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# The Book of Daniel - Number Seventy-One

Kitaabka Daanyeel - Tirada Toddobaatan iyo Kow

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Dhar-Xidhka Waxsii-sheegista: Muujinta Afarta Karaahiyo ee Yexesqeel Cutubka Siddeedaad iyo Muhiimaddooda Wakhtiga Casriga ah

Author

Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

Afarta karaahiyada ee ku xusan Yexesqeel cutubka siddeedaad, waxay metelaan afarta fac ee Israa’iilka casriga ah, bilowga Israa’iilka casriga ahna waxaa astaan ahaan loo muujiyey bilowgii Israa’iilkii qadiimiga ahaa. Labadaas taariikhood ee bilowguba waxay markhaati ka yihiin dhammaadka Israa’iilka casriga ah ee sharciga Axadda ee dhowaan imanaya. Labada bilow ee Israa’iil, midkii qadiimiga ahaa ee suugaan ahaan runta ahaa iyo kan casriga ah ee ruuxiga ahba, waxaa markhaati u ah taariikhdii bilowga ahayd ee boqortooyadii waqooyi ee Israa’iil markii ay ka go’day Yahuudah.

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Markii reer binu Israa’iilkii hore ay dhiseen weysha dahabka ah, waxay markaas uun ka soo baxeen Masar, taas oo ahayd rumoobidda wax sii sheegid muujinaysay in Ilaah ka dhigi doono boqortooyo. Qisada Yerobcaam, oo ahaa boqorkii ugu horreeyey ee boqortooyada woqooyi ee Israa’iil, waxay xambaarsan tahay isla astaamahaas. Yerobcaam wuxuu uga cararay Masar cadhadii Sulaymaan. Wuxuu nebi Axaayaah ka helay ballan wax sii sheegid ah oo ahaa in laga dhigi doono boqor ka taliya toban ka mid ah laba iyo tobanka qabiil. Ka hor intii aan wax sii sheegiddaasu rumoobin, Yerobcaam wuxuu u carari lahaa Masar si uu isu fogeeyo Sulaymaan, ilaa Sulaymaan dhintay.

> 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:) 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.

> Oo waxay noqotay wakhtigaas, markii Yaaraabcaam Yeruusaalem ka baxay, in nebigii Axiyaah oo reer Shiiloh ahaa uu jidka ka helay; oo isagu wuxuu huwtay maro cusub; oo labadoodiiba keligood bay duurka ku ahaayeen. Markaasaa Axiyaah qabtay maradii cusbayd ee isagii saarnayd, oo laba iyo toban cad bay u kala jeexjeexday. Oo wuxuu Yaaraabcaam ku yidhi, Toban cad qaado; waayo, Rabbiga ah Ilaaha reer binu Israa’iil wuxuu leeyahay sidaas, Bal eeg, boqortooyada waxaan ka jeexi doonaa gacanta Sulaymaan, oo toban qabiilna adigaan ku siin doonaa. (Laakiinse hal qabiil ayuu yeelan doonaa addoonkaygii Daa’uud aawadiis, iyo Yeruusaalem aawadeed, taas oo ah magaalada aan ka doortay qabiilooyinka reer binu Israa’iil oo dhan.) Maxaa yeelay, way iga tageen, oo waxay caabudeen Cashtoreet oo ah ilaahaddii reer Siidoon, iyo Kemoosh oo ah ilaahii reer Moo’aab, iyo Milkom oo ah ilaahii reer Cammoon, oo kuma ay socon jidadkayga si ay u sameeyaan waxa indhahayga ku qumman, oo ay xajistaan qaynuunnadayda iyo xukummadayda, sidii Daa’uud oo ahaa aabbihiis yeelay. Habase yeeshee boqortooyada oo dhan gacantiisa kama wada qaadi doono; laakiinse cimrigiisa oo dhan amiir baan ka dhigi doonaa addoonkaygii Daa’uud aawadiis, kan aan doortay, maxaa yeelay, wuxuu xajiyey amarradaydii iyo qaynuunnadaydii. Laakiinse boqortooyada waxaan ka qaadi doonaa gacanta wiilkiisa, oo adigaan ku siin doonaa, kuwaas oo ah toban qabiil. Oo wiilkiisana hal qabiil baan siin doonaa, si Daa’uud oo addoonkayga ahi had iyo goor iftiin iigu haysto Yeruusaalem hortayda, taas oo ah magaalada aan doortay inaan magacayga halkaas dhigo.

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> Oo anna waan ku qaadan doonaa, oo waxaad u talin doontaa wax kasta oo naftaadu doonayso, oo waxaad boqor u ahaan doontaa reer binu Israa’iil. Oo waxay noