The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Xarriiqda nebinnimada ah ee aan u aqoonsanayo ‘giraangirta Yoosiyaah’ wuxuu ka bilaabmaa fallaagadii reer binu Israa’iil ee qadiimiga ahayd markii ay diideen Ilaah inuu boqorkooda ahaado sannadkii 1097 BC. Saddexdii boqor ee ugu horreeyey (Sawlos, Daa’uud, iyo Sulaymaan) waxaa lagu tilmaamaa inay xukumeen afartan sannadood, laga bilaabo 1097 BC ilaa 977 BC. Geeridii Sulaymaan dabadeed, fallaagadii Yeroboocaam iyo tobanka qabiil ee woqooyigu waxay soo afjaraan xariiqda saddexdaas boqor ee ugu horreeyey, waxayna bilaabaan xariiq boqorro ah oo ka jira labadaba boqortooyada woqooyi iyo tan koonfureed.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Saddexda boqor ee ugu horreeya waxay astaan u yihiin xaqiiqooyin badan, laakiin mid ka mid ah giraangiraha runta ee ay ku xiran yihiin waa saddexda boqor ee ugu dambeeya Yahuudah—Yehooyaaqiim, Yehooyaakiin iyo Sidqiyaah—kuwaas oo iyaguna metela Kuros, Daariyos iyo Artakserkses. Kuros, Daariyos iyo Artakserksesna iyaguna waxay metelaan saddexdoodii amar ee ka soo bilaabmaya 516 BC ilaa 457 BC; kuwaas oo iyaguna metela saddexda malaa’igood ee Muujintii afar iyo tobnaad ee yimaadda 1798, Abriil 19, 1844, iyo Oktoobar 22, 1844, siday u kala horreeyaan. Taariikhda imaatinka saddexda malaa’igood ee Muujintii afar iyo tobnaad ayaa xarafba xaraf loogu soo celiyaa wakhtiga shaabadaynta ee boqolka afar iyo afartan kun, sidaas awgeedna waxa la aqoonsanayaa in qadka nebiyadeed ee ka bilaabma subkidda Saa’uul oo boqor laga dhigay uu ku dhammaado marka kiniisadda guulaysata la subko xeerka Axadda ee dhowaan imanaya. Qadku waxa uu ka kooban yahay giraangiraha boqor Yoosiyaah, kaas oo dib ugu noqonaya kacdoonkii Yerobaam ee Beytel iyo Daan sannadkii 977 BC.
Twenty-two
Labaatan iyo laba
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Yarobcaam wuxuu leeyahay astaanta laba iyo labaatan, waayo wuxuu boqornimada hayey laba iyo labaatan sannadood; sidaas darteedna maraggiisa ayuu ku xidhayaa taariikhda ay laba iyo labaatanku metelaan, taas oo ah astaan muujinaysa isu-geynta Ilaahnimada iyo dadnimada, sida ay u iftiimisay aragtidii marah ee Daanyeel maalintii laba iyo labaatanaad, iyo tirada laba boqol iyo labaatan, oo tirada laba iyo labaatanku ay toban meelood meel ka tahay.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Oo wakhtigii uu Yerobocaam boqor ahaa wuxuu ahaa laba iyo labaatan sannadood; markaasuu la seexday awowayaashiis, oo Naadaab oo wiilkiisii ahaa ayaa meeshiisii boqor ka noqday. 1 Boqorradii 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“Isku-ka-noqoshada-Midnimada,” oo ka dhigan isu-geynta Ilaahnimada iyo bini-aadannimada, waa shaqada Masiixa oo bilaabatay Oktoobar 22, ama bisha tobnaad (Gregorian); toban jeer laba iyo labaatan waxay la eg tahay laba boqol iyo labaatan. Yeroboocaam wuxuu ka taagay meelo allabari oo been-abuur ah Beytel iyo Daan labadaba, sidaas darteedna wuxuu calaamad u yahay cibaadada been-abuurka ah ee Axadda, taas oo la xiriirta isku-darka kaniisadda (Beytel: macneheedu waa kaniisad) iyo dawladda (Daan: macneheedu waa xukun).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Markaasaa Yaaraabcaam wuxuu dhisay Shekem oo ku taal buurta Efrayim, wuuna degganaa dhexdeeda; dabadeedna halkaas ayuu ka baxay oo wuxuu dhisay Fenuu’eel. Yaaraabcaamna wuxuu qalbigiisa iska yidhi, Hadda boqortooyadu waxay ku noqon doontaa reer Daa’uud. Haddii dadkanu Yeruusaalem u tagaan inay allabari ku bixiyaan guriga Rabbiga, markaas qalbiga dadkanu mar kale wuxuu u jeesan doonaa sayidkoodii, kaasoo ah Rexabcaam oo ah boqorka dalka Yahuudah; markaasay i dili doonaan, oo haddana waxay ku noqon doonaan Rexabcaam oo ah boqorka dalka Yahuudah. Sidaas daraaddeed boqorkii talo ayuu qaatay, oo wuxuu sameeyey laba weyl oo dahab ah, oo wuxuu ku yidhi iyagii, Aad bay idiinku badan tahay inaad Yeruusaalem tagtaan; bal eega ilaahyadiinna, Israa’iilow, kuwaas oo idinka soo bixiyey dalkii Masar. Midna wuxuu dhigay Beytel, kii kalena wuxuu geeyey Daan. Oo waxaasu waxay noqdeen dembi; waayo, dadku waxay tageen inay ku caabudaan kii hore ilaa Daan. Oo wuxuu sameeyey guri meelo sarsare ah, oo wadaaddona wuxuu ka dhigay dadkii ugu hooseeyey, kuwaas oo aan reer Laawi ahayn. Yaaraabcaamna wuxuu amray iid bisha siddeedaad, maalinteeda shan iyo tobnaad, oo la mid ah iidda dalka Yahuudah ka taal; oo wuxuu wax ku bixiyey meesha allabariga dusheeda. Sidaas oo kale ayuu ku sameeyey Beytel, isagoo allabari u bixinaya weylihii uu sameeyey; oo wuxuu Beytel geeyey wadaaddadii meelaha sarsare ee uu sameeyey. Sidaas daraaddeed wuxuu wax ku bixiyey meeshii allabariga ee uu ku sameeyey Beytel maalinteedii shan iyo tobnaad ee bisha siddeedaad, taas oo ah bishii uu qalbigiisa ka hindisay; oo wuxuu reer binu Israa’iil u amray iid; oo wuxuu wax ku bixiyey meeshii allabariga dusheeda, wuuna foox shiday. 1 Boqorradii 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Taariikhdii aasaasiga ahayd ee tobanka qabiil ee woqooyi, waxaa jiray kacdoon hore loogu sii muujiyey diidmadii reer binu Israa’iil ee Ilaah sidii Boqor ahaan, iyo weliba kacdoonkii Haaruun iyo dibigii dahabka ahaa. Kacdoonkii Haaruun wuxuu ka dhacay taariikhdii aasaasiga ahayd ee Israa’iiltii hore, kii Yaaraabcaamna wuxuu ka dhacay taariikhdii aasaasiga ahayd ee tobanka qabiil ee woqooyi. “Xarriiq dul saaran xarriiq” Haaruun, isagoo ah wadaad sare, wuxuu metelaa kiniisadda, Yaaraabcaamna isagoo boqor ah, wuxuu metelaa dawladda. Labadaas kacdoon ee aasaasiga ahi waa xarriiq ay ku jirto kacdoonkii aasaasiga ahaa ee dadka reer binu Israa’iil markii ay damceen boqor bini’aadan ah.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Waxaa jira saddex xilli oo min afar boqol iyo sagaashan sannadood ah taariikhda quduuska ah, kuwaas oo lagu metelay kitaabka Yexesqeel; midna wuxuu la xiriiray boqorrada, kan kalena macbudka, kan kalena ciidanka. Saddexdaas xilli waxay la jaanqaadaan fallaagadii Haaruun, (macbudka), Saa’uul (ciidanka), iyo Yerobocaam (boqorka). Saddexda astaamood ee nebi, wadaad, iyo boqor ka mid ah, waa boqor Saa’uul kan lagu garto inuu wax sii sheegayey, Haaruunna wuxuu ahaa wadaadka, Yerobocaamna wuxuu ahaa boqorka.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Oo waxaa dhacday, markii kuwii hore u yiqiin oo dhan ay arkeen in, bal eeg, uu wax sii sheegayay isagoo nebiyada la jira, ayaa dadkii midba midka kale ku yidhi, Maxaa ku dhacay ina Qiish? Saa'uulna ma nebiyada ayuu ka mid yahay? Oo nin ka mid ahaa isla meeshaas ayaa u jawaabay oo yidhi, Laakiin bal yaa aabbahood ah? Sidaas daraaddeed waxay noqotay maahmaah, Saa'uulna ma nebiyada ayuu ka mid yahay? 1 Samuu'eel 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Kaniisadda guulaysata waxay ka kooban tahay nebi soddon jir ah, wadaad soddon jir ah, iyo boqor soddon jir ah, kuwaas oo uu u taagan yahay Ezekiel oo bilaabay sannadkiisii soddonaad, Yuusuf oo bilaabay adeeggiisii sannadkiisii soddonaad, iyo boqor Daa'uud oo bilaabay inuu xukumo sannadkiisii soddonaad. Kaniisadda guulaysata waxaa siddeeddii cutub ee ugu dambeeya ee kitaabka Ezekiel loogu matalay macbudka dhulka oo dhan buuxiya, kaniisadda guulaysatana waa Philadelphia, taas oo ah kaniisaddii siddeedaad ee ka mid ah toddobada.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Khadka nebinnimada ee Yoo’uusiyaah oo bilaabatay 977 BC waxay ku dhammaanaysaa sharciga Axadda ee dhowaan imanaya. Daahirinta iyo shaabadaynta boqolka iyo afar iyo afartan kun ee bilaabatay 31-ka Diseembar, 2023, waxay bilaabatay markii Miikaa’iil soo degay si uu u soo sara kiciyo labadii markhaati ee Muujintii kow iyo tobnaad. Sannadka 2023 wuxuu yimid laba iyo labaatan sano ka dib Sebtembar 11, 2001, sida ay Xeerarkii Shisheeyaha iyo Kacdoonku ee 1798 u yimaaddeen laba iyo labaatan sano ka dib Baaqa Madax-bannaanida ee 1776. Xukunkii laba iyo labaatanka sano ahaa ee Yaaraabcaam wuxuu bilaabmay 977 BC markii nebinnimadii Yoo’uusiyaah la soo bandhigay. Waqtigaas nebigii caasiga ahaa ee 1 Boqorradii cutubka saddex iyo tobnaad wuxuu ka hor yimid riddadii Yaaraabcaam, sida Muuse uga hor yimid riddadii Haaruun, iyo sidii Samuu’eel uga hor yimid dadkii badnaa ee doonayay boqor. Iskahorimaadyadaas ka dhanka ah riddooyinkii aasaaska ahaa, ee uu matalayo farriinta nebigii caasiga ahaa, Muuse iyo Samuu’eel, waxay matalaan qaylada dheer ee malaa’igta saddexaad marka la gaadho sharciga Axadda. Waa farriinta digniinta ah ee ay ku dhawaaqdo calamaddu, taas oo taariikhda Yaaraabcaam lagu matalay saadaasha Yoo’uusiyaah ee la socota “calaamad.”
