Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”

Yexesqeel waxaa loo aqoonsaday “nebiga barooranaya,” waayo isagu waa astaan u ah boqol iyo afartan iyo afarta kun, kuwaas oo cutubka sagaalaad ee buuggiisa ku barooranaya (taahaaya oo ooyaya) karaahiyada lagu sameeyo dalka iyo kiniisadda. Qoraalkii Testimonies ee aynu ku soo xigannay maqaalkii hore, Sister White waxay qortay: “Nebiga qudhiisu wuxuu shisheeye ku ahaa dal qalaad, halkaas oo damac aan xad lahayn iyo naxariis-darro bahalnimo ahi ay xukunka ugu sarreeya hayeen. Wixii uu arkay oo uu maqlay ee dulmiga iyo xadgudubka aadanaha ah ayaa naftiisa murug geliyey, wuuna si qadhaadh u barooran jiray habeen iyo maalin.”

The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.

Boqol iyo afartan iyo afarta kun waa “masaafuriyiinta Israa’iil,” kuwaas oo la kala firdhiyey, sida uu u metelayo Yexesqeel oo maxaabiis ahaan loo kaxaystay. Habka shaabadaynta ee lagu muujiyey Yexesqeel 9 waa isla kii Muujintii 7, labadaas cutubna waxaa lagu soo bandhigay inay dhacayaan maalmaha ugu dambeeya.

“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

“Shaabadayntan lagu shaabadaynayo addoommada Ilaah waa isla tan lagu tusay Yexesqeel aragti ahaan.” Testimonies to Ministers, 445.

From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”

Carshiga, Ilaah wuxuu amar siiyaa keruubiimta, kuwaas oo markooda maamula taayirrada. Yexesqeel waxaa laga rabay inuu aragtida ka fahmo in Ilaah talada hayey, xataa muddadii ay wax walba u ekaayeen kuwo jahawareer ku jira. Walaasha White waxay tidhaahdaa “si la mid ah” kaddib markay soo bandhigtay hab-dhiska Ilaah ee carshiga saaran, isaga oo amaraya keruubiimta maamulaysay arrimaha dunida, sida ay u sharraxayso Yooxanaa oo ku jira meesha quduuska ah halkaas oo Masiixu ku dhex socday toddobada kaniisadood. Yexesqeel iyo Yooxanaa waxay calaamado u yihiin kuwa ku nool wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun kuwaas oo, sida waxyigu qorayo, “Muuqaalada ka dhici doona dunideenna weli xataa lama riyoon.”

Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?

Hubaal markii Walaal White ay qortay erayadaas, erayadaasu waa run ahaayeen; hase yeeshee wakhtiga shaabadaynta ayay helayaan dhammaystirkooda qumman. Labaatan sano ka hor ama ku dhow, ma malayn lahaydeen in waxa haatan dunida ka socda ay la socdaan kor u qulqulka ayaxa Islaamka? Ayaxa, oo astaan u ah Islaamka ee cutubka sagaalaad ee Muujintii, waxa ku jira hijrada dabiiciga ah ee ayaxa waqooyiga Afrika. Ayaxaas u socda guuto-guuto ee jidka hijradooda Afrika wuxuu la jaanqaadaa juqraafiyadda uu Islaamku qabsaday. Islaamku waa faracii Ismaaciil, Ismaaciilna hooyadii waxay ahayd Haagar. Haagar waxay ka dhigan tahay “duullimaad” ama “carar.” Af-Carabiga magaca badanaa waxaa loo qoro Hajar (هاجر), wuxuuna ku xidhan yahay isla xididka ina siiya Hijra (hijradii/duullimaadkii Muxammad). Asalka Islaamka waxa lala xidhiidhinayaa oo keliya ma aha kor u qulqulka ayaxa, balse asalku wuxuu kaloo ka kooban yahay macnaha hijrada. Ma jirin cid ku hammiday in socdaalka sharci-darradu uu yahay muujinta ayaxa Islaamka?

Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.

Ma jiro qof ku riyooday in shuuciyiinta caalamiga ahi ay isbahaysi la samaysan doonaan guutooyinka Islaamiga ah? Islaamka iyo awoodda masduulaagga ee caalamiyiinta labaduba waxay ka soo baxaan yamayska aan gunta lahayn ee Muujintii 9/11 siday u kala horreeyaan, yamayska aan gunta lahayni na wuxuu matalaa muujinta awood shaydaannimo. Labadan xulafo ee hadda jira labaduba waa aalado Shaydaan, sida ku qoran Qorniinnada runta ah.

