There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Buugga Yexesqeel waxaa ku jira saddex iyo toban tixraac oo ku saabsan taariikho; lix waxay khuseeyaan Yeruusaalem, lixna waxay khuseeyaan Masar, middina Turos. Tixraacyadaas oo dhammu waxay ku dhex yaalliin duruuf colaadoobid ah, taas oo tirada “saddex iyo toban” ay astaan u tahay. Sannaddii ka dambaysay markii naagtii Yexesqeel ay u dhimatay istaroog, taas oo calaamadisay bilowgii go’doomintii saddexaad, ayaa Yexesqeel lagu amray inuu Masar ka gees hadlo, isagoo caddaynaya in ay cidlo ahaan doonto afartan sannadood.

And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

Oo waxaan dalka Masar ka dhigi doonaa cidlo dhexdeeda dalalka cidlada ah, oo magaalooyinkeeduna dhexdeeda magaalooyinka baabba’ay waxay ahaan doonaan cidlo afartan sannadood; oo Masriyiintana waxaan ku kala firdhin doonaa quruumaha dhexdooda, oo waxaan ku kala daadin doonaa dalalka dhexdooda. Habase yeeshee, Sayidka Rabbiga ahu sidaas buu leeyahay; Dhammaadka afartan sannadood ayaan Masriyiinta ka soo ururin doonaa dadyowgii ay ku kala firdheen dhexdooda; oo waxaan soo celin doonaa maxaabiisnimadii Masar, oo waxaan ka dhigi doonaa inay ku noqdaan dalka Pathros, oo ah dalkii hoygooda; oo halkaasay ku ahaan doonaan boqortooyo hoose. Ezekiel 29:12–14.

The siege began in 587 BC, when Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Go’doomintu waxay bilaabatay sannadkii 587 ee dhalashadii Masiixa ka hor, markii Yexesqeel lagu amray inuu hadlo. Aayadda ‘toddoba iyo toban’, sannadka 571 ee dhalashadii Masiixa ka hor wuxuu tilmaamayaa in Masar la siin doono Baabuloon, iyadoo loogu abaalgudayo adeegyadii ay qabatay. Khubarada taariikh-tirsiga Kitaabka Quduuska ah waxay soo jeedinayaan in muddada laga bilaabo sannadkii 567 ilaa sannadkii 527 ee dhalashadii Masiixa ka hor ay tahay muddada afartanka sano ah ee aayadaha lagu tilmaamay, waxaana laga soo bilaabo farriintii ugu horraysay ee xukunka ee la naadiyey sannadkii 587 ee dhalashadii Masiixa ka hor ilaa ku dhawaaqiddii aayadda toddoba iyo toban ee sannadkii 571 ee dhalashadii Masiixa ka hor, taas oo sheegaysay in Rabbigu Masar gacanta u geliyey Nebukadnesar, aynu helaynaa muddo ‘toddoba iyo toban sano’ ah.

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

Ciidankii Nebukadnesar waxay Turos kula galeen olole dagaal oo dheer oo adag (go’doomintu waxay socotay qiyaastii 13 sannadood, ku dhowaad 586–573 BC). Askartu si aad u weyn bay u hawshoodeen (madax kasta waa timo beelay, garab kastana wuu diirmay culays qaadistiisa), hase yeeshee wax mushahar ah ama booli la taaban karo kama ay helin Turos lafteeda. Sidaas daraaddeed, hawshaas aan faa’iidada lahayn awgeed, Ilaah wuxuu go’aamiyey inuu Masar siiyo Nebukadnesar magdhow ahaan (“mushahar”) shaqadii ay ciidankiisu ka qabteen Turos.

And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

Oo isla gurigaas jooga, idinkoo cunaya oo cabbaya waxa ay idiin dhiibaan; waayo, shaqaaluhu wuu istaahilaa mushaharkiisa. Guri ilaa guri ha uga gudbina. Luukos 10:7.

Nebuchadnezzar therefore took Tyre first, and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC; then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began in 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Sidaas darteed Nebukadnesar wuxuu marka hore qabsaday Turos, go'doomintii saddex iyo tobanka sannadood socotay ka dibna waxaa la siiyey Masar. Ka hor intuusan qabsan Turos, wuxuu Yeruusaalem qabsaday sannadkii 586 dhalashadii Masiixa ka hor; dabadeed wuxuu Turos go'doomiyey muddo saddex iyo toban sannadood ah, ka dibna Masar. Yeruusaalem waxaa la qabsaday sannadkii 586 dhalashadii Masiixa ka hor, go'doomintii Turosna waxay bilaabatay sannadkii 586 dhalashadii Masiixa ka hor waxayna socotay ilaa sannadkii 573 dhalashadii Masiixa ka hor. Tirada saddex iyo tobanka ahi waxay xiriir la leedahay Dawladaha Midowday ee Maraykanka.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

Walaasha Caddaan waxay inoo sheegaysaa in Yeruusaalem ee kitaabka Yexesqeel ay u taagan tahay kaniisadda La’odikiya ee Adventist-ka Sabtida toddobaad, Nebukadnesar oo ah boqorka woqooyiguna uu u taagan yahay awoodda baabtiiska ee maalmaha ugu dambeeya. Tusaalaha taariikhiga ah ee cutubka sagaal iyo labaatanaad, tuugada dadkaaga ee maalmaha ugu dambeeya oo matalaya Roomaanka baabtiiska, waxay cutubkaas ku qabsadaan saddex qaybood. Marka hore wuxuu qabsadaa Yeruusaalem, dabadeed Turos, ugu dambayntiina Masar.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and as were the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 is represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Xukunku wuxuu ka bilaabmaa guriga Ilaah, geeska Borotestannimada ee Maraykankana waxaa marka hore la qabsadaa ka hor sharciga Axadda. Geeska Borotestannimada riddowday ee Maraykanka waxaa ku jirta kaniisadda Adventist-ka Maalinta Toddobaad ee La'odikiya, taas oo matasha dadkii axdiga ee “hore”, kuwaas oo laga gudbo sidii looga gudbay Israa'iiltii hore sannadkii 34 iyo Borotestannadii sannadkii 1844. Ka gudbidda dadkii hore ee axdiga Ilaah sannadihii 34 iyo 1844 waxaa lagu matalaa taariikhda nebiyadeed ee waxsii-sheegidda laba kun iyo saddex boqol oo sano ee Daanyeel 8:14. Xukunku wuxuu ka bilaabmaa guriga Ilaah, waxaana geeska Borotestannimada la xukumaa ka hor geeska Jamhuuriyadnimada.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Waayo, wakhtigu waa yimid in xukunku ka bilowdo guriga Ilaah; oo haddii uu inaga marka hore ka bilowdo, maxayse dhammaadku noqon doontaa kuwa aan injiilka Ilaah addeecin? 1 Butros 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Xuska ugu horraysa ee xukunka Masar lagu xuso waxay ku taallaa aayadda koowaad ee cutubka sagaal iyo labaatanaad, taariikhda ugu dambaysana ee Ezekiel ku xuso ee la xidhiidha Masar waxay ku taallaa aayadda “toddoba iyo tobnaad” ee isla cutubkaas. Cutubku wuxuu tilmaamayaa in Rooma casriga ahi marka hore ka adkaanayso geeska Protestantism-ka, dabadeedna Turos, oo matasha geeska Jamhuuriyadnimada, kaas oo laga adkaanayo marka sharciga Axadda ee dhawaan imanaya la soo rogo. Marka Turos (Maraykanka) uu Nebukadnesar kaga adkaado sharciga Axadda, Masarna sidoo kale waxaa loo gacan geliyaa isaga. Halkaas waxaa ku bogsada boogtii dhimashada lahayd ee baabtiisnimada. Ma aha oo keliya in boogtaas dhimashada lahayd ee baabtiisnimadu markaas bogsato, laakiin Ezekiel wuxuu inoo sheegayaa in tani dhacdo muddada roobka dambe.

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 29:21.

Maalintaas waxaan ka dhigi doonaa geeska reer binu Israa’iil inuu soo baxo, aniguna waxaan ku siin doonaa af-furid dhexdaooda; oo way ogaan doonaan inaan anigu Rabbiga ahay. Yexesqeel 29:21.

Jacob and Israel

Yacquub iyo Israa’iil

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

Ishacyaah wuxuu tilmaamayaa in Israa’iil soo biqleyso, ubaxayso, oo dhulka oo dhan miro ka buuxinayso. Waa roobka keena saddexda tallaabo ee biqilka, ubaxa, iyo midho-dhalka, oo sida uu Ishacyaah sheegayna, roobka dambe wuxuu yimaadaa marka “dabaysha kulul” la joojiyo. Wuxuu kaloo tilmaamayaa in muddada biqilka, ubaxa, iyo midho-dhalka dembiyada Yacquub la nadiifinayo, erayga Cibraaniga ah ee loo tarjumay “la nadiifiyeyna” waa la kafaaragguday.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Qiyaas ahaan, markay soo baxdo ayaad la murmi doontaa; dabayshiisii kululna wuu joojiyey maalintii dabaysha bari. Sidaas daraaddeedna xumaantii Yacquub waa la kafaaragudi doonaa; oo tanuna waa midhaha oo dhan ee dembigiisa looga qaadayo; markuu dhagaxyada meesha allabariga oo dhan ka dhigo sida dhagaxyada nuuradda ah oo la kala jajabiyey, geedihii Asheeraah iyo sanamyadiina ma sii taagnaan doonaan. Ishacyaah 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy occurs as represented by Jerusalem, a symbol of the horn of Protestantism—the church—and Tyre, a symbol of the horn of Republicanism—the state. Just after the end of the thirteen-year siege of Tyre, the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquerings of Jerusalem, Tyre and Egypt occur when “the horn of the house of Israel” buds forth and is given an opening of the mouth.

Marka afarta dabaylood (dabayshiisa daran) ee colaadda la xakameeyo, waxaa bilaabanta shaabadaynta boqol iyo afar iyo afartan kun, ugu dambayntiina waa la kala soocaa kuwa xigmadda leh iyo kuwa sharka leh ee ku jira Adventistnimada, waxaas oo dhanna waxaa lagu dhammaystiraa “maalinta dabaysha bari.” Xilliga shaabadayntu wuxuu ku bilaabmay rushayn dhacday 9/11, wuxuuna ku dhammaadaa soo shubasho buuxda marka la soo rogo sharciga Axadda, markaas oo dhulka miro laga buuxiyo. Xilliga shaabadayntu waa daahirin iyo sifayn marxalad-marxalad u socda, oo waafaqsan Malaakii saddex. Laakiin muddada toddoba iyo tobanka sano ah ee ay metelaan taariikhaha bilowga iyo dhammaadka ee Yexesqeel sagaal iyo labaatan, waxaa dhacda qabsashada boqortooyada lixaad ee waxsii-sheegidda Kitaabka Quduuska ah, sida ay u metelaan Yeruusaalem, oo astaan u ah geeska Protestantnimada—kaniisadda—iyo Turos, oo astaan u ah geeska Jamhuuriyadnimada—dawladda. Wax yar ka dib dhammaadka go'doominta Turos ee saddex iyo tobanka sano ah, waxaa dhacda qabsashada boqortooyada toddobaad ee tobanka boqor, taas oo ay Masar metesho. Saddexda qabsasho ee Yeruusaalem, Turos iyo Masar waxay dhacaan marka “geeska reer binu Israa'iil” uu soo biqlo oo la siiyo af-furmid.

The dumbness of both the priest Ezekiel and the priest Zacharias ends at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob’s sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Carrab-la’aanta wadaadka Yexesqeel iyo tan wadaadka Sakariyas labaduba waxay dhammaadaan xilliga sharciga Axadda, markaas oo Maraykanka iyo dameertii Balcaam labaduba hadlaan. Rabbigu wuxuu reer binu Israa’iil siiyaa “furitaanka afka” xilliga sharciga Axadda. Markaas Yacquub waa laga daahiriyey dembiyadiisii, magaciisana waxaa loo beddelaa reer binu Israa’iil. Farriinta ay ku dhawaaqaan waxaa metela markhaatiga saddexaad ee carrab-la’aanta la xiriirta wax sii sheegidda, kaas oo uu metelo Daanyeel, oo markaas la siiyo farriinta cutubka kow iyo tobnaad ee Daanyeel, taas oo sidoo kale ah aragtida Xabaquuq ee markaas ‘hadasha oo aan been sheegin.’ Yexesqeel, Sakariyas iyo Daanyeel waxay la jaanqaadaan ku dhawaaqista qaylada dheer ee malaa’igta saddexaad, sida uu sidoo kale la jaanqaado Yeremyaah cutubka shan iyo tobnaad, halkaas oo loogu ballanqaaday inuu noqon doono afka Ilaah haddii uu ka soo kaban lahaa niyad-jabkii ugu horreeyay.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Bal maxaa xanuunkaygu u yahay mid joogto ah, oo nabarkayguna aanu bogsan karin, oo diida in la bogsiiyo? Ma waxaad ii ahaanaysaa gebi ahaanba sida mid beenaale ah, iyo sida biyo baaba’a? Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaas waan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad kuwa qaaliga ah ka soocdo kuwa wax tara lahayn, waxaad ahaan doontaa sida afkayga; iyagu ha kuu soo noqdeen, laakiinse adigu ha ugu noqon iyaga. Yeremyaah 15:18, 19.

