Ilaah ugu jiro kuwa isaga daacadda u ah. Dunidu ma aha mid aan lahayn taliye. Qorshaha dhacdooyinka iman doona wuxuu ku jiraa gacanta Rabbiga. Weynaanta samadu waxay masiirka quruumaha, iyo weliba arrimaha kiniisaddiisa, ku haysaa gacanteeda.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Waxaannu isu oggolaannaa in aynu si xad-dhaaf ah ugu dareenno daryeel, dhib, iyo wareer ku saabsan shaqada Rabbiga. Dadka xaddidan looma tegin inay qaadaan culayska mas’uuliyadda. Waxa innagu waajib ah inaynu Ilaah ku kalsoonaano, isaga rumaysanno, oo aynu hore u soconno. Feejignaanta aan daalka lahayn ee ergada samada, iyo ku-mashquulkooda aan joogsanayn ee adeeggooda la xidhiidha makhluuqaadka dhulka, waxay ina tusayaan sida gacanta Ilaah u hagayso giraangir ku dhex jirta giraangir. Macallinka rabbaaniga ahi wuxuu ku leeyahay mid kasta oo ka hawlgala shaqadiisa, sidii uu hore ugu yidhi Kuros: ‘Waan ku dhex-xidhay, in kastoo aadan i aqoon.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Riyadii Yexesqeel, Ilaah gacantiisu waxay hoos taallay baalasha keruubiimta. Tani waxaa loogu talagalay in addoommadiisa lagu baro in ay tahay xoogga rabbaaniga ah kan iyaga siiya guul. Isagu wuu la shaqayn doonaa iyaga haddii ay dembiga iska fogeeyaan oo ay qalbi iyo nololba ka daahir noqdaan.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Iftiinka dhalaalaya ee dhex maraya xayawaannada nool iyadoo leh xawaaraha hillaaca waxay metelaysaa degdegga uu shuqulkani ugu dambayntii ugu socon doono dhammaystirkiisa. Kan aan marnaba luloon, oo had iyo goor si joogto ah uga shaqaynaya hirgelinta qasdiyadiisa, wuxuu sii wadi karaa shuqulkiisa weyn si iswaafaqsan. Waxa maskaxaha xaddidan ee isku dhex yaacsan oo adag ula muuqda, gacanta Rabbigu waxay ku hayn kartaa nidaam kaamil ah. Isagu wuxuu hindisi karaa jidad iyo habab uu ku fashiliyo ujeeddooyinka kuwa sharka leh, wuxuuna jahawareer gelin doonaa talooyinka kuwa xumaan u maleegaya dadkiisa.
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Walaalayaalow, haatan ma aha wakhti baroor iyo quusasho, mana aha wakhti la isu dhiibo shaki iyo rumaysadla’aan. Masiixu hadda ma aha Badbaadiye ku jira xabaashii cusbayd ee Yuusuf, oo lagu xidhay dhagax weyn laguna shaabadeeyey shaabaddii Roomaanka; innagu waxaynu leenahay Badbaadiye soo sara kacay. Isagu waa Boqorka, Rabbiga ciidammada; wuxuu fadhiyaa keruubiimta dhexdooda; oo isagoo ku dhex jira loollanka iyo buuqa quruumaha ayuu weli dadkiisa ilaaliyaa. Kan samooyinka ka taliya waa Badbaadiyeheenna. Wuxuu qiyaasaa tijaabo kasta. Wuxuu eegaa dabka foornada oo ay tahay inuu naft kasta imtixaamo. Marka qalcadaha boqorrada la dumin doono, marka fallaadhaha cadhada Ilaah ay ka dhex mudaan quluubta cadaawayaashiisa, dadkiisu waxay ku ahaan doonaan ammaan gacmihiisa.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Yexesqeel wuxuu matalaa musharraxiinta ka mid noqonaya boqolka iyo afar iyo afartan kun, waayo-aragnimadiisuna, sadarba sadar, marka ay quduuska ka dhex dhacayso, waxay la jaanqaadaysaa waayo-aragnimada Ishacyaah iyo tan Yooxanaa ee quduuska gudaheeda. Hadda waxaan ku jirnaa imtixaanka macbudka, kaas oo ah kan labaad ee saddexda imtixaan ee shaabadeeya boqolka iyo afar iyo afartan kun. Muddadaas waa daahirinta uu fulinayo Rasuulka Axdiga si loo dhammeeyo Malaakii saddex. Habka daahirinta ee ka kooban saddexda imtixaan waa “foornada” dabka leh ee Malaakii “oo ay tahay inay tijaabiso naf kasta.” Markii malaa’igtii saddexaad timid Oktoobar 22, 1844, Rasuulka Axdigu si kedis ah ayuu u yimid macbudkiisa, wuxuuna gabdhihii bikradaha ahaa ee xigmadda lahaa ee taariikhdaas ku hoggaamiyey Meesha Ugu Quduusan, si uu u shaabadeeyo kuwa isaga daacadda u ah; laakiinse bikradihii taariikhdaas way fallaagoobeen, oo sannadkii 1856 dhaqdhaqaaqii Millerite ee Filadelfiya wuxuu isu beddelay dhaqdhaqaaqii Millerite ee La'odikiya, 1863-kiina wuxuu noqday kaniisaddii Adventist-ka ee maalinta toddobaad ee La'odikiya.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Malaa’igii saddexaad ee si kedis ah ku yimid Oktoobar 22, 1844, ayaa joogitaankiisii kala noqday sannadkii 1863, dabadeedna wuxuu ku soo noqday Sebtembar 11, 2001. Shan iyo labaatan sano dabadeed, imtixaankii macbudka ee uu u ahaa astaan Oktoobar 22, 1844 ayaa haatan mar kale lagu celinayaa. Shan iyo labaatan si calaamad ah waa meeltobnaad nebiyadeed oo laba boqol iyo konton ah, laba boqol iyo kontonna waa astaanta taariikhda lagu matalay aayadaha kow iyo toban ilaa shan iyo toban ee Daanyeel kow iyo toban. Laba boqol iyo konton, iyo shan iyo labaatan, waa giraangire ku dhex jira aragtida meesha quduuska ah ee Yexesqeel. Shan iyo labaatan waa calaamadda kala-soocidda kuwa caqliga leh iyo kuwa sharka leh, iyadoo lagu rumoobayo habka imtixaanka ee saddexda tallaabo leh oo lagu matalay shaqada daahirinta ee uu fuliyo Rasuulka Axdiga.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Matayos cutubka shan iyo labaatanaad wuxuu ka kooban yahay saddex masaal, masaalkastana wuxuu tilmaamayaa kala-soocidda kuwa xigmadda leh iyo kuwa sharka leh ee wakhtiga shaabadaynta boqol iyo afartan iyo afarta kun. Rajada dadka Ilaah ee cutubkaas lagu metelayaa waa in ay noqdaan bikrad xigmad leh oo haysata saliidda fariinta qaylada habeenbadhka. Rajadoodu waa in lagu xukumo addoon aamin ah xagga wakiilnimadooda ku saabsan ka faa’iidaysiga hibadaha gaarka ah ee iyaga la siiyey si ay u maamulaan muddada imtixaankooda shakhsi ahaaneed. Rajadoodu waa in lagu xukumo inay yihiin ido ka tirsan daaqiiisa Ilaah, oo la fariisiyey midigtiisa, oo aanay ahayn ri’ ku taagan bidixdiisa. Shan iyo labaatan waa astaan u ah kala-soocidda kuwa xigmadda leh iyo kuwa sharka leh ee wakhtiga shaabadaynta boqol iyo afartan iyo afarta kun. Shan iyo labaatan waa mid ka mid ah giraangiraha Ezekiel.
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 sannadda, maalintii tobnaad ee bisha, sannaddii afar iyo tobnaad dabadeed markii magaalada la dhuftay, isla maalintaas gacantii Rabbigu way igu timid, oo halkaasay i geysay. Yexesqeel 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Sannaddii shan iyo labaatanaad ee maxaabiisnimada waxaa lagu matalayaa Oktoobar 22, taas oo lagu matalayo xidhitaanka albaab wakhti-qaybineed. Oktoobar 22, 1844 waxaa furmay albaab, albaabna waa xidhmay, iyadoo laba dabaqadood la kala soocay.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Oo malaa’igta kiniisadda Filadelfiya u qor: Kan quduuska ah, kan runta ah, kan haysta furihii Daa’uud, kan fura oo ninna xidhi karin, oo xidha oo ninna furi karin, ayaa waxyaalahan leh; Waan aqaan shuqulladaada: bal eeg, waxaan hortaada dhigay albaab furan, oo ninna xidhi karin; waayo, waxaad leedahay xoog yar, oo ereygayga waad xajisatay, magacaygana ma aadan inkirin. Muujintii 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Masiixu wuxuu malaa’igta Filadelfiya ku leeyahay inuu og yahay shuqulladooda, iyo inuu kiniisadda Filadelfiya hortooda dhigay albaab furan. Albaabkaas waxaa lagu furay “furaha Daa’uud,” kaas oo ah furihii la saaray Eliyaaqiim.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Oo waxay dhici doontaa maalintaas, inaan u yeedhi doono addoonkayga Eliyaaqiim oo ah ina Xilqiyaah; oo waxaan ku huwin doonaa khamiiskaaga, oo waxaan ku adkayn doonaa suunkaaga, oo waxaan xukunkaaga gelin doonaa gacantiisa; oo isagu wuxuu aabbe u ahaan doonaa dadka Yeruusaalem deggan iyo reer Yahuudah. Oo furaha guriga Daa’uud waxaan saari doonaa garabkiisa; sidaas daraaddeed wuu furi doonaa, oo ninna ma xidhi doono; oo wuu xidhi doonaa, oo ninna ma furi doono. Ishacyaah 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Maalinta Eliyaaqiim la yeedho, waxaa laga soocaa Shebna oo shar leh.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Sayidka Rabbiga ciidammadu wuxuu leeyahay, Tag, oo u gal khasnajigan, kaas oo ah Shebna, kan guriga u sarreeya, oo ku dheh, Maxaad halkan ku haysataa? oo yaad halkan ku leedahay, inaad halkan xabaal uga qortay naftaada, sida kan meel sarraysa uga qorta xabaal naftiisa, oo dhagax uga qoda hoy uu naftiisa yeesho? Bal eeg, Rabbigu wuxuu kuu qaadi doonaa maxaabiisnimo xoog badan, oo hubaal wuu ku dabooli doonaa. Hubaal wuu kuu rogi doonaa oo si xoog leh kuugu tuuri doonaa sida kubbad dhul ballaadhan; halkaas baad ku dhiman doontaa, halkaasna gaadhifardoodkii ammaantaadu waxay ceeb u noqon doonaan guriga sayidkaaga. Ishacyaah 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Kala-soocidda bikradaha caqliga leh iyo kuwa nacasyada ah, taas oo dhammaystirtay tusaalaha Shebna iyo Eliakim, waxay dhacday Oktoobar 22, 1844; waxayna sidoo kale dhacday sannaddii shan iyo labaatanaad ee maxaabiisnimadii Yehooyaakiin, taas oo ahayd Oktoobar 22, 573 BC. Cutubka siddeedaad ee Yexesqeel, kuwa sharka leh ee ku dhex jira Adventism-ka, oo Yeruusaalem ay u taagan tahay, waxaa lagu matalay shan iyo labaatan nin oo qorraxda u sujuudaya. Burburka Yeruusaalem wuxuu u taagan yahay sharciga Axadda, kaas oo sidoo kale ah calaamadda jidka ee soo afjaraysa wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun. Wakhtigaas shaabadayntu wuxuu bilaabmay Sebtembar 11, 2001, Ciisena waa Alfa iyo Oomega labadaba; sidaas daraaddeed Sebtembar 11, 2001, oo ah bilowga shaabadaynta, wuxuu muujinayaa dhammaadka, kaas oo ah sharciga Axadda.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Sebtembar 11, 2001 waxaa loo sii sawiray shirarkii Minneapolis ee 1888, waayo Walaashii White waxay caddeyneysaa in markii dhismayaashii waaweynaa ee New York ay ku soo dhaceen 9/11, Muujintii 18:1–3 la oofiyey. Wakhtigaas, sidii 1888 oo kale, waxay tilmaantay in malaa’igta Muujintii siddeed iyo tobnaad ay soo degtay si ay dhulka ugu iftiimiso ammaantiisa. Kacdoonkii 1888 waxay la jaanqaadday kacdoonkii Qooraax, Daataan iyo Abiiraam, kuwaas oo sidoo kale lahaa laba boqol iyo konton nin oo caan ah oo ku biiray riddadooda. Laba boqol iyo kontonkii fallaagada ahaa ee kacdoonkii Qooraax iyo kuwii la socday ee taariikhdii bilowga ahayd ee Israa’iiltii qadiimiga ahayd waxay sii sawireen shan iyo labaatankii nin ee qorraxda u sujuudayay dhammaadkii Israa’iiltii qadiimiga ahayd.