I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Waxaan ka soo qaadanayay tuduc ku jira Testimonies oo bixiya xariiqyo kala duwan oo runta ah oo la xidhiidha waayo-aragnimada Ezekiel, Isaiah, iyo John ee gudaha quduuska. John wuu jeestay si uu u arko cod ka daba yeedhaya, sida ku qoran Muujintii cutubka koowaad.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Waxaan Ruuxa ku jiray maalintii Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn oo u eg buun, oo leh, Anigu waxaan ahay Alfa iyo Oomega, kan ugu horreeya iyo kan ugu dambeeya; oo, Wixii aad aragto ku qor kitaab, oo u dir toddobada kiniisadood ee Aasiya ku yaal; Efesos, iyo Ismiirna, iyo Bergamos, iyo Tiyatira, iyo Sardis, iyo Filadelfiya, iyo La'odikiya. Markaasaan u jeestay inaan arko codkii ila hadlayay. Oo markaan u jeestay, waxaan arkay toddoba laambadood oo dahab ah. Muujintii 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Laga soo bilaabo jasiiradda Baatmos, dabadeedna gudaha meesha quduuska ah ee samada, halkaas oo Yooxanaa ku arkay riyadii Masiixa ee Walaashii White inoo sheegto, taasuna waa isla riyadii Daaniyeel ku arkay cutubka tobnaad ee kitaabkiisa.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Waagaas anigoo Daanyeel ah ayaan barooranayay saddex toddobaad oo buuxa. Ma aanan cunin kibis macaan, hilibna afkayga ma uu gelin, khamrina ma aanan cabin, mana aanan isku subkin innaba.... Markaasaan indhahaygii kor u qaaday oo eegay, oo bal eeg, nin ayaa joogay oo hu’ linen ah qaba, dhexdiisana waxaa ku xidhnayd dahab saafi ah oo Uufaas laga keenay. Jidhkiisuna wuxuu u ekaa berel, wejigiisuna wuxuu ahaa sida muuqaalka hillaaca, indhihiisuna sida laambado dab ah, gacmihiisa iyo cagihiisuna midab ahaan waxay la ekaayeen naxaas la safeeyey, codka hadalladiisuna wuxuu ahaa sida codka dad badan’ (Daanyeel 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Tilmaantan waxay la mid tahay tii Yooxanaa la siiyey markii Masiixu isaga ugu muuqatay jasiiradda Patmos. Qof aan ka yarayn Wiilka Ilaah ayaa u muuqday Daanyeel. Rabbigeennu wuxuu la imanayaa farriin-same kale oo samadeed si uu Daanyeel u baro waxa dhici doona maalmaha ugu dambeeya.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Sagaalka aayadood ee ugu horreeya waxay tilmaamayaan sida Muujintii Ciise Masiix loo furayo wax yar ka hor dhammaadka wakhtiga tijaabada aadanaha. Muujinta waxaa Ilaah siiyey Ciise, kaas oo siiyey Jibriil, kanuna wuxuu siiyey Yooxanaa isaga oo ku amraya Yooxanaa inuu farriinta u diro toddobada kiniisadood. Ishacyaah wuxuu helay amarkiisii inuu sidaas oo kale sameeyo cutubka lixaad, Yexesqeelna wuxuu helay isla amarkaasi cutubyada labaad iyo saddexaad. Yooxanaa waa maxbuus markii uu helo amarkiisa, Yexesqeel iyo Daanyeelna waa maxaabiis Baabuloon jooga, Ishacyaahna wuxuu ku nool yahay xilligii taariikhda ee boqorkii sharka lahaa ee Aaxaas oo dalka Yahuudah ah.
“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 giraangirro ku dhex jira giraangirro, oo u habaysnaa si aad u murugsan, ilaa ay markii hore u ekaadeen Yexesqeel inay dhammaantood ku jiraan jahawareer. Hase ahaatee, markay dhaqaaqeen, waxay ku dhaqaaqeen sugnaan qurux badan iyo iswaafajin kaamil ah. Malaa’igta samadu waxay riixayeen giraangirradaas, oo wax walba ka sarreeya, carshiga ammaanta leh ee safayrka ah dushiisa, waxaa ku fadhiyey Kan Weligiis Jira; halka carshiga ku wareegsanaa qaansoroobaad hareeraynaysa, oo ahayd astaanta nimcada iyo jacaylka. Isagoo laga adkaaday ammaanta laga cabsado ee muuqaalkaas, Yexesqeel wuxuu ku dhacay wejigiisa, markaas cod baa ku amray inuu kaco oo maqlo erayga Rabbiga. Dabadeedna waxaa la siiyey farriin digniin ah oo loogu talagalay Israa’iil.” Testimonies, 751.
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 6:8.
Oo anna waan dhaga’e, akkana jedhu: “Eenyuun erga? Eenyutu nuuf deema?” Anis akkana jedhe, “Kunoo, ani as jira; na ergi.” Isaayaas 6:8
“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...
“Riyadan waxaa la siiyey Yexesqeel xilli maskaxdiisu ay ka buuxday saadaalo madow oo murugo leh. Wuxuu arkay dalkii awowayaashiis oo baabba’ cidla ah yaal...”