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Oo bal eeg, waxaa Yahuudah ka yimid nin Ilaah ah oo hadalka Rabbiga ku yimid Beytel; Yeroboocaamna wuxuu ag taagnaa meeshii allabariga si uu foox u shido. Markaasuu ka qayliyey meeshii allabariga isagoo ku hadlaya hadalka Rabbiga, oo wuxuu yidhi, Meel allabariyahow, meel allabariyahow, Rabbigu sidan buu leeyahay; Bal eeg, waxaa reer Daa’uud u dhalan doona wiil, oo magiciisa la odhan doono Yoosiyaah; oo isna dushaada ayuu ku bixin doonaa wadaaddada meelaha sarsare oo dushaada foox ku shida, oo lafaha dadka ayaa dushaada lagu gubi doonaa. Oo isla maalintaas ayuu calaamo bixiyey, isagoo leh, Tanu waa calaamadda Rabbigu ku hadlay; bal eeg, meeshii allabariga way dillaaci doontaa, dambaskana korkiisa yaal waa la daadshadi doonaa. Oo waxay noqotay, markii Boqor Yeroboocaam maqlay hadalkii ninkii Ilaah ee ka qayliyey meeshii allabariga ee Beytel, inuu gacantiisa ka soo fidiyey meeshii allabariga, isagoo leh, Qabta isaga. Gacantiisii uu isaga ku soo fidiyeyna way engegtay, sidaas darteedna dib uguma soo celin karin isaga.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Meeshii allabariguna way dillaacday, dambaskiina waxaa looga daadiyey meeshii allabariga, siduu ahaa calaamaddii uu ninkii Ilaah bixi jiray erayga Rabbiga. Markaasaa boqorkii u jawaabay oo ku yidhi ninkii Ilaah, Hadda baryo wejiga Rabbiga ah Ilaahaaga, oo ii soo ducee, si gacantaydu mar kale iigu soo noqoto. Kolkaasaa ninkii Ilaah Rabbiga baryay, oo gacantii boqorkuna mar kale way ugu soo noqotay, oo waxay noqotay sidii ay markii hore ahayd. Markaasaa boqorkii ku yidhi ninkii Ilaah, Kaalay gurigayga ila tag, oo naso, anna waxaan ku siin doonaa abaalgud. Laakiinse ninkii Ilaah wuxuu boqorkii ku yidhi, Haddaad i siisid gurigaaga badhkiis, kula geli maayo, oo meeshan kibis kuma cuni doono, biyo na kuma cabbi doono; waayo, sidaas ayaa erayga Rabbigu igu amray, isagoo leh, Kibis ha cunin, biyo hana cabbin, oo jidkii aad ku timid dib ha ugu noqon. Sidaas daraaddeed jid kale ayuu maray, oo kuma soo noqon jidkii uu Beytel ku yimid. 1 Boqorradii 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Diidmada nebigu inuu Yeroboocaam wax la cuno, in kasta oo uu u bandhigay “gurigaaga badhkiis,” waxay la jaanqaadaysaa ballankii Herodos uu Salome ugu ballanqaaday badh boqortooyadiisa.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Oo markii maalin ku habboon timid, Herodosna maalintii dhalashadiisa casho u sameeyey madaxdiisii, saraakiishiisii sare, iyo kuwa ugu waaweyn ee Galili; gabadhii Herodiyaas la sheegtayna markay soo gashay oo cayaartey, oo ay ka farxisay Herodos iyo kuwii isaga la fadhiya, boqorkii wuxuu gabadhii ku yidhi, I weyddiiso wax alla wixii aad doonayso, anna waan ku siin doonaa. Markaasuu iyada ugu dhaartay, Wax alla wixii aad i weyddiisato waan ku siin doonaa, tan iyo badh boqortooyadayda. Iyaduna way baxday oo hooyadeed ku tidhi, Maxaan weyddiistaa? Iyaduna waxay tidhi, Madaxa Yooxanaa Baabtiisaha. Markos 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Ballankii Herodos ee ahaa nus boqortooyadiisa wuxuu dhacay maalintii dhalashadiisa. Herodos wuxuu astaan u yahay Rooma, oo tobanka boqor ee Muujintii toddoba iyo