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Shan iyo labaatan hoggaamiye oo ka tirsan Adventism-ka La’odikiya oo u sujuudaya sharciga Axadda iyo laba boqol iyo konton ee 9/11 waxay muujinayaan wakhtiga shaabadaynta iyada oo loo marayo astaan-calaamadeedka shan iyo labaatan, (astaanta kala-soocidda kuwa caqliga leh iyo kuwa sharka leh) si loo calaamadeeyo bilowga iyo dhammaadka wakhtiga shaabadaynta. Haddii ay tahay labada boqol iyo kontonka fallaagada ah ee wakhtigii Muuse, ama shantii iyo labaatankii nin ee ku xusan Ezekiel cutubka siddeedaad, ama saddexda markhaati ee kala-soocidda ee Matthew cutubka shan iyo labaatanaad, ama sannadkii shan iyo labaatanaad ee maxaabiisnimada ee Ezekiel afartan; dhammaan muujinta astaanta shan iyo labaatan waxay la jaanqaadaan saddexda xilli ee laba boqol iyo konton sannadood ah ee ku dhammaaday 207 BC, 313 iyo 2026 siday u kala horreeyaan.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Shan iyo labaatanku waa dhidib, si loo yidhaahdo, oo ah shan iyo labaatan kaas oo dhammaan khadadka shan iyo labaatanka gaadhsiinaya kaamilnimo. Waxay noqotaa mid ka mid ah furayaasha nebiyadeed ee boqortooyada ee Butros la siiyey si ay caddayn ugu keento taariikhda qarsoon ee aayadda afartanaad. Si isdaba joog ah ayaa loogu caddeeyey in ka badan saddex markhaati in aayadaha tobnaad ilaa shan iyo tobnaad ee Daanyeel kow iyo tobnaad ay matalaan khad daboolaya taariikhda laga bilaabo 1989 ilaa xeerka Axadda, taas oo ah taariikhda qarsoon ee aayadda afartanaad. Libaaxa qabiilka Yahuudah ayaa hadda furfuraya giraangiraha Yexesqeel sida uu u furayo taariikhda qarsoon ee soo gabagabayn doonta farriinta Qaylada Saqda Dhexe ee maalmaha ugu dambeeya.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Maqaallada soo socda waxaynu sii wadi doonnaa aqoonsiga giraangirihii Yexesqeel, kuwaas oo matalaya isdhexgalka murugsan ee dadka maalmaha ugu dambeeya. Yexesqeel cutubka kowaad, oo ku yaal bilowga maqaalkan, iyo tuduca la socda ee Testimonies, mugga shanaad, ee halkan la soo bandhigay, ayaa ahaan doona qodobkeenna tixraaca ee joogtada ah inta aynu ku soconno maqaallada. Marka giraangiraha lagu muujiyo meeshooda saxda ah, iyo isgoysyadooda habboon ee ay la leeyihiin giraangiraha kale ee taariikhda waxsii sheegidda, waxaynu caddayn doonnaa in saddexdii boqol iyo sagaashan iyo kowdii sannadood iyo shan iyo tobankii maalmood ee xoogga siiyey malaa’igtii kowaad 11-ka Agoosto, 1840, ay sidoo kale Yexesqeel ku matalan tahay saddex boqol iyo sagaashan sannadood, oo ku xiran sannad iyo badhkii go’doominta Yeruusaalem; iyo in imaatinka iftiinkan waxsii sheegidda ahi uu aqoonsanayo kor loo qaadista calanka boqol iyo afar iyo afartanka kun.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Luulyo 27, 1299 ilaa 1337 waxay matalayaan siddeed iyo soddon sannadood bilowga boqol iyo kontonka sannadood (shan bilood) ee Muujintii sagaal, aayadda toban. Boqolkaa iyo kontonka sannadoodna waxay ku xirmaan saddex boqol iyo kow iyo sagaashanka sannadood iyo shan iyo toban maalmood ee aayadda shan iyo tobanka. Sidaas awgeed, bilowga labadaas xilli waxay ka dhigayaan hal xariiq oo wax sii sheegid ah oo ku dhammaatay rumoobiddii saadaashii 1838 iyo 1840 ee Josiah Litch, taas oo calaamadisay kicitaankii iyo awood-siintii dhaqdhaqaaqa Millerite-ka. Taariikhdaas bilowga Adventism-ka waxay calaamadisaa kicitaanka boqolka iyo afar iyo afartan kun iyagoo ah calan hormuud u ah sharciga Axadda. Sidaas darteed, saddex boqol iyo sagaashanka sannadood ee Ezekiel, iyo hal dhibic shan sannadood (1.5) oo go’doomintii Yeruusaalem ah, waxay calaamad u yihiin dhammaadka xariiqda wax sii sheegidda ee ka bilaabatay 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Waxa faa’iido leh in hore loo eego tuducan ku jira Testimonies, mugga shanaad, ka hor maqaalka xiga.