“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

“‘Markay dhammaystaan [ay ku jiraan dhammaystirka] markhaatifurkooda.’ Wakhtigii labadii markhaati ay wax ku sii sheegi lahaayeen iyagoo joonyad ku lebisan wuxuu dhammaaday sannadkii 1798. Intay ku soo dhowaanayeen dhammaadka hawshooda ee qarsoodiga ku jirtay, dagaal ayaa lagu qaadi lahaa iyaga, kaas oo uu qaadayo awoodda lagu matalay ‘bahalka ka soo baxaya yamayska aan gunta lahayn.’ Quruumo badan oo Yurub ka mid ah, awoodihii ka talinayay Kaniisadda iyo Dawladda waxaa qarniyo badan xukumayay Shayddaan, isaga oo adeegsanaya baabasiinta. Laakiin halkan waxaa lagu soo bandhigayaa muujin cusub oo awoodda Shayddaannimo ah.” The Great Controversy, 268.

Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?

Walaashii White halkan waxay ku tilmaamaysaa imaatinka hantiwadaagga xilligii Kacaankii Faransiiska, iyada oo isla markaasna xusaysa in Shaydaanku sidoo kale xukumo awoodda baabannimada. Awoodda baabannimaduna waxay sidoo kale ka soo baxdaa yaamayska gunta la’ ee Muujintii toddoba iyo tobnaad, cutubka sagaalaadna ee Muujintana, Islaamku waa qiiqii ka soo baxay yaamayska gunta la’. Ujeedadu weli way taagan tahay; waxyigu ma dhab ahaan buu uga jeeday, “Muuqaallada lagu matali doono dunideenna weli xataa lama riyoon”? Yaa ku riyooday in Islaamku hadda ku fidi doono Yurub oo uu hadda ku soo degayo Ameerikooyinka? Ma ku riyootay in ayaxa ay dunida oo dhan ku faafin doonaan caalamiyiinta Qaramada Midoobay, Midowga Yurub, iyo xisbiga dimuqraadiga ee Maraykanka?

Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.

Yaa ku riyooday in hay’adaha waxbarashada ay ka adkaan doonaan isbahaysiga shuuciga iyo Islaamiga ah ee hadda lagu maalgelinayo cashuurta muwaadiniin aan marnaba ku talo gelin in lacagtooda cashuureed loo adeegsado burburinta qaranka bixiya lacagtaas cashuureed.

Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.

Yaa ku riyooday in Boqortooyada Ingiriisku ay dhiirrigelin doonto oo ay taageeri doonto in gabdho caddaan ahi ay Islaamku si koox-koox ah u kufsadaan, u afduubaan, u xidhaan, oo u dilaan? Kuwo badan ayaa tilmaama xaqiiqda ah in nidaam kasta oo shuuci ah oo abid ka jiray taariikhda aadanaha uu ahaa guul-darro dhamaystiran, laakiin midhaha hantiwadaagga Britain waa cambaarayn u weyn hantiwadaagga, si la mid ah fashilka falsafadaha dhaqaale iyo siyaasadeed ee nidaamkaas.

Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?

Yaa ku hammin lahaa in ganacsatada dunida loo oggolaan doono inay soo geliyaan sunooyin si ay ugu fuliyaan dil wadareed ay ku dhinteen in ka badan toddoba iyo toban milyan oo qof?

Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?

Yaa ku riyooday in rag sida George Soros, Bill Gates, iyo Anthony Fauci loo oggolaan doono inay fuliyaan falalkooda shaydaannimada leh ee sharka ah iyada oo aanay jiri doonin wax cawaaqib ah haba yaraatee?

When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”

Markii Sister White ay sheegtay in muuqaallada la jilayo aan lagu riyoon doonin, waxay sidaas ku sheegtay iyada oo ku jirta duruufaha wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun. Waxay sii wadday faallooyinkeedii ku saabsanaa digniinta Masiixa ee ku qoran Matayos afar iyo labaatan, halkaas oo ay ku diiwaangelisay, “Casharradani waxay u yihiin anfacaheenna. Waa in aynu rumaysadkeenna ku adkaynaa Ilaah, waayo wax yar baa inaga horreeya wakhti tijaabin doona nafaha dadka. Masiixu, isaga oo jooga Buur Saytuun, wuxuu dib u sheegay xukunnadii cabsi lahaa ee ka horrayn lahaa imaatinkiisii labaad.”

