The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Farriinta digniinta ku qoran kitaabka Yexesqeel waa ‘calaamadda go’doominta.’ Markii go’doomintu bilaabatay, naagtii Yexesqeel way dhimatay, waxaana Yexesqeel lagu amray inuusan u barooran dhimashadeeda. Dhimashadeedu, oo ay weheliso inuusan u barooran dhimashadeeda, waxay astaan u ahayd go’doominta iyo halaagga Yeruusaalem ee soo dhowaanayay. Falalkiisa iyo dhimashadeedu waxay ka dhigan yihiin calaamad digniin ah, iyagoo tusaale u ah calaamad digniin mustaqbal ah oo Ciise soo bandhigay, taas oo ah “karaahiyada baabba’a.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Haddaba markaad aragtaan karaahiyada baabbaʼinta, oo uu ka hadlay nebi Daaniʼeel, iyadoo taagan meesha quduuska ah, (kii akhriyaa ha garto). Matayos 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Markii astaamaha Roomaanka la dhex dhigay xayndaabyada macbudka, Masiixiyiintii Yeruusaalem joogtay waxay ahayd inay magaalada ka cararaan. Labada markhaati ee calaamadda baabba’a Yeruusaalem waxay adkeeyaan culayska ay leedahay in ‘calaamadda’ la garto ka hor go’doominta, waxyiguna wuxuu sii caddaynayaa in labadaas markhaati ay helaan “ku-dhaqankooda tooska ah” maalmaha ugu dambeeya. Iyadoo laga hadlayo digniintii Masiix ee baabba’a Yeruusaalem ee la xidhiidha Xisqii’eel iyo Yooxanaa oo ku jira muujin macbud, Sister White waxay qortay:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“In kasta oo waxsii sheegyadani ay heleen rumoobid qayb ahaan ah markii Yeruusaalem la baabi’iyey, haddana waxay si ka toos badan ugu saabsan yihiin maalmaha ugu dambeeya.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Waxaynu taagan nahay marinka dhacdooyin waaweyn oo xurmo iyo culus leh. Wax sii sheegiddu si dhakhso ah bay u rumoobaysaa. Rabbigu albaabka ayuu taagan yahay. Dhawaan waxaa hortayada ka furmi doona xilli xiise aad u weyn u leh dhammaan kuwa nool. Murannadii hore dib baa loo soo noolayn doonaa; muranno cusubna way kici doonaan. Muuqallada dunideenna ka dhici doona weli xataa lama riyoon.” Testimonies, volume 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Cutubka afraad, waxa Ezekiel lagu amray inuu jilaa ahaan u muujiyo masaale ku adkaynaysay ‘calaamadda go’doominta.’ Ezekiel shan jeer ayuu buuggiisa ku jilay masaale ay walaalihiis diideen inay arkaan. Ezekiel shan jeer ayuu la hadlay walaalihiis, iyaguna way diideen inay maqlaan. Masaalladiisii uu ku jilay iyo farriimihiisuba waxay tusaale u yihiin dabaqad shan-jibbaaran oo bikrado nacasyo ah kuwaas oo diida inay helaan korodhka ‘aqoonta’ ee la xidhiidha masaalladiisa iyo erayadiisa. Erayadaas iyo masaalladaas waxay si toos ah ugu xidhnaayeen burburkii Yeruusaalem, kaas oo leh “ku-dhaqan aad uga toosan maalmaha ugu dambeeya.”
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.
Adiguna, ina aadmiga ahow, dusiye qaado, oo hortaada dhig, oo ku sawir magaalada, taasoo ah Yeruusaalem. Oo hareeree iyada, oo qalcad ka dhis iyada ka gees ah, oo tuulmo ka hor tuur iyada; oo xerooyin ka soo hor jeedi iyada, oo wananno wax lagu jebiyo ku wareeji hareeraheeda. Oo weliba qaado saxan bir ah, oo ka dhig gidaar bir ah oo u dhexeeya adiga iyo magaalada; oo wejigaaga u jeedi iyada, markaasna waa la hareerayn doonaa, adiguna waa inaad hareeraysaa iyada. Taasu waxay calaamo u ahaan doontaa reer binu Israa'iil.
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.
Sidoo kale dhinacaaga bidix ku jiifso, oo dul saar xumaanta reer binu Israa’iil; intii maalmood ee aad ku jiifsatidna waxaad qaadi doontaa xumaantooda. Waayo, waxaan kugu dul saaray sannadihii xumaantooda, iyadoo loo eegayo tirada maalmaha, saddex boqol iyo sagaashan maalmood; sidaasaad ku qaadi doontaa xumaanta reer binu Israa’iil. Oo markaad kuwaas dhammaysid, haddana dhinacaaga midig ku jiifso, oo waxaad qaadi doontaa xumaanta reer Yahuudah afartan maalmood; maalin kasta waxaan kuugu qoondeeyey sannad. Sidaas daraaddeed wejigaaga u jeedi hareeraynta Yeruusaalem, oo gacantaaduna ha qaawanaato, oo iyada wax ka sii sheeg. Oo bal eeg, waxaan kugu xidhi doonaa xadhko, oo dhinac ilaa dhinac kalena uma jeesan doontid ilaa aad ka dhammaysid maalmaha hareerayntaada. Yexesqeel 4:1–8.
Sign
Calaamad
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Ereyga “calaamad” sagaal jeer ayay ku taallaa kitaabka Yexesqeel. Cutubka afraad, go’doomintii Yeruusaalem waxay “calaamad” u tahay reer binu Israa’iil. Cutubka laba iyo tobnaadna, Yexesqeel mar kale wuxuu yahay “calaamad” muujinaysa go’doominta iyo baabbi’inta Yeruusaalem.
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Wiilka Aadanow, waxaad dhex deggan tahay reer fallaago ah, oo leh indho ay wax ku arkaan, laakiinse ma arkaan; waxayna leeyihiin dhego ay wax ku maqlaan, laakiinse ma maqlaan; waayo, iyagu waa reer fallaago ah. Sidaas daraaddeed, Wiilka Aadanow, waxaad isu diyaarisaa alaabtii raridda, oo maalinnimo ku guur hortooda; oo meelahaaga waxaad uga guuri doontaa meel kale hortooda; waxaa suurtowda inay fiirsadaan, in kastoo ay yihiin reer fallaago ah. Markaas waa inaad alaabtaada maalinnimo hortooda dibadda u soo saartaa sida alaab rarid; adiguna fiidkii hortooda uga bax sida kuwa maxaabiis ahaan u baxa. Derbiga hortooda ka qod, oo wax ku dhex saar. Hortooda garabka ku qaad, oo makhribkii la bax; wejigaaga dabool, si aadan dhulka u arkin; waayo, waxaan kaa dhigay calaamad u ah reer binu Israa'iil. Yexesqeel 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Markii reerka fallaagada ahi arkeen masaalka ficil ahaan loo muujiyey, ma ay garan waxa uu ka dhigan yahay; sidaas darteed waxay Ezekiel ka codsadeen inuu u sharxo.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Wiilka dadka ahow, sow reer binu Israa’iil, oo ah guriga fallaagada ah, kuuguma ay odhan, Maxaad samaynaysaa? Waxaad ku tidhaahdaa iyaga, Sayidka Rabbiga ahu wuxuu leeyahay, Warkan culus wuxuu khuseeyaa amiirka Yeruusaalem jooga, iyo guriga binu Israa’iil oo dhan ee iyaga ku dhex jira. Waxaad tidhaahdaa, Anigu waxaan ahay calaamaddiinnii; sidii aan yeelay, sidaas oo kalena iyaga ayaa lagu samayn doonaa; waa la kaxayn doonaa oo maxaabiis ahaan bay u tegi doonaan. Yexesqeel 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Go'doominta Yeruusaalem waa calaamad u ah dadka Ilaah maalmaha ugu dambeeya.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Nebi kasta oo qadiimiga ahi wuxuu in ka yar u hadlay wakhtigoodii marka loo eego wakhtigeenna, sidaas darteed waxsii sheegiddoodu annaga ayay noo dhaqan gashan tahay. ‘Waxyaalahan oo dhammu waxay ku dheceen iyaga inay tusaale inoogu noqdaan; oo waxaa loo qoray canaantayada, innagoo ay dhammaadka dunidu nagu soo gaadhay.’ 1 Korintos 10:11. ‘Iyaga looma muujin inay naftooda u adeegi jireen, laakiinse inay annaga noogu adeegi jireen waxyaalaha hadda laydiinku sheegay kuwa idiinku wacdiyey injiilka Ruuxa Quduuska ah oo samada laga soo diray; kuwaasoo ah waxyaalo ay malaa’iguhu damcaan inay dhex fiiriyaan.’ 1 Butros 1:12....
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitaabku wuxuu urursaday oo isu geeyey khasnadihiisii qarnigan ugu dambeeya. Dhammaan dhacdooyinkii waaweynaa iyo macaamilaadkii culus ee taariikhda Axdigii Hore way soo noqnoqdeen, welina way ku soo noqnoqonayaan kaniisadda maalmahan ugu dambeeya.” Selected Messages, book 3, 338, 339.
This Same Day
Maalintan Isla Tii Kale
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Yexesqeel, masaalka la jilay ee ku saabsan ‘go’doominta iyo baabbi’inta Yeruusaalem,’ wuxuu calaamad u yahay dadka Ilaah maalmaha ugu dambeeya.
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.
Haddana sannaddii sagaalaad, bishii tobnaad, maalintii tobnaad ee bisha, ayaa eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadamow, qoro magaca maalinta, isla maalintan qudheeda; boqorkii Baabuloonna wuxuu ka soo horjeestay Yeruusaalem isla maalintan qudheeda.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Oo ku maahmaah reerka fallaagada ah, oo ku dheh: Rabbiga Ilaah ahu wuxuu leeyahay sidan; Dheri saar dabka, saar, oo weliba biyo ku shub dhexdiisa. Ku ururi googo’ihiisa dhexdiisa, xataa xabbad kasta oo wanaagsan, bowdada iyo garabka; ku buuxi lafaha ugu doonsan. Ka soo qaad kuwa ugu doonsan adhiga, oo weliba lafaha ku gub hoostiisa, oo si wanaagsan ha u karsamo, oo lafihiisana dhexdeeda ha ku dhex karraan. Haddaba Rabbiga Ilaah ahu wuxuu leeyahay sidan; Magaalada dhiigga badanow, hoog baa kuu sugnaaday, taasu waa dheriga wasakhdiisu ku jirto, oo wasakhdiisuna aanay ka bixin! Gogo’ gogo’ uga soo saar; saami yuusan ku dhicin. Waayo, dhiiggeedu wuxuu ku dhex jiraa iyada; waxay ku dul shubtay dusha dhagax weyn; dhulka kumay shubin si boodh loogu qariyo; Si ay u kiciso cadhada oo aargudasho loo qaato ayaan dhiiggeedii u saaray dusha dhagax weyn, si aan loo qarin.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Sidaas daraaddeed Sayidka Rabbiga ahu leeyahay, Magaalada dhiigga badan waxaa iska leh hoog! Anigu xataa waxaan weynayn doonaa tuullada dabka. Qoryo ku dul tuura, dabkana shid, hilibkana baabbi'i, oo si wanaagsan u xawaashi, lafahana ha gubteen. Markaasna iyadoo madhan saar dhuxusheeda, si naxaasteedu u kululaato oo u gubato, oo wasakhdeeduna ugu dhex dhalaasho, si xumbadeeda loo baabbi'iyo. Iyadu been bay isku daalisay, oo xumbadeedii badnayd kama ay bixin iyada; xumbadeedu dabka bay ku jiri doontaa. Nijaastaada waxaa ku jirta fisqi; maxaa yeelay, waan ku daahiriyey, adiguse ma aadan daahirin, mar dambena nijaastaada lagaa daahirin maayo, ilaa aan cadhadayda kugu dejiyo. Aniga Rabbiga ah ayaa waxaas ku hadlay; way dhici doontaa, waana samayn doonaa; dib uga noqon maayo, mana tudhi doono, mana qoomamayn doono; sida jidadkaaga iyo sida falimahaaga ayaa lagugu xukumi doonaa, ayaa Sayidka Rabbiga ahu leeyahay.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Oo haddana eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadamow, bal eeg, waxaan hal mar kaa qaadayaa wixii indhahaagu jeclaayeen; hase yeeshee waa inaadan barooran, ama ooyin, ilmadaaduna yaanay daadan. Ka joogso qaylada, hana u samayn baroorasho meydka; duubka madaxaagana ku xidh madaxaaga, kabahaagana cagahaaga gasho, bushimahaagana ha daboolin, oo ha cunin kibista dadka. Sidaas daraaddeed ayaan subaxdii dadka ula hadlay; fiidkiina naagtaydii way dhimatay; oo subaxdiina waxaan sameeyey sidii laygu amray. Markaasaa dadkii igu yidhaahdeen, Miyaadan noo sheegi doonin waxyaalahan waxa ay nooga dhigan yihiin, adigu sidaas u samaynaysid?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Markaasaan ugu jawaabay, Eraygii Rabbiga ayaa ii yimid, isagoo leh, Reer binu Israa'iil la hadal, oo waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan nijaasayn doonaa meesheyda quduuska ah, oo ah faanka xooggiinna, waxa indhihiinnu jecel yihiin, iyo waxa naftiinnu u naxdo; wiilashiinna iyo gabdhihiinna aad ka tagteenna seef bay ku dhici doonaan. Oo idinkuna waxaad samayn doontaan sidii aan sameeyey oo kale; bushimihiinnana ma dabooli doontaan, kibista dadkana ma cuni doontaan. Duubabkiinnuna waxay ahaan doonaan madaxyadiinna, kabihiinnuna cagihiinna; mana barooran doontaan, mana ooyi doontaan; laakiinse xumaatooyinkiinnaad ku baabbi'i doontaan, oo midkiinba midka kale ayuu u barooran doonaa. Sidaasuu Xisqii'eel idiinku ahaan doonaa calaamad; wax kasta oo uu sameeyey ayaad idinkuna samayn doontaan; oo markii waxanu yimaado, waxaad ogaan doontaan inaan anigu ahay Sayidka Rabbiga ah. Xisqii'eel 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Yexesqeel waa calaamad muujinaysa bilowga go’doominta iyo dhammaadka baabbi’inta Yeruusaalem, iyo dabadeedna; maxaabiisnimada xubnaha kaniisadda La’odikiya ee Seventh-day Adventist.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Markii Masiixu hoos uga eegay buurta sare ee Saytuunka, wuxuu arkay xaaladdan oo ka jirta kaniisad kasta. Digniinuhu waxay u soo degaan kulli kuwa ku socda raadkii dadkii Yeruusaalem, kuwii lahaa iftiin aad u weyn. Dadkani waxay hortayada u yaalliin digniin ahaan. Iyagoo diidaya digniinaha Ilaah wakhtigeennan, dadku waxay ku celinayaan dembigii Yeruusaalem. Rabbigu wuxuu arkaa waxa wakiilka bini’aadamku aanu arkin oo aanu doonayn inuu arko—natiijada dhammaan hindisayaasha aadanaha ee Battle Creek. Wuxuu sameeyey wax kasta oo Ilaah samayn kari lahaa. Wuxuu iftiin ka hillaaciyey indhaha dadka hortooda, si aan dembiyadoodu u gaadhin xadka aan toobaddu mar dambe laga dareemi karin. Laakiin geeddi-socod dheer oo ka fogaansho ah mabaadi’da qumman oo xaqa ah awgeed, dadku waxay isa soo dhigeen meel aan iftiin iyo run, caddaalad iyo naxariis lagu garanayn. Jidkan socodku wuxuu noqday qayb ka mid ah dabeecaddooda qudheeda.” Testimonies, volume 8, 68.
