Article

# The Book of Daniel - Number One-Hundred and Fifty

Buugga Daanyeel - Boqol iyo Kontonaad

Interpretation of Ezekiel 37 and Its Relevance to the Last Days

Fasiraadda Yexesqeel 37 iyo Muhiimaddeeda la Xidhiidha Maalmihii Ugu Dambeeyey

Author

Jeff Pippenger

Published

March 21, 2024

Formats

PDF
Word
Song MP3

After Ezekiel describes the process of the two nations becoming one, he then identifies that the nation would be ruled by King David, and that he will enter into covenant with them and that His tabernacle will be with them.

Ka dib markii Yexesqeel sharaxay habka ay labada quruumood mid ku noqonayaan, dabadeed wuxuu caddeeyey in quruuntaas uu xukumi doono Boqor Daa'uud, iyo inuu axdi la geli doono iyaga, iyo in taambuuggiisuna uu la jiri doono iyaga.

> Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. 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 37:23–28.

> Oo mar dambe isma nijaasayn doonaan sanamyadooda, iyo waxyaalahooda karaahiyada ah, iyo xadgudubyadooda midnaba; laakiinse waxaan ka samatabbixin doonaa guryahoodii oo dhan oo ay ku dembaabeen, oo waan nadiifin doonaa; sidaasay dadkaygii u ahaan doonaan, anna Ilaahood baan u ahaan doonaa. Addoonkaygii Daa’uudna wuxuu boqor u ahaan doonaa iyaga; dhammaantoodna waxay yeelan doonaan adhijir keliya; oo weliba xukummadayda ayay ku socon doonaan, qawaaniintaydana way dhawri doonaan, wayna samayn doonaan. Oo waxay degganaan doonaan dalkii aan siiyey addoonkaygii Yacquub, kaasoo awowayaashiin ay degganaayeen; wayna ku degganaan doonaan, iyaga, iyo carruurtooda, iyo carruurta carruurtooda weligoodba; addoonkaygii Daa’uudna amiir buu u ahaan doonaa weligiis. Oo weliba axdiga nabadda ayaan la dhigi doonaa iyaga; oo wuxuu iyaga u ahaan doonaa axdi weligiis waaraya; waanan dejin doonaa, waanan badin doonaa, oo meesha quduuskaydana dhexda ayaan u dhigi doonaa weligeedba. Teendhadayduna iyagay la jiri doontaa; haah, anigu Ilaahood baan ahaan doonaa, iyaguna dadkaygii bay ahaan doonaan. Quruumuhuna way ogaan doonaan in aniga Rabbiga ahi aan reer binu Israa’iil quduus ka dhigo, markii meesha quduuskaydu ay dhexda uga jirto weligeedba. Yexesqeel 37:23–28.

Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”

Cutubka toddoba iyo soddonaad ee Yexesqeel wuxuu bixinayaa soo-bandhig aad u faahfaahsan oo ku saabsan shaabadaynta boqol iyo afar iyo afartan kun. Labada ul ee ay tahay inay noqdaan qaran keliya marka ilaahnimadu ku midoobto aadannimada, oo waxaa iyaga u talin doona boqor keliya. Quruunta keliya waa kaniisadda Ilaah ee maalmaha ugu dambeeya, kuwaas oo ah boqol iyo afar iyo afartan kun. Labada ul waa labada xilli ee kala-firdhinta boqortooyooyinkii woqooyi iyo koonfur ee reer binu Israa’iil. Labadaas ul waa kuwa Bawlos ku aqoonsado “jidhka,” marka uu Masiixa sidoo kale ku aqoonsado “madaxa” jidhkaas. Yexesqeel wuxuu “madaxa” Bawlos ku aqoonsadaa “Boqor Daa’uud,” “jidhkana” wuxuu ku aqoonsadaa “qaran keliya.”

In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.

Farriintii la siiyey Adventism-ka sannadkii 1856, sida uu u metelo taxanihii aan la dhammaystirin ee ku saabsanaa “todobada wakhti” oo uu qoray Hiram Edson sannadkii 1856, Edson wuxuu tixraacayaa Ishacyaah, cutubka toddobaad, waxsii-sheegiddiisa lixdan iyo shanta sannadood ah inay tahay barta tixraaca ee kitaabiga ah ee meelaha laga bilaabayo labada muddadood ee toddobada wakhti. Waxsii-sheegidda wakhtiga ee lixdan iyo shanta sannadood ah waxaa lagu dhigay duruufo dahsoon, si la mid ah tuducyada ku jira kitaabka Muujintii ee leh, “Kii dhego leh ha maqlo.” Haddii aad leedahay indho wax ku garta, iyo dhego wax ku fahma, waxaa tuducaas ku jira wax aad iyo aad u yaab badan.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Waayo, madaxa Suuriya waa Dimishaq, oo madaxa Dimishaqna waa Resin; oo shan iyo lixdan sannadood gudahood ayaa reer Efrayim la jebin doonaa, si aanay mar dambe dad u ahaan. Oo madaxa Efrayim waa Samaariya, oo madaxa Samaariyana waa ina Remalyaah. Haddaadnaan rumaysan, hubaal laydinma adkayn doono. Ishacyaah 7:8, 9.

The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.

Nebinimada shan iyo lixdanka sannadood ah waxay bilaabatay 742 BC, oo shan iyo lixdankaas sannadood gudahood, sagaal iyo toban sannadood ka dib, 723 BC, boqortooyadii woqooyi ee Israa’iil waxaa maxaabiis ahaan u kaxaystay Ashuur, oo markii sannadahaasu dhammaadeenna 677 BC, Manaseh waxaa maxbuus ahaan loogu kaxeeyey Baabuloon. Shan iyo lixdankaas sannadood waxa kale oo ay ka muuqatay dhammaystirrada dhammaadka kala firdhinta labada quruumood, kuwaas oo sheekada Yexesqeel ku ahaan lahaa hal ul. Waxay, siday u kala horreeyaan, tilmaameen 1798, 1844 iyo 1863. Aayadaha aqoonsanaya farriintii la diiday 1863 dhexdeeda waxaa ku jirta muujin nebiyadeed oo gaar ah oo nebinimadu ku dhex qotonto.

It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.

Waa waxyigii ahaa in “madaxa” qaran uu yahay magaaladiisa caasimadda ah, iyo in “madaxa” magaalada caasimadda ahi uu yahay boqorka. Waxay keentaa laba markhaati oo u caddaynaya waxyigan, dabadeedna waxay gebi ahaanba nebinnimada iyo waxyigaba ku soo gunaanaddaa halxidhaalaha ah, “Haddaydnan rumaysan, hubaal laydin dhisi maayo.” Haddii aydnaan rumaysan in boqorku yahay madaxa, iyo in madaxuna yahay magaalada caasimadda ah, markaas laydin dhisi maayo.

Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.

Quruunta Yexesqeel ee ka dhalata isku xidhidda labada ul ee boqortooyooyinka woqooyi iyo koonfur, waxay lahayd inay yeelato boqor, kaas oo ah madax, kaas oo ah magaalo-madaxda quruunta. Dhammaan tuduca Yexesqeel wuxuu ka hadlayaa astaamaha nebiyadeed ee shaabadaynta boqol iyo afar iyo afartan kun, taas oo ka dhigan isu-geynta Ilaahnimada iyo aadannimada inta lagu jiro muddada dhawaaqa buunka toddobaad ee Islaamka ee hoogga saddexaad.

The days of the sounding of the Seventh Trumpet, in Revelation chapter ten, began when there was to be “time no longer,” which was October 22, 1844, when the third angel arrived. At that point John experienced the bitterness of that date, and he was there and then told to measure the temple, but leave off the history of the twelve hundred and sixty years of the trampling down of the sanctuary and host, for that period was given to the Gentiles.

Maalmaha dhawaaqa Buunka Todobaad, ee Muujintii cutubka tobnaad, waxay bilaabmeen markii ay ahayd in “waqti dambe uusan jirin,” taas oo ahayd Oktoobar 22, 1844, markii malaa’igtii saddexaad timid. Halkaas ayuu Yooxanaa ku soo maray qadhaadhkii taariikhdaas, waxaana markaas iyo meeshaas lagu amray inuu cabbiro macbudka, laakiin uu ka tago taariikhda kun iyo laba boqol iyo lixdanka sannadood ee ku tumashadii meesha quduuska ah iyo ciidanka, waayo muddadaas waxaa loo siiyey quruumaha.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

> Markaas malaa’igtii aan arkay oo taagan badda dusheeda iyo dhulka dushooda ayaa gacanteedii samada u taagtay, oo waxay ku dhaaratay Kan weligiis iyo weligiis nool, kan abuuray samada iyo waxa ku jira, iyo dhulka iyo waxa ku jira, iyo badda iyo waxa ku jira, in wakhti dambe jiri doonin. Laakiin maalmaha codka malaa’igta toddobaad, markay buunka bilaabi doonto inay afuufto, qarsoodiga Ilaah waa la dhammeystiri doonaa, siduu ugu sheegay addoommadiisa nebiyada ah. Oo codkii aan samada ka maqlay ayaa mar kale ila hadlay, oo wuxuu igu yidhi, Tag oo qaado kitaabka yar ee furan oo ku jira gacanta malaa’igta taagan badda dusheeda iyo dhulka dushooda.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.

> Markaasaan u tegey malaa’igtii, oo waxaan ku idhi, I sii kitaabka yar. Oo wuxuu igu yidhi, Qaado oo wada cun; wuxuuna calooshaada ka dhigi doonaa qadhaadh, laakiinse afkaaga wuxuu ugu macaanaan doonaa sida malab. Markaasaan kitaabkii yaraa ka qaaday gacantii malaa’igta, oo waan wada cunay; afkaygana wuxuu ugu macaanaa sida malab; oo isla markii aan cunay dabadeed, calooshaydii way qadhaadhatay. Oo wuxuu igu yidhi, Waa inaad haddana wax sii sheegtaa dadyow badan, iyo quruumo, iyo afaf, iyo boqorro hortood. Oo waxaa la i siiyey cawsduur ul u eg; malaa’igtuna way istaagtay, iyadoo leh, Kac, oo qiyaas macbudka Ilaah, iyo meesha allabariga, iyo kuwa ku dhex caabuda. Laakiinse barxadda macbudka dibaddiisa ah dibadda uga reeb, oo ha qiyaasin; waayo, waxaa la siiyey quruumaha aan Yuhuudda ahayn; oo magaaladii quduuska ahayd waxay cagaha ku tuman doonaan laba iyo afartan bilood. Muujintii 10:5–11:2.

The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.

Macbudkii Yooxanaa lagu amray inuu cabbiro 22kii Oktoobar, 1844, wuxuu ahaa macbudkii ay ku jireen kuwa caabudayaa “gudihiisa.” Barxadda dibadda ahna waa in laga reebaa. Macbudka leh meel allabari, isla markaana ay ku jiraan kuwa caabudayaa, waa meesha quduuska ah ee meesha quduuska ah ee jannada ku taal. Waxaa jiray meel allabari oo ku taallay barxadda, hase yeeshee taas waa in laga reebaa; sidaas darteed meesha allabari ee kale oo keliya ee ku jirta meesha quduuska ah ee Ilaah waa meesha fooxa lagu shido oo ku taal Qaybta Quduuska ah. Markii malaa’igtii saddexaad timid 1844, taas oo astaan u ahayd imaatinka malaa’igta saddexaad bilowgii wakhtiga shaabadaynta 11kii Sebtembar, 2001, macbudku wuxuu ka koobnaa laba qaybood oo keliya.

The Holy Place was a symbol of the Church, which Paul identifies as the body, and the Most Holy Place was a symbol of the head of the body. The holy place is a symbol of humanity, and the Most Holy Place is the symbol of divinity. The altar, and the smoke that ascended from the altar, which rose up and entered into the Most Holy Place, represents the point where humanity connected with divinity. Mankind can only enter the Most Holy Place by faith, but the experience of faithful people is located in the Holy Place.

Meesha Quduuska ahu wuxuu ahaa astaan Kaniisadda, taas oo Bawlos u aqoonsaday inay tahay jidhka, halka Qolka Quduusyada ugu Quduusan uu ahaa astaan madaxa jidhka. Meesha quduuska ahi waa astaan bani’aadannimada, Qolka Quduusyada ugu Quduusanna waa astaanta ilaahnimada. Meesha allabariga, iyo qiiqii ka kacayay meesha allabariga, kaas oo kor u baxay oo galay Qolka Quduusyada ugu Quduusan, wuxuu ka dhigan yahay barta ay bani’aadannimadu kula xiriirtay ilaahnimada. Dadku Qolka Quduusyada ugu Quduusan waxay ku geli karaan oo keliya rumaysad, laakiin waaya-aragnimada dadka aaminka ah waxay ku taallaa Meesha Quduuska ah.

There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.

Halkaas waa inay ku cunaan Erayga Ilaah, sida ay u metelaan kibisyada saaran miiska kibista bandhigga. Halkaas waa inay iftiinkooda dadka hortiisa ku iftiimiyaan oo ay ammaanaan Aabbahooda jannada ku jira, sida uu u metelo laambadda toddobada laamood leh, taas oo naloo sheegay inay matasho Kaniisadda. Halkaas waa inay Ilaahnimada kula xidhmaan, iyagoo baryadoodu ay la kacayaan mudnaanta Masiixa ilaa horta joogitaanka Ilaahnimada lafteeda.

From 1798 to 1844, the Architect of the Temple raised up a temple of humanity which He intended to combine with His temple of divinity, but humanity rebelled. As of 2001, He once again is raising up the temple of humanity, represented as the one hundred and forty-four thousand. According to Ezekiel, “king David” is to reign over the nation, which is transformed from a valley of dead dry Laodicean bones, into the mighty army which is lifted up as an ensign at the soon-coming Sunday law.

Laga soo bilaabo 1798 ilaa 1844, Naqshadeeyaha Macbudka wuxuu soo taagay macbud bani-aadamnimo ah oo uu ugu talogalay inuu ku midoobo macbudkiisa ilaahnimada, hase yeeshee bani-aadmigu wuu fallaagoobay. Laga bilaabo 2001, mar kale ayuu soo taagayaa macbudka bani-aadamnimo, kaas oo loo matalay boqol iyo afar iyo afartan kun. Sida ku qoran Yexesqeel, “boqor Daa’uud” ayaa u talin doona quruunta, taas oo laga beddelayo dooxadii lafaha dhintay ee qallalay ee La’odikiyaanka, loona beddelayo ciidanka xoogga badan ee kor loo qaadayo sidii calan oo kale marka la gaadho sharciga Axadda ee dhowaan imanaya.

The southern kingdom of Judah, is where the capital city of Jerusalem was located, and the nation, king and capital represent the “head.” Surely if you believe, you shall be established. In the relationship of the northern and southern kingdoms, Judah was the “head,” it was where the capitol was, and it is the city which the Lord chose to place His name. The northern kingdom was the “body”. Because of Solomon’s apostasy the Lord raised up adversaries against Solomon. One of those adversaries was Jeroboam, who became the first king of the divided northern kingdom of Israel.

Boqortooyadii koonfureed ee Yahuudah ayaa ahayd meesha ay ku taallay magaalada caasimadda ah ee Yeruusaalem, qaranka, boqorka iyo caasimadduna waxay matalaan “madax.” Hubaal, haddaad rumaysataan, waad adkaan doontaan. Xidhiidhka ka dhexeeyey boqortooyooyinkii woqooyi iyo koonfur, Yahuudah waxay ahayd “madaxii”; halkaas ayay caasimaddu ku taallay, waana magaalada Rabbigu doortay inuu magiciisa dhigo. Boqortooyadii woqooyi waxay ahayd “jidhka”. Sababtii riddadii Sulaymaan aawadeed Rabbigu wuxuu Sulaymaan ku kiciyey colaadley. Mid ka mid ah colaadleydaas wuxuu ahaa Yarobcaam, kaas oo noqday boqorkii ugu horreeyey ee boqortooyadii woqooyi ee Israa’iil ee kala go’day.

> And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)

> Markaasaa Yaaraabcaam ina Nebaad, oo ahaa reer Efratayim oo Sereda degganaa, addoonkii Sulaymaan, kaasoo hooyadiis magaceedu ahaa Seruucaah, oo ahayd naag carmal ah, isna gacantiisii buu ku qaaday boqorkii. Oo sababtii uu gacantiisa boqorka ugu qaadayna waxay ahayd tan: Sulaymaan wuxuu dhisay Milloo, wuuna hagaajiyey dildilaacyadii magaalada Daa’uud oo ahayd aabbihiis. Ninkaas Yaaraabcaamna wuxuu ahaa nin geesi ah oo xoog badan; Sulaymaanna markuu arkay ninkii dhallinyarada ahaa inuu dadaal badan yahay, wuxuu ka dhigay taliye u sarreeya hawshii oo dhan ee reer Yuusuf. Oo waagaas markii Yaaraabcaam Yeruusaalem ka baxay, ayaa nebigii Axiiyaah oo ahaa reer Shiiloh jidka kula kulmay; wuxuuna huwanaa maro cusub; oo labadoodiiba keligood bay duurka joogeen. Markaasaa Axiiyaah qabsaday maradii cusbayd ee isaga saarnayd, oo laba iyo toban cad bay u jeexjeexday. Oo wuxuu ku yidhi Yaaraabcaam, Toban cad qaado; waayo, Rabbiga ah Ilaaha reer binu Israa’iil wuxuu leeyahay, Bal eeg, boqortooyada waxaan ka jeexi doonaa gacanta Sulaymaan, oo toban qabiilna adigaan ku siin doonaa; (laakiinse wuxuu yeelan doonaa hal qabiil addoonkayga Daa’uud aawadiis, iyo Yeruusaalem aawadeed oo ah magaalada aan ka doortay qabiilooyinka reer binu Israa’iil oo dhan:)

> Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:26–36.

> Waayo, way iga tageen, oo caabudeen Cashtoreet oo ah ilaahaddii reer Siidoon, iyo Kemoosh oo ah ilaahii reer Moo'aab, iyo Milkom oo ah ilaahii reer Cammoon, mana ay ku socon jidadkayga inay sameeyaan waxa hortayda ku qumman, oo ay xajistaan qaynuunnadayda iyo xukummadayda, siduu Daa'uud oo aabbihiis ahaa yeelay. Habase ahaatee, boqortooyada oo dhan gacantiisa kama qaadi doono; laakiinse cimrigiisa oo dhan waxaan ka dhigi doonaa amiir Daa'uud oo addoonkayga ah aawadiis, kii aan doortay, maxaa yeelay, wuxuu xajistay amarradayda iyo qaynuunnadayda. Laakiinse boqortooyada waxaan ka qaadi doonaa gacanta wiilkiisa, oo adigaan ku siin doonaa, oo ah toban qabiil. Wiilkiisana waxaan siin doonaa hal qabiil, si Daa'uud oo addoonkayga ah uu had iyo goor iftiin iigu lahaado Yeruusaalem hortayda, taasoo ah magaaladii aan doortay inaan magacayga halkaas dhigo. 1 Boqorradii 11:26–36.

The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.

Quruuntii la abuuray markii Xesqeel isu geeyey labadii ulood waxay ahayd inay “Daa'uud” boqor u ahaado, Daa'uudna wuxuu ka talin jiray Yeruusaalem, taas oo ah magaalada caasimadda ah ee Ilaah doortay inuu magiciisa ku dhex dhigo. Tobankii qabiil ee woqooyi waxay astaan u ahaayeen jidhka, Yeruusaalemna waxay astaan u ahayd madaxa. Dembiyadii Manaseh aawadood, Yahuudah waxaa maxaabiis ahaan loogu kaxaystay Baabuloon sannadkii 677 BC, sidaasna waxaa ku bilaabmay kala firdhinta “toddobada wakhti” ee ku dhacday boqortooyadii koonfureed. Wakhtigaas Rabbigu wuu diiday Yeruusaalem.

> Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.

> Habase yeeshee Rabbigu kama uu soo noqon kulaylkii xanaaqiisa weyn, kii uu cadhadiisu kaga holacday dadka Yahuudah, taas aawadeed cadhaysi kasta oo Manaseh uu isaga kaga cadhaysiiyey. Oo Rabbigu wuxuu yidhi, Aniguna Yahuudah hortayda waan ka fogayn doonaa, sidii aan Israa’iil uga fogeeyey oo kale, oo waan xoori doonaa magaaladan Yeruusaalem oo aan doortay, iyo gurigii aan ka idhi, Magacaygu halkaasuu joogi doonaa. 2 Boqorradii 23:26, 27.

It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.

Waxay ahayd “gurigii” Yeruusaalem ku yiil oo uu doortay inuu magiciisa ku dejiyo, oo magaaladii iyo gurigiiba waa la xooray, laakiin Sekaryaah waxaa laga sii sheegay ballan ah in Rabbigu mar kale Yeruusaalem dooran doono.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.

> Markaasaa malaa’igtii Rabbiga ayaa jawaabtay oo tidhi, Rabbiga ciidammadow, ilaa goormaadan u naxariisanayn Yeruusaalem iyo magaalooyinka Yahuudah oo aad toddobaatankan sannadood u cadhootay? Rabbiguna wuxuu malaa’igtii ila hadlaysay ugu jawaabay erayo wanaagsan iyo erayo qalbiqabow leh. Sidaas daraaddeed malaa’igtii ila hadlaysay ayaa igu tidhi, Ooyi, adigoo leh, Rabbiga ciidammadu wuxuu leeyahay, Waxaan Yeruusaalem iyo Siyoon ugu masayrsanahay masayr weyn. Oo aad baan ugu cadhooday quruumaha raaxada ku jira; waayo, anigu in yar oo keliya ayaan cadhooday, iyaguse dhibaatadii way sii kordhiyeen. Sidaas daraaddeed Rabbigu wuxuu leeyahay, Naxariisooyin baan kula soo noqday Yeruusaalem; gurigaygana dhexdeeda ayaa laga dhisi doonaa, ayaa Rabbiga ciidammadu leeyahay, oo xadhigga cabbirkana Yeruusaalem baa lagu fidin doonaa.

> Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.

> Mar kale qayli adigoo leh, Rabbiga ciidammadu wuxuu leeyahay, Magaalooyinkaygu barwaaqo aawadeed mar kale way fidi doonaan; Rabbiguna mar kale Siyoon wuu qalbiqaboojin doonaa, oo mar kale Yeruusaalem buu dooran doonaa. Markaasaan indhahaygii kor u qaaday oo wax arkay, oo bal eeg, waxaa yiil afar gees. Markaasaan ku idhi malaa’igtii ila hadlaysay, Kuwanu waa maxay? Oo isna wuu ii jawaabay, Kuwanu waa geesihii kala firdhiyey Yahuudah, Israa’iil, iyo Yeruusaalem. Markaasaa Rabbigu i tusay afar nijaar. Markaasaan idhi, Kuwanu maxay u yimaadeen inay sameeyaan? Oo isna wuu hadlay isagoo leh, Kuwanu waa geesihii kala firdhiyey Yahuudah, si aan ninna madaxiisa kor ugu qaadin; laakiin kuwanu waxay u yimaadeen inay iyaga cabsi geliyaan, inay tuuraan geesihii quruumaha, kuwaas oo geeskooda kor ugu qaaday dalkii Yahuudah si ay u kala firdhiyaan.

> I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. And, behold, the angel that talked with me went forth, and another angel went out to meet him, And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

> Mar kale ayaan indhahaygii kor u taagay oo wax fiiriyey, oo bal eeg, nin baa gacantiisa ku hayey xadhig wax lagu qiyaaso. Markaasaan idhi, Xaggee baad u socotaa? Oo isna wuxuu igu yidhi, Waxaan u socdaa inaan Yeruusaalem qiyaaso, si aan u arko ballaceedu inta uu le’eg yahay iyo dhererkeedu inta uu le’eg yahay. Oo bal eeg, malaa’igtii ila hadlaysay way baxday, malaa’ig kalena way u baxday inay ka hor tagto, oo waxay ku tidhi, Orod, oo ninkan dhallinyarada ah la hadal, adigoo leh, Yeruusaalem waxaa la degi doonaa sida magaalooyin aan derbi lahayn, sababta oo ah dadka iyo duunyada ku jira oo fara badan aawadood. Waayo, anigu, ayaa Rabbigu leeyahay, waxaan iyada u ahaan doonaa derbi dab ah oo ku wareegsan, oo waxaan dhexdeeda ku ahaan doonaa ammaan. Hooy, hooy, soo baxa, oo ka carara dalka woqooyi, ayaa Rabbigu leeyahay, waayo, waxaan idiin kala firdhiyey sida afarta dabaylood ee samada, ayaa Rabbigu leeyahay. Naftaada samatabbixi, Siyoonay, taada la deggan gabadha Baabuloon. Waayo, Rabbiga ciidammadu wuxuu leeyahay sidan, Ammaanta dabadeed ayuu ii soo diray quruumaha idin dhacay; waayo, kii idin taabta wuxuu taabanayaa bu’dii ishiisa.

> For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 1:12–2:13.

> Waayo, bal eega, waxaan gacan ku ruxi doonaa iyaga, oo waxay u noqon doonaan booli addoommadooda; oo waxaad ogaan doontaan in Rabbiga ciidammadu i soo diray. Heesa oo reyreeya, gabadha Siyoonay; waayo, bal eeg, waan imanayaa, oo dhexdaada ayaan degganaan doonaa, ayaa Rabbigu leeyahay. Oo quruumo badan ayaa maalintaas Rabbiga ku biiri doona, oo waxay ahaan doonaan dadkayga; oo waxaan degganaan doonaa dhexdaada, oo waxaad ogaan doontaa in Rabbiga ciidammadu ii soo diray xaggaaga. Oo Rabbigu Yahuudah dhaxal ahaan buu u lahaan doonaa qaybtiisa dalka quduuska ah, oo Yeruusaalemna mar kale buu dooran doonaa. Aamus, hilib oo dhanow, Rabbiga hortiisa; waayo, wuxuu ka soo kacay hoygiisa quduuska ah. Sekaryaah 1:12–2:13.

The promises of the Lord once again choosing Jerusalem were fulfilled when ancient Israel rebuilt Jerusalem after their captivity in Babylon, but the prophets speak more about the last days than the days in which they lived. The Lord was “raised up out of his holy temple,” on October 22, 1844, when He arose and moved from the Holy Place to the Most Holy Place, at which time “all flesh” was to “be silent” before the Lord,” for the antitypical Day of Atonement had arrived, in agreement with Habakkuk TWO-TWENTY.

Ballanqaadyadii Rabbiga ee ahaa inuu mar kale doorto Yeruusaalem waxay rumoobeen markii Israa’iiltii hore ay Yeruusaalem dib u dhiseen ka dib maxaabiistoodii Baabuloon; hase yeeshee nebiyadu waxay in badan ka hadlaan maalmaha ugu dambeeya intii ay ka hadleen maalmahoodii ay ku noolaayeen. Rabbiga waxaa “laga soo kiciyey macbudkiisa quduuska ah,” 22-kii Oktoobar, 1844, markii uu kacay oo ka soo guuray Meesha Quduuska ah una guuray Meesha Ugu Quduusan, wakhtigaas oo “binu-aadmiga oo dhan” la rabay inuu “ka aamuso” Rabbiga hortiisa, waayo Maalintii Kafaaraggudka ee astaan-dhammaystirka ahi way timid, iyadoo waafaqsan Xabaquuq 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Laakiinse Rabbigu wuxuu ku jiraa macbudkiisa quduuska ah; dhulka oo dhammu hortiisa ha ku aamuso. Xabaquuq 2:20.

At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.

Waqtigaas, Yooxanaa cutubka kow iyo tobnaad ee Muujintii waxaa lagu amray inuu cabbiro macbudka, kaas oo Sekaryaah arkay markii uu “indhihiisii haddana kor u qaaday, oo uu eegay, oo bal eeg nin gacantiisa ku sita xadhig cabbirid.” Markaasaa Sekaryaah yidhi, “Xaggee baad u socotaa?” Oo Yooxanaa wuxuu Sekaryaah ku yidhi, “Waxaan u socdaa inaan cabbiro Yeruusaalem, si aan u arko ballaceedu inta uu le’eg yahay, iyo dhererkeedu inta uu le’eg yahay.” Taariikhda dib-u-dhiska Yeruusaalem ka dib maxaabiistii toddobaatanka sannadood ahayd, iyo taariikhda bilaabatay 1798 hase ahaatee ku dhammaatay fallaagow markii malaa’igtii saddexaad timid 1844, labaduba waxay tilmaamayaan hawshii bilaabatay Sebtembar 11, 2001.

The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.

Boqortooyadii koonfureed, magaalada Yeruusaalem, iyo Boqor Daa’uud dhammaantood waa “madaxii” meesha dabeecadda Ilaah lagu muujinayo. Boqortooyada woqooyi waxay u taagan tahay “jidhka”, oo markii Rabbigu go’aansaday inuu mar kale “u naxariisto Yeruusaalem” oo uu “u qalbiqaboojiyo” iyada, oo uu mar kale “doorto”, wuxuu tilmaamayaa shaabadaynta boqol iyo afar iyo afartan kun, taas oo ay ku jirto isku biiridda lafihii engegnaa ee dhintay ee La’odikiya, dabadeedna soo nooleynta lafahaas si ay u noqdaan ciidan xoog weyn leh.

That work is represented in Ezekiel chapter thirty-seven, and it is represented by the northern and southern kingdoms, which provide a simile of the work of fulfilling the covenant promise to write His law upon the hearts and minds of the one hundred and forty-four thousand. Of the two sticks, one and one only is identified as the head, and if you believe, if your eyes can perceive and your ears can understand, this identifies the other stick as the body.

Shaqadaas waxaa lagu metelayaa Yexesqeel cutubka soddon iyo toddobaad, waxaana lagu metelayaa boqortooyooyinka woqooyi iyo koonfur, kuwaas oo bixiya masaal u ah shaqada lagu oofinayo ballanqaadka axdiga ee ah in Sharcigiisa lagu qoro qalbiyada iyo maanka boqolka iyo afartan iyo afarta kun. Labada ul, mid baa la aqoonsaday inuu yahay madaxa, oo mid keliya ah; oo haddii aad rumaysataan, haddii indhihiinnu wax gartaan oo dhegihiinnuna wax fahmaan, taasu waxay u aqoonsanaysaa usha kale inay tahay jidhka.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.