The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.

Casharradii ay hadda uun tixraacday waxay ahaayeen tusaalooyinkii Ezekiel iyo Yooxanaa labadaba ee meesha quduuska ah ku baranayay inay fahmaan in Ilaah wax walba gacanta ku hayo. Jahawareerka iyo caasinnimada hadda socda, oo ah jahawareer iyo caasinnimo sii kordhaya oo keliya inta taariikhdu hore u socoto, kuwa ah rasuullada Ilaah, sida ay u metelaan ma aha oo keliya Ezekiel iyo Yooxanaa ee macbudka ku jira, balse sidoo kale Ishacyaah, waxay taariikhda ugu dhex mari doonaan si Rabbiga u ammaanta oo keliya haddii ay fahmaan in xataa waxyaalaha aynaan weligeen ku riyoonin ay haddana weli ku jiraan gacanta Ilaah.

Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.

Giraangirahaas is-goynaya giraangiraha kale ku dhex jira waxaa ku jira dhacdooyinkii aan weligood lagu riyoon, waana dhacdooyinka dhaca wakhtiga shaabadeynta ee bilaabmay 9/11. Casharrada la doonayo in la barto waxaa barta oo keliya kuwa rumaysad ku gala Quduuska Ugu Quduusan oo arka Masiixa iyo iftiinkiisa oo ka soo ifaya Sanduuqa Axdiga. Marka ammaantaas la arko sida uu Daanyeel ugu matalay cutubka tobnaad, kooxda ka faa’iidaysata iftiinka waa laga soocaa kuwa ka cararay araggii.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

Aniga Daanyeel oo keliya ayaa arkay riyadii; maxaa yeelay nimankii ila jiray riyada ma ay arkin; laakiinse gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Daanyeel 10:7.

There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.

Wax badan oo dheeraad ah ayaa laga soo saari karaa tuduca ku jiray maqaalka hore, hase yeeshee markaan maqaalkan soo gebagabaynayno waxaynu ka hadli doonnaa giraangire. Waxaan ku xusnay maqaalkii hore astaanta tirada shan iyo labaatan, taas ka horna wakhti ayaannu ku bixinnay tirada soddon. Iftiinka ka imanaya kitaabka Ezekiel ma aha oo keliya tirooyin astaan ah, balse waa wax mudan in marka hore la baro qaar ka mid ah astaamahaas tirooyinka ah ka hor intaan la bilaabin in wax caddayn ah laga soo saaro jahawareerka.

Seventeen

Toddoba iyo toban

The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.

Saddexda waxsii sheeg ee laba-boqol iyo konton-sannadood ah waxay tilmaamayaan muddo toddoba iyo toban sannadood ah oo ka bilaabmaysa dhammaadka taariikhda kaniisadda Simirna. Laga bilaabo 313 ilaa 330, toddoba iyo toban sannadood waxay astaan u yihiin dhisidda sanamka bahalka.

The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.

Labada boqol iyo kontonka sannadood ee ka bilaabmay 457 BC waxay ku dhammaadeen 207 BC, toddoba sannadood ka dib dagaalkii Raphia iyo toban sannadood ka hor dagaalkii Panium. Laga bilaabo Raphia ilaa Panium waxay ahayd toddoba iyo toban sannadood, waxaana ay ka dhigan tahay taariikhda qarsoon ee aayadda afartan sida lagu soo bandhigay aayadaha kow iyo tobnaad ilaa shan iyo tobnaad ee Daniel kow iyo tobnaad.

Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.

Batlamiyos IV Filobator (oo sidoo kale loo yiqiin Batlamiyos IV) wuxuu ahaa taliyihii ku guulaystay Dagaalkii Raphia sannadkii 217 BC. Wuxuu boqor ahaan (iyo fircoon ahaan) uga talinayey Masartii Batlamiyos laga soo bilaabo 221 BC ilaa 204 BC, sidaas darteedna wuxuu talinayey toddoba iyo toban sannadood. Wuxuu xukunkiisa bilaabay ka hor Dagaalkii Raphia, laakiin wuxuu dhintay ka hor Dagaalkii Panium.

The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.

Dagaalkii Raafiya ee matalayey Dagaalka Yukrayn wuxuu billowday sannadkii 2014 markii Maraykanku horseeday kacaan-midabeed ka dhacay Yukrayn. Batoolamayos IV, boqorkii koonfureed, wuxuu astaan u yahay Vladimir Putin, kaas oo bilaabay xukunkiisa sannadkii 2000, oo ah sannadka ka horreeyey bilowgii shaabadaynta boqol iyo afartan iyo afarta kun ee bilaabatay sannadkii 2001. Sida Batoolamayos oo kale, Putin wuxuu bilaabay inuu taliyo ka hor dagaalka Yukrayn, kaas oo lagu asteeyey dagaalkii Raafiya ee bilaabmay sannadkii 2014. Ka hor Paaniyuum, Putin, sida uu Batoolamayos u matalo, waa la qaadaa. Putin wuxuu bilaabay inuu taliyo sannadkii 2000, sidaas darteedna wuxuu la jaanqaadayaa bilowgii wakhtiga shaabadaynta ee billowday sannadkii xigay ee 2001. Toddoba iyo toban sannadood oo calaamad ahaan uu Batoolamayos u metelo ayaa tilmaamaya muddada uu Putin xukumo, wuxuuna sidaas sameeyaa inta lagu jiro wakhtiga shaabadaynta.

Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.

Trump oo uu metelayo dhammaadka laba boqol iyo kontonka sannadood ee ka bilaabmay 457 BC, waxa uu ku yaallaa isla taariikhda qarsoon ee Putin, taariikh dhererkeedu yahay toddoba iyo toban sannadood oo ka bilaabmaysa dagaalkii Raphia. Masduulaagii (Putin) iyo nebiga beenta ah (Trump) waxay ku yaallaan taariikhdaas qarsoon. Taariikhdaas gudaheeda bahalkii, oo lagu matalay “dhacayaasha dadkaaga” kuwaas oo astaan u ah awoodda baabanimada, waxa uu ku yaallaa dhammaadka toddoba iyo tobanka sannadood ee ka bilaabma Raphia ilaa Panium.

The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.

Sannadka 321 waxay astaan u tahay sharciga Axadda ee Maraykanka, 321-na waxay ku taallaa muddada toddoba iyo toban sannadood ah ee ka bilaabmata Xeerkii Milan ee 313 ilaa kala-qaybsanaantii boqortooyada ee 330.

The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.

Taariikhda lagu matalay Kormaridda Weyn ee Yoosiyaah, sida loogu yeedho, waxay bilaabmaysaa wareegga toddoba iyo tobnaad ee Yubileega Yuhuudda. Laga bilaabo Kormariddii Yoosiyaah, oo ah soo nooleyntii ugu weynayd ee Axdiga Hore, ilaa Oktoobar 22, waxay matalaysaa taariikhda Milleriiyiinta laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844; hase yeeshee, waxa ka sii muhiimsan, waxay matalaysaa taariikhda 9/11 ilaa sharciga Axadda. Wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun waxaa matalaya wareegga toddoba iyo tobnaad ee Yubileega laga bilaabo Yoosiyaah ilaa Oktoobar 22. Toddoba iyo toban waa astaan la xidhiidha dhacdooyinka waaweyn ee wakhtiga shaabadaynta, tirada toddoba iyo tobankuna waa barta ay giraangirihii Ezekiel iskaga go’aan.

In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?

Taariikhda qarsoon ee aayadda afartanaad ee Daanyeel, sida loogu matalay aayadaha tobnaad ilaa shan iyo tobnaad ee isla cutubkaas, bahalkii weynaa wuxuu la xidhiidhaa tirada “17” xukunkii Batlamyos. Taariikhda u dhexaysa dagaalkii Raafiya ee aayadda kow iyo tobnaad ilaa dagaalkii Raafiya ee aayadda shan iyo tobnaad waa “17” sannadood. Taariikhdaasu waxay dhigaysaa Donald Trump bartamaha toddoba iyo tobanka sannadood ee ay matalaan labadaas dagaal. Sawirka bahalka ee uu Trump ku sameeyo oo ku taago Maraykanka waxaa matala “17” sannadood oo ka bilaabma 313 ilaa 330. Aayadda koowaad ee cutubka koowaad, Yexesqeel wuxuu ku jiraa sannadkii soddonaad ee wareeggii Yubilii ee “17aad”. Miyaad weligaa ku riyootay in tirada toddoba iyo toban ay matalayso mid ka mid ah giraangirihii uu Yexesqeel ku arkay Meesha Ugu Quduusan?

Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.

Yexesqeel wuxuu calaamad u yahay kuwa ku jira wakhtiga shaabadaynta oo rumaysad ku galay Meesha Ugu Quduusan. Iyagu waa wadaaddadii Butros.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Idinkuna sidoo kale, sida dhagaxyo nool, ayaa loo dhisay guri ruuxi ah, wadaadnimo quduus ah, si ay u bixiyaan allabaryo ruuxi ah oo Ilaah ka aqbalo Ciise Masiix dhexdiisa. 1 Butros 2:5.

They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.

Waxaa loo igmaday inay gaadhsiiyaan farriin ku socota dadkii hore ee axdiga Ilaah, kuwaas oo markaas laga sii gudbayo, in kastoo hore loogu sii digay in dadkii hore ee axdiga Ilaah aanay wax arki doonin ama maqli doonin.

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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.

Oo wuxuu igu yidhi, Wiilka Aadanow, calooshaada wax ku cun, oo uurkaagana ka buuxi kitaabkan duudduuban oo aan ku siinayo. Markaasaan cunay; afkaygana wuxuu ugu macaanaa sida malab. Oo wuxuu igu yidhi, Wiilka Aadanow, tag, oo waxaad u tagtaa reer binu Israa’iil, erayadaydana kula hadal. Waayo, laguu lama dirin quruun af qalaad ku hadasha oo hadalkeedu adag yahay, laakiinse waxaa laguu diray reer binu Israa’iil; oo aan ahayn dadyow badan oo af qalaad ku hadla oo hadalkoodu adag yahay, kuwaas oo erayadooda aadan garan karin. Sida xaqiiqada ah, haddaan adiga iyaga kuu diri lahaa, way ku dhegaysan lahaayeen. Laakiinse reer binu Israa’iil kuma dhegaysan doonaan; waayo, anigana ima dhegaysanayaan; maxaa yeelay, reer binu Israa’iil oo dhammu waa madax adag oo qalbi adag. Bal eeg, wejigaaga waxaan ka dhigay mid ku xoog badan wejiyadooda, fooddaadana mid ku xoog badan foodahooda. Waxaan fooddaada ka dhigay dheeman ka sii adag dhagax adag; iyaga ha ka baqin, oo muuqaalkoodana ha ka nixin, in kastoo ay yihiin qoys fallaagoobay. Yexesqeel 3:3–9.

Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.

Yexesqeel waxaa lagu amray inuu ku dhawaaqo farriin loo dirayo dadkii axdiga hore, kuwaas oo ay metelayaan Protestantiintii taariikhda Millerite-ka iyo kaniisadda toddobaad-maalinle ee Adventist-ka La’odikiya ee maalmaha dambe. Haddii uu diido inuu ku dhawaaqo farriintaas, dhiigga kuwa digniin la’aanta looga tagay ayaa korkiisa ahaan doona.

Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.

Wiilka Aadamow, waxaan kaa dhigay waardiye u taagan reer binu Israa’iil; sidaas daraaddeed erayga afkayga ka maqal, oo digniin iyaga ka sii aniga xaggayga. Markaan kuwa sharka leh ku idhaahdo, Hubaal waad dhiman doontaa; adiguna aanad u digin, oo aanad la hadlin si aad uga digto kan sharka leh jidkiisa sharka ah, si naftiisa loo badbaadiyo; ninkaas sharka leh qudhiisu xumaantiisa ayuu ku dhiman doonaa; laakiinse dhiiggiisa gacantaada ayaan ka dalban doonaa. Habase yeeshee, haddaad kan sharka leh digto, oo uusan ka soo noqon sharkiisa iyo jidkiisa sharka ah, xumaantiisa ayuu ku dhiman doonaa; adiguse naftaada waad samatabbixisay. Oo haddana, markuu nin xaq ah xaqnimadiisa ka leexdo, oo uu dembi galo, aniguna waxaan hor dhigaa wax lagu kufsado, wuu dhiman doonaa; maxaa yeelay, adigu uma aad digin, dembigiisa ayuu ku dhiman doonaa, oo xaqnimadiisii uu sameeyey lama soo xusuusan doono; laakiinse dhiiggiisa gacantaada ayaan ka dalban doonaa. Habase yeeshee, haddaad ninka xaqa ah u digto inuusan kan xaqa ahi dembaabin, oo uusan dembaabin, hubaal wuu noolaan doonaa, maxaa yeelay waa loo digay; adiguna naftaada waad samatabbixisay. Yexesqeel 3:17–21.

In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.

Kow iyo tobanka cutub ee ugu horreeya ee Yexesqeel, waxaa loo muujiyey burburinta Yeruusaalem, taas oo lagu sawiray riyooyinkii ka dhacay webiga Kebaar agtiisa, bannaanka iyo Yeruusaalem. Waxaa loo xilsaaray inuu ku dhawaaqo digniin ku saabsan xukunka soo socda ee ku soo fool leh Yeruusaalem. Farriinta digniinta ee xukunka soo socda ee ku soo fool leh Yeruusaalem waa digniinta marka hore la siiyey kaniisadda La’odikiya ee Adventist-ka Maalinta Toddobaad. Digniintu waxay tilmaamaysaa xukunka iyo diidmada lagu sameeyo dadka Ilaah ee Yeruusaalem ku sugan ee aan haysan shaabadda Ilaah. Digniinta uu Yexesqeel astaan ahaan u matalay waa digniinta sharciga Axadda ee dhowaan imanaya.

In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.

Kow iyo tobankii cutub ee ugu horreeyey ee runahan lagu soo bandhigay, Yexesqeel waa la aamusiiyey, mana uu hadlin dabadeed ilaa marka Ilaah si gaar ah afkiisa u furo; arrintaasina way sii socotay ilaa burburkii Yeruusaalem, markaas oo uu haddana hadli karay.

Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.

Markaasaa ruuxii i soo galay, oo cagahayga i taagay, wuuna ila hadlay, oo wuxuu igu yidhi, Tag, oo gurigaaga isku xidh. Laakiinse adigu, Wiilka Aadanow, bal eeg, waxay kugu ridi doonaan xadhko, oo way kugu xidhi doonaan, mana aad u dhex bixi doontid iyaga dhexdooda; carrabkaagana waxaan ka dhigi doonaa inuu ku dhego saqafka afkaaga, si aad carrab la’aan u noqoto, oo aanad iyaga u ahaan mid canaanta; waayo, iyagu waa reer fallaagoobay. Laakiinse markaan kula hadlo, afkaagaan furi doonaa, oo waxaad ku tidhaahdaa iyaga, Rabbiga Ilaah ahu wuxuu leeyahay sidan; Kii maqlaa ha maqlo, kii diidana ha diido; waayo, iyagu waa reer fallaagoobay. Yexesqeel 3:24–27.

When Jerusalem fell, Ezekiel could once again speak.

Markii Yeruusaalem dhacday, Yexesqeel mar kale ayuu hadli kari jiray.

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.

Oo waxay noqotay sannaddii laba iyo tobnaad ee maxaabiisnimadayada, bishii tobnaad, maalintii shanaad ee bisha, in nin Yeruusaalem ka soo baxsaday ii yimid, isagoo leh, Magaalada waa la garaacay. Haddaba gacanta Rabbigu waxay igu dul saarnayd fiidkii ka hor intuusan kii baxsaday iman; oo afkaygii buu furay ilaa uu subaxdii ii yimid; afkaygiina waa furmay, oo mar dambe carrab la’aan ma aanan ahaan. Yexesqeel 33:21, 22.

The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.

Burburkii Yeruusaalem wuxuu u taagan yahay burburka kaniisadda La’odikiya ee Seventh-day Adventist ee maalmaha ugu dambeeya. Burburkaasu wuxuu dhacaa iyadoo kuwii Yeruusaalem lagu shaabadeeyey cutubka sagaalaad markaas kor loo qaadayo iyagoo ah kaniisadda guulaysata. Kuwii La’odikiyaanka ahaa ee Yeruusaalem ku jiray waa la soo saaraa, waxaana boqol iyo afartan iyo afarta kun kor loo qaadaa marka boqortooyada ammaanta la taagayo. Boqortooyadaas ammaantu waxaa astaan ahaan u muujiyey aasaaskii boqortooyada nimcada ee iskutallaabta. Boqortooyada nimcada ee iskutallaabta waxay la jaanqaaddaa boqortooyada ammaanta ee sharciga Axadda, labadaas boqortooyona waxaa lagu dhex meeleeyey taxanaha taariikhda waxsii sheegidda ee ku jira kitaabka Yexesqeel. Kow iyo tobanka cutub ee ugu horreeya, marka Yexesqeel lagu meeleeyo duruufaha meesha quduuska ah, waxay ku saabsan yihiin daahirinta kaniisadda Ilaah iyadoo dadkiisu ka beddelayaan kaniisadda dagaallamaysa, taas oo lagu qeexo inay ka kooban tahay sarreen iyo haramo, una beddelayaan kaniisadda guulaysata, taas oo ka kooban qurbaanka sarreenka ee Bentakost.

And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

Adiguna amiir xun oo reer binu Israa’iil ah, kaasoo maalintiisu timid, markii xumaantu dhammaan doonto, Sayidka Rabbiga ahu wuxuu leeyahay: Koofiyadda boqornimada qaad, taajkana siib; tanu siday ahaan jirtay ahaan mayso; kan hooseeya kor u qaad, kan sarreeyana hoos u dhig. Waan rogi doonaa, rogi doonaa, rogi doonaa; oo mar dambe jiri mayso, ilaa uu yimaado kan xaqeeda leh; oo isaga ayaan siin doonaa. Yexesqeel 21:25–27.

Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.

Sidqiyaah wuxuu ahaa boqorkii ugu dambeeyey ee Yahuudah, waana isaga “amiirka sharka leh oo reer binu Israa’iil ah, oo maalintiisii timid” ee aayadahan ku xusan. Nebukadnesar wuxuu ku sigtay inuu Yeruusaalem qabsado, taajkii Sidqiyaahna waxaa ka qaadi lahayd Baabuloon; iyadana waxaa rogrogmi lahayd reer Maaday iyo Faaris, kuwaas oo haddana ay rogrogmi lahaayeen Giriigtii, iyagana Rooma ayaa rogrogmi lahayd. Rogrogmidda saddexaad waxay gaadhaa Rooma, taas oo ah taariikhda marka Boqorka “kan xaqa u leh” uu heli doono taajka boqortooyada nimcada marka boqortooyadaas lagu aasaaso iskutallaabta dusheeda.

“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.

“Maalintii xisaabta kama dambaysta ah ayaa u timid ‘amiirka nijaasta ah oo shar leh.’ ‘Qaado koofiyadda wadaadnimada,’ Rabbigu wuxuu xukumay, ‘oo iska bixi taajka.’ Ilaa Masiixu qudhiisu boqortooyadiisa dhiso mooyaane, Yahuudah mar kale looma oggolaanayn inay boqor yeelato. ‘Waan afgembin doonaa, afgembin doonaa, afgembin doonaa,’ ayuu ahaa amarka Ilaah ee ku saabsan carshiga reer Daa’uud; ‘oo mar dambe ma jiri doonto, ilaa uu yimaado kan xaqa u leh; aniguna isaga ayaan siin doonaa.’ Yexesqeel 21:25–27.” Prophets and Kings, 451.

In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.

Waqtiga roobka dambe, oo bilowday markii xukunkii kuwa nool uu bilaabmay 9/11, Masiixu wuxuu dhisaa boqortooyadiisa ammaanta.

“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.

“Markay afarta malaa’igood sii daayaan, Masiixu wuxuu dhisi doonaa boqortooyadiisa.” Spalding and Magan, 3.

A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.

Muddadii diyaarinta waxay ka bilaabataa 9/11, oo marka sharciga Axadda yimaadona buurta quduuska ah ee ammaanta leh ayaa laga sara mariyaa dhammaan kuraha iyo buuraha.

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

Kanu waa eraygii uu Ishacyaah ina Aamoos arkay oo ku saabsanaa Yahuudah iyo Yeruusaalem. Oo waxay ahaan doontaa maalmaha ugu dambeeya in buurta guriga Rabbiga lagu taagi doono buuraha dushooda, oo laga sarraysiin doono kuraha; oo quruumaha oo dhammu iyaday ku soo qulquli doonaan. Oo dadyow badan baa tegi doona oo odhan doona, Kaalaya, aynu kor ugu kacno buurta Rabbiga, guriga Ilaaha Yacquub; oo isagu wuxuu ina bari doonaa jidadkiisa, oo innaguna waxaynu ku socon doonnaa waddooyinkiisa; waayo, Siyoon waxaa ka soo bixi doona sharciga, oo Erayga Rabbigana Yeruusaalem buu ka iman doonaa. Ishacyaah 2:1–3.