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

Ciise wuxuu dhammaadka ku tusaaleeyaa bilowgii; 9/11-na rusheyntii waxay soo bixisay burooyin, geedkii Yacquubna wuu bilaabay inuu koro; ugu dambayntiina, markii xumaanta Yacquub la nadiifiyo, reer binu Israa'iil way hadli doonaan. Buroobiddii 9/11 ee roobku dhammaystiray waxay astaan u tahay buroobid ka dhacaysa dhammaadka wakhtiga shaabadaynta, marka “geeska” reer binu Israa'iil buroobo, isla meeshii geesihii Protestantism-ka riddada ah iyo Jamhuuriyadda lagaga adkaado Nebukadnesar.

At that point the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

Halkaas marka la joogo, geeska beenta ah ee Borotestantnimada waxaa lagu lid dhigaa geeska runta ah ee Borotestantnimada, kaas oo ay astaan u tahay ushii Haaruun ee magooshay, kana duwanayd ulaha kale ee qabiilooyinka Israa'iil. Labada taariikhood ee ku xusan cutubka sagaal iyo labaatanaad ee Yexesqeel waxay tilmaamayaan taariikhda kor u qaadista calanka boqol iyo afar iyo afartanka kun xilliga sharciga Axadda ee dhowaan soo socda.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time, typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Geeddi-socodka biqlidda, ubaxidda iyo dhulka oo miro laga buuxiyo wuxuu bilaabmay markii roobka dambe la rusheeyey 9/11, sidii xilligii Bentekoste uu ku bilaabmay Masiixa oo dhawr dhibcood ku afuufay xertiisa, taas oo horseedday Bentekoste markii shubiddii buuxda ay dhacday. Biqliddii 9/11 ee bilowgii sifaynta Yacquub (kan booska qof kale la wareega), xilligaas oo ah xilliga shaabadaynta, waxay astaan u ahayd biqlidda reer Israa’iil (kan adkaada) xilliga sharciga Axadda. Biqlidda dhacaysa dhammaadka waxay muujinaysaa kala soocidda u dhexaysa dadkii hore ee axdiga iyo boqol iyo afar iyo afartan kun, sidii dabkii ku soo daatay Buurta Karmel uu u kala soocay nebi Eliiyaah iyo nebiyadii Bacal. Kala soociddaas waxaa matalaya qolo waxsii-sheegid ahaan ku ceeboobaysa farriin been-abuur ah oo nabad iyo ammaan ku saabsan, halka qolada kalena ay waxsii-sheegid ahaan faraxsan tahay, oo aanay weligeed ceeboobi doonin.

The Six Dates of Egypt

Lixda Taariikhood ee Masar

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelfth year of the captivity.

Yexesqeel wuxuu tilmaamayaa afar taariikhood oo kale oo la xiriira Masar, kuwaas oo laba ka mid ahi ay ku beegan yihiin sannadkii kow iyo tobnaad, labada kalena sannadkii laba iyo tobnaad ee maxaabiisnimada.

The Siege of the Eleventh Year

Go'doomintii Sannadka Kow iyo Tobnaad

And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

Oo waxay dhacday sannaddii kow iyo tobnaad, bishii kowaad, maalintii toddobaad ee bisha, in eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadanow, gacantii Fircoon oo ah boqorkii Masar waan jebiyey; oo bal eeg, lama duubi doono in loo bogsiiyo, lagumana duubi doono faashad si loo xiro, si ay u xoogaysato oo seefta u qabato. Yexesqeel 30:20, 21.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

Oo waxay dhacday sannaddii kow iyo tobnaad, bishii saddexaad, maalintii kowaad ee bisha, in eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadanow, la hadal Fircoon oo ah boqorka Masar iyo dadkiisa faraha badan; Yaad ku la mid tahay weynaantaada? Ezekiel 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one, the fall of Egypt and its impact upon the world are identified.

Sannadkii kow iyo tobnaad ee maxaabiisnimada, cutubka soddonaad, cududaha Masar iyo Fircoon waa la jebinayaa, cududaha Baabuloonna waa la xoojinayaa. Sannadkii kow iyo tobnaad, cutubka kow iyo soddonaad, waxaa lagu tilmaamayaa dhicitaanka Masar iyo saamaynta uu dunida ku yeesho.

The Twelfth Year & Jerusalem’s Fall

Sannadka Laba iyo Tobnaad iyo Dhiciddii Yeruusaalem

The two dates in the twelfth year are located in Ezekiel thirty-two.

Labada taariikhood ee sannadkii laba iyo tobnaad waxay ku yaalliin Xisqii'eel 32.

And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

Oo waxay noqotay sannaddii laba iyo tobnaad, bishii laba iyo tobnaad, maalintii kowaad ee bisha, in eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadanow, baroordiiq u qaad Fircoon, boqorka Masar, oo ku dheh isaga, Waxaad la mid tahay libaax yar oo quruumaha ka mid ah, oo waxaadna tahay sida nibiri badda ku jira; oo waxaad ku soo baxday webiyadaada, oo biyihii ayaad cagahaaga ku kicisay, oo webiyadoodiina waad wasakhaysay. Sayidka Rabbiga ahu sidaasuu leeyahay; Sidaas daraaddeed waxaan kugu dul fidin doonaa shabaggayga anigoo wata urur dad badan ah; oo iyaguna waxay kugu soo saari doonaan shabaggayga. Yexesqeel 32:1–3.

It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

Oo weliba waxay noqotay sannaddii laba iyo tobnaad, maalintii shan iyo tobnaad ee bisha, in eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadamow, dadka faraha badan ee Masar u barooro, oo hoos u tuur iyaga, iyada iyo gabdhaha quruumaha caanka ahba, xagga meelaha hoose ee dhulka, iyaga iyo kuwa godka ku dhaadhaca. Yexesqeel 32:17, 18.

Pharaoh and His Multitude

Fircoon iyo Dadkiisa Badan

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Cutubka kow iyo soddonaad ee wax sii sheegidda ka geesta ah Masar, aayadaha ugu dambeeya waxay sheegayaan:

I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

Quruumihii waan ka gariiriyey dhawaaqa dhicitaankiisa, markaan isaga ku tuuray cadaabta isaga iyo kuwa godka ku soo dega; oo geedihii Ceeden oo dhan, kuwii la doortay oo ugu wanaagsanaa Lubnaan, dhammaan kuwa biyo caba, waxaa lagu qalbiqaboojin doonaa meelaha ugu hooseeya ee dhulka. Iyaguna waxay isaga ula degeen cadaabta xaggii kuwa seef lagu laayay; oo kuwii ahaana cududdiisa, kuwii hooskiisa ku dhex degganaa quruumaha dhexdooda. Bal yaad sidaas ugu ekayd xagga ammaanta iyo xagga weynida geedaha Ceeden dhexdooda? Habase yeeshee waxaa laguu soo dejin doonaa geedaha Ceeden la jira meelaha ugu hooseeya ee dhulka; waxaad dhex jiifsan doontaa kuwa aan gudnayn, iyo kuwa seef lagu laayay. Kanu waa Fircoon iyo dadkiisa faraha badan oo dhan, ayaa Sayidka Rabbiga ahu leeyahay. Ezekiel 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeat and enlarge upon chapter thirty-one and include a parallel ending statement.

Aayadaha ugu dambeeya ee bayaanka xukunka ee Masar ku wajahan, kuna qoran cutubka laba iyo soddonaad, waxay ku celinayaan oo sii faahfaahinayaan waxa ku qoran cutubka kow iyo soddonaad, waxaana ku jira hadal gunaanad ah oo kii cutubkaas la mid ah.

For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

Waayo, waxaan ku dhigay cabsi aan ku riday dalka kuwa nool; oo isaga waxaa lagu dhex jiifin doonaa kuwa aan gudnayn, isagoo la jira kuwa seef lagu laayay, isaga iyo Fircoon iyo dadkiisa badan oo dhan, ayaa Sayidka Rabbiga ahu leeyahay. Ezekiel 32:32.

The Seventeen years of Chapter Twenty-nine

Toddobada iyo Tobanka Sano ee Cutubka Labaatan iyo Sagaalaad

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Taariikhaha ku jira muddada toddoba iyo tobanka sannadood ee lagu matalay cutubka sagaal iyo labaatanaad waxay tilmaamayaan Nebukadnesar oo Masar qabsaday, iyo muddada afartan sannadood ah ee cidlada Masar. Afartu waxay u taagan tahay lamadegaan, taasoo astaan u ah kunka sannadood ee dhulku cidla ahaanayo.

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

Waxaan fiiriyey dhulka, oo bal eeg, wuxuu ahaa madhan oo qaab lahayn; samooyinkana, oo iftiin ma ay lahayn. Waxaan fiiriyey buuraha, oo bal eeg, way gariireen, oo kuraha oo dhammuna si fudud bay u dhaqaaqeen. Waxaan fiiriyey, oo bal eeg, ninna ma jirin, oo haadkii samooyinka oo dhammuna way carareen. Waxaan fiiriyey, oo bal eeg, meeshii midhaha lahayd waxay noqotay cidlo, oo magaalooyinkeedii oo dhammuna way dumeen Rabbiga hortiisa iyo cadhadiisa kulul aawadeed. Waayo, Rabbigu wuxuu sidaas yidhi, Dalka oo dhammu wuu baabba'i doonaa; hase ahaatee, dhammaad buuxa ka dhigi maayo. Yeremyaah 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction are set forth.

Dhammaadka afartanka sannadood ee cidloobidda Masar ee ku xusan Yexesqeel sagaal iyo labaatan, waxaa lagu muujinayaa sarakicidda ugu dambaysa ee kuwa sharka leh iyo baabbi'intooda kama dambaysta ah.

Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

Cabsi, iyo boholo, iyo dabin, ayaa kugu soo degay, kaaga dhulka degganow. Oo waxaa dhici doonta in kii ka carara qaylada cabsida uu ku dhici doono boholo; oo kii ka soo baxa boholo dhexdeeda waxaa lagu qaban doonaa dabinka, waayo daaqadihii sare waa furmeen, oo aasaasyadii dhulkuna way gariirayaan. Dhulku aad buu u burburay, dhulku gebi ahaanba wuu kala daatay, dhulku si weyn baa loo ruxay. Dhulku hore iyo dib buu ugu liicliici doonaa sida nin sakhraansan, oo waxaa loo qaadi doonaa sida aqal yar; oo xadgudubkiisuna culays buu ku ahaan doonaa; oo wuu dhici doonaa, mana uu soo sara kici doono mar dambe. Oo waxay ahaan doontaa maalintaas in Rabbigu ciqaabi doono guutada kuwa sarreeya ee sare jooga, iyo boqorrada dhulka ee dhulka jooga. Oo waa la isu soo ururin doonaa sida maxaabiista loogu ururiyo boholo, oo waxaa lagu xidhi doonaa xabsi, oo maalmo badan dabadeedna waa la soo booqan doonaa. Ishacyaah 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon power’s ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Farriinta Yexesqeel ee ay isku xirayaan lixda taariikhood ee la xiriira Masar waxay tilmaamaysaa burburka kama dambaysta ah ee awoodda masduulaaga ee dhulka ka jirta, kaas oo ka bilaabmaya sharciga Axadda ee dhowaan soo socda, kuna sii soconaya ilaa halaagga kama dambaysta ah ee Masaarida sharka leh dhammaadka kunka sannadood.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

Markhaatiga nebinnimada, bahalka iyo nebiga beenta ahi dhammaadkooda waxay ku gaadhaan harada dabka, taas oo u taagan Imaatinka Labaad ee Masiixa; laakiinse halligaadda awoodda masduulaagga ee harada dabku waxay dhacdaa dhammaadka kunka sannadood.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

Markaasaa bahalkii waa la qabtay, waxaana la jiray nebiga beenta ah oo hortiisa mucjisooyin ku sameeyey, kuwaas oo uu ku khiyaaneeyey kuwii qaatay calaamadda bahalka iyo kuwii caabuday sanamkiisa. Labadoodaba iyagoo nool ayaa lagu tuuray haro dab ah oo baaruud ku gubanaysa. Kuwii hadhayna waxaa lagu laayay seeftii kan faraska fuulay, oo seeftaasu afkiisa ayay ka soo baxday; shimbirihiina dhammaantood hilibkoodii bay ka dhergeen. Muujintii 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Bahalka iyo nebigii beenta ahaa waxay si nebiyaysan ku dhammaadaan imaatinka labaad ee Masiixa, laakiin masduulaagii wuxuu la kulmaa qaddarkiisa kun sannadood dabadeed imaatinka saddexaad ee Masiixa.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

Oo waxaan arkay malaa’ig samada ka soo degaysa, iyadoo haysata furihii yamayska hoose iyo silsilad weyn oo gacanteeda ku jirta. Oo waxay qabatay masduulaagii, kaas oo ah abeesadii hore, oo ah Ibliiska iyo Shayddaanka, oo ku xidhay kun sannadood, oo waxay ku tuurtay yamayska hoose, oo ku xidhay dhexdiisa, oo shaabad ku saartay, si uusan mar dambe quruumaha u khiyaanayn ilaa kunka sannadood dhammaadaan; dabadeedna waa in muddo yar la sii daayaa. Muujintii 20:1–3.

The Eleventh and Twelfth Years

Sannadihii Kow iyo Tobnaad iyo Laba iyo Tobnaad

The ‘seventeen’-year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapters thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began in the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586 BC.

Muddada ‘toddoba iyo toban’ sano ah ee lagu tilmaamay labada taariikhood ee ku xusan cutubka sagaal iyo labaatanaad ee Yexesqeel waxay bilaabatay sannaddii tobnaad ee maxaabiisnimada, waxayna dhammaatay sannaddii toddoba iyo labaatanaad. Farriimaha cutubyada soddonaad iyo kow iyo soddonaad waxaa la soo bandhigay sannaddii kow iyo tobnaad, labada taariikhood ee ku xusan cutubka laba iyo soddonaadna waxaa la bixiyey sannaddii laba iyo tobnaad ee maxaabiisnimada. Muddada toddoba iyo tobanka sano ah ee bilaabatay sannaddii tobnaad, qiyaastii bilowgii go’doomintii Yeruusaalem, waxaa xigay labadii farriimood ee Masar ku saabsanaa ee sannaddii kow iyo tobnaad, kuwaas oo ku xusan cutubyada soddonaad iyo kow iyo soddonaad. Labada farriimood ee sannaddii kow iyo tobnaad waxay wadajir u metelaan farriin wax yar ka horraysa sharciga Axadda. Labada farriimood ee kale ee Masar ku saabsanaa ee sannaddii laba iyo tobnaad waxay ku beegnaayeen xilligii burburintii Yeruusaalem ee sannadkii 586 Ciise ka hor ama wax yar ka dib.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law. The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typifies the second angel’s message, where there is always a doubling.

Farriinta imaatinka Masiixa waxaa lagu dhawaaqaa iyada oo qayb ka ah farriinta Qaylada Saqda Dhexe, taas oo isu beddesha farriinta qaylada dheer marka la soo rogo sharciga Axadda. Laba farriimood oo Masar ah ayaa lagu dhawaaqaa ka hor inta aan la soo rogin sharciga Axadda, laba farriimood oo Masar ahna waxaa lagu dhawaaqaa marka la soo rogo sharciga Axadda ama wax yar ka dib. Laba-laabmidda farriimaha la bixiyo isla sannadka, inta lagu jiro go’doominta ku dhammaata burburinta Yeruusaalem, iyo labada farriimood ee kale ee la bixiyo marka la soo rogo sharciga Axadda, waxay astaan u tahay farriinta malaa’igta labaad, taas oo had iyo jeer ay ka muuqato laba-laabmid.

A second message is always followed by the third message.

Farriin labaad waxaa had iyo jeer raaca farriinta saddexaad.

“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Qalin iyo codba waa inaynu ku baahinno bayaanka, annagoo muujinayna isku xigxiggooda iyo ku-dhaqanka waxsii sheegyada ina gaadhsiinaya farriinta malaa’igta saddexaad. Ma jiri karto middii saddexaad la’aanteed middii koowaad iyo middii labaad. Farriimahan waa inaynu dunida ku gaadhsiinno qoraallo la daabacay iyo khudbado, annagoo ku muujinayna silsiladda taariikhda waxsii sheegyada waxyaalihii jiray iyo waxyaalaha jiri doona.” Selected Messages, book 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always preceded by the second message that is always a twofold message.

Marka la gaaro farriinta saddexaad, albaabka muddada tijaabadu wuu xirmaa. Muddada tijaabadu waxay Maraykanka uga dhammaataa marka sharciga Axaddu hirgalo, adduunkana waxay uga dhammaataa marka Miikaa'eel istaago. Labadaas albaab ee xiran waxay matalaan farriin saddexaad oo ay had iyo jeer ka horrayso farriinta labaad, taas oo had iyo jeer ah farriin laba qaybood leh.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapters thirty and thirty-one, identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Awood-siinta malaa'igta labaad waxay hirgashaa marka ay ku soo biirto farriinta Qaylada Saqda Dhexe. Labada farriimood ee aadanaha loogu dhawaaqay, sida ay u matalayaan baaqyadii uu Yexesqeel ku jeediyey Masar ee ku jira cutubyada soddonaad iyo kow iyo soddonaad, waxay tilmaamayaan goorta ay farriinta Qaylada Saqda Dhexe ku biirto malaa'igta labaad, labada farriimood ee cutubka laba iyo soddonaadna waxay tilmaamayaan awood-siinta malaa'igta saddexaad inta lagu jiro qaylada dheer.

