According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Sida waxyigu sheegayo, marka ay timaaddo waxyiga, “xaqiiq kastaa waxay leedahay saamaynteeda,” oo “mabda’ kastana wuxuu leeyahay saamayntiisa.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Kitaabku waxa uu ka kooban yahay dhammaan mabaadi’da ay dadku u baahan yihiin inay fahmaan si loogu diyaargaroobo ama noloshan ama nolosha iman doonta. Mabaadi’dan oo dhammuna waa ay wada fahmi karaan. Qof kasta oo leh ruux ku qaddariya waxbaristiisa ma akhriyi karo xitaa hal tuduc oo Kitaabka ka mid ah isagoon ka helin fikrad waxtar leh. Hase ahaatee, waxbarista ugu qiimaha badan ee Kitaabka laguma helo daraasad marmar ah ama kala go’an. Nidaamkiisa weyn ee runta sidaas looma soo bandhigin in akhristaha degdegga ah ama dayaca ahi garto. In badan oo ka mid ah khasnadihiisu waxay ku duugan yihiin meel aad uga hoosaysa oogada sare, lagumana heli karo wax aan ahayn baaritaan dadaal leh iyo hawl joogto ah. Runta isu geynaysa guud ahaan weyn waa in la baadhaa oo la soo ururiyaa, ‘meel wax yar, iyo meel kale wax yar.’ Ishacyaah 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Marka sidaas loo baadho oo la isu geeyo, waxaa la ogaan doonaa in ay si qumman isugu habboon yihiin. Injiil kastaa waa kaabis kuwa kale, wax sii sheegid kastana waa sharraxaad mid kale, run kastana waa kobcin run kale. Noocyadii nidaamka Yuhuudda waxaa si cad u iftiimiya injiilka. Mabda’ kasta oo ku jira Erayga Ilaah meeltiisuu leeyahay, xaqiiq kastana saameynteeda. Dhismaha oo dhammaystiranna, qorshihiisa iyo fulintiisaba, wuxuu markhaati u yahay Qoraagiisa. Dhisme noocaas ah maankiisa ma hindisi karo mana qaabayn karo maskax aan ahayn tan Kan Aan Xadidnayn.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Xaqiiqadu waxay tahay in weedha Cibraaniga ah ee “ereb boqer” laga helo siddeed jeer Kitaabka Quduuska ah. Mar kasta waxaa loo turjumaa “fiid iyo subax,” marka laga reebo Daanyeel 8:14 halkaas oo loogu tarjumay “maalmo.” Sida waafaqsan waxyiga, aayadda afar iyo tobnaad waa “aasaaska iyo tiirka dhexe ee rumaysadka Advent-ka.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Aayadda Quduuska ah ee ka sarraysay dhammaan kuwa kale, taas oo ahayd aasaaska iyo tiirka dhexe ee rumaysadka Advent, waxay ahayd bayaanka leh, ‘Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la daahirin doonaa.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Sidaas darteed, xaqiiqadu waa in “maalmaha” ku xusan aayadda ay tahay mar siddeedaad oo odhaahdaas Cibraaniga ah ee toddobada jeer la adeegsaday. Oo ifafaalaha kitaabiga ah ee ah hanuunka nebiyadeed ee Ilaah ku hagayay turjubaannadii nuqulka King James ayaa si ula kac ah ula xiriiriyay halxidhaalaha kitaabiga ah ee siddeedaadka oo ka tirsan toddobada, aayadda matalaysa mid ka mid ah labada muujin ee cutubka siddeedaad. Erey ka mid ah kuwa lagu turjumay “vision” ee cutubka siddeedaad waa erayga Cibraaniga ah “chazon,” kan kalena waa “mareh.” “Mareh” macnihiisu waa muuqasho, oo muujinta “mareh” waa muujinta muuqashadii Masiixa ee Erayga nebiyadeed ee Ilaah. Muujinta “mareh” ee Daniel 8:14 waxay caddeynaysaa in Masiixu uu ahaa inuu soo muuqdo oo si kedis ah ugu yimaado macbudkiisa Oktoobar 22, 1844. Runahaas oo dhammu waa xaqiiqooyin, waxaana ay quseeyaan aayadda ah tiirka dhexe, tiirka dhexena ma aha caqiido ama wax sii sheegid ku rumoobay Oktoobar 22, 1844; xaqiiqadu waa in aayaddu tahay Masiixa, oo ah tiirka dhexe.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Anigoo ku jira xaaladdan niyad-jabka ah, waxaan ku riyooday riyo saamayn qoto dheer ku reebtay maskaxdayda. Waxaan ku riyooday anigoo arkaya macbud ay dad badan ku qulqulayeen. Kuwa magangalka ka dhiga macbudkaas oo keliya ayaa badbaadi lahaa marka wakhtigu xidhmo; kuwa dibadda ku hadha oo dhammu weligood way lumi lahaayeen. Dadkii badnaa ee dibadda joogay, iyagoo ku mashquulsan jidadkoodii kala duwanaa, waxay ku majaajiloodeen oo ku jeesjeeseen kuwii macbudka gelayey, waxayna u sheegeen in qorshahan badbaadadu uu yahay khiyaano xeeladaysan, oo run ahaantii aanay jirin wax khatar ah oo haba yaraatee laga cararo. Waxay xataa qabqabteen qaar si ay uga horjoogsadaan inay ku degdegaan gudaha derbiyada.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Anigoo ka baqaya in laygu jeesjeeso, waxaan u qaatay inay fiican tahay inaan sugo ilaa ay dadkii badnaa kala dareeraan, ama ilaa aan geli karo iyaga oo aan i arag. Laakiin tiradii dadku way sii kordhaysay halkii ay ka yaraan lahayd, oo anigoo ka cabsanaya inaan daaho, ayaan si degdeg ah gurigayga uga baxay oo dhex jiiray dadkii badnaa. Welwelkaygii aan ku doonayay inaan macbudka gaaro aawadiis, maan aanan dareemin mana aanan u aabbo yeelin dadka tirada badan ee igu hareeraysnaa.”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Markii aan galay dhismaha, waxaan arkay in macbudkaas weyn lagu tiirinayay hal tiir oo aad u weyn, waxaana tiirkaas lagu xidhay wan aad loo jeexjeexay oo dhiig baxaya. Annaga meesha joogayna waxay noogu muuqatay in aynu garanayno in wankan loo jeexjeexay oo loo nabarreeyey aawadeen. Kuwa macbudka gelaya oo dhammu waa inay hortiisa yimaadaan oo dembiyadooda qirtaan. Isla wanka hortiisa waxaa yiillay kuraas sare loo qaaday, kuwaas oo ay ku fadhiyeen koox aad u faraxsan. Iftiinkii samadu wuxuu u ekaa inuu wejiyadooda ka ifayo, waxayna ammaani jireen Ilaah oo ku heesi jireen heeso mahadnaq farxad leh leh oo u ekaa sida muusigga malaa’igaha. Kuwanu waxay ahaayeen kuwii yimid wanka hortiisa, dembiyadoodii qirtay, cafis helay, oo hadda sugayay iyagoo rajayn farxad leh ka qaba dhacdo farxad leh oo iman doonta.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Xataa markii aan dhismaha galay dabadeed, cabsi baa igu timid, iyo dareen ceebeed oo ah inaan isku hoosaysiiyo dadkan hortooda; hase yeeshee waxaan u ekaa mid lagu khasbay inaan hore u sii socdo, oo si tartiib ah ayaan tiirka ugu wareegayay si aan u waajaho wanka, markii buun la yeedhay, macbudkiina wuu gariiray, qaylo guuleedna way ka yeedhay quduusiintii isu soo ururtay, iftiin cabsi lehna wuxuu iftiimiyey dhismaha, dabadeedna wax walba waxay noqdeen gudcur daran. Dadkii farxadda lahaa dhammaantood way la baxeen iftiinkii, aniguna keligay baa la iiga tegey argagaxa aamusan ee habeenka.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Waxaan ku toosay silic maskaxeed, oo si dhib leh ayaan naftayda ugu qancin karay inaan riyoonayay. Waxay ila muuqatay in xukunkaygu go’an yahay; in Ruuxa Rabbigu iga tegey, oo uusan mar dambe soo noqon doonin.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Hadda waxaa nala tijaabinayaa in aynu geli doonno macbudka iyo in dabadeed aynu qiran doonno dembiyadeenna oo aynu heli doonno barakada xaqnimadiisa inagu caddaynaysa. Yeedhitaankan ugu dambeeya ee lagu gelayo macbudka waxa ku wareegsan caqabado lagu hor istaagayo gelitaankeenna shakhsi ahaaneed, laakiin haddii aynu hadda ka labalabaynno, waxa nala “tegi doonaa kelinimo dhexdeeda argagaxa aamusan ee habeenka.” Laakiin tani ma aha qodobkayga keliya.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Aayaddan ugu muhiimsan waxaa si ula kac ah xoogga loo saaray iyadoo lagu daray kala-soocidda erayga “maalmo,” kaas oo xambaarsan halxiraalaha waxsii-sheegidda ee ah in siddeeddu ka mid tahay toddobada, kaas oo ah mid ka mid ah giraangiraha ku jira xilliga shaabadaynta boqol iyo afar iyo afartan kun. Inta lagu jiro muddada shaabadaynta, geeska Borotestanka iyo geeska Jamhuuriga ee boqortooyada lixaad ee waxsii-sheegidda Kitaabka Quduuska ah waxay labaduba ka dhabayn doonaan halxiraalaha ah in kii siddeedaad uu ka mid yahay toddobada. Siddeedii madaxweyne ee soo maray tan iyo xilligii dhammaadka ee sannadkii 1989, Trump wuxuu noqday boqorkii lixaad ee boqortooyada lixaad, kaddib markii uu ku guulaystay muddo-xileedkiisii labaadna, wuxuu noqday kii siddeedaad ee ka mid ah toddobada. Marka uu Maraykanku ku celiyo Wareegtadii Milan ee sannadkii 313, dhaqdhaqaaqa La'odikiya ee boqol iyo afar iyo afartan kun wuxuu noqon doonaa dhaqdhaqaaqa Filadelfiya ee boqol iyo afar iyo afartan kun. Xilliga shaabadayntu wuxuu ku dhammaanayaa sharciga Axadda, markaas oo ay bogsanayso boogtii dhimashada lahayd ee baadarinimada, iyaduna ay sidaas ku rumaynayso halxiraalaha Muujintii toddoba iyo toban, iyada oo ah tii siddeedaad ee ka mid ah toddobada. Hal xaqiiqo, oo lagu matalay hal weedh oo Cibraani ah, kuna soo baxaysa hal eray oo Ingiriisi ah, ayaa aayadda tilmaamaysa furitaanka xukunka gelinaysa aayadda tilmaamaysa xiritaanka xukunka ee xilliga shaabadaynta boqol iyo afar iyo afartan kun.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Xaqiiqo kastaa meesheeda ayay leedahay, waxaana Axdiga Cusub ku jira hal oraah oo keliya oo lagu adeegsado qaab-dhismeed tirooyin ah oo ‘tiro’ lagu dhufto ‘tiro’ kale, halka Axdiga Hore ay ku jiraan laba oo keliya. Alfaha ‘qaab-dhismeedka tirooyinka’ waxa uu ku jiraa Bilowgii.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Haddii Qaabiil loo aargudi doono toddoba laab, hubaalna Laameg toddobaatan iyo toddoba laab. Bilowgii 4:24.
The omega ‘numerical construction’ is in Matthew.
Dhismaha tiroeed ee omega waxay ku jirtaa Matayos.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Markaasaa Butros u yimid isaga oo ku yidhi, Rabbiyow, immisa jeer ayuu walaalkay igu dembaabi doonaa, aniguna aan cafiyi doonaa? Ilaa toddoba jeer miyaa? Ciise ayaa ku yidhi, Kuuma sheegayo, Ilaa toddoba jeer; laakiin, Ilaa toddobaatan jeer toddoba. Matayos 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Aayadahani waxay ka dhigan yihiin markii ugu horraysay iyo markii ugu dambaysay ee Kitaabka Quduuska ah tiro lagu aqoonsado in lagu dhufto tiro kale. Tirooyin badan baa jira, hase ahaatee alfa ee Bilowgii iyo omega ee Matayos waxay leeyihiin isla dhismaha tiroeed, waxayna adeegsadaan isla labada tiro ee “toddoba” iyo “toddobaatan.”
Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Inta u dhexaysa alfa iyo omeega, meesha dhexe, oo ah meesha keliya ee kale ee laga helo qaab-dhismeedkan tireed, waa Laawiyiintii cutubka shan iyo labaatanaad. Halkaas labada tiro ma aha ‘toddoba’ iyo ‘toddobaatan,’ balse waa ‘toddoba jeer oo min toddoba sannadood ah.’
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Oo adiguna waxaad tirsan doontaa toddoba sabti oo sannado ah, toddoba jeer toddoba sannadood; oo muddada toddobadaas sabti ee sannaduhu waxay kuu ahaan doontaa sagaal iyo afartan sannadood. Laawiyiintii 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Qaab-dhismeedka tirooyinka ee dhexe ayaa mar kale adeegsanaya tirada ‘toddoba’, balse ma adeegsanayo tirada ‘toddobaatan’. Qaybta qoraalka ee uu ku yaal waxaa ku jira barako ku timaadda addeecidda iyo sidoo kale habaar ku yimaadda caasinimada. Barakooyinka xoraynta addoommada iyo dib-u-celinta dhulka ayaa la iska soo horjeedsiinayaa habaarka toddoba-laabka ah ee afar jeer lagu xusay cutubka lix iyo labaatanaad ee Laawiyiintii. Barakadu waxay koobaysay masruufka Rabbigu bixiyo sannadaha uu dhulku nasto iyo barako labanlaab ah sannadka Yuubilii, habaarka cutubka lix iyo labaatanaadna waa dhigga ka soo horjeeda barakada ee digniinta axdiga ee labada cutub.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Qaab-dhismeedka tirooyinka ee dhexe wuxuu ka muuqdaa Laawiyiintii 25:8 (‘toddoba jeer oo min toddoba sannadood ah’). Waxaa isla markiiba lala lammaaneeyaa xukunka ‘toddoba jeer’ ee afarta jeer lagu sheegay Laawiyiintii 26. Sidaas darteed, qaab-dhismeedka tirooyinka ee dhexe wuxuu metelayaa barako iyo habaar labadaba, isaga oo kitaabka Laawiyiintii ka samaynaya maragfur laba-jibbaaran. Qaab-dhismeedka tirooyinka ee barakada ama habaarka Yubiliiga waxaa la dhex dhigaa xukunka Lameg iyo tilmaanta uu Ciise ka bixiyey xadka muddada tijaabada. Saddexduba marka la isu geeyo waxay tilmaamayaan xad u yaal muddada tijaabada, kaas oo marka la gaadho soo muujin doona hal koox oo barakaysan iyo hal koox oo habaaran. Alfa iyo Oomeega, oo metelaya farriimaha malaa’igta koowaad iyo malaa’igta saddexaad, waxay afar boqol iyo sagaashan u aqoonsanayaan astaanta muddada tijaabada. Marka tan lagu lammaaneeyo habaarka ama barakada Yubiliiga, xaqiiqooyinku waxay yeelanayaan muhiimad marka aynu ku soo dhowaanno barashada Yexesqeel cutubka koowaad aayadda koowaad, taas oo Yexesqeel dhigaysa sannadka soddonaad ee wareegga Yubiliiga ee toddoba iyo tobnaad.
That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”
Wareeggaas Yubilii wuxuu dhammaaday 22-kii Oktoobar, 573 ka hor dhalashadii Ciise, mana uusan astaan u ahayn oo keliya 22-kii Oktoobar, 1844, balse wuxuu sidoo kale astaan u ahaa sharciga Axadda ee dhowaan soo socda. Yexesqeel wuxuu dhex taagnaa macbudka, isagoo matalayey boqol iyo afartan iyo afarta kun ee rumaysad ku galay Meesha Ugu Quduusan dhammaadka xukunka, sidii ay yeeleen kuwii aaminka ahaa ka dib 22-kii Oktoobar, 1844. Inaad seegto “xaqiiqada” ku saabsan halka uu Yexesqeel kaga sugan yahay taariikhda wax sii sheegidda, sida ku cad cutubka koowaad iyo aayadda koowaad, waxay ka dhigan tahay inaad lumiso “jihadaada.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Markuu arkay ammaanta Rabbiga ee lagu muujiyey webiga Kebaar agtiisa, Yexesqeel waa la hoosaysiiyaa ilaa uu ciidda ku dhaco, sidii Daanyeel, Ishacyaah iyo Yooxanaa oo kale. Dabadeed afartaas tusaaleba waxay soo bandhigayaan qaybo ka mid ah subkidda kuwa farriinta u gudbin doona kaniisad aan wax arki doonin ama maqli doonin.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Kitaabka Yexesqeel waxaa ku jira lix taariikhood oo ku saabsan Yeruusaalem. Waxaannu hore uga hadalnay taariikhda koowaad iyo tan ugu dambaysa ee ku kala xusan cutubka koowaad, aayadaha koowaad iyo labaad, iyo cutubka afartanaad, aayadda koowaad. Waxaan ka hadlay taariikhda labaad ee ku xusan cutubka siddeedaad, aayadda koowaad, balse keliya marka la eego waxa ay astaan ahaan u taagan tahay, anigoon qeexin halka ay kaga beegan tahay go’doomintii iyo burburintii Yeruusaalem; kitaabka oo dhanna wuxuu ku wareegayaa dhidibkaas. Yeruusaalem waxaa la burburiyey dhammaadkii 586/585 ka hor dhalashadii Masiixa. Yexesqeel 33:21-na qof soo baxsaday ayaa imanaya isagoo sida warka dhicitaankii Yeruusaalem.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Oo waxay noqotay sannaddii laba iyo tobnaad ee maxaabiisnimadayada, bishii tobnaad, maalintii shanaad ee bisha, in nin ka baxsaday Yeruusaalem uu ii yimid, isagoo leh, Magaalada waa la garaacay. Haddaba gacanta Rabbigu way igu dul saarnayd fiidkii, intuusan iman kii baxsaday; oo afkaygana wuu furay ilaa uu ii yimid aroortii; afkaygii waa furmay, oo mar dambe carrab la’aan ma aan ahaan. Yexesqeel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Sannaddii laba iyo tobnaad magaalada waa la dhuftay, markaasaa Ezekiel xor u noqday inuu hadlo isaga oo ku hadlaya doonistiisa. Riyadii ku qoran Ezekiel cutubka siddeedaad waxay dhacday sannaddii lixaad, sidaas darteed qiyaastii lix sannadood ka hor intii aan magaalada la dhuftin.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Oo waxaa dhacday sannaddii lixaad, bishii lixaad, maalintii shanaad ee bisha, anigoo gurigayga dhex fadhiya, odayaashii Yahuudahna ay hortayda fadhiyeen, in gacantii Sayidka Rabbiga ah ay halkaas igu soo dhacday. Ezekiel 8:1.
The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.
Sannadkii xigay, oo ahaa sannadkii toddobaad, ayay odayaashii raadsadeen Yexesqeel si ay Rabbiga wax u weyddiiyaan.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Oo waxay noqotay sannaddii toddobaad, bishii shanaad, maalintii tobnaad ee bisha, in qaar ka mid ah waayeelladii reer binu Israa’iil ay yimaadeen inay Rabbiga wax weyddiiyaan, oo ay hortayda fadhiisteen. Yexesqeel 20:1.
Then in the ninth year, the year-and-a-half siege began.
Dabadeed, sannadkii sagaalaad, waxaa bilaabmay go’doomintii socotay sannad iyo bar.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Oo haddana sannaddii sagaalaad, bishii tobnaad, maalintii tobnaad ee bisha, ayaa Eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadanow, qoro magaca maalinta, taas oo ah isla maalintan qudheeda; boqorkii Baabuloonna isla maalintan qudheeda ayuu Yeruusaalem ku soo kacay. Yexesqeel 24:1, 2.
Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Taariikhahan mid kastaa wuxuu u taagan yahay calaamado gaar ah oo lagu garto maalmaha ugu dambeeya, waayo Bawlos wuxuu sheegayaa in reer binu Israa’iilkii hore ay tusaale u yihiin kuwa nool xilliga dhammaadka dunida.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Haddaba waxyaalahan oo dhammu iyaga waxay ugu dheceen tusaale ahaan; waxaana loo qoray digniinteenna, kuweenna ay dhammaadyada dunidu inagu soo gaadheen. Sidaas daraaddeed kii u malaynaya inuu taagan yahay ha digtoonaado inaanu dhicin. 1 Korintos 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Lixda taariikhood ee ku saabsan Yeruusaalem dhammaantood waxay dhacaan inta u dhexaysa taariikhda ugu horraysa ee ku qoran cutubka koowaad, aayadda koowaad, iyo taariikhda ugu dambaysa ee laga helo cutubka afartanaad, aayadda koowaad. Labadaas taariikhood waxay calaamadeeyaan sannadka shanaad ee cutubka koowaad, kaas oo ahaa 592 BC, iyo sannadka shan iyo labaatanaad ee cutubka afartanaad, kaas oo ahaa 573 BC. Heerka sadar-ku-saaran-sadar, Yexesqeel wuxuu leeyahay sadar u taagan Masar, kaas oo ku jira tixraaca Turos, iyo sadar u taagan Yeruusaalem. Sadarka Masar wuxuu leeyahay toddoba calaamadood oo toos ah, (marka Turos lagu daro) Yeruusaalemna waxay leedahay lix. Labadan sadar waxa la socda sadarka Yoosiyaah iyo wareegga toddoba iyo tobnaad ee Jubilee-ga. Hase yeeshee sadarka la soo bandhigay iyada oo aan lahayn taariikh toos ah waxaa laga helaa cutubka afraad, sadarka cutubka afraadna wuxuu leeyahay dhowr ka mid ah giraangirihii uu Yexesqeel arkay markii uu eegay Quduuska ugu Quduusan. Waxa kale oo uu xambaarsan yahay xaqiiqooyin calaamadaysan oo dhowr ah.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Tirada afar boqol iyo soddon waxay u taagan tahay axdiga weligiis ah, oo cutubka afraadna Rabbigu wuxuu adeegsanayaa Yexesqeel sidii masaal nool, masaal ay ku jirto tirada afar boqol iyo soddon.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Adiguna ina Aadanow, xabbad dhoobo ah qaado, oo hortaada dhig, oo ku sawir magaalada, taas oo ah Yeruusaalem. Oo hareereyn ku samee, oo qalcad ka dhis ka gees ah, oo tuulmo ka hor tuur; xerooyinna ku ag dhigo, oo wananno wax lagu jebiyo hareeraheeda oo dhan ku hagaaji. Oo weliba digsiga birta ah qaado, oo derbi bir ah ka dhig adiga iyo magaalada dhexdooda; wejigaagana u jeedi xaggeeda, oo iyana waa la hareerayn doonaa, adiguna waa inaad hareeraysaa. Taasu waxay calaamad u ahaan doontaa reer binu Israa'iil. Oo haddana dhinacaaga bidix ku jiifso, oo dul saar xumaanta reer binu Israa'iil; intii maalmaha tiradoodu le'eg tahay ee aad ku jiifsan doonto ayaad xumaantooda qaadi doontaa. Waayo, sannadihii xumaantooda ayaan kugu saaray sida tirada maalmaha, kuwaas oo ah saddex boqol iyo sagaashan maalmood; sidaasaad u qaadi doontaa xumaanta reer binu Israa'iil. Oo markaad kuwaas dhammaysid, haddana dhinacaaga midig ku jiifso, oo waxaad qaadi doontaa xumaanta reer binu Yahuudah afartan maalmood; maalin kasta sannad baan kuugu amray. Sidaas daraaddeed wejigaaga u jeedi hareeraynta Yeruusaalem, cududdaaduna ha qaawanaato, oo iyada wax ka sii sheeg. Oo bal eeg, waxaan kugu xidhi doonaa xidhmooyin, oo dhinac ilaa dhinac uma jeesan doontid ilaa aad dhammayso maalmaha hareerayntaada. Yexesqeel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Go’doomintii Yeruusaalem, sida uu Yexesqeel u sawiray, waa “calaamad,” sida ay go’doomintii Yeruusaalem ee uu Kestiyuus ku soo qaaday sannadkii 66-na u ahayd. Iyada oo ka faalloonaysa in Ciise aqoonsaday burburinta Yeruusaalem, Sister White waxay ina ogeysiinaysaa in rumoobidda “tooska ah” ee burburinta Yeruusaalem ay ku jirto maalmaha dambe. Calaamadda burburinta ee ku timid labada markhaati, oo ay matalaan Nebukhadnesar iyo Kestiyuus, waxay muujinaysaa in calaamadda go’doomintu ay tahay calaamadda sharciga Axadda ee soo dhowaanaya.
A Day for a Year
Maalin Halkii Sannad ah
Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.
Qaybta qoraalka ah ee aynu ka fiirsanayno, waxaynu sidoo kale ku aragnaa tixraaca oomeega ee Kitaabka Quduuska ah ee ku saabsan xeerkii ugu muhiimsanaa ee William Miller ee fasiraadda waxsii sheegista ee dhaqdhaqaaqii aasaasiga ahaa ee farriimaha malaa'igta koowaad iyo tan labaad. Alfada mabda'a ah in maalini u dhiganto sannad ayaa sidoo kale ahayd astaan oomeega ah, waayo alfada mabda'a ah in maalini u dhiganto sannad waxaa kitaabka Tirintii loogu soo bandhigay imtixaankii tobnaad ee ugu dambeeyey, kaas oo reer binu Israa'iil ay ku guuldarraysteen, sidaasna ay naftooda ugu horseedeen inay cidlada ku dhintaan muddadii afartanka sannadood ahayd ee ay cidlada ku warwareegayeen.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Oo carruurtiinnuna waxay afartan sannadood ku warwareegi doonaan cidlada, oo waxay qaadi doonaan sinooyinkiinna, ilaa meydadkiinnu ku baabba’aan cidlada. Sida tirada maalmaha aad dalka u basaasteen, oo ah afartan maalmood, maalin kastana sannadkeed, waxaad qaadi doontaan xumaatooyinkiinna afartan sannadood, oo waxaad ogaan doontaan jebintayda ballanka. Aniga Rabbiga ah ayaa sidaas idhi; hubaal waan ku samayn doonaa sharkan oo dhan ururkan sharka leh ee aniga igu soo wada ururay; cidlada dhexdeeda ayay ku baabba’i doonaan, oo halkaas ayay ku dhiman doonaan. Tirintii 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”
Macnaha waxsii-sheegiseed ee ku jira in mabda’a ah in maalin loo xisaabiyo sannad lagu aqoonsado caasinimadii ugu dambaysay ee geeddi-socodka imtixaanka ee ka kooban toban tallaabo, kana bilaabma ka tallaabidda Badda Cas, iyo in isla mabda’aas mar kale lagu dhawaaqo xilli Yeruusaalem la go’doomin doono lana burburin doono, waa in la fahmaa oo lagu dabaqaa tuduca aynu tixgelinayno, sidoo kalena waa in la fahmaa oo lagu dabaqaa muhiimadda ay leedahay in “go’doomintu” tahay “calaamadda.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Xarriiqda taariikhda ee isu timaadda marka “go’doomintii” Yeruusaalem loo adeegsado calaamad ahaan waa in la gartaa, waayo waxay noqotaa, si loo yiraahdo, “dhidib,” oo, si sarbeeb ah, calaamadda go’doomintuna waxay leedahay afaf badan oo ku xiran. Calaamadda go’doomintu waxay laga yaabaa inay tahay tuduca ugu muhiimsan ee ku jira Yexesqeel, calaamadduna waxay u saamaxdaa Libaaxa qabiilka Yahuudah inuu ka soo saaro kaamilnimo wixii markii hore Yexesqeel ugu muuqday jahawareer. “Calaamadda” go’doominta, mabda’a sannad maalinta u ah, iyo xariiqyada nebinnimada ee go’doomintu isu keento, waa in lagu tixgeliyaa macnaha ah in afar boqol iyo soddon ay metelayso axdiga weligiis ah.
The Covenant
Axdiga
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Markaasuu Abrama ku yidhi, Ogoow hubaal in farcankaagu ku ahaan doono qariib dal aan iyagu lahayn, oo ay u adeegi doonaan; oo iyaguna waxay dhibi doonaan afar boqol oo sannadood. Bilowgii 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.
Rabbigu wuxuu Ibraahim axdi kula galay hannaan ka koobnaa saddex tallaabo, tallaabadii ugu horraysay ee saddexdaas tallaabona waxaa ku jirtay wax sii sheegiddii ahayd in farcanka Ibraahim uu maxaabiis ku ahaan doono Masar afar boqol oo sannadood. Tallaabadii labaad, Ibraahim waxaa la siiyey xeerkii gudniinka, tallaabadii saddexaadna waxay ahayd allabarigii Isxaaq ee Buurta Moriyaah. Afar boqol oo sannadood ayaa lagu tilmaamay alfa-da saddexdii tallaabo ee Rabbigu qaaday markii uu soo kicinayey dad la doortay oo uu axdi la gelayey. Dadkaas la doortay ee axdiga ku jiray, Ilaah baa furay markii Istefanos dhagax lagu dilay sannadkii 34, intaas dabadeedna Bawlos, oo ahaa rasuulkii loo doortay dadka aan Yuhuudda ahayn, wuxuu afartaas boqol ee sannadood ku sheegay—afar boqol iyo soddon sannadood.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.
Oo tan ayaan leeyahay: axdigii uu Ilaah markii hore ku adkeeyey Masiixa, sharcigii afar boqol iyo soddon sannadood ka dib yimid ma burin karo, si uu ballankii waxba uga dhigo. Galatiya 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.
Tirada axdiga u taagan waa afar boqol iyo soddon, laakiin labada markhaati ee kala ah Aabraam iyo Sawlos, oo magacyadoodii loo kala beddelay Ibraahim iyo Bawlos, waxay tilmaamayaan laba xilli oo kala duwan oo wada sameeya tirada guud ee afar boqol iyo soddon. Marka Ilaah naf magaceeda beddelo, taasi waxay astaan u tahay xiriir axdiyeed oo ka dhexeeya naftaas iyo Ilaah. Afarta boqol iyo soddonka sannadood sidaas darteed waa wadar ka dhalata isu geynta laba tiro oo kala duwan, sida marka afarta boqol ee Ibraahim lagu daro soddonka Bawlos. Yexesqeel wuxuu dhiniciisa bidix u jiifay saddex boqol iyo sagaashan maalmood, dabadeedna wuxuu dhiniciisa midig u jiifay afartan maalmood, isaga oo tilmaamaya laba tiro oo wadartoodu tahay afar boqol iyo soddon.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Bilowgii cutubka kow iyo tobnaad, axdigii dhimashada ee isla markiiba daadka dabadiis ku yimid kacdoonkii Nimrod ayaa tilmaamaya kala-duwanaanshaha u dhexeeya laba axdi. Qaybaha munaaraddii Baabel waxay markhaati ka yihiin dad axdi shaydaani ah oo ah “naftaada badbaadi” kuwaas oo la xukumi lahaa oo la kala firdhin lahaa. Isla cutubkaas, nasabkii Cibraaniyada waxaa lagu bilaabay dhalashadii Ceeber, taasoo calaamadaynaysa bilowga dad la doortay oo matala axdiga nolosha, taas oo ka soo horjeedda axdigii dhimashada ee Nimrod.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Oo Ceberna wuxuu noolaa afar iyo soddon sannadood, oo wuxuu dhalay Faleg; oo Ceberna, markuu dhalay Faleg dabadeed, wuxuu noolaa afar boqol iyo soddon sannadood, oo wuxuu dhalay wiilal iyo gabdho. Oo Falegna wuxuu noolaa soddon sannadood, oo wuxuu dhalay Recuuc. Bilowgii 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Cutubka tobnaad ee Bilowgii waxaa markii ugu horraysay lagu xusay Ceber iyo Faalig.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Cebarna laba wiil baa u dhashay; midkood magiciisii waxaa la odhan jiray Peleg; waayo, cimrigiisii ayaa dhulku ku kala qaybsamay; walaalkiisna magiciisii waxaa la odhan jiray Joktan. Bilowgii 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg waxaa loola jeedaa kala-qaybsanaan ama kala-go’, oo wakhtigii Peleg kala-soocidda laba dabaqadood oo dadka axdiga ah waxaa lagu calaamadeeyey taariikhda munaaradda Baabel iyo fallaagadii Nimrod. Eeber wuxuu noolaa afar boqol iyo afar iyo lixdan sannadood, laakiin markii Peleg (kala-qaybsanaan) dhashay dabadeed wuxuu noolaa afar boqol iyo soddon sannadood. Xaqiiq kasta waxay leedahay tilmaanteeda, afar boqol iyo soddonna waa tirada Bawlos u nisbeeyo waxsii sheegidda axdiga ee Ibraahim. In kasta oo tirada afar boqol iyo soddon lagu aqoonsaday noloshii Eeber ka dib dhalashadii Peleg, haddana afar iyo soddonka sannadood ee ugu horreeyey noloshiisa waxaa lagu muujiyey “afar iyo soddon sannadood,” taasoo dabcan ah afar iyo soddon sannadood, laakiin marka si fudud loo akhriyo muujinta afartaas iyo soddonka sannadood waxay u qoran tahay “afar” iyo “soddon” (430). Dabadeedna waxaa yimid afar boqol iyo soddon, markaasna muujinta ugu horraysa ee nolosha Peleg waa “soddon.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Ceber waa xididka magaca Cibraani, waana xusiddii ugu horraysay ee Cibraaniyiinta, kuwaas oo ahaa inay noqdaan dadka la doortay ee axdiga. Ceber micnihiisu waa ka gudbid, sidaas darteedna wuxuu astaan u yahay dadka axdiga ee ka gudba dhulka una gudba dhulka cusub, sidii ay carruurtii Ibraahim u sameeyeen markay ka gudbeen Badda Cas una gudbeen Dhulkii Ballanqaadka. Afartankii sannadood ee warwareegga cidlada ayaa hakiyey ka-gudbiddaas, laakiinse dhammaadkii afartanka sannadood waxay ka gudbeen Urdun una gudbeen Dhulkii Ballanqaadka, sidaasna waxay astaan ugu noqotay ka-gudbidda ugu dambaysa ee dadka Ilaah. Faalag wuxuu u taagan yahay taariikhdii markii kala-qaybsanaanta aadanaha ee laba qoom oo axdi leh ay markii ugu horraysay ka dhacday munaaraddii Nimrod. Astaanta axdiga dhimashada ee Nimrod waa qas, halka astaanta axdiga nolosha ee Cibraanigu ay tahay afarta boqol iyo soddonka sannadood ee nolosha Ceber ka hor kala-qaybsanaanta uu Faalag matalo. Magaca Faalag wuxuu kaloo tilmaamayaa run tirooyin ahaan astaan leh, waayo afarta boqol iyo soddonka sannadood ee Ceber waxaa loo kala qaybiyaa laba tiro, Faalagna wuxuu matalaa kala-soocidda afarta boqol iyo tirada soddon.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Afar boqol iyo soddon wuxuu ka kooban yahay laba qaybood. Afarta boqol ee sannadood ee axdigii Ibraahim, oo ay la socdaan soddonka sannadood ee dheeraadka ah ee Bawlos tilmaamay. Korodhka aqoonta ee dhalinaya soo nooleynta ugu dambaysa ee dadka Ilaah waxaa lagu matalayaa cutubka laba iyo tobnaad ee Daanyeel, halkaas oo calaamadda laba-geesoodka ah ee axdiga weligeed ah si gaar ah loogu aqoonsaday, waxaana lagu soo bandhigay aayadaha 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo erayadu way xiran yihiin oo waa la shaabadeeyey ilaa wakhtiga dhammaadka. Kuwo badan waa la nadiifin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiin kuwa sharka leh si shar leh bay u dhaqmi doonaan; oo kuwa sharka leh midkoodna ma garan doono; laakiin kuwa xigmadda leh way garan doonaan. Oo tan iyo wakhtiga allabarigii joogtada ahaa la qaadi doono, oo karaahiyada baabba'a keenta la taagi doono, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Daanyeel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Shaabad-furidda ugu dambaysa ee keenta geeddi-socod imtixaan oo saddex marxaladood leh, sida aayadda tobnaad loogu muujiyey “la daahiriyey, oo la caddeeyey, oo la imtixaamay,” waxay la xiriirtaa muddada kun iyo laba boqol iyo sagaashan sannadood ah. Fahamkii hormuudayaashu ka qabeen aayaddan waa in meesha ka saariddii iska-caabbintii sanam-caabudka sannadkii 508 ay bilowday geeddi-socod soddon sannadood qaatay, kaas oo horseeday in sannadkii 538 la dhiso xukunka baadariga sare isagoo ah boqortooyadii shanaad ee waxsii-sheegidda Kitaabka Quduuska ah, kaas oo dabadeed u talinayey isagoo ah boqortooyadii shanaad ee waxsii-sheegidda Kitaabka Quduuska ah ilaa ay kun iyo laba boqol iyo lixdankii sannadood dhammaadeen sannadkii 1798. Soddonka sannadood ee u dhexeeyey 508 iyo 538 ayuu Bawlos sidoo kale ku tilmaamay “ka-noqosho marka hore dhacda,” kitaabka 2 Tesaloniika.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
2 Tesaloniika mawduucu waa xidhiidhka ka dhexeeya Roomaankii jaahilka ahaa iyo Roomaankii baadariga ahaa, kuwaas oo siday u kala horreeyaan u ah boqortooyooyinkii afraad iyo shanaad ee waxsii sheegista. Waa cutubkan Tesaloniika ku jira kan William Miller ku ogaaday in “kan joogtada ah” ee kitaabka Daanyeel uu matalayay Roomaankii jaahilka ahaa, Millerna waxa kale oo uu sii ogaaday in “kan joogtada ah” ee Daanyeel mar walba lagu soo bandhigo isaga oo ku xidhan karaahiyada ama xadgudubka baabba’a. Karaahiyada iyo xadgudubka baabba’a ee kitaabka Daanyeel waxay matalaan waxa Yooxanaa ku aqoonsanayo kitaabka Muujintii sida sawirka bahalka iyo summadda bahalka, siday u kala horreeyaan.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller wuxuu dabaqitaannadiisa waxsii-sheegyada intooda badan, haddii aanay dhammaantoodba ahayn, ku saleeyey sida uu u aqoonsaday laba quwadood oo wax baabbi'iya, kuwaas oo kala ah tan lagu matalay “maalinlaha ah” (Roomadii jaahiliga ahayd), iyo quwadda labaad ee wax baabbi'isa, taas oo laba siyaabood loo muujiyo: sida xadgudubka baabbi'inta (isku-biiridda kaniisadda iyo dawladda), oo kitaabka Muujintii lagu muujiyey inuu yahay sawirka bahalka (qaab-dhismeedka waxsii-sheegiseed ee baadarinimada), iyo karaahiyada baabbi'inta (caabudidda qorraxda), oo kitaabka Muujintii lagu muujiyey inay tahay sumadda bahalka. Fahamkii uu Miller ka soo dheegtay waxa Bawlos ku soo bandhigay 2 Tesaloniika wuxuu ahaa faham asaasi ah oo saldhig u ahaa Miller, kaas oo astaan u ah aasaasyada Adventisnimada. Bawlos wuxuu sheegayaa in kuwa aan jeclayn runta lagu soo bandhigay cutubka labaad ee 2 Tesaloniika ay yihiin kuwa uu ku dhaco dhalanteed xooggan.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Saddexda aayadood ee Daanyeel (Daanyeel 12:9–11), fahamka astaameed ee maalmaha dambe laguma dari karo adeegsiga waqtiga, waayo laga bilaabo 22-ka Oktoobar, 1844, adeegsiga waqtiga wax sii sheegiddu ma sii aha mid ansax ah. Aayadaha 9/11 waxay matalaan laba xilli oo kala duwan, oo kala ah soddon sannadood iyo kun iyo laba boqol iyo lixdan sannadood. Tirada afartan iyo tirada kun iyo laba boqol iyo lixdan labaduba waa astaamo u taagan cidlada wax sii sheegidda, wax sii sheegiddana midba midka kale ayaa lagu beddeli karaa. Sidaas darteed, kun iyo laba boqol iyo lixdan waxaa loo fahmi karaa afartan, afartanna waa toban meelood meel ka mid ah afar boqol. Aayadaha 9/11 waxay astaan u yihiin tirada axdiga weligiis waara, sida lagu matalay afar boqol (Ibraahim) oo lala xiriiriyey soddon (Bawlos). ‘Cidlada’ lagu matalay ‘kun iyo laba boqol iyo lixdan’ waxay la jaanqaadaysaa ‘cidlo afartan ah’, afartankuna waa toban meelood meel ka mid ah afar boqol. Soddon waa soddon. Afar boqol iyo soddon waxaa lagu helaa marka tirada afar boqol lagu daro tirada soddon, taas oo cutubka afraad ee Yexesqeel lagu matalo saddex boqol iyo sagaashan oo lagu daray tirada afartan.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Aayadaha 9/11 ee cutubka laba iyo tobnaad waxay matalaan bartamaha saddex xilli oo nebiyadeed oo ku jira cutubka, waana astaan u ah axdiga weligiis ah ee la furay maalmaha ugu dambeeya. Furitaanka macnaha afar boqol iyo soddon ee maalmaha ugu dambeeya waxaa lagu muujiyey cutubka afraad ee Yexesqeel.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.
Libaaxa qabiilka Yahuudah ayaa hadda shaabadda ka furaya farriinta digniinta kama dambaysta ah ee ku socota kuwa rumaysad ku galay Meesha Ugu Quduusan iyagoo la socda Yexesqeel, Yooxanaa, Daanyeel iyo Ishacyaah. Runtaas waxaa la muujinayaa iyadoo ay weheliso kor u qaadista kuwa lagu tilmaamay inaysan ahayn oo keliya kuwa Israa'iil laga eryay, balse ay sidoo kale yihiin calanka boqol iyo afar iyo afartan kun. Runtaas waxay ku jirtaa macnaha guud ee axdiga ay matalaan afarta boqol ee sano ee Ibraahim, iyadoo lala xiriirinayo axdiga ay matalaan soddonka sano ee Bawlos. Runtaas waxaa lagu soo bandhigayaa aayadaha 9/11 ee cutubka laba iyo tobnaad ee Daanyeel, kuwaas oo matalaya xilliga dhexe ee saddex xilli oo astaan ah, kuwaas oo ay Milleriyiintu si sax ah u fahmeen. Runta dhexe ee 9/11 ee shaabadda laga furayo cutubka laba iyo tobnaad ee Daanyeel waxaa matala saddexda boqol iyo sagaashanka maalmood iyo afartanka maalmood ee Yexesqeel. Maalmahaas waxaa Yexesqeel loo muujinayaa sannadka soddonaad ee wareegga toddoba iyo tobnaad ee Yubiliiga, Yexesqeelna, isagoo wadaad ah, wuxuu matalaa wadaadnimada boqol iyo afar iyo afartan kun oo ku jira imtixaanka dhexe ee saddexda imtixaan.
Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Yexesqeel waxaa imtixaanka macbudka dhexdiisa lagu calaamadeeyaa “maalinta shanaad” ee “bisha afraad,” taas oo taariikhda Milleriyiinta astaysay bartamaha saxda ah (“kala bar”) ee toddobadii bilood ee ka bilaabmay niyad-jabkii koowaad ee dhacay 19-kii Abriil, 1844, kuna dhammaaday 22-kii Oktoobar ee isla sannadkaas.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Xagaagii 1844, bartamihii u dhexeeyey wakhtigii markii markii ugu horraysay loo maleeyey in 2300-ka maalmood ay dhammaan doonaan, iyo dayrtii isla sannadkaas, oo markii dambe la ogaaday inay ku fidsanaayeen, farriinta waxaa lagu dhawaaqay erayadii Qorniinka qudhooda: ‘Bal eega, Aroosku waa imanayaa!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Luulyo 21, 1844, waxay ku beegnayd bartamaha toddobada bilood ee quduuska ah, maalintaasna Samuel Snow wuxuu joogay Tabernacle-ka Boston isagoo soo bandhigaya farriintiisii Qaylada Habeenbarka. Halkaas, markii ugu horraysay ee uu si fagaare ah u soo bandhigo, wuxuu “ku dhawaaqay isla ereyadii Qorniinka: ‘Bal eega, Aroosguurkii waa imanayaa!’” Haatan waxaynu si calaamad ahaan ah ula taagan nahay Yexesqeel gudaha Tabernacle-ka Boston, wax yar ka hor inta aan kor loo qaadista rasuullada qaylada habeennimada dhexe u bixin sida hir weyn oo baddu kacdo. Hannaanka nebinnimada ee kor loogu qaadayo calanka waxaa lagu matalay xariiqda nebinnimada ee Islaamka ee Muujintii cutubka sagaalaad. Yexesqeel cutubka afraad ayaa bixinaya markhaatiga labaad iyo gunaanadka nebinnimadaas ah saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood, taasna wuxuu ku sameeyaa cutubka afraad.
We will continue these things in the next article.
Waxa aynu arrimahan ku sii wadi doonnaa maqaalka xiga.