Two Witnesses of Alpha and Omega
Laba Markhaati ee Alfa iyo Oomeega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Yexesqeel si ka sarraysa ayaa carrab la’aan looga dhigay, waxaana loo sheegay in marka Yeruusaalem dhacdo uu mar kale awoodi doono inuu hadlo, markaasna uu noqon doono “calaamad.” In Yexesqeel aanu u barooran geerida xaaskiisu waxay calaamad u ahayd alfa ee bilowgii go’doominta, afka Yexesqeelna in la furo markii Yeruusaalem dhacday waxay ahayd calaamadda omega. Go’doominta ilaa baabbi’inta waxaa lagu asteeyey calaamad bilow iyo dhammaadba leh. Isla tusaalahaas gudihiisa, markhaati labaad oo ku saabsan calaamad alfa iyo omega ah ayaa loo matalay sida dhimashada “waxii ay indhaha Yexesqeel doonayeen” oo ah alfa, halka dhimashada “waxii indhaha dadku doonayeen” ay tahay calaamadda omega ee muddadaas. Muddada hal sano iyo badh ahi waxay sidataa laba markhaati oo alfa iyo omega ah. Geeridii xaaska Yexesqeel waxay u taagnayd maxaabiisnimada iyo in ciidankii la tunto, dhimashada omega ee Yeruusaalemna waxay u taagnayd in meesha quduuska ah la tunto.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
Sidaas daraaddeed, Yexesqeel wuxuu idiin ahaan doonaa calaamad; wax kasta oo uu sameeyey ayaad idinkuna samayn doontaan; oo marka tanu dhacdo, waxaad ogaan doontaan inaan ahay Sayidka Rabbiga ah. Adigana, wiilka Aadanow, sow ma ahaan doonto maalinta aan iyaga ka qaado xooggooda, farxadda ammaantooda, waxa ay indhahoodu jecel yihiin, iyo waxa ay naftoodu ku hamido, wiilashooda iyo gabdhahooda, in kii maalintaas baxsada uu kuu iman doono si uu kuu maqashiiyo dhegahaaga? Maalintaas afkaaga waa loo furi doonaa kii baxsaday; waad hadli doontaa, oo mar dambe carrab la’aan ma ahaan doontid; oo waxaad iyaga u ahaan doontaa calaamad, oo waxay ogaan doonaan inaan ahay Rabbiga. Yexesqeel 24:24–27.
Six Deaths
Lix Geeri
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Dhimashada naagtii Yexesqeel waxay calaamad u tahay bilowga go’doominta iyo dhimashada Yeruusaalem, taas oo nebiyannimo ahaan ah aroosaddii Masiixa, waxayna muujinaysaa sharciga Axadda ee dhawaan iman doona, kaas oo ka horreeyo waqti uu matalo go’doomintu. Muddada go’doominta iyo burburintu waa laba calaamadood oo kala duwan, in kastoo ay si toos ah isugu xiran yihiin. Go’doomintu waa muddo waqti ah, burburintuna waa hal dhibic oo waqti ah. Burburintu waa sharciga Axadda, kaas oo ay ka horreyso muddada samaysanka sawirka bahalka. Muddada sawirka bahalku waxay ku dhammaataa sumadda bahalka. Markii Ciise ku aqoonsaday calaamadda burburka Yeruusaalem Matayos afar iyo labaatan, wuxuu sidoo kale tixraacay maalmihii Nuux.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Laakiin sidii ay ahaayeen wakhtiyadii Nuux, sidaas oo kale ayay ahaan doontaa imaatinka Wiilka Aadanaha. Waayo, sidii ay ahaayeen wakhtiyadii daadkii ka horreeyey, iyagoo wax cunaya oo wax cabbaya, guursanaya oo guurka siinaya, ilaa maalintii Nuux galay sanduuqii doonnida, oo ayan garanaynin ilaa daadkii yimid oo wada qaaday dhammaantood; sidaas oo kale ayay ahaan doontaa imaatinka Wiilka Aadanaha. Matayos 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Waagii Nuux, albaabkii nimcadu wuu xidhmay, sidaasayna u sii astaysay sharciga Axadda ee dhowaan imanaya, kaas oo isaguna sidoo kale lagu sii astaysay albaabkii xidhmay Oktoobar 22, 1844. Muddadii ka bilaabatay shirka xerada Exeter ee Agoosto 12–17 sanadkii 1844, waxay ka dhigan tahay wakhti nebiyadeed oo ku horseedaya albaab xidhmaya.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Maalmihii Nuux, Nuux wuxuu matalayay malaa’igta saddexaad, malaa’igtan saddexaadduna waxay timid albaabkii xidhnaa ee Oktoobar 22, 1844. Maalmihii Nuux, kuwaas oo sida uu Ciise sheegay ahaan doona sida “imaatinka Wiilka Aadanaha,” saddexda malaa’igood ee Muujintii afar iyo tobnaad waxay horseedeen albaabka xidhnaa. William Miller wuxuu matalayay farriintii malaa’igta koowaad, waxaana maalmaha Nuux lagu sii tusay Eenoog. Yuudas wuxuu aqoonsanayaa farriintii Eenoog inay la barbar socoto farriintii Miller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Oo Enoogna, oo ahaa kii toddobaad xagga Aadan ka yimid, isna wax buu ka sii sheegay kuwaas, isagoo leh, Bal eega, Rabbigu wuxuu la imanayaa tobannaan kun oo quduusiintiisa ah, si uu xukun ugu fuliyo dhammaan, oo uu u caddeeyo kuwa aan cibaadada lahayn oo dhan waxa ka mid ah falimahooda cibaadala’aanta ah oo ay si cibaadala’aan ah u sameeyeen oo dhan, iyo erayadooda adag oo dhan oo dembilayaasha aan cibaadada lahayn ay isaga ka gees ah ku hadleen. Yuudas 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Farriintii malaa’igta koowaad ee Miller waxay ku dhawaaqday “xukunka” sida uu u astaysnaa farriintii Enoch. Bilowgii Enoch waxaa lagu calaamadeeyey inuu yahay “kan toddobaad ee Aadan ka soo farcamay.” Farriintii Miller waxay ku bilaabatay kuna dhammaatay imaanshaha “toddobada wakhti” ee ka dhanka ah boqortooyada waqooyi, afartan iyo lix sannadood dabadeedna malaa’igtii saddexaad ayaa timid Oktoobar 22, 1844, markii “toddobada wakhti” ee ka dhanka ah boqortooyada koonfureed la dhammaystiray. Enoch iyo Miller labaduba, oo ahaa rasuullo saacaddii xukunka, waxay ku bilaabmeen iyadoo tirada toddoba la aqoonsaday. Xilligii ku bilaabmay Enoch, oo ahaa kan toddobaad, wuxuu ku dhammaaday toddoba maalmood oo ay xayawaanku sanduuqa galeen ilaa albaabka si ka sarreysa dabiicadda loo xidhay. Ciise had iyo jeer wuxuu dhammaadka ku muujinayaa bilowga.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enoog wuxuu dhalay Metushelax, kaas oo isaguna dhalay Laameg. Laameg iyo Metushelax waxay matalaan farriinta malaa’igta labaad iyo weliba farriinta qaylada saqda dhexe. Qayladii saqda dhexe waxay sii socotay ilaa albaabkii xidhmay, sidaas darteedna waxaa u taagan Metushelax oo dhintay sannadkii daadku dhacay. Laameg wuxuu matalayay farriintii malaa’igta labaad, oo Laamegna wuxuu dhintay shan sannadood ka hor daadkii. Shantii sannadood ee ka bilaabatay dhimashadii Laameg ilaa dhimashadii Metushelax markii albaabku xidhmay, waxay ahayd astaan u ah dhimashadii aroosaddii Yexesqeel oo calaamadisay bilowgii muddadii horseeday dhimashadii aroosaddii Masiixa ee uu Metushelax matalay.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enoog wuxuu astaan u ahaa malaa’igtii kowaad ee timid sannadkii 1798, Laamegna wuxuu astaan u ahaa malaa’igtii labaad ee timid Abriil 19, 1844, Metuselaahna wuxuu astaan u ahaa qayladii saqdii dhexe ee ka timid Exeter ilaa albaabkii xidhmay ee Oktoobar 22, 1844, taas oo Nuux astaan u ahaa. Shantii sano ee u dhexaysay dhimashadii Laameg iyo dhimashadii Metuselaah waxay astaan u ahaayeen sannad iyo badhkii ka socday 587 BC ilaa 586 BC. Shantaas sano ee ka timid Laameg ilaa Metuselaah waxay astaan u yihiin shan sano oo ka bilaabma 1448 ilaa 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
31-kii Oktoobar, 1448, Yooxanaa Palaayooloogos wuu dhintay, walaalkiisna, Qusdanjiin kii kow iyo tobnaad, (Qusdanjiinkii ugu dambeeyey) wuxuu fasax ka doondoonay quwadda Islaamiga ah ee Turkiga si uu u fuulo carshiga Rooma bari. Is-hoosaysiintiisii 27-kii Luulyo, 1299, waxay dhammaystirtay boqol iyo kontankii sannadood ee labaad ee Muujintii sagaal, sida lagu sheegay aayadda tobnaad. Shan sano ka dib dhimashadii Yooxanaa Palaayooloogos, walaalkiis Qusdanjiin kii kow iyo tobnaad wuxuu ku dhintay darbiyada Qusdanjiiniya xilli Mehmed II qabsaday boqortooyadii Baysanthiin ee Rooma bari. Mehmed waa ka-soo-jeedinta Turkiga ee Maxamed, sidaas darteed dhimashadii Maxamedkii ugu horreeyey sannadkii 632, taas oo bilowday waxsii sheegiddii ugu horraysay ee boqol iyo kontanka sannadood ee Muujintii sagaal, (taas oo ku taal aayadda shanaad), taas oo ku dhammaatay dhimashadii Qusdanjiinkii ugu dambeeyey gacanta “Maxamedkii labaad” siddeed boqol iyo kow iyo labaatan sano ka dib. Shan sano ka hor dhimashadiisa Maxamed wuxuu sii sheegay baabba’a Rooma, taasna waxaa fuliyey Turkigii la odhan jiray Maxamedkii labaad.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Qustaandiin kii ugu dambeeyey, kii kow iyo tobnaad, wuxuu ku dhintay dagaalkii Qusdanbul, sidaasna waxaa lagu aqoonsaday shanta sannadood ee u dhexeysay geeridii walaalkiis Yooxanaa iyo geeridiisa. Shantaas sannadood waxaa loo tusaaleeyey shantii sannadood ee ka bilaabmay geeridii Laameg, wiilka, ilaa geeridii Metushelax, aabbaha, shan sannadood dabadeed markii albaabkii lagu xidhay doonnidii. Sidaas darteed, geeridii aroosaddii Yexesqeel waxaa loo tusaaleeyey geeridii Laameg, waxayna labadooduba markhaati ka bixiyaan geeridii Yooxanaa Palaiologos sannadkii 1448. Geeridii xigtay ee Metushelaxna waxay la jaanqaadaysaa geeridii aroosaddii Masiixa iyo baabbiʼintii Yeruusaalem ee 586 BC, waxayna labadooduba la jaanqaadaan geeridii Qustaandiin kii kow iyo tobnaad.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Saddexda markhaati ee xilli nebiyadeed oo ku bilaabma kuna dhammaada dhimasho, waxay muujinayaan xilliga samaysanka ekaanta bahalka oo ku soo gebogebooba calaamadda bahalka; waxayna la jaanqaadaysaa ku dhawaaqiddii qaylada saqda dhexe ee taariikhda Millerite-ka iyo samaysanka ekaanta bahalka ee ku soo dhammaada calaamadda bahalka ee taariikhdeenna hadda jirta. Marka calaamadda bahalka lagu dhammaystiro sharciga Axadda ee dhowaan iman doona, “hadalka” nebiyadeed wuxuu yimaadaa si waafaqsan sidii Yexesqeel uu awood ugu yeeshay inuu “hadlo” isaga oo doonistiisa ku hadlaya markii Yeruusaalem la dumiyey.
Speaking
Hadalka
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Marka la joogo sharciga Axadda, oo lagu sii tusaaleeyey burburintii Yeruusaalem, hadalka nebiyadeed ee Maraykanka waxaa lagu calaamadeeyaa sida nebigii beenta ahaa u hadlo sidii masduulaagii.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Markaasaan arkay bahal kale oo ka soo baxaya dhulka; wuxuuna lahaa laba gees oo u eg wan, wuuna u hadlay sidii masduulaagii. Muujintii 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Waqtiga sharciga Axadda, Balcaam ayaa markiisii saddexaad dameerkiisii garaaca, markaasaa dameerkii hadlay.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Markaasaa Rabbigu afkii dameeraddii furay, oo waxay Balaam ku tidhi, Maxaan kugu sameeyey, inaad saddexdan jeer i garaacdo? Balaamna wuxuu dameeraddii ku yidhi, Maxaa yeelay waad igu jeesjeesatay; seef haddii ay gacantayda ku jiri lahayd, haatan waan ku dili lahaa. Dameeraddiina waxay Balaam ku tidhi, Miyaanan anigu ahayn dameeraddaadii, tii aad fuuli jirtay tan iyo markii aan kuu ahaan jiray ilaa maantadan? Weligay ma caado ii ahayd inaan sidaan kugu sameeyo? Isaguna wuxuu yidhi, Maya. Tirintii 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Nebiga beenta ahi wuxuu hadlaa marka la joogo sharciga Axadda, Islaamkuna sidoo kale wuxuu hadlaa marka la joogo sharciga Axadda. Labadooduba xagga waxsii sheegidda waa nebiyo been ah. Marka la joogo sharciga Axadda, “araggii” Xabaquuq ee raagay ayaa hadla.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Waayo, muujintu weli waxay u taal wakhti la doortay; laakiinse dhammaadka ayay ku hadli doontaa, mana been sheegi doonto; in kastoo ay dib u dhacdo, sug iyada; waayo, hubaal way iman doontaa, dibna uma dhici doonto. Xabaquuq 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Xabaquuq waa nebiga runta ah ee hadlaya isaga oo ka soo horjeeda nebiyada beenta ah. “Aragtida” Xabaquuq waxay ku hadashaa afka Yexesqeel oo markii hore carrab la’ ahaa, kaas oo afkiisa dabadeed la furo. Ballanqaadka ah in uu noqon doono afka Ilaah waxaa la siiyey Yeremyaah.
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 joogto yahay had iyo goor, oo dhaawacayguna u yahay mid aan bogsan karin, oo diida in la daweeyo? Miyaad aniga ii ahaan doontaa sida beenaale, iyo sida biyo guuldarraysta? Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaasaan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad waxa qaaliga ah ka soocdo waxa liita, waxaad ahaan doontaa sida afkayga; iyagu ha kuugu soo noqdeen, laakiinse adigu ha ugu noqon iyaga. Yeremyaah 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Marka sharciga Axadda la meel mariyo, sagaalkii bilood ee aamusaaddii Zakariyas way dhammaatay markii uu hadlay oo xaqiijiyey in magaca wiilkiisu noqon doono Yooxanaa. Zakariyas wuxuu matalayey hoggaanka aan rumaysan erayga malaa’igta saddexaad, Yooxanaana wuxuu matalayey dhaqdhaqaaqa Eliyaas, kaniisadda diyaarin doonta imaatinka labaad ee Masiixa.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Sakariyasna wuxuu malaa’igtii ku yidhi, Sidee baan waxan ku garanayaa? waayo, anigu waxaan ahay nin duq ah, naagtayduna aad bay u da’ weyn tahay. Markaasaa malaa’igtii u jawaabtay oo ku tidhi, Anigu waxaan ahay Jibriil, kan Ilaah hortiisa taagan; oo waxaa laysoo diray inaan kula hadlo oo aan kuu sheego bishaaradan farxadda leh. Oo bal eeg, waxaad ahaan doontaa carrab la’, mana awoodi doontid inaad hadasho ilaa maalinta waxyaalahan la oofin doono, maxaa yeelay, ma aad rumaysan hadalladaydii, kuwaas oo ku rumoobi doona wakhtigooda.
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Dadkiina waxay sugayeen Sakariyas, oo la yaabeen inuu macbudka ku raagay wax badan. Oo markuu soo baxay, wuu u hadli kari waayay iyagii; markaasay garteen inuu macbudka waxyi ku arkay, waayo, wuu u gacan haadinayay iyagii, oo hadal la’ buu iska sii ahaaday. Luukos 1:18–22.
Zacharias was of the eighth course of priests.
Sekaryaah wuxuu ka tirsanaa qaybtii siddeedaad ee wadaaddada.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Maalmihii Herodos oo ahaa boqorkii Yahuudiya, waxaa jiray wadaad la odhan jiray Sekaryaah, oo ka tirsanaa qaybtii Abiiya; naagtiisuna waxay ka mid ahayd gabdhihii Haaruun, magaceeduna wuxuu ahaa Elishebaad. Labadooduba waxay ahaayeen kuwo xaq ah Ilaah hortiisa, iyagoo aan eed lahayn ku socda amarrada iyo qaynuunnada Rabbiga oo dhan. Carruurna ma ay lahayn, maxaa yeelay Elishebaad madhalays bay ahayd, labadooduna aad bay da’ u weynaayeen. Oo waxaa dhacday, intuu hawshiisa wadaadnimada ku gudanayey Ilaah hortiisa sida ay ahayd kala dambaynta qaybtiisa, sida caadada wadaadnimadu ahayd, waxaa saamigiisii noqday inuu foox shido markii uu galay macbudka Rabbiga. Dadkii badnaa oo dhammuna dibadda ayay ku tukanayeen wakhtigii fooxa. Luukos 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Nebiyaashu dhamma isaanii hundinuu guyyoota dhumaa bakka bu’u; Zakkaariyaasis akkuma Hisqi’eel mana qulqullummaa seene. Inni garee lammaffaa saddeettaffaa lubootaa keessaa ture; kunis mallattoo lubbuu saddeetii doonii Nohi keessa turanii addunyaa moofaa irraa gara addunyaa haaraatti ce’anii ti. Inniis haati manaa isaa lamaan isaanii iyyuu mudaa kan hin qabne turan; garuu Zakkaariyaas dubbii Gabri’eel ni shakke. Sochiin Millerite akka warra Filadelfiyaa (mudaa hin qabne) ta’een jalqabe; garuu bara 1856 keessatti gara warra Laa’odiiqeyaa ce’e. Guyyoota dhumaa keessatti, ergaan ergamaa ergaa ergamaa sadaffaa dha; ergaan Gabri’eelis Zakkaariyaasiif kenne ergaa ergamaa sadaffaa bakka bu’a, akkasumas ergaa Eliyaas, akkuma Yohannis Cuuphaatiin bakka bu’e sana.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Markaasaa malaa’ig Rabbiga ka mid ahi ayuu u muuqday, isagoo taagan dhinaca midig ee meeshii fooxa lagu shidi jiray. Oo goortii Sakariyas arkay, ayuu naxay, cabsi baana ku dhacday. Laakiin malaa’igtii ayaa ku tidhi, Ha cabsan, Sakariyasow, waayo baryadaadii waa la maqlay; oo naagtaada Elisabed ayaa wiil kuu dhali doonta, magiciisana waxaad u bixin doontaa Yooxanaa. Adiguna waxaad lahaan doontaa farxad iyo rayrayn; oo kuwo badan ayaa dhalashadiisa ku farxi doona. Waayo, Rabbiga hortiisa ayuu ku weynaan doonaa, mana cabbi doono khamri iyo cabbid xoog leh toona; oo wuxuu ka buuxsami doonaa Ruuxa Quduuska ah isagoo weli uurka hooyadiis ku jira. Oo dad badan oo reer binu Israa’iil ah ayuu u soo jeedin doonaa Rabbiga Ilaahooda ah. Oo isagu hortiisa ayuu ku socon doonaa ruuxa iyo xoogga Eliiyaah, inuu qalbiyada aabbayaasha carruurta ugu soo jeediyo, iyo kuwa caasiyiinta ahna xigmadda kuwa xaqa ah; inuu Rabbiga u diyaariyo dad diyaarsan. Markaasaa Sakariyas malaa’igtii ku yidhi, Sidee baan tan ku garan doonaa? waayo, waxaan ahay nin da’ ah, oo naagtayduna way sii gabowday. Malaa’igtii oo u jawaabtayna waxay ku tidhi, Anigu waxaan ahay Jibriil, kan Ilaah hortiisa istaaga; oo waxaa la ii soo diray inaan kula hadlo, oo aan kuu muujiyo bishaaradan farxadda leh. Luukos 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Sekaryaah wuxuu ka shakiyay in farriinta Eliiyaahka iman doona la oofin doono.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Bal eega, waxaan idiin soo diri doonaa Eliiyaah nebiga intaanay iman maalinta Rabbiga ee weyn oo laga cabsado; oo isagu qalbiga aabbayaasha ayuu u soo jeedin doonaa carruurta, qalbigana carruurta ayuu u soo jeedin doonaa aabbayaashood, waaba intaas oo aanan imanin oo aanan dhulka habaar ku dhufan. Malaakii 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Walaashii Waayit, iyada oo ku jirta macnaha shaabadaynta Yexesqeel ee cutubka sagaalaad, waxay tilmaamaysaa sababta hoggaanka kaniisadda La'odikiya ee Toddobaadleyda Adventist-ka loogu astaysiiyey rumaysadla’aantii Sakariyas.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Kuwa aan ka murugoon dib-u-dhaca ruuxigooda, ama aan u ooyin dembiyada kuwa kale, waxaa laga tegi doonaa iyagoo aan lahayn shaabadda Ilaah. Rabbigu wuxuu amar siiyaa rasuulladiisa, nimanka gacmahooda ku sita hubka wax lagu laayo: ‘Magaalada isaga ka daba taga, oo laaya; ishiinnu yaanay u tudhin, hana u naxariisanina; si buuxda u dila odayaasha iyo dhallinyarada, hablaha iyo carruurta yaryar, iyo dumarka; laakiinse ha u soo dhowaanina nin kasta oo calaamaddu saaran tahay; oo ka bilaaba meesheyda quduuska ah. Markaasay ka bilaabeen raggii waayeellada ahaa ee guriga hortiisa joogay.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Halkan waxaynu ku aragnaa in kaniisadda—meesha quduuska ah ee Rabbiga—ay ahayd tii ugu horraysay ee dareenta dharbaaxada cadhada Ilaah. Odayaashii, kuwaas oo Ilaah siiyey iftiin weyn oo u taagnaa sidii ilaaliyayaal danaha ruuxiga ah ee dadka, ayaa khiyaamay ammaanadii loo dhiibay. Waxay qaateen mowqifka ah inaan loo baahnayn in la sugo mucjisooyin iyo muujinta muuqata ee xoogga Ilaah sida maalmihii hore. Wakhtiyadu way is beddeleen. Erayadan ayaa xoojiya rumaysadla’aantooda, oo waxay yidhaahdaan: Rabbigu wanaag ma samayn doono, xumaanna ma samayn doono. Isagu aad buu u naxariis badan yahay si uu dadkiisa ugu booqdo xukun. Sidaas darteed ‘Nabad iyo ammaan’ waa qaylada ka soo baxaysa rag aan mar dambe codkooda kor ugu qaadi doonin sida buun si ay dadka Ilaah ugu tusaan xadgudubyadooda iyo reer Yacquub dembiyadooda. Eeyadan carrabka la’, ee aan ciyi doonayn, waa kuwa dareema aargudashada caddaaladda ah ee Ilaah la cadhooday. Ragga, gabdhaha yaryar, iyo carruurta yaryaruba dhammaantood way wada baabba’aan.” Testimonies, volume 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Sekaryaah wuxuu ka shakiyey farriinta malaa’igta saddexaad, taas oo ah farriinta Eliyaas ee ku celinaysa taariikhdii Yooxanaa Baabtiisaha iyo weliba taariikhdii William Miller.
Five Months
Shan Bilood
Elisabeth hid her pregnancy for five months.
Eliisabed uurkeedii waxay qarisay shan bilood.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Maalmahaas dabadeed naagtiisii Elisabed way uuraysatay, oo shan bilood ayay isqarisay, iyadoo leh, Sayidku sidan ayuu ila yeelay maalmaha uu i eegay, inuu iga qaado ceebtayda dadka dhexdiisa. Oo bishii lixaad malaa’igta Jibriil ayaa xagga Ilaah looga soo diray magaalo Galili ku taal oo Naasared la odhan jiray. Luukos 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Sekaryaah wuxuu ka tirsanaa waaxdii siddeedaad ee wadaaddada, taas oo la jaanqaadaysa gudniinka wiilkiisa Yooxanaa maalintii siddeedaad, markaasoo Sekaryaah mar kale hadli lahaa. Isaga iyo wiilkiisa Yooxanaa waxay astaan u yihiin siddeeddii naf ee ku jiray doontii Nuux, kuwaas oo laga qariyey dhimashadii ay biyihii daadku keeneen muddo shan bilood ah, ama boqol iyo konton maalmood. Boqolka iyo kontonka maalmood ee uurka iyo biyaha daadku waxay la jaanqaadaan labada xilli ee shanta bilood ah ee Muujintii sagaal.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Sekaryaah iyo wiilkiisa Yooxanaa sidoo kale waxay matalaan marka kiniisadda toddobaad ee La’odikiya ay u gudubto kiniisadda siddeedaad ee Filadelfiya. Laga bilaabo adeegiddii Sekaryaah intii lagu jiray wareeggii siddeedaad ilaa gudniinkii wiilkiisa Yooxanaa ee maalintii siddeedaad waxay matalaysaa xilli nebiyadeed oo tirada siddeed ay astaan u tahay bilowga iyo dhammaadka. Xilligaas nebiyadeed gudihiisa waxaa ku jira muddo shan bilood ah oo matalaysa waqti qarsoonaansho ah.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
“Ku hadalka” wax sii sheegiddu wuxuu tilmaamayaa sharciga Axadda ee dhowaan imanaya, sidaas darteed Sekaryaah wuxuu ka hadlayaa xilligii sharciga Axadda, markuu wiilkiisu la shaabadeeyey, sida uu metelayo falka gudniinku. Taariikhdaas gudaheeda, ka hor sharciga Axadda marka Sekaryaah hadlo, dhammaadka shan bilood, bishii lixaad Maryan waxay booqataa Elisabed, Ruuxa Quduuska ahina wuxuu subkaa Elisabed, taasoo iyadoo naag ah metelaysa subkidda kiniisadda Ilaah afar bilood ka hor sharciga Axadda ee dhowaan imanaya.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Oo Maryaam maalmahaas way kacday, oo dhaqsiyo ku tagtay dalka buuraha leh, magaalo ka mid ah dalka Yahuudah; oo waxay gashay gurigii Sakariyaas, oo salaantay Eliisabed. Oo waxaa dhacday in, markii Eliisabed maqashay salaantii Maryaam, ilmihii uurkeeda ku jiray booday; Eliisabedna waxaa ka buuxsamay Ruuxa Quduuska ah. Markaasay cod weyn ku dhawaaqday, oo tidhi, Dumarka dhexdooda waad ku barakaysan tahay, oo midhaha uurkaaguna waa barakaysan yihiin. Oo maxaa ii keenay tan, in hooyada Rabbigay ay ii timaaddo? Waayo, bal eeg, isla markii codkii salaantaadu dhegahayga ku dhacay, ilmihii uurkayga ku jiray farxad aawadeed ayuu booday. Oo waxaa barakaysan tii rumaysatay; waayo, waxyaalihii Rabbigu u sheegay way rumoobi doonaan. Luukos 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Dhamaadka shanta bilood, Elisabed waxay Maryan kula hadashay “cod weyn,” iyadoo ammaanaysa rumaysadkii Maryan ee farriintii Jibriil, taasoo maalmaha ugu dambeeya ah farriinta malaa’igta saddexaad. Ninkii Elisabed ee Sakariyas wuu rumaysan waayay, laakiinse Maryan ma ahaanin sidaas. Maryan waxay maqashay farriintii Jibriil shan bilood ka dib Sakariyas, sidaas darteed rumaysadkeeda malaa’igta saddexaad waxaa lagu calaamadeeyaa inuu yimid ka dib markii la muujiyey farriintii qarsoonaa ee shanta bilood. Farriinta qarsoon ee shanta bilood ee maalmaha ugu dambeeya waa shantii bilood ee ugu horraysay ee Muujintii sagaal aayadda shan. Maryan waxay u taagan tahay kaniisadda maalmaha ugu dambeeya ee aqbasha farriinta malaa’igta saddexaad, taas oo ay ku jirto furid gaar ah oo shanta bilood ah wax yar ka hor inta uusan iman ku hadalka sharciga Axadda ee dhowaan imanaya qiyaastii afar bilood ka dib.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Meelaha lagu asteeyey booqashadii Maryan, dhaqdhaqaaqii malaa’igta kowaad iyo tan labaad, oo uu matalayo Sakariyas iyo Eliisabed, wuxuu ku xirmayaa dhaqdhaqaaqa malaa’igta saddexaad oo ay matalaan Maryan iyo Yuusuf. Sakariyas wuxuu matalaa sarkaal ka tirsan kaniisad aan rumaysnayn farriinta malaa’igta saddexaad, halka Yuusufkii nijaar-ka ahaa uu matalayo dhaqdhaqaaq lagu garto hawl is-taageerta. Adventism-ku wuxuu ku dhammaadaa sidii uu ku bilaabmay, wuxuuna ku bilaabmay dhaqdhaqaaq ahaan, ee kuma uu bilaabmin qaab-dhismeed kaniisadeed oo abaabulan. Dhaqdhaqaaqa boqolka iyo afar iyo afartan kun, oo ay matalaan Yuusuf, Maryan, iyo Masiixu, waa qaraabo toos ah oo la leh dhaqdhaqaaqii Millerite-ka oo ay mataleen Sakariyas, Eliisabed, iyo Yooxanaa; gaalnimadii 1863-na waxaa matalaya Sakariyas. 1863 wuxuu matalaa rumaysad-la’aanta farriimaha malaa’igta kowaad iyo tan labaad, halka dhaqdhaqaaqa malaa’igta saddexaad uu matalayo rumaysadka Maryan.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Malaa’ig ayaa loo diray inay caawiyaan malaa’igtii xoogga badnayd ee samada ka timid, oo waxaan maqlay codad u ekaa kuwo meel kasta ka dhawaaqaya, ‘Ka soo baxa iyada, dadkaygow, si aydaan dembiyadeeda uga qaybgelin, oo aydaan belaayooyinkeeda uga qaadan. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay.’ Farriintani waxay u muuqatay inay tahay ku-daris lagu daray farriintii saddexaad, iyadoo ku biiraysa sida qayladii saqda dhexe ugu biirtay farriintii malaa’igta labaad sannadkii 1844. Ammaantii Ilaah waxay ku degtay quduusiintii dulqaadka iyo sugitaanka lahaa, oo iyagu iyagoo aan cabsan ayay bixiyeen digniintii ugu dambaysay ee culus, iyagoo ku dhawaaqaya dhicitaankii Baabuloon oo ugu yeedhaya dadka Ilaah inay ka soo baxaan iyada si ay uga baxsadaan halaaggeeda laga cabsado.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Isku xidhnaanshaha laba farriimood waxa lagu matalayaa Maryan oo booqatay Elisabed, waxaana bartaas la gaadhay markii shantii bilood ee qarsoonaa la muujiyey. Bartaasu waa meesha ay laba waxsii sheegid ku kulmaan oo si wadajir ah loogu dhawaaqo. Mid waxaa ku dhawaaqday Elisabed, tan kalena Maryan. Isku xidhnaanshaha labada farriimood waxa uu tilmaamayaa goorta qayladii saqbadhku ay ku biirtay farriintii malaa’igta labaad, taasina waxa ay ka dhacday taariikhdii Milleriyiinta kulankii xerada ee Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Markii Eliisabed dabadeedna Maryan ay jeediyeen dhawaaqyadoodii, “Maryanna iyada ayay la joogtay qiyaastii saddex bilood, dabadeedna waxay ku noqotay gurigeedii.” Luukos 1:56. Muddada lixdan iyo lixda maalmood ah ee ka bilaabmaysa Exeter ilaa Oktoobar 22, 1844 waxaa astaan u ah afartaas bilood, kuwaas oo ku dhammaaday sharciga Axadda ee dhowaan iman doona, markii Zakariyas hadlay. Afarta bilood waxay u taagan yihiin muddada lagu dhawaaqayo farriinta qaylada saqda dhexe, taas oo timaadda ka dib farriinta shanta bilood ee qarsoon.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Labada farriimood ee taariikhda Millerite waxay ahaayeen malaa’igtii kowaad iyo tii labaad, farriintii malaa’igta kowaadna waxaa xoog siiyey dhammaystirka waxsii-sheegid waqtiyeed oo ku bilaabatay muddo shan bilood ah, taas oo qayb ahaan qarsoonayd ilaa toban maalmood ka hor dhammaystirkeedii 11-kii Agoosto, 1840, sida uu Josiah Litch u dhigay. Awood-siinta farriintii malaa’igta labaadna waxay ahayd saxiddii saadaashii khaldanayd ee 1843, taas oo ka dhacday shirkii teendhada ee Exeter, sida uu Samuel Snow u dhigay.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Ku dhawaaqidda farriinta laba-geesoodka ah ee qaylada saqda-dhexe waxaa loo metelayaa sidii muddo gaaban oo ka horraysa xidhitaanka albaabka, taas oo sheekada Nuux furtay muddo shan bilood ah oo ku dhammaatay iyadoo doontii dul taagan tahay buurta Ararat. Muddada ku dhawaaqidda qaylada saqda-dhexe waxay timaaddaa ka dib furfuriddii shaabadda laga qaaday shantii bilood ee qarsoonaa, taas oo timid toban maalmood ka hor Agoosto 11, 1840, waxayna sidoo kale timid ka dib markii Rabbigu gacantiisa ka qaaday tirooyinkii uu ku daboolay shaxdii 1843. Tobanka maalmood ee Agoosto 1 ilaa 11 waxay la jaanqaadaan lixdan iyo lixda maalmood ee Exeter ilaa Oktoobar 22, 1844, markhaatiga laba-geesoodka ahuna wuxuu aqoonsanayaa in furfuridda shaabadda laga qaaday shan bilood oo qarsoon, oo ay weheliso saxidda ku dhawaaqiddii khaldanayd ee dhalisay niyad-jabkii ugu horreeyey, ay dhacdo marka Maryan la kulanto oo salaanto Elisabed bishii lixaad.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Marka la joogo sharciga Axadda, Maraykanku wuxuu u hadlaa sida masduulaagii, dameerka Islaamkuna wuu hadlaa, oo waxyigii Xabaquuqna wuxuu ku hadlaa afka Yeremyaah, Sekaryaah iyo Yexesqeel. Marka la joogo sharciga Axadda Yexesqeel waa calaamad, sidaas darteedna wuxuu metelaa calanka kor loo taagayo marka la joogo sharciga Axadda. Laba ka mid ah sagaalka tixraac ee erayga “calaamad” ee ku jira Yexesqeel waxay “Sabtiyada” u aqoonsadaan calaamadda quduus ka dhigista, taas oo metelaysa isku-darka Ilaahnimada iyo dadnimada.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Laakiin waxaan u shaqeeyey magacayga aawadiis, inaanu nijaasoobin hortooda quruumaha dhexdooda ay iyagu ku jireen, kuwaasoo aan hortooda iskaga muujiyey iyaga markii aan ka soo bixiyey dalkii Masar. Sidaas daraaddeed waxaan ka soo bixiyey dalkii Masar, oo waxaan geeyey cidlada. Oo waxaan iyaga siiyey qaynuunnadaydii, oo waxaan tusay xukummadaydii, kuwaas oo nin haddii uu sameeyo, uu ku noolaan doono.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Oo weliba waxaan iyaga siiyey sabtiyadayda inay calaamad u noqdaan aniga iyo iyaga dhexdooda, si ay u ogaadaan inaan anigu ahay Rabbiga iyaga quduus ka dhiga. Laakiinse reer binu Israa'iil way igu caasiyoobeen cidlada dhexdeeda; qaynuunnadaydii kuma ay socon, xukummadaydiina way quudhsadeen, kuwaas oo haddii nin yeelo uu ku noolaan doono; sabtiyadaydiina aad bay u nijaaseeyeen. Markaasaan idhi, cadhadayda ayaan ku dul shubi doonaa cidlada dhexdeeda si aan u baabbi'iyo. Laakiinse magacayga daraaddiis ayaan u falay, inaanu ku nijaasoobin quruumaha hortooda, kuwaas oo indhahooda hortooda aan iyaga uga soo bixiyey. Oo weliba gacantaydaan ugu qaaday cidlada dhexdeeda inaanan iyaga gelin dalka aan siiyey, kaas oo caano iyo malab la barwaaqaysan, oo ah ammaanta dalalka oo dhan; maxaa yeelay, xukummadaydii way quudhsadeen, qaynuunnadaydiina kuma ay socon, sabtiyadaydiina way nijaaseeyeen, waayo, qalbigoodu wuxuu raacay sanamyadoodii. Habase yeeshee ishaydu way u tudhay inaanan baabbi'in, mana aanan dhammeystirin cidlada dhexdeeda. Laakiinse carruurtoodii ayaan ku idhi cidlada dhexdeeda, Ha ku soconina qaynuunnada awowayaashiin, hana xajinina xukummadooda, hana isku nijaasaynina sanamyadooda. Anigu waxaan ahay Rabbiga Ilaahiinna ah; qaynuunnadayda ku socda, xukummadaydana xajiya oo yeela. Oo sabtiyadayda quduus ka dhiga; oo waxay calaamad u ahaan doonaan aniga iyo idinka dhexdooda, si aad u ogaataan inaan anigu ahay Rabbiga Ilaahiinna ah. Yexesqeel 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Yexesqeel waxa uu matalaa calamadda boqol iyo afar iyo afartan kun, calaamadda Ilaahnimaduna marka ay la midoobto dadnimada waa “sabtiyada” Rabbiga. Yexesqeel waa calaamadda bilowga go’doominta, sidoo kalena waa calaamadda baabbi’inta Yeruusaalem, marka isaga kor loo qaado isagoo ah calamad. Bilowga go’doominta, kuwa diida inay arkaan oo maqlaan, kuwa nijaaseeya “sabtiyadiisa”, iyaguna sidoo kale waa calaamad.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Markaasaa qaar ka mid ah waayeelladii reer binu Israa’iil ayaa ii yimid, oo hortayday fadhiisteen. Eraygii Rabbiguna waa ii yimid, isagoo leh, Wiilka Aadanow, nimankanu sanamyadoodii ayay qalbigooda ka dhex taageen, oo waxay hortooda dhigeen turunturoodii dembigooda; haddaba ma innaba layga doondooni karaa iyaga? Sidaas daraaddeed la hadal, oo ku dheh, Sayidka Rabbiga ahu wuxuu leeyahay, Nin kasta oo reer binu Israa’iil ah oo sanamyadiisa qalbigiisa ka dhex taaga, oo hortiisa dhiga turunturoodii dembigiisa, dabadeedna nebiga u yimaada; aniga Rabbiga ah ayaa kii yimaada uga jawaabi doona sida sanamyadiisu u badan yihiin; si aan reer binu Israa’iil ugu qabto qalbigooda, maxaa yeelay kulligoodba way iga kala fogaadeen sanamyadooda aawadood.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Sidaas daraaddeed waxaad reer binu Israa'iil ku tidhaahdaa, Rabbiga Sayidka ahu wuxuu leeyahay, Toobad keena, oo sanamyadiinna ka soo jeesta; oo wejiyadiinnana ka leexiya waxyaalihiinna karaahiyada ah oo dhan. Waayo, mid kasta oo ka mid ah reer binu Israa'iil, ama shisheeyaha Israa'iil dhex deggan, oo iga sooca naftiisa, oo sanamyadiisa qalbigiisa dhex dhiga, oo hor dhiga wejigiisa turunturogelinta xumaantiisa, dabadeedna nebiga u yimaada inuu isaga wax iga weyddiiyo; aniga Rabbiga ah qudhaydu ayaan u jawaabi doonaa. Oo ninkaas wejigaygaan ka gees dhigi doonaa, oo waxaan ka dhigi doonaa calaamo iyo maahmaah, oo waxaan ka gooyn doonaa dadkayga dhexdooda; oo idinkuna waxaad ogaan doontaan inaan anigu Rabbiga ahay. Oo haddii nebiga la khiyaaneeyo markuu wax ku hadlo, aniga Rabbiga ah ayaa nebigaas khiyaaneeyey, oo gacantaydana waan ku fidin doonaa korkiisa, oo waxaan isaga ka baabbi'in doonaa dadkayga Israa'iil dhexdooda. Oo iyagu waxay qaadi doonaan ciqaabta xumaantooda; ciqaabta nebiga waxay la mid ahaan doontaa ciqaabta kii isaga u yimaada inuu wax weyddiisto; in reer binu Israa'iil aanay mar dambe iga habaabin, oo ayan mar dambe nijaasoobin xadgudubyadooda oo dhan; laakiinse ay dadkayga u ahaadaan, anna aan Ilaahooda u ahaado, ayaa Rabbiga Sayidka ahu leeyahay. Yexesqeel 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Nashville, kuwa ku jira kaniisadda Seventh-day Adventist ee La’odikeeya oo aan rumaysanayn sidii Sekaryaah sameeyey; kuwaas oo “qaatay mowqifka ah inaanan u baahnayn inaan filanno mucjisooyin iyo muujinta cad ee xoogga Ilaah sida waagii hore,” sida lagu matalay 1840 ilaa 1844, waxaa la hor keeni doonaa kuwa ka baxsan Adventism-ka iyagoo la weydiinayo sababta ay digniinta u bixin waayeen. Waxay noqdaan “calaamadda” farriinta nabadda iyo amniga beenta ah, taas oo calaamadisa kala-soocidda kuwa caqliga leh iyo kuwa nacasyada ah sida lagu matalay labada teendho ee iska soo horjeeda ee shirkii xerada Exeter. Waxay sitaan “calaamad” sanam-caabudid iyo fallaagow, halka Yexesqeel uu xambaarsan yahay farriinta digniinta nebinnimada ee runta ah. Dhammaadka go’doominta, marka Yeruusaalem la baabbi’iyo, taas oo u taagan sharciga Axadda, calaamadda fallaagowgu waa summadda bahalka, calaamadda addeecidduna waa shaabadda Ilaah.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Xilligii imtixaanku si buuxda ayuu ugu xirmayaa Adventism marka la gaaro sharciga Axadda, waxaana halkaas ka muuqda calaamad lagu garto kuwa xaqa ah iyo kuwa sharka leh oo la calaamadeeyey. Xiritaanka imtixaanka ee sharciga Axadda ee dhowaan imanaya wuxuu tusaale u yahay xiritaanka imtixaanka marka Miikaa’iil istaago, halkaasna calaamadda dhimashada dadka badan waxaa lagu matalayaa Goog iyo Maagog.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Kuwa dalka dhex mara, markii midkood arko laf nin, markaas wuxuu agteeda ka taagi doonaa calaamad ilaa ay aasayaashu ku aasaan Dooxada Hamongog. Oo weliba magaalada magaceedu wuxuu ahaan doonaa Hamonah. Sidaasay dalka u nadiifin doonaan. Ezekiel 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Calaamadda axdiga waxaa lagu muujiyey cutubka soddon iyo toddobaad ee Yexesqeel, halkaas oo dooxadii lafaha dhintay nolol loogu soo celiyo oo labada ul la isu geeyo. Lafaha nolol ayaa loogu soo celiyaa farriin Islaam ah, oo ay matalayaan afarta dabaylood, sidaas darteedna u taagan Ogosto 11, 1840. Labada ul waxaa laga dhigaa hal ul, taas oo sidaas darteed u taagan isu-geynta farriinta malaa’igta labaad iyo farriinta qaylada saqda dhexe. Lafahu waa awood-siinta malaa’igta kowaad, labada ulna waa awood-siinta malaa’igta labaad. Intaas dabadeed dadka Ilaah waxay noqdaan dadkiisa axdiga ee la doortay ee maalmaha ugu dambeeya, oo uu matalo Yooxanaa, iyagoo ah boqol iyo afartan iyo afar kun.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Oo weliba axdi nabadeed baan la dhigan doonaa iyaga; oo wuxuu iyaga u ahaan doonaa axdi weligiis ah; oo waan dejin doonaa, waanan badin doonaa, oo meesha quduuska ahaygana dhexdeeda ayaan ka taagi doonaa weligeedba. Taambuuggayguna wuu la jiri doonaa iyaga; haa, anigu waxaan ahaan doonaa Ilaahood, iyaguna waxay ahaan doonaan dadkayga. Oo quruumuhuna way ogaan doonaan in aniga Rabbigu aan quduus ka dhigo reer binu Israa'iil, markii meesha quduuska ahaygu dhexdeeda ku jiri doonto weligeedba. Yexesqeel 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Isku-darka Ilaahnimada iyo aadannimada waxaa lagu matalaa siyaabo kala duwan gudaha Erayga Ilaah, waxaana tusaale ka mid ahi yahay marka “qalcadda nafta” ee ku taalla dabeecadda sare ee bani-aadmiga lagu xidho qalcadda meesha quduuska ah ee Ilaah. Marka qolka carshiga samada ee matala qalcadda Ilaah lagu daro qalcadda dabeecadda sare ee bani-aadmiga, dadka Ilaah waa la “quduuseeyaa,” isaguna “dhexdooda ayuu ku sii degganaanayaa weligiisba.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Cutubka toddoba iyo soddonaad dabadeed, Yexesqeel wuxuu soo bandhigayaa cutubyada siddeed iyo soddon iyo sagaal iyo soddon, halkaas oo uu Goog iyo Maagooq ugu hadlayo sidii calaamado u taagan isbahaysiga dadka oo dhan ee ka baxsan dadkii axdiga ee Ilaah doortay. Cutubka afartan, dadka axdiga ee cutubka toddoba iyo soddonaad waxaa loo metelayaa sidii macbud dhulka oo dhan buuxiya. Cutubyada siddeed iyo soddon ilaa afartan waxay metelaan sara-kaca dadka axdiga ee Ilaah maalmaha ugu dambeeya, sida ay u metelaan tirooyinka 38 iyo 40.
We will continue these things in the next article.
Waxa aynu arrimahan ku sii wadi doonnaa maqaalka xiga.