toban waxaa u taagan qaybsanaantii Rooma ee tobanleyda ahayd ee Daanyeel cutubka toddobaad, iyo tobanka suul ee cutubka labaad. Dhalashadiisa waxaa lagu calaamadeeyaa marka boqortooyada lixaad lagu beddelo boqortooyada toddobaad ee sharciga Axadda, oo macnahan waxaa ay ku tahay maalinta dhalashada ee Qaramada Midoobay sida boqortooyada toddobaad ee waxsii sheegidda Kitaabka Quduuska ah. Sharciga Axadda ee dhowaan imanaya, tobanka boqor, oo ay u taagan yihiin tobanka qabiil ee woqooyi ee Yerobocaam, waxay isku raacaan inay boqortooyadooda siiyaan bahalka hal saac gudaheed sida ku qoran Muujintii ‘toddoba iyo toban’.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Waayo, Ilaah wuxuu qalbiyadooda geliyey inay doonistiisa sameeyaan, oo ay isku raacaan, oo boqortooyadooda siiyaan bahalka, ilaa erayadii Ilaah ay rumoobaan. Muujintii 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Ka hor intaanan guda gelin waxsii sheegidda Yexesqeel ee cutubka afraad, waxaynu aqoonsan doonnaa saddex iyo tobanka jeer ee Yexesqeel si toos ah u tilmaamo taariikh. Saddexdaas iyo tobankaas calaamadood ee jidku guud ahaan waxay u kala baxaan dunida iyo dadka Ilaah. Dunida, oo Masar ay metelayso, waxaa si toos ah taariikh loogu xusay lix jeer, Tuurna hal mar ayaa lala hadlaa, lixda jeer ee kalena Yeruusaalem ayaa ah mawduuca. Buuggu wuxuu ka bilaabmaa 592 BC, taas oo ah sannaddii soddonaad ee wareegga toddoba iyo tobnaad ee Jubilee-ga, aayadda koowaad ee cutubka afartanaad ee Yexesqeelna waxay tilmaamaysaa Oktoobar 22, 573 BC inay tahay dhammaadka wareegga. Wareegga Jubilee-gu wuxuu metelaa wakhtiga shaabadaynta ee boqolka afar iyo afartan kun laga bilaabo 9/11 ilaa sharciga Axadda ee dhowaan iman doona, kaas oo isna lagu metelay jab-fractal ka mid ah isla taariikhdaas laga bilaabo Diseembar 31, 2023 ilaa sharciga Axadda ee dhowaan iman doona. Labadaas muddo waxaa loo sii tusaaleeyey Agoosto 11, 1840 ilaa Oktoobar 22, 1844.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
11-kii Agoosto, 1840, cid kale ma ahayn Rabbi Ciise Masiix qudhiisa ayaa u soo degay sidii malaa’igta xoogga badan ee Muujintii tobnaad, taas oo sidday kitaab yar oo dadka Ilaah looga baahnaa inay qaataan oo cunaan. Isla malaa’igtaas ayaa haddana u soo degtay 9/11 si ay u calaamadiso bilowga wakhtiga shaabadaynta. Isla malaa’igtaas ayaa u soo degtay Diseembar 31, 2023 si ay u soo sara kiciso labada markhaati ee lagu laayay jidka magaaladaas weyn ee Sodom iyo Masar, meesha uu Rabbiguna iskutallaabta ku qodnaa. Soo-degistaas ayaa calaamadisay xilliga xidhitaanka ee wakhtiga shaabadaynta. Gudaha muddada fractal-ka ah ee ka bilaabmaysa Diseembar 31, 2023 ilaa xeerka Axadda, Yexesqeel oo wadaad ah waxaa la siiyaa riyo ah macbudka jannada ku yaal. Wakhtigaas waxaa laga dhigaa carrab-la’, wuxuuna hadlaa oo keliya marka Ilaah amro inuu sidaas sameeyo. Xaaladdiisu waxay sii jirtaa ilaa xeerka Axadda ee dhowaan imanaya, kaas oo uu matalo baabbi’inta Yeruusaalem.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Sida Yooxanaa oo kale, Yexesqeel waxaa lagu amray inuu qaato kitaabkii ku jiray gacanta malaa’igtii soo degaysay ee Muujintii tobnaad, waxaana kaloo loo sheegay inuu cuno kitaabka baroorashada, baroorta, iyo hoogga.