Ezekiel’s wheels of the complex interplay of human events identify the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angels’ warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law are represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Giraangiraha Yexesqeel ee metelaya isdhexgalka murugsan ee dhacdooyinka aadanaha ayaa tilmaamaya digniinta ugu dambaysa ee loo jeedinayo aadanaha, taas oo ah digniinta malaa'igta saddexaad, malaa'igta saddexaadna waxay ka kooban tahay digniinaha malaa'igta koowaad iyo tan labaad. Qaylada Saqda Dhexe ee ka horraysa sharciga Axadda iyo qaylada dheer ee ka dambaysa sharciga Axadda waxaa metelaya afarta taariikhood ee Yexesqeel ee ku beegan muddada ‘toddoba iyo tobanka’ sano ah ee u dhexaysa taariikhaha alfa iyo oomeega ee cutubka sagaal iyo labaatanaad, kuwaas oo la jaanqaadaya taariikhda qarsoon ee Daanyeel cutubka kow iyo tobnaad, aayadda afartanaad, sida lagu muujiyey aayadaha kow iyo tobnaad ilaa lix iyo tobnaad ee isla cutubkaas.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

Cutubka tobnaad ee Daanyeel, Daanyeel, sidii Yexesqeel oo kale, waa la aamusiiyey. Aamusnaanta Daanyeel waxay timid bartamaha saddex taabasho; taabashadii koowaad iyo tii saddexaad waxay ka yimaadeen malaa’ig Jibriil, taabashadii dhexena waxay ahayd taabashadii Masiixa. Daanyeel, sidii Butros oo kale intii u dhexeysay Qaysariya-Filibbos iyo iskutallaabta, wuxuu ku sugan yahay dhexda. Dhexda Butros wuxuu arkay Masiixa ammaansan, sidaas oo kalena Daanyeel ayuu ku arkay cutubka tobnaad. Dhexe ee saddexda malaa’igood waa farriinta labaad, taas oo ah isku-dar laba farriimood.

5th Day of the 4th Month & 1844

Maalinta 5aad ee Bisha 4aad & 1844

In Ezekiel chapter one, verses one and two, Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19 and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19 and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844, midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten.

Cutubka koowaad ee Yexesqeel, aayadaha koowaad iyo labaad, Yexesqeel waxa uu ku sugan yahay maalinta shanaad ee bisha afraad, taas oo ku beegan bartamihii dhaqdhaqaaqii bisha toddobaad ee 1844. Yexesqeel waxa uu joogaa bartamaha muddada u dhexaysa 19-kii Abriil iyo 22-kii Oktoobar, 1844, sidii uu ahaa Samuel Snow, farriin-sidihii Qayladii Saqda Dhexe ee 1844, markii uu Boston ku soo bandhigay aragtidiisii ugu horraysay ee cad ee farriinta, 93 maalmood ka dib 19-kii Abriil iyo 93 maalmood ka hor intii aanu albaabku xidhmin 22-kii Oktoobar, 1844. Samuel Snow waxa uu Boston joogay 21-kii Luulyo, 1844, bartamihii dhaqdhaqaaqii bisha toddobaad, isaga oo aan ogayn in, marka laga eego dhinaca waxsii-sheegidda, uu la taagnaa Butros oo ku sugan Buurtii Muuqbeddelka, Yexesqeel oo ku sugan sannadkii soddonaad ee meertadii toddoba iyo tobnaad ee Yubilii, iyo Daanyeel xilligii taabashadiisii labaad intii lagu jiray aragtidii muraayadda ee cutubka tobnaad.

Tyre

Turos

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Ka hor intaanan ku noqon taariikheynta lixda tixraac ee Yeruusaalem ee Yexesqeel, waa inaan marka hore aqoonsannaa taariikhda keliya ee lagu dhawaaqay ka gees ah Turos.

And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

Oo waxay noqotay sannaddii kow iyo tobnaad, maalintii kowaad ee bisha, in eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadamow, maxaa yeelay Turos waxay Yeruusaalem ka tidhi, Ahaa, way jabtay tii ahayd irdaha dadyowga; xaggaygay ii soo jeesatay; anigu waan buuxsami doonaa, haddaba iyadu way baabba'day; sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay, Bal eeg, Turosay, anigu col baan kugu ahay, oo waxaan kugu soo kicin doonaa quruumo badan, sida baddu hirarkeeda u soo kiciso. Oo iyagu waxay dumin doonaan derbiyadii Turos, oo waxay dumin doonaan munaaradaheeda; aniguna boodhkeedana waan ka xaaqi doonaa iyada, oo waxaan ka dhigi doonaa sida dhagax siman dushiis. Waxay ahaan doontaa meel shabagyada lagu kala bixiyo oo badda dhexdeeda taal; waayo, aniga ayaa ku hadlay, ayaa Sayidka Rabbiga ahu leeyahay; oo waxay quruumaha u noqon doontaa booli. Oo gabdhaheeda berrinka jooga seef baa lagu layn doonaa; oo waxay ogaan doonaan inaan anigu Rabbiga ahay. Waayo, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eeg, waxaan Turos ku soo dejin doonaa Nebukadresar oo ah boqorkii Baabuloon, boqorrada boqorkooda, oo xagga woqooyi ka imanaya, isagoo wata fardo, iyo gaadhifardoodyo, iyo fardooley, iyo guutooyin, iyo dad badan.

He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

Wuxuu seef ku dili doonaa gabdhahaaga duurka jooga; oo wuxuu kaa dhisi doonaa qalcad, oo wuxuu kugu tuuri doonaa tuulmo ciid ah, oo gaashaan buu kaa kor taagi doonaa. Oo wuxuu derbiyadaada ku soo jeedin doonaa mashiinnada dagaalka, oo munaaradahaagana faasaskiisa buu ku dumin doonaa. Fardihiisa badnidooda aawadeed boodhkoodu wuu ku dabooli doonaa; derbiyadaaduna way la gariiri doonaan qaylada kuwa fardooleyda ah, iyo taayirrada, iyo gaadhifarasyada, markuu irdahaaga ka soo geli doono, sida niman magaalo dillaac laga sameeyey u galaan. Cidhibaha fardihiisuu jidadkaaga oo dhan ku tuman doonaa; dadkaagana seef buu ku layn doonaa, oo qalcadahaaga xoogga badanna dhulka ayay ku soo dhici doonaan. Oo waxay dhici doonaan maalkaaga, oo ganacsigaagana waxay ka dhigi doonaan ugaadh; derbiyadaadana way dumin doonaan, oo guryahaaga quruxda badanna way baabbi'in doonaan; oo dhagxaantaada iyo alwaaxaaga iyo boodhkaagana waxay ku ridi doonaan biyaha dhexdooda. Oo waxaan ka joojin doonaa sanqadha heesahaaga; oo dhawaaqa kataaradahana mar dambe lama maqli doono. Oo waxaan kaa dhigi doonaa sida dhagax siman korkiis; waxaad ahaan doontaa meel shabagyada lagu fidiyo; mar dambe lama dhisi doono; waayo, aniga Rabbiga ah ayaa waxan ku hadlay, ayaa Sayidka Rabbiga ahu leeyahay.

Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

Sayidka Rabbiga ahu Turos wuxuu ku leeyahay sida tan: Miyayan jasiiraduhu ruxmin dhawaaqa dhicitaankaaga, marka kuwa dhaawacanu qaylinayaan, marka gawracu ka dhex dhacayo? Markaas amiirrada badda oo dhammu waxay ka soo degi doonaan carshiyadooda, oo waxay iska dhigi doonaan khamiisyadooda, oo waxay siibi doonaan dharkooda daabacan; gariir bay isku huwin doonaan; dhulka ayay ku fadhiisan doonaan, oo daqiiqad kasta way gariiri doonaan, oo way kaa yaabi doonaan. Oo waxay kuu qaadi doonaan baroor-diiq, oo waxay kugu odhan doonaan, Sidee baad u baabba'day, tii ay degganaayeen dadka badda maraa, magaaladii caanka ahayd oo baddu ku xoog badnayd, iyada iyo dadkii degganaa, kuwaas oo cabsi gelin jiray kulli intii degganayd! Hadda jasiiraduhu way gariiri doonaan maalinta dhicitaankaaga; haah, jasiiradaha badda ku jiraa way welweli doonaan markaad tagto. Waayo, Sayidka Rabbiga ahu wuxuu leeyahay sida tan; Markaan kaa dhigo magaalo cidlaysan, sida magaalooyinka aan la degganayn; markaan moolka kugu soo kiciyo, oo biyaha waaweynu ku daboolaan; markaanaan kula soo dejiyo kuwa yaamayska ku dhaadhaca, iyo dadkii wakhtiyadii hore, oo aan ku dejiyo meelaha hoose ee dhulka, meelihii cidlada ahaa tan iyo waa hore, adiga iyo kuwa yaamayska ku dhaadhaca, si aan laguu degin; oo aan ammaanta ka taago dalka kuwa nool; waxaan kaa dhigi doonaa wax laga cabsado, oo mar dambe ma jiri doontid; oo in kastoo lagu doondoono, weligaa mar dambe laguma heli doono, ayaa Sayidka Rabbiga ahu leeyahay. Yexesqeel 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Farriintii Turos waxaa la sii sheegay sannaddii Yeruusaalem la dumiyey, waxayna u taagan tahay afgembinta boqortooyada lixaad ee waxsii sheegidda Baybalka marka dhowaan imanaysa sharciga Axadda la dejiyo. Marka sharciga Axadda la dejiyo, Maraykanka (Turos) si nebiyad ahaan ah ayuu u farxaa, maxaa yeelay wuxuu afgembiyey Yeruusaalem, taas oo Sister White ku aqoonsatay kaniisadda La’odikiya ee Seventh-day Adventist, taas oo Ezekiel ugu yeedhay “albaabbadii dadyowga.” Turos wuxuu muujinayaa in Yeruusaalem “ay ahayd” albaabbadii dadyowga, isaga oo adeegsanaya waqti tagay. “Albaab” nebiyad ahaan waa kaniisad.

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

Oo wuu baqay, oo wuxuu yidhi, Meeshanu sidee bay u cabsi badan tahay! Tani ma aha wax kale ee waa gurigii Ilaah, tanuna waa albaabkii samada. Yacquubna aroor hore ayuu kacay, oo wuxuu qaaday dhagixii uu barkin ahaan hoostiisa u dhigtay, wuuna taagay sidii tiir, saliidna dusheeda ayuu ku shubay. Oo meeshii magaca wuxuu ugu bixiyey Beytel; laakiinse magaca magaaladaas markii hore waxaa la odhan jiray Luus. Bilowgii 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that it has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

Ereyga “Beytel” macnihiisu waa guriga Ilaah, Turosna waxay ku faraxsan tahay inay ku khasabtay kaniisadda Adventist-ka Maalinta Toddobaad ee La'odikiya inay aqbasho in caabudidda qorraxda khasab lagu dhaqan geliyo. Laakiin in kasta oo uu jiro dabbaaldegga marin-habaabinta ku dhisan ee kuwa khasabka ku dhaqan gelinaya caabudidda qorraxda, Ilaah wuxuu afka Yexesqeel ka leeyahay, “Anigu col baan kuu ahay, Turosay, oo quruumo badan ayaan kugu soo kicin doonaa, sida ay baddu hirarkeeda u soo kiciso. Oo iyagu waxay dumin doonaan derbiyada Turos, oo munaaradaheedana way burburin doonaan.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“Darbiyada Turos” waxay ka dhigan yihiin ilaalinta Turos. “Darbi” waa astaan u ah Tobanka Amar.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

“Nebigu halkan wuxuu ku sifaynayaa dad, waqti ay jirto ka leexasho guud oo laga leexanayo runta iyo xaqnimada, kuwaas oo doonaya inay soo celiyaan mabaadi’da aasaaska u ah boqortooyada Ilaah. Iyagu waa kuwa hagaajiya dildilaacii lagu sameeyey sharciga Ilaah—derbiga uu isagu hareeraha uga dhigay kuwii uu doortay si uu u ilaaliyo, oo addeecidda qawaaniintiisa caddaaladda, runta, iyo daahirnimadu ay tahay gaashaankooda joogtada ah.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represent the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Sharciga Ilaah waa derbi difaac ah, balse derbiyada, marka jamac ahaan loo adeegsado, waxay metelaan labada mabda’ ee ‘ilaaliyey’ isla markaana horseeday barwaaqada iyo guusha Tyrus, oo astaan u ah geeska jamhuuriyadeed ee Maraykanka.