On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.

11-kii Sebtembar dabaylihii waa la sii daayay dabadeedna waa la xannibay, sidaasna waxay ku calaamadiyeen bilowgii dhisidda boqortooyada Daanyeel labaad, taas oo lagu matalay dhagax buurta laga soo jaray oo dunida oo dhan wada buuxiya.

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Aragtidan waxaa la bixiyey sannadkii 1847, markaasoo ay aad u yaraayeen walaalaha Advent-ka ee dhawrayay Sabtida, kuwii intaa ka mid ahaana in yar oo keliya ayaa u haystay in dhawriddeedu leedahay muhiimad ku filan oo kala sooc ka dhex samaysa dadka Ilaah iyo kuwa aan rumaysadka lahayn. Hadda fulinta aragtidaas ayaa bilaabmaysa in la arko. ‘Bilowga wakhtigaas dhibaatada,’ ee halkan lagu sheegay, loola jeedo ma aha wakhtiga ay belaayooyinku bilaabi doonaan in la daadiyo, ee waa muddo gaaban oo ka horraysa intaan la daadin, iyadoo Masiixu weli ku jiro meesha quduuska ah. Wakhtigaas, iyadoo shaqada badbaadintu soo xidhmayso, dhib baa dhulka ku soo degi doona, quruumuhuna way cadhoon doonaan, hase ahaatee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Wakhtigaas ayaa ‘roobka dambe,’ ama cusboonaysiinta ka timaadda horta Rabbiga, iman doona, si uu xoog u siiyo codka weyn ee malaa’igta saddexaad, uguna diyaariyo quduusiinta inay istaagaan muddada lagu daadin doono toddobada belaayo ee ugu dambeeya.” Early Writings, 85.

Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).

Masiixu wuxuu dhisaa boqortooyadiisa weligeed ah wakhtiga roobka dambe, boqortooyadiisuna waxay ka kooban tahay boqortooyada nimcada ee lagu aasaasay iskutallaabta iyo weliba boqortooyadiisa ammaanta ee xeerka Axadda. Sidqiyaah ilaa Baabuloon (boqortooyadii 1aad), ilaa Maadooyiin-Faaris (boqortooyadii 2aad), ilaa Giriigga (boqortooyadii 3aad), iyo sii ahaan ilaa Roomaankii jaahilka ahaa (boqortooyadii 4aad) waxay tilmaamaysaa taariikhda horseedaysa boqortooyada nimcada. Taariikhdaas waxay tilmaamaysaa taxane taariikheed oo isbarbar socda oo ka bilaabma Roomaanka Baadariga ah (Baabuloon ruuxi ah, boqortooyadii 5aad), kuna sii jeeda Maraykanka (Maadooyiin-Faaris ruuxi ah, boqortooyadii 6aad), kuna sii jeeda Qaramada Midoobay (Giriig ruuxi ah, boqortooyadii 7aad), oo ugu dambayn gaadha midowga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah, kuwaas oo wadajir uga kooban Rooma casri ah (Rooma ruuxi ah, boqortooyadii 8aad oo ka mid ah toddobada).

The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.

Guusha boqortooyadaas ee Daanyeel laba waxaa lagu matalay dhagax, oo kuwa Ilaah daacadda u ahuna waa dhagxaan macbudka ku jira.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Idinkuna, sida dhagaxyo nool, waxaa laydinku dhisaa guri ruuxi ah, wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ku aqbali karo Ciise Masiix aawadiis. 1 Butros 2:5.

That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.

Boqortooyadaas weligeed ah waxay ka adkaataa boqortooyooyinka dunida, oo waxay buuxisaa dunida oo dhan. Kitaabka Yexesqeel cutubka afartan ilaa dhammaadka buuggiisa, isla boqortooyadaas waxaa loo metelayaa sidii macbud dunida oo dhan ka buuxiya biyaha nolosha.

We will continue these things in the next article.

Waxaan sii wadi doonnaa arrimahan maqaalka xiga.