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Laakiinse, ina aadmow, maqal waxa aan kugu leeyahay; ha noqon fallaago sida gurigaas fallaagada ah; afkaaga fur, oo cun waxa aan ku siinayo. Oo markaan fiiriyey, bal eeg, gacan baa laysoo diray; oo bal ogow, waxaa ku jiray kitaab duuban; Oo hortayda ayuu ku kala bixiyey; oo waxaa lagu qoray gudihiisa iyo dibaddiisaba; oo waxaa ku qornaa baroor, oohin, iyo hoog. Yexesqeel 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Farriinta waxaa lagu muujiyey sidii farriin saddex-geesood ah, sidaas darteedna waxay astaan u tahay farriinta saddexda malaa’igood ee Muujintii afar iyo tobnaad. Sidaa darteed, waa farriinta shaabadaynta ee malaa’igta saddexaad tan shaabadaysa kuwa Yeruusaalem ku jira ee ka barooranaya oo ka ooyaya dembiga kiniisadda iyo dalka, sida lagu muujiyey cutubka sagaalaad ee Yexesqeel iyo cutubka toddobaad ee Muujintii.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Oo ammaanta Ilaaha reer binu Israa’iilna waxay ka kacday keruubkii uu korkiisa joogay, oo waxay u kacday marinka guriga. Markaasuu u yeedhay ninkii dharka wanaagsan xidhnaa, kii geeskiisa ku sitay weelkii khadka ee wax lagu qoro; Oo Rabbigu wuxuu ku yidhi, Magaalada dhexdeeda dhex mar, adigoo dhex maraya Yeruusaalem, oo calaamad ku saar wejiyada nimanka ka taahaya oo u qaylinaya karaahiyada oo dhan oo dhexdeeda lagu sameeyo. Yexesqeel 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Kuwa qaata shaabadda waxay u barooranayaan dembiyada kaniisadda iyo dembiyada dalka, maragga Ezekielna wuxuu ku tolan yahay taariikhda Yeruusaalem iyo Masar, kuwaas oo calaamado u ah kaniisadda iyo dunida.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Khamiirka cibaadadu awooddiisii gebi ahaanba ma lumin. Wakhtiga ay khatarta iyo niyad-jabka kaniisaddu ugu weyn yihiin, kooxda yar ee iftiinka ku taagan waxay la taahi doonaan oo la ooyi doonaan karaahiyada dalka dhexdiisa lagu sameeyo. Laakiin si gaar ah baryadoodu waxay ugu kici doonaan kaniisadda aawadeed, maxaa yeelay xubnaheedu waxay u dhaqmayaan sida dunidu u dhaqanto. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Amarku waa kan: ‘Magaalada dhexdeeda ka gudub, Yeruusaalem dhexdeeda ka gudub, oo calaamad ku mari foodaha nimanka ka taaha oo ka ooya karaahiyada oo dhan oo dhexdeeda lagu sameeyo aawadood.’ Kuwan taahaaya ee ooyaya waxay soo bandhigayeen ereyada nolosha; way canaanteen, way waaniyeen, wayna baryeen. Qaar ka mid ah kuwii Ilaah sharaf-dhaca ku sameeyey way toobad keeneen oo qalbigooda ayay hortiisa ku hoosaysiiyeen. Laakiinse ammaantii Rabbigu way ka tagtay reer binu Israa’iil; in kastoo qaar badani weli sii wadeen qaababka diinta, haddana xooggiisii iyo joogitaankiisii way ka maqnaayeen.” Testimonies, volume 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Marka la eego macnaha guud ee kitaabka Baroorashadii Yeremyaah, baroorashada iyo hoogga oo astaan u ah saddexda malaa’igood ee Muujintii afar iyo tobnaad, baroorashooyinka iyo tiiranyadu waa malaa’igta kowaad iyo tan labaad, tan saddexaadna waa farriinta hoogga, taas oo ah calaamad dabaysha bari ee ay xannibayaan afarta malaa’igood ee wax celiya ee Muujintii toddobaad.
Egypt
Masar
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Kitaabka Yexesqeel, waxaa ku xusan saddex iyo toban taariikhood. Taariikhda ugu horraysa ee taxanaha Masar waa Yexesqeel 29:1, waxayna u taagnayd 587 BC.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Sannaddii tobnaad, bishii tobnaad, maalintii laba iyo tobnaad ee bisha, ayaa eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadanow, wejigaaga u jeedi Fircoon oo ah boqorka Masar, oo isaga wax ka sii sheeg, oo weliba Masar oo dhan ka sii sheeg. Hadal oo dheh, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eeg, anigu col baan kugu ahay, Fircoonow, boqorka Masarow, adiga oo ah masduulaagii weynaa ee dhex jiifa webiyadiisa, oo yidhi, Webigaygu anigaa iska leh, oo anigaa naftayda u sameeyey. Yexesqeel 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 BC waa sannadkii hareeraynta, taas oo bilaabatay sannad iyo badh ka hor burburkii Yeruusaalem. Wakhtigaas Yexesqeel wuxuu ku dhawaaqayaa in Ilaah afgembin doono Masar, iyo in afgembintaasi dadka Ilaah u muujin doonto nacasnimadooda ay ku aamminayeen masduulaagii Masar. Dhammaadka cutubkana waxaa lagu dhawaaqaa in Masar loo dhiibi doono Baabuloon, sidaasna lagu aqoonsanayo goorta ay tobanka boqor boqortooyadoodii toddobaad ee waxsii sheegista Kitaabka u dhiibaan Baabuloon casriga ah—boqortooyada siddeedaad ee ka mid ah toddobada. Waxsii sheegistaas waxaa la oofiyey ‘toddoba iyo toban’ sannadood ka dib, 571 BC, sida lagu sheegay dhammaadka cutubka. Sidaa darteed cutubka 29 wuxuu ka kooban yahay tixraaca ugu horreeya iyo kan ugu dambeeya ee taariikheyn lala xidhiidhiyey Masar.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Oo waxay noqotay sannaddii toddoba iyo labaatanaad, bishii kowaad, maalintii kowaad ee bisha, in eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadamow, Nebukhadreesar oo ahaa boqorkii Baabuloon wuxuu ciidankiisii ka dhigay inay Tuur u adeegaan adeeg weyn; madax kastaba way bidaartay, garab kastana wuu diirmay; hase ahaatee isagu mushahar kama uu helin, ciidankiisuna kama ay helin Tuur, adeegga ay iyada ka geysteen daraaddiis. Sidaas darteed Sayidka Rabbiga ahu wuxuu leeyahay, Bal eeg, dalka Masar waxaan siin doonaa Nebukhadreesar oo ah boqorka Baabuloon; oo isagu wuxuu qaadi doonaa badnaanteeda, oo wuxuu qaadan doonaa boolideeda, oo wuxuu qaadan doonaa wixii laga dhacay; taasuna waxay mushahar u noqon doontaa ciidankiisa. Dalka Masar waxaan isaga u siiyey shuqulkii uu ka qabtay, maxaa yeelay waxay aniga ii shaqeeyeen, ayaa Sayidka Rabbiga ahu leeyahay. Maalintaas waxaan geeska reer binu Israa’iil ka soo bixin doonaa inuu soo baxo, oo adigana waxaan ku siin doonaa afka furitaankiisa dhexdooda; oo waxay ogaan doonaan inaan anigu Rabbiga ahay. Yexesqeel 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Sannaddii labaatanaad, bisha kowaad, maalinta kowaad ee aayadda toddoba iyo tobnaad, waxay u taagan tahay taariikhda ugu dambaysa ee saddex iyo tobanka taariikhood ee ku jira Yexesqeel, waana ta keliya ee ku beegan ka dib Oktoobar 22, 573 BC. Waxay ka dhigan tahay wakhtiga boqorka woqooyi ee Daanyeel 11:42–43 la siiyo Masar, iyo sidoo kale barta ay tobanka boqor boqortooyadoodii toddobaad siiyaan boqortooyada siddeedaad ee ka mid ah toddobada. Waxaa la oofiyaa marka “geeska reer binu Israa’iil” soo baxo. Ishacyaahna Israa’iil waxay soo baxdaa maalinta dabaysha bari.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Kuwa Yacquub ka soo farcama ayuu xididdo yeelan doonaa; Israa'iilna way ubaxi doontaa oo biqli doontaa, oo dhulka oogadiisa oo dhan ayay midho ka buuxin doontaa. Ishacyaah 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Marka Ezekiel 29:17 la oofiyo, oo masduulaagii Masar loo dhiibo bahalkii baabiga xilliga sharciga Axadda ee soo dhow, roobka dambe waxaa lagu dul shubi doonaa Israa’iil si aan qiyaas lahayn. Roobkaasu wuxuu bilaabmay 9/11 isagoo ah rusheyn yar, sida uu u astaysan yahay Masiixu ku afuufay xertiisii ka dib markuu dhulka ku soo degay, kaddib markuu u koray Aabbihiis sarakiciddiisii dabadeed.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Ficilka Masiixu ugu neefsaday xertiisii Ruuxa Quduuska ah, oo uu nabaddiisii ugu gudbiyey iyaga, waxay la mid ahayd dhowr dhibcood oo ka horreeya roobka badan ee la bixin lahaa maalinta Bentakostiga.” Spirit of Prophecy, volume 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Saadaashii Yeexesqeel ee ku saabsanaa dhicitaankii Masar waxaa lagu dhawaaqay sannadkii 587 BC, oo ahaa sannadkii go’doominta, waxaana “toddoba iyo toban” sannadood ka dib saadaashii la oofiyey. Waxaa la oofiyey muddada uu matalo tirada “toddoba iyo toban,” sidaas darteedna waxay matalaysaa taariikhda qarsoon ee aayadda afartanaad ee Daanyeel kow iyo tobnaad. Waxaa la oofinayaa inta lagu jiro wakhtiga shaabadaynta boqol iyo afar iyo afartan kun oo lagu sawiray cutubka sagaalaad ee Yeexesqeel. Wakhtiga shaabadaynta ayaa roobka dambe la daadiyaa, marka hore sida rusheyn 9/11, dabadeedna sidii daadad buuxda marka la gaaro sharciga Axadda. Sida ku qoran Ishacyaah ayaa loo oofiyaa “maalinta dabaysha bari,” Islaamkuna waa dabaysha bari, Islaamkuna waa “hoogga” saddexaad. Farriinta Yeexesqeel la rabay inuu cuno waxay ahayd farriin saddex-laab ah, oo qaybteeda saddexaad ay ahayd farriinta hoogga.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Saddex iyo tobanka farriimood ee taariikheysan ee Yexesqeel waxaa loo soo bandhigay iyadoo lala xiriirinayo Yeruusaalem, Masar, iyo Turos. Dhammaantood waxay ka hadlayeen caasinimo, sida uu u matalo tirada “saddex iyo toban.”
We will continue to consider the dating of Ezekiel in the next article.
Waxa aynu sii wadi doonnaa in aynu maqaalka xiga ku eegno taariikhaynta Yexesqeel.