“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

“‘Oo wuxuu lahaa laba gees oo u eg wan.’ Geesaha u eg wanka waxay tilmaamayaan dhallinyaranimo, daahirnimo, iyo debecsanaan, iyagoo si habboon u metelaya dabeecadda Maraykanka markii nebigii loo soo bandhigay isagoo ‘soo baxaya’ sannadkii 1798. Qaxootigii Masiixiyiinta ahaa ee markii hore u cararay Ameerika oo magangelyo uga doonay dulmiga boqorrada iyo dulqaad-la’aanta wadaaddada waxaa ka mid ahaa kuwo badan oo go’aansaday inay dhisaan dawlad ku taagan saldhigga ballaadhan ee xorriyadda madaniga ah iyo tan diinta. Aragtiyahooda waxay meel ka heleen Bayaanka Madaxbannaanida, kaas oo soo bandhigaya runta weyn ee ah in ‘dadka oo dhammu loo abuuray si siman’ oo la siiyey xaq aan laga qaadi karin oo ah ‘nolol, xorriyad, iyo raadinta farxadda.’ Dastuurkuna wuxuu dammaanad qaadayaa dadka xaqa is-maamul, isagoo dhigaya in wakiillada lagu doorto codka shacabka ay dejinayaan oo maamulayaan sharciyada. Xorriyadda rumaysadka diintana sidoo kale waa la bixiyey, nin kastana waxaa loo oggolaaday inuu Ilaah u caabudo sida damiirkiisu farayo. Jamhuuriyadnimo iyo Borotestannimo waxay noqdeen mabaadi’da aasaasiga ah ee qaranka. Mabaadi’dani waa sirta xooggiisa iyo barwaaqadiisa. Kuwa la dulmay oo la liiday ee dunida Masiixiyadda oo dhan ku nool waxay dhulkan u soo jeediyeen danayn iyo rajo. Malaayiin ayaa xeebihiisa soo doontay, Maraykankuna wuxuu ka kacay meel ka mid ah quruumaha ugu awoodda badan dunida. …

“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

“Geesaha wananka u eg iyo codka masduulaagga ee astaantu waxay tilmaamayaan is-khilaaf aad u muuqda oo u dhexeeya sheegashooyinka iyo ku-dhaqanka quruunta sidaas lagu metelay. ‘Hadalka’ quruuntu waa ficilka maamulladeeda sharci-dejinta iyo garsoorka. Ficilkaas oo kale ayay ku beenin doontaa mabaadi’daas xorta ah oo nabadda leh ee ay soo bandhigtay inay yihiin saldhigga siyaasaddeeda. Saadaasha ah inay u hadli doonto ‘sida masduulaag’ oo ay ku dhaqmi doonto ‘awooddii oo dhan ee bahalkii hore’ waxay si cad u sii sheegaysaa koboc ku yimaadda ruuxa dulqaadla’aanta iyo silcinta oo ay muujiyeen quruumihii uu metelay masduulaaggu iyo bahalka shabeelka u eg. Hadalka ah in bahalka labada gees leh ‘uu ka yeelayo dhulka iyo kuwa degganba inay caabudaan bahalkii hore’ wuxuu tilmaamayaa in awoodda quruuntan loo adeegsan doono ku khasbidda dhaqan-u-yeelasho gaar ah oo noqon doonta fal ixtiraam iyo maamuus loogu hayo baabtiisnimada.”

“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

“Fal caynkaas ahi wuxuu si toos ah uga soo horjeedaa mabaadi’da dowladdan, dabeecadda hay’adaheeda xorta ah, caddeeyamaha tooska ah oo muran-la’aanta ah ee Bayaanka Madax-bannaanida, iyo Dastuurka. Aasaasayaashii qaranku si xigmad leh ayay u dadaaleen inay ka hortagaan adeegsiga awoodda maaddiga ah ee kaniisaddu sameyso, taas oo natiijadeeda aan laga baxsan karin ay tahay—dulqaad-la’aan iyo silcin. Dastuurku wuxuu dhigaya in ‘Koongarasku aanu samayn doonin wax sharci ah oo khuseeya dhisidda diin, ama mamnuucaya ku-dhaqankeeda xorta ah,’ iyo in ‘aan marna loo baahnaan doonin imtixaan diineed oo lagu mutaysto xil kasta ama kalsooni dadweyne oo hoos yimaada Maraykanka.’ Keliya marka si muuqata oo qallafsan loogu xadgudbo dammaanadahaan xorriyadda qaranka, ayaa cibaado diineed lagu khasbi karaa awood madani ah. Hase ahaatee, iskhilaafka falkaas ku jira kama weyna inta astaandu muujinayso. Waa bahalkii geesaha u ekayd wananka lahaa—qirasho ahaan daahir, dabacsan, oo aan waxyeello lahayn—kaas oo u hadla sida masduulaagii.” Murankii Weyn, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Aasaaska Maraykanka waxa metela Baaqa Madax-bannaanida iyo Dastuurka, kuwaas oo siday u kala horreeyaan u metela Protestantism-ka iyo Jamhuuriyadnimada. “Darbiyada” ilaalinta iyo barwaaqaduna waa Jamhuuriyadnimo iyo Protestantism, maalinta sharciga Axaddana mabaadi’da Baaqa Madax-bannaanida iyo Dastuurkaba waa la afgembiyaa; waayo Nebukadnesar “wuxuu derbiyadaga ku soo taagi doonaa qalab dagaal, oo faasaskiisana wuxuu ku dumin doonaa munaaradahaaga.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel, and his tower, we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

Marka la soo rogo sharciga Axadda, “munaaradaha” oo dhan waa la dumiyaa, munaaraduna waxay astaan u tahay kaniisad falsafaddeeda aasaasiga ah lagu muujiyo dadaalka uu bani’aadamku ugu jiro inuu naftiisa badbaadiyo. Marka laga hadlayo Nimrod, caasigii weynaa, iyo munaaraddiisa, waxaa kitaabka Nebiyadii iyo Boqorradii naloogu sheegay, “Markii munaaradda qayb ahaan la dhammeeyey, qayb ka mid ah waxaa degay dhisayaashii; qolal kale oo si qurux badan loo goglay loona qurxiyeyna waxaa loo qoondeeyey sanamyadooda. Dadku waxay ku farxeen guushooda, waxayna ammaaneen ilaahyadii lacagta iyo dahabka ahaa, waxayna ka soo horjeesteen Taliyaha samada iyo dhulka.” Marka la soo rogo sharciga Axadda, Turos waxay ku faraxdaa in Yeruusaalem la dumiyey, laakiin riddoobidda qaranka waxaa xiga burburka qaranka, boqorka woqooyina wuxuu markaas dumin doonaa derbiyada iyo munaaradaha Maraykanka.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Waxaan maqaalka xiga ku bilaabi doonnaa in aynu soo qaadanno lixda taariikhood ee Yeruusaalem ee ku qoran Yexesqeel.