“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. …
“Sidaas oo kale, markii Ilaah ku sigtay inuu Yooxanaa la jeclaa u furo taariikhda kaniisadda ee qarniyada iman doona, wuxuu siiyey dammaanad ku saabsan xiisaha iyo daryeelka Badbaadiyaha ee dadkiisa isaga oo u muujiyey ‘Mid u eg Wiilka Aadanaha,’ oo dhex socda laambadihii, kuwaas oo astaan u ahaa toddobadii kaniisadood. …”
“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. …
“Casharradani waa inoo anfaca. Waa in aynu rumaysadkeenna ku adkaysannaa Ilaah, waayo waxa horteenna si dhow u yaal wakhti tijaabin doona nafaha dadka. …”
“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.
“Waxaynu taagan nahay marinka dhacdooyin waaweyn oo aad u qotodheer. Waxsii sheegiddu si degdeg ah bay u rumoobaysaa. Rabbigu albaabka ayuu taagan yahay. Dhawaan waxaa hortayada ka furmi doona xilli aad u weyn oo dan iyo xiise gaar ah u leh dhammaan kuwa nool. Murannadii hore dib baa loo soo noolayn doonaa; muranno cusubna way kici doonaan. Muuqaallada lagu fulin doono dunideenna weli xataa laguma riyoon. Shaydaanku wuxuu ku shaqaynayaa isagoo adeegsanaya wakiillo bini’aadmi ah. Kuwa ku dadaalaya inay beddelaan Dastuurka oo ay meel mariyaan sharci ku qasbaya dhawridda Axadda si yar bay u garanayaan waxa natiijadu ahaan doonto. 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. …
“Laakiin addoommada Ilaah ma aha inay naftooda ku kalsoonaadaan xaaladdan weyn ee degdegga ah. Riyooyinkii waxyiga ahaa ee la siiyey Ishacyaah, Yexesqeel, iyo Yooxanaa, waxaynu ku aragnaa sida dhow ee samadu ugu xidhan tahay dhacdooyinka ka dhacaya dhulka iyo sida weyn ee daryeelka Ilaah ugu hayo kuwa isaga daacadda u ah. Dunidu ma aha mid aan taliye lahayn. Qorshaha dhacdooyinka iman doona wuxuu ku jiraa gacanta Rabbiga. Weynaanta samadu waxay masiirka quruumaha, iyo weliba danaha kiniisaddiisa, ku haysaa ilaalinteeda u gaarka ah. …”
“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.
Aragtidii Yexesqeel, Ilaah gacantiisu waxay ku hoos jirtay baalasha keruubiimta. Tan waxaa loogu talagalay inay addoommadiisa baraan in xoogga rabbaaniga ahi yahay kan iyaga guusha siiya. Isagu wuu la shaqayn doonaa iyaga haddii ay dembiga iska fogeeyaan oo ay daahir ka noqdaan qalbiga iyo nolosha.
“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. …
“Iftiinka dhalaalaya ee dhex maraya makhluuqaadka nool, iyadoo leh dheereynta hillaaca, waxay ka dhigan tahay xawaaraha uu shuqulkani ugu dambayntii ugu sii socon doono dhammaystirkiisa. …
“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 shakiga iyo rumaysadla’aanta. Masiixu ma aha hadda Badbaadiye ku jira xabaashii cusbayd ee Yuusuf, oo lagu xidhay dhagax weyn laguna shaabadeeyey shaabaddii Roomaanka; waxaynu leenahay Badbaadiye sara kacay. Isagu waa Boqorka, Rabbiga ciidammada; wuxuu fadhiistaa keruubiimta dhexdooda; oo xataa colaad iyo buuq quruumuhu ku jiraan dhexdooda, weli wuxuu dhawraa dadkiisa. Kan samooyinka ka taliya waa Badbaadiyeheenna. Isagu wuu qiyaasaa imtixaan kasta. Wuxuu ilaaliyaa dabka foornada oo ay tahay inuu tijaabiyo naf kasta. Markii qalcadaha boqorrada la dumin doono, markii fallaadhaha cadhada Ilaah ay ka mudayaan quluubta cadaawayaashiisa, dadkiisu waxay ku nabad geli doonaan gacmihiisa.” Testimonies, volume 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Afar markhaati oo Kitaabka Quduuska ahi waxay ka marag kacayaan xaqiiqda ah in farriinta Muujintii Ciise Masiix la siiyo dadka ay waayo-aragnimadan nebigan ee meesha quduuska ahi astaan ahaan u tilmaamayso. Waa marka aynu galno meesha quduuska ah ee jannada in nala siiyo farriinta laynoogu doortay inaynu ku dhawaaqno. “Dabka foornada” ee tijaabiya “naf walba” waa foornada ku xusan Malaakii saddex.