> “Aasaaska Masiix qudhiisu dhigay ayay rasuulladu ku dul dhiseen kiniisadda Ilaah. Qorniinka dhexdiisa sawirka dhismaha macbudka ayaa marar badan loo adeegsadaa in lagu muujiyo dhismaha kiniisadda. Sekaryaah wuxuu Masiixa ku tilmaamaa Laanta tan dhisi doonta macbudka Rabbiga. Wuxuu ka hadlaa dadka aan Yuhuudda ahayn iyagoo gacan ka geysanaya hawsha: ‘Kuwa fog jooga ayaa iman doona oo wax ka dhisi doona macbudka Rabbiga;’ Ishacyaahna wuxuu ku dhawaaqaa, ‘Wiilashii shisheeyayaashu derbiyadaada ayay dhisi doonaan.’ Sekaryaah 6:12, 15; Ishacyaah 60:10.”

> “Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

> Isagoo ka qoraya dhismaha macbudkan, Butros wuxuu leeyahay, “Kii aad u imanaysaan, sida dhagax nool, kaas oo runtii dadku diideen, laakiin Ilaah doortay oo qaali ka ah, idinkuna sidoo kale, sida dhagxan nool, waxaa laydinku dhisayaa guri ruuxi ah, wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ka aqbali karo Ciise Masiix aawadiis.” 1 Butros 2:4, 5.

> “In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.

> “Dhagax-qodista dunida Yuhuudda iyo dadka aan Yuhuudda ahaynba ayay rasuulladu ku hawlanaayeen, iyagoo soo saaraya dhagxaan lagu dul dhigo aasaaska. Warqaddiisii uu u qoray rumaystayaasha Efesos, Bawlos wuxuu ku yidhi, ‘Haddaba idinku mar dambe ma tihidin shisheeyayaal iyo ajanabi, laakiinse waxaad tihiin muwaadiniin la wadaaga quduusiinta, oo ka tirsan reerka Ilaah; oo waxaa laydinku dul dhisay aasaaska rasuullada iyo nebiyada, isagoo Ciise Masiix qudhiisu yahay Dhagaxa Geeska ugu weyn; kaas oo dhismaha oo dhammi, isagoo si qumman isugu xiran, ugu kora macbud quduus ah xagga Rabbiga; kaas oo idinkuna laydiinku wada dhisayo hoyga Ilaah xagga Ruuxa.’ Efesos 2:19–22.”

> “And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Corinthians 3:10–13.

> Oo reer Korintosna wuxuu u qoray: “Sida nimcada Ilaah ee lay siiyey, anigoo ah dhise sare oo xigmad leh, ayaan aasaaska dhigay, mid kalena wuu ku dul dhisayaa. Laakiin nin waluba ha ka digtoonaado siduu ugu dul dhisayo. Waayo, ninna ma dhigi karo aasaas kale oo aan ahayn kan la dhigay, kaas oo ah Ciise Masiix. Haddaba haddii ninu ku dul dhiso aasaaskan dahab, lacag, dhagaxyo qaali ah, qoryo, caws, xaab; nin walba shuqulkiisu waa la muujin doonaa, waayo, maalintu way caddayn doontaa, maxaa yeelay dab baa lagu muujin doonaa; dabkuna wuxuu tijaabin doonaa nin walba shuqulkiisa nooca uu yahay.” 1 Korintos 3:10–13.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.

> “Rasuulladu waxay wax ku dul dhiseen aasaas adag, kaas oo ah Dhagaxii Weligiis. Aasaaskan ayay ku keeneen dhagaxyadii ay dunida ka soo qodeen. Dhisayaashu caqabad la’aan kuma ay hawlgelin. Shaqadoodii waxaa aad loogu adkeeyey mucaaradka cadawga Masiixa. Waxay ku khasbanaayeen inay la halgamaan eexda indha la’, cuqdadda, iyo nacaybka kuwa ku dul dhisayay aasaas been ah. Kuwo badan oo u shaqaynayay sidii dhisayaal kaniisadda ah waxaa lala mid dhigi karay kuwii derbiga dhisayay wakhtigii Nexemyaah, kuwaas oo laga qoray: ‘Kuwii derbiga dhisayey, iyo kuwii rararka qaadayey, iyo kuwii wax rariyey, midkood kastaba hal gacan ayuu shaqada ku qabanayay, gacanta kalena hub buu ku haystay.’ Nexemyaah 4:17.” Falimaha Rasuullada, 595–597.

Back to Articles