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Laakiin yaa adkaysan kara maalinta imaatinkiisa? oo yaa istaagi kara markuu muuqdo? waayo, isagu wuxuu la mid yahay dabka miira-dhaliyeha, iyo saabuunta dhar-caddeeyaha; Oo wuxuu u fadhiisan doonaa sidii miira-dhaliye iyo daahiriye lacagta; oo wuxuu daahirin doonaa wiilasha Laawi, oo u sifayn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaas qurbaanada Yahuudah iyo Yeruusaalem Rabbiga way ka farxin doonaan, sidii waayihii hore, iyo sidii sannadihii hore. Malaakii 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Nadiifiyuhu wuu garanayaa in lacagtu ku jirtay foornada muddadii saxda ahayd marka ay lacagtu noqoto mid sidaas u daahirsan oo ay ka tarjumayso wejiga nadiifiyaha. Xaqiiqdan ku saabsan sida lacagta waagii hore loo sifayn jiray waxay waafaqsan tahay falka sababayaha ah ee “marah” oo Daanyeel ku arkay cutubka tobnaad. Maalmahan ugu dambeeya Rabbigu wuxuu dadkiisa ku hoggaaminayaa meesha quduuska ah si uu u tijaabiyo, u daahirinayo, oo u nadiifiyo musharraxiinta ka mid noqon doona calanka boqol iyo afar iyo afartan kun. Muddadan gudaheeda, “Isagu wuu nala shaqayn doonaa,” “haddii” aynu “xumaanta iska fogayno oo aynu qalbi iyo nolol ku daahirno.” Qaar, sida ku jiray Daanyeel tobnaad, way ka cararaan waayo-aragnimadaas, laakiinse kuwaas oo uu Daanyeel astaan u yahay, oo arka aragtida muraayadda weyn ee waxyiga Ciise Masiix, waxay, sida Ishacyaah tusaale u muujinayo, bushimahooda lagu taaban doonaa dhuxul meesha allabariga ka timid, waxaana la daahirin doonaa oo loo diyaarin doonaa inay farriin u gudbiyaan kiniisad riddoowday, dabadeedna dunida.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Farriinta waxaa loo soo bandhigayaa nafaha aaminka ah ee ku jira meesha quduuska ah. Laawiyiintii laba iyo labaatan markii lala waafajiyo xilliga Bentekoste waxaa loogu talogalay inay ka tarjumto Sanduuqa axdiga ee ku jira Quduuska ugu Quduusan. Rumaysad ahaan, qaab-dhismeedka farriimaha cutubka ayaa tilmaamaya saddex calaamadood oo jidka ah oo ku dhex yaal taariikhda quduuska ah halkaas oo imtixaanka foornada lagu dhammaystiro. Si rabbaani ah u qoto dheer—qaab-dhismeedka nebiyadeed ee cutubka laba iyo labaatan wuxuu u oggolaanayaa ardayga waxsii sheegista inuu ku helo Yexesqeel aayadda koowaad ee cutubka koowaad.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Oo haddana waxay noqotay sannaddii soddonaad, bishii afraad, maalintii shanaad ee bisha, anigoo ku dhex jiray maxaabiistii ag joogtay webiga Kebaar, in samooyinkii furmeen, oo aan arkay riyooyin Ilaah. Maalintii shanaad ee bisha, taas oo ahayd sannaddii shanaad ee maxaabiisnimadii Boqor Yehooyaakiin. Yexesqeel 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Wadaad ahaan intii lagu jiray wakhtiga shaabadaynta ee boqolka iyo afar iyo afartan kun, Yexesqeel wuxuu ku jiraa sannaddii soddonaad ee wareegga toddoba iyo tobnaad ee Yubiliiga, shan sannadood ka hor middii saddexaad ee saddexda go’doomin ee Yeruusaalem uu Nebukadnesar ku qaaday sannadkii 587 BC. Sannadda soddonaad ee aayadda ku jirtaa waa soddon sannadood ka dib soo nooleyntii ugu weyneyd ee taariikhda Axdiga Hore, waxayna ku beegan tahay maalintii shanaad ee sannaddii shanaad; sidaas darteed tirada shan waxaa la saaray maragga Yexesqeel. Labada aayadood ee furitaanka ah waxaan ku aragnaa soddon oo hal mar la aqoonsaday iyo tirada shan oo saddex jeer la xusay. Qaab-dhismeedka Laawiyiintii labaatan iyo saddex, oo la waafajiyey xilliga Bentekostiga, tijaabada labaad ee soddonku metelayo waxay gaadhaa iidda buunanka, shanta maalmoodna waxay gaadhaan kor-u-kicitaankii Masiixa, dabadeed shan maalmood ilaa maalinta kafaaraggudka, ka dibna shan maalmood ilaa calaamadda jidka ee metelaysa labadaba roobkii hore (Bentekoste) iyo kii dambe (Taambuugyada). Qaab-dhismeedku wuxuu soo bandhigayaa soddon, oo ay ku xigaan saddex tallaabo oo min shan ah. Yexesqeel wuxuu ku sugan yahay macbudka, qaab-dhismeedka Laawiyiintii labaatan iyo saddexna waa Sanduuqa Axdiga.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Taariikhdu waxay markhaati ka tahay xaqiiqda ah in Yexesqeel, waqtigan, uu joogo shan sano ka hor go’doomin astaan ah oo ku dhammaanaysa iyada oo tusaale u ah sharciga Axadda ee dhowaan imanaya, sida ay u matalayso burburinta Yeruusaalem. Tirada “shan” waa qodob asaasi ah oo ka mid ah qaab-dhismeedka Laawiyiintii labaatan iyo saddex, sida ay sidoo kale tahay tirada soddon.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Maqaalladan waxaa lagu muujiyey in marka labaatanka iyo labada aayadood ee ugu horreeya cutubka la waafajiyo labaatanka iyo labada aayadood ee ugu dambeeya, dabadeedna labadaas sadar ee labaatanka iyo laba aayadood leh si wadajir ah loola waafajiyo xilliga Bentekostiga, in habraaca imtixaanka ee saddexda tallaabo ah, kaas oo ah dabka foornada ee Malaakii, si cad loo sawiray. Saddexda tallaabo waxay leeyihiin alfa iyo omega ku jira tallaabada koowaad iyo tallaabada saddexaad, taas oo ka kooban taxane afar calaamadood oo metelaya hal tallaabo.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Kormaridda Kormaridda, oo ay ku xigto iidda kibista aan khamiirka lahayn, oo ay ku xigto qurbaanka midhaha ugu horreeya ee shaciirka, dabadeedna “shan” maalmood ilaa dhammaadka iidda kibista aan khamiirka lahayn. Afartaas calaamadood ayaa ka kooban imtixaanka koowaad, Ciisuna mar walba dhammaadka wuxuu ku tusaaleeyaa bilowga; imtixaanka saddexaadna isaguna wuxuu ka kooban yahay afar calaamadood. Iidda buunanka, dabadeedna kor-u-kiciddii Masiixa oo ay ku xigto maalinta kafaaraggudka, ka dibna shan maalmood dabadeed imaatinka labada Bentekoste iyo Teendhooyinka. Bentekoste waa astaanta roobka hore, Teendhooyinkuna waa astaanta roobka dambe. Qaabka Laawiyiintii labaatan iyo saddex, Bentekoste iyo Teendhooyinku way iswaafaqaan.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Haddaba, haddaba, carruurta Siyoon, oo ku reyreeya Rabbiga Ilaahiinna ah; waayo, isagu wuxuu idin siiyey roobkii hore qiyaas ahaan, oo wuxuu idiin soo dejin doonaa roobka, kaasoo ah roobkii hore iyo roobkii dambe, bisha kowaad. Yoo’eel 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Hawshii ugu dambaysay ee imtixaanka iyo daahirintu waxay bilaabatay Diseembar 31, 2023. Imtixaankii ugu horreeyey wuxuu ahaa imtixaankii aasaasiga ahaa ee lagu calaamadeeyey murankii “dhacayaasha dadkaaga” kaas oo kala qaybiyey kooxdii markii hore lagu tijaabiyey niyad-jabkii Luulyo 18, 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Taariikhda iyo wax sii sheegidda, Erayga Ilaah wuxuu sawirayaa dagaalka dheer ee u dhexeeya runta iyo qaladka. Dagaalkaasu weli wuu socdaa. Waxyaalihii hore u jiray waa la soo celin doonaa. Muranadii hore waa la soo nooleyn doonaa, oo aragtiyo cusubna si joogto ah bay u soo bixi doonaan. Laakiin dadka Ilaah, kuwaas oo rumaysadkooda iyo dhammaystirka wax sii sheegidda kaga qaatay qayb ku jirta ku dhawaaqidda farriimaha malaa’igta kowaad, labaad, iyo saddexaad, waxay garanayaan halka ay taagan yihiin. Waxay leeyihiin waayo-aragnimo ka qaalisan dahab saafi ah. Waa inay u adkaystaan sida dhagax weyn, iyagoo si adag u haya bilowgii kalsoonaantooda ilaa dhammaadka.” Manuscript Releases, mugga 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Laawiyiintii cutubka labaatan iyo saddexaad, tijaabada koowaad waxaa lagu matalay isku-dhis nebiyadeed oo ka kooban saddex, kuwaas oo shan maalmood dabadood ay raacday dhammaadka iidda kibista aan khamiirka lahayn. Kormariddu waxay ahayd maalinta koowaad, iidda kibista aan khamiirka lahaynina waxay ahayd maalinta labaad, qurbaanka midhaha ugu horreeyana wuxuu ahaa maalinta saddexaad. Shan maalmood dabadeed ayaa iidda kibista aan khamiirka lahayni dhammaatay. Qaab-dhismeedka nebiyadeed ee tan koowaad ee saddexda tijaabo ayaa sidoo kale lagu matalay tijaabada saddexaad oo ah tan ugu dambaysa. Calaamaddaas saddexaad, oo ka kooban saddex calaamadood oo ay hal raacayso, iidda buunanka waa maalinta koowaad, kor u qaadistii Masiixuna waa shan maalmood dabadeed, markaasna maalinta kafaaraggudku waxay raacdaa shan maalmood dabadeed, dabadeedna shan maalmood ka dib labadaba Bentekoste iyo iidda Taambuugyadu waxay calaamadeeyaan sharciga Axadda ee soo dhow, kaas oo kitaabka Yexesqeel lagu matalay burburkii Yeruusaalem.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Inta u dhaxaysa dhammaadka iidda kibista aan khamiirka lahayn iyo iidda buunanka waxaa jira soddon maalmood, kuwaas oo aan keliya ka dhignayn astaan wadaad, balse sidoo kale ah imtixaanka labaad ee saddexda imtixaan ee lagu matalay sawirka Rabbaaniga ah.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Baabtiiskii Masiixu wuxuu muujinayaa saddexda calaamadood ee Kormaridda, kibista aan khamiirka lahayn, iyo midhaha ugu horreeya; waayo, saddexdaas calaamadood waxay matalaan dhimashadii, aaskii, iyo sarakiciddii Masiixa. Saddexdaas tallaabo, oo ay ku xigaan shan maalmood ilaa tallaabada afraad, ayaa lagu metelayaa dhammaadka iidda kibista aan khamiirka lahayn. Baabtiisku wuxuu saddexdaas tallaabo ku soo bandhigayaa hal daqiiqad oo kooban markii Yooxanaa baabtiisay Masiixiisii. Iidaha gu’gu waxay saddexdaas tallaabo u kala saaraan min hal maalin, iidaha dayrtuna waxay saddexdaas tallaabo u kala saaraan shan maalmood.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Markaan adeegsanno imtixaanka koowaad ee ciidaha gu’ga sida isku-darka saddex calaamadood oo jid ah oo ay shan maalmood ka dib raacdo hal calaamad oo jid ah; dabadeedna aan ciidaha dayrta u adeegsanno sida saddex calaamadood oo jid ah oo ay shan maalmood ka dib raacdo hal calaamad oo jid ah, waxaa la dhisaa qaab-dhismeed nebiyadeed oo ka kooban calaamad jid oo alfa ah oo ah saddex ay shan maalmood raacayaan, taas oo dabadeed ay raacayaan soddon maalmood, iyo imtixaanka saddexaad ee ciidaha dayrta oo ah calaamad jid oo saddex ah oo ay shan maalmood raacayaan—qaab-dhismeedku wuxuu muujinayaa imtixaanka koowaad inuu daboolayo wadar ahaan shan maalmood, dabadeedna uu raacayo imtixaan labaad oo soddon maalmood ah oo gaadhaya calaamadda saddexaad ee shanta maalmood. Shan lagu daray soddon, laguna daray shan waa afartan (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Baabtiiskii Masiixa waxa isla markiiba ku xigay afartan maalmood, kuwaas oo ku dhammaaday saddex imtixaan. Wax aad uga badan ayaa lagu garan karaa qaab-dhismeedka Laawiyiintii labaatan iyo saddex marka lagu daro xilliga Bentakostiga, hase yeeshee heer kale cutubku waxa uu metelaa Sanduuqa Axdiga ee ku jira Meesha Quduuska ah.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Iidaha gu’ga iyo kuwa dayrta ee ku qoran Laawiyiintii laba iyo labaatanaad waxaa lagu dhex dhigay laba Sabti. Labadaas Sabti waxay u taagan yihiin labada keruub ee daboolaya, calaamooyinka jidkana ee xilliga Bentakostiga oo la waafajiyey Laawiyiintii laba iyo labaatanaad waxay u taagan yihiin Sanduuqa Axdiga iyo labada keruub ee daboolaya. Yexesqeel waxaa lagu geliyey meesha quduuska ah cutubka koowaad, oo markii halkaas lagu geeyeyna, waxaa la dejiyey shan maalmood ka hor go’doomintii horseedday baabbi’inta Yeruusaalem, taas oo astaan u ah sharciga Axadda ee dhowaan imanaya. Sharciga Axadda waxaa Laawiyiintii laba iyo labaatanaad ku metela Bentakostiga iyo Iidda Waababka. Yexesqeel wuxuu ku jiraa sannaddii soddonaad, soddonkuna waa muddada imtixaanka labaad ee saddexda imtixaan ee ka kooban dabka foornada ee Malaakii saddex. Imtixaanka labaad waxaa metela soddon maalmood, sida uu Yexesqeel ugu jiro sannaddii soddonaad ee wareeggii toddoba iyo tobnaad ee Yubilii oo ka bilaabmay Kormariddii weynayd ee Yoosiyaah, sida taariikhyahannadu ugu yeedhaan. Yexesqeel wuxuu ka shan sannadood horreeyaa go’doomintii socotay siddeed iyo toban bilood, wuxuuna ku jiraa macbudka, taas oo ah dhexda saddexda imtixaan ee ugu dambeeya ee hadhayga daahiriya oo miira. Butrosna wuxuu joogay Kaysariya-Filibbos (Paniyum), isaguna sidoo kale wuxuu ku jiray dhexda saddex imtixaan, sida ay u metelaan Paniyum (Kaysariya-Filibbos), buurtii Isbeddelidda, iyo iskutallaabta.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Sanadkii 592 BC ayaa Yexesqeel si ka sarraysa dabiicadda looga dhigay “aamusan,” mana uu hadlin ilaa marka Ilaah afkiisa furo mooyaane. Xaaladdaasina way sii socotay ilaa dhicitaankii Yeruusaalem ee 585/6 BC. Ilaah wuxuu ka dhigay inuu hadlo markii go’doomintu bilaabatay, maalintii ay dhimatay “waxii ay” “indhihiisu” “jeclaayeen,” hase ahaatee looma oggolaan inuu si xor ah u hadlo ilaa ay dhacday Yeruusaalem oo ahayd “waxii” Israa’iil “indhaheedu” “jeclaayeen.” Dhicitaanka Yeruusaalem wuxuu astaan u yahay sharciga Axadda ee dhowaan imanaya, halkaasayna ku jirtaa in aabbihii Yooxanaa Baabtiisaha, oo ahaa wadaadkii qoonddada siddeedaad, kaas oo laga dhigay aamusan intuu macbudka ka adeegi jiray—taas oo ah meeshii Yexesqeel ku jiray (riyadii gudaheeda)—isagana laga dhigay aamusan ku dhowaad sagaal bilood. Waxayna ahayd maalintii siddeedaad dhalashadii Yooxanaa ka dib, markii Yooxanaa la gudayay, in loo oggolaaday inuu hadlo. Laba nebiyadood ayaa laga dhigay aamusan iyagoo ku jira meesha quduuska ah. Nebigii saddexaad ee laga dhigay aamusan isagoo Masiixa ku arkaya meesha quduuska ah wuxuu ahaa Daanyeel. Cutubka tobnaad, Daanyeel wuxuu ku jiraa meesha quduuska ah, oo sida mar labaad loogu taabanayo saddex jeer oo taabasho ah, ayaa laga dhigay aamusan. Bartamaha ayuu Daanyeel aamusan noqday.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Oo markuu erayadaas oo kale ila hadlay, ayaan wejigayga dhulka u jeediyey, oo waxaan noqday carrab la’. Oo bal eeg, mid u eg ekaanta binu-aadmiga ayaa bushimahayga taabtay; markaasaan afkayga furay, oo hadlay, oo waxaan ku idhi kii hortayda taagnaa, Sayidkaygiiyow, aragtida aawadeed xanuunnadaydii baa igu soo noqdeen, oo xoogna ma aanan haysan. Daanyeel 10:15, 16.
Speaking
Hadalka
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
Astaanta “hadalka” ayaa si gaar ah loo calaamadeeyaa marka uu yimaado sharciga Axadda ee dhowaan imanaya, marka Maraykanku u hadlo sida masduulaagii, dameerkii Balaamna hadlo, oo muujintii Xabaquuqna hadasho oo aanay been sheegin. Saddexda nebiyadood ee aamusan, kuwaas oo laga aamusiiyey intay macbudka ku jiraan, waxay hadlaan marka Yeruusaalem la baabbi’iyo. Sakariya la jirkiisna, wuxuu hadlaa si uu u caddeeyo in magaca cusub ee wiilkiisu sax yahay, taas oo sidaas ku noqota astaan u ah kuwa Filadelfiyaanka ah ee la siiyo magac cusub.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Kii guulaysta ayaan ka dhigi doonaa tiir macbudka Ilaahayga ku dhex yaal, oo dibadda kama bixi doono mar dambe; oo waxaan ku qori doonaa korkiisa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, taas oo samada uga soo degaysa Ilaahayga xaggiisa; oo waxaan ku qori doonaa korkiisa magacayga cusub. Muujintii 3:12.
Zachariah was given a tablet to write the new family name of John.
Sekaryaah waxaa la siiyey loox uu ku qoro magaca cusub ee qoyska Yooxanaa.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Oo waxaa dhacay in maalintii siddeedaad ay u yimaadeen inay gudaan ilmaha; oo waxay ugu yeedheen Sekaryaah, iyagoo ugu bixiyey magaca aabbihiis. Markaasay hooyadiis u jawaabtay oo tidhi, Saas ma aha; laakiin waxaa loo bixin doonaa Yooxanaa. Oo waxay ku yidhaahdeen, Qaraabadaada midna magacan laguma yeedho. Markaasay aabbihiis calaamado ugu muujiyeen si ay u ogaadaan waxa uu doonayo in loogu yeedho. Isaguna wuxuu dalbaday loox wax lagu qoro, oo wax ku qoray, isagoo leh, Magiciisu waa Yooxanaa. Kulligoodna way wada yaabeen. Oo isla markiiba afkiisii waa furmay, carrabkiisiina waa furfurmay, wuuna hadlay, Ilaahna ammaanay. Luukos 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Magaca cusub ee Yooxanaa wuxuu la jaanqaadayaa kaniisadda Filadelfiya, magaca Sekaryaahna wuxuu la jaanqaadayaa La’odikiya sida ay u metelayso rumaysadla’aantii Sekaryaah ee ku aaddanayd farriinta malaa’igta saddexaad. Nebiyada oo dhammu waxay ka hadlayaan maalmaha ugu dambeeya, maalmaha ugu dambeyana waa taariikhda malaa’igta saddexaad. Sidaas daraaddeed malaa’igtii farriinta sidday waa inay ahaato malaa’igta saddexaad. Sekaryaah wuu diiday inuu fahmo in Rabbigu ka gudbi doono kaniisadda Adventist-ka Toddobaadka ee La’odikiya. Wax kale oo badan ayaa laga odhan karaa soo celinta codka ee nebiyadan, hase yeeshee waxaan sii wadi doonnaa inaan u dhaqaaqno xagga fahamka xariiqda nebinnimo ee Yoosiyaah.
Josiah’s Wheel
Giraangirta Yoosiyaah
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Waxaan ka hadalnay wareeggii toddoba iyo tobnaad ee Yuubiilka oo ka bilaabmay Kormariddii Yoosiyaah sannadkii 622 BC, hase yeeshee xariiqda Yoosiyaah waxay bilaabmaysaa wax badan ka hor 622 BC. Caasinimadii Israa’iil ee Saa’uul ku keentay carshiga isagoo ah boqorkii ugu horreeyey ee Israa’iil waxay calaamadisay afartan sannadood oo boqor Saa’uul xukumi lahaa, waxaana ku xigay afartan sannadood oo boqor Daa’uud xukumi lahaa, waxaana haddana ku xigay afartan sannadood oo Sulaymaan xukumi lahaa. Diidmada Ilaah ee sidaa u xumaysay nebigii Samuu’eel waxay dhacday sannadkii 1097 BC, waxayna bilowdaa xariiq nebiyadeed oo caasinimo ah oo ku dhammaatay iskutallaabta markii Yuhuuddu ku dhawaaqeen inayan lahayn boqor aan Qaysar ahayn.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Laakiin way qayliyeen, Isaga fogee, isaga fogee, iskutallaabta ku qod. Bilaatos wuxuu ku yidhi, Boqorkiinna miyaan iskutallaabta ku qodaa? Wadaaddadii sare waxay ku jawaabeen, Annagu boqor kale ma lihin Kaysar mooyaane. Yooxanaa 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Sanadkii 1097, saddex boqor ayaa mid walba afartan sannadood xukumi lahaa ilaa geeridii Sulaymaan ee 977 BC, markaas oo boqortooyadu dabadeed u kala qaybsantay woqooyi iyo koonfur.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Oo dabadeedna waxay jeclaadeen boqor; markaasaa Ilaah iyaga siiyey Saa'uul ina Qiis, oo ahaa nin qabiilka Benyaamiin ah, muddo afartan sannadood ah. Falimaha Rasuullada 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Daa’uudna wuxuu jiray soddon sannadood markuu boqornimada bilaabay, oo wuxuu boqor ahaa afartan sannadood. Xebroon wuxuu Yahuudah ugu talinayay toddoba sannadood iyo lix bilood; Yeruusaalemna wuxuu saddex iyo soddon sannadood ugu talinayay reer binu Israa’iil oo dhan iyo Yahuudah. 2 Samuu’eel 2:4, 5.
Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Boqortooyadii Sulaymaan waxay bilaabatay 971 BC; aasaaska Macbudkana waxaa la dhigay sannaddii afraad ee Sulaymaan (967 BC). Dhismahu wuxuu socday toddoba sannadood (1 Boqorradii 6:37–38), waxaana Macbudka la dhammaystiray bishii siddeedaad ee sannaddii kow iyo tobnaad ee Sulaymaan. Quduus-ka-dhigistii rasmiga ahaydna waxay dhacday bishii toddobaad (bishii Etaniim), intii lagu jiray Iiddii Taambuugyada (1 Boqorradii 8; 2 Taariikhdii 5–7). Boqorrada, Macbudka, iyo qaran kastaba taariikhda waxaa loogu metelay xilli afar boqol iyo sagaashan sannadood ah oo si cad u calaamadinaya xilli nebiyadeed oo la xiriira midkood boqorrada, Macbudka, ama qaranka.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Daanieel waxaa maxaabiis ahaan loo watay sannadkii 607 BC, in kastoo inta badan taariikh-xisaabiyeyaasha Kitaabka Quduuska ahi ay tilmaamaan 605 BC. Diiwaanka taariikhiga ahi waa inuu la jaanqaadaa markhaatiga nebiyadeed, waxaana astaanta dhacdooyinka ee si taariikhi ah loogu calaamadeeyey xariiqda taariikhda ee ka bilaabmata damacii boqor ee 1097 BC ay ka dalbanaysaa markhaatiyo nebiyadeed oo dhowr ah in 607 BC uu yahay ku-dhaqanka saxda ah, ee aanu ahayn 605 BC. 607 BC waxa uu calaamadiyaa dhammaadka afar boqol iyo sagaashan sannadood ee xariiqda boqorrada, hase ahaatee waxa kale oo uu bilaabaa mid ka mid ah saddexda matalaadood ee ugu waaweyn ee toddobaatan sannadood oo ka dhaca xariiqda. 607 BC waxa uu calaamadiyaa dhammaadka toddobaatan sannadood oo ka bilaabmay maxaabiisnimadii Manaseh sannadkii 677 BC. Matalaadda koowaad ee astaanta afar boqol iyo sagaashan sannadood (taas oo xariiqda ku leh saddex markhaati), waxay ku soo gunaanadantaa halka uu ku dhammaado mid ka mid ah saddexda markhaati ee toddobaatan sannadood, halkaas oo markhaati kale oo toddobaatan sannadood ahi ka bilaabmo; qaab-dhismeedka xisaabeedku wuxuu u marag kacayaa 607 BC, in kasta oo ay jirto fikradda ah in Daanieel maxaabiis ahaan loo watay 605 BC.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Gudaha xariiqdaas oo ka kooban muddo 490 sannadood ah oo la xidhiidha boqorradii ka soo bilaabmay 1097 BC ilaa 607 BC, waxa kale oo ku jira 490 sannadood oo u dhexeeya quduus-ka-dhigistii Macbudkii Sulaymaan iyo quduus-ka-dhigistii Macbudkii dib-u-soo-noqoshada ee Serubaabel sannadkii 516 BC. 490-kaas sannadood waxa uu ka kooban yahay 420 sannadood oo ka bilaabmaya quduus-ka-dhigistii Sulaymaan ee sannadkiisii kow iyo tobnaad, marka lagu daro 70-kii sannadood ee Macbudku cidlo ahaa intii maxaabiisnimadu jirtay, taas oo noqonaysa 490 sannadood. Amarkii saddexaad ee Artaxshasta ayaa yimid 59 sannadood ka dib, sannadkii 457 BC, waxana uu calaamadinayaa bilowga 490 sannadood oo “la gooyay” (cut off, Daniel 9:24) oo loo gooyay dadka Ilaah, kuwaas oo ku dhammaaday sannadkii 34 markii la dhagxiyey Istefanos. Dabcan, waxa jira markhaatiyo kale oo badan oo qoto dheer oo taariikheed oo ku dhex jira xariiqda nebiyadeed ee ka bilaabmata riddadii aasaasiga ahayd ee ah diidmada Ilaah iyo Ruuxa Waxsii-sheegidda sannadkii 1097 BC, kuna dhammaata markii Istefanos arkay Masiixa oo taagan midigta Ilaah. Markhaatifurkaas gudaheeda waxa aynu ka helaynaa giraangirta nebiyadeed ee Yoosiyaah.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Waxaan leeyahay “riddo aasaasi ah,” waayo bilowga xariiqdu wuxuu tilmaamayaa goortii reer binu Israa’iil Ilaah u diideen inuu ahaado Boqorkooda, iyagoo damcay inay yeeshaan boqor dunyawi ah, sidaasna ku calaamadiyey aasaaska boqortooyada bini’aadamka ee Israa’iil. Waxaan tan sidoo kale ugu qorayaa in taayirka Yoosiyaah, oo macnihiisu yahay “aasaaska Ilaah,” uu yahay calaamad u ah labadaasba: aasaaska iyo ridada aasaasiga ah ee dadka Ilaah.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Markii Sulaymaan dhintay oo laba iyo tobanka qabiil u kala qaybsameen woqooyi iyo koonfur, Yeroboocaam quduus-ka-dhigiddiisii nidaamka cibaadada been-abuurka ah waxaa canaantay nebiga caasiga ah, canaantiisuna waxay sidday waxsii sheegidda boqor iman doona oo la odhan doono Yoosiyaah. Xilligii riddada aasaasiga ahayd ee Yeroboocaam iyo tobanka qabiil ee woqooyi, waxaa la sii sheegay waxsii sheegidda Yoosiyaah iyo soo nooleyntiisii lagu garto Kormaridda Weyn ee 622 BC. Soo nooleyntaas waxaa sabab u noqday helidda qoraalladii Muuse iyo ku dhawaaqidda xukunka ku wajahan dadka Ilaah sababta oo ah riddadoodii joogtada ahayd. Markii erayadii ku qornaa qoraalladii Muuse loo akhriyey boqor Yoosiyaah, waxay dhalisay soo nooleyntii ugu weynayd ee taariikhda Axdiga Hore. Waxsii sheegidda ilma mustaqbalka ku dhalan doona oo la odhan doono Yoosiyaah waxay sidoo kale ku jirtay cambaaraynta nebinnimo ee riddada aasaasiga ah ee nebiga caasiga ahi ku soo oogay boqor Yeroboocaam.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Inkaartii Muuse, sida Daanyeel ugu yeedhay, waa “toddobada goor” ee Laawiyiintii labaatan iyo lix, waxayna noqotay daahfurkii aasaasiga ahaa ee William Miller, kaas oo calaamad u ah runaha aasaasiga ah ee Adventism-ka. Awood-siinta farriintii Miller 11-ka Agoosto, 1840, waxaa lagu keenay hawshii “Yosiyaah” Litch sannadihii 1838 iyo 1840. Sannadkii 1863 aasaasyadaas waa la dhinac maray, “toddobada goor”na waxay noqotay calaamad aan ahayn oo keliya runaha aasaasiga ah ee Milleriyiintii Filadelfiya, balse sidoo kale calaamad u ah fallaagadii Millerism-ka La’odikiyaanka ee ka dhanka ahayd aasaasyada. Taariikhda Milleriyiintii malaa’igta kowaad iyo labaad waxay xanbaarsan tahay astaanta “Yosiyaah,” taas oo dib loogu celin doono si xaraf-xaraf ah taariikhda boqol iyo afartan iyo afarta kun. Giraangirta Yosiyaah waxay dib ugu laabanaysaa sixirkii boqor Saa’uul, ka dibna ilaa iyo matagidda kaniisadda La’odikiyaanka ee Seventh-day Adventist xilliga sharciga Axadda. Giraangirta Yosiyaah ee Yexesqeel hadda waxay ku jirtaa habka furfuridda shaabadda, iyada oo ah gunaanadka shaabadaynta boqol iyo afartan iyo afarta kun.
We will continue these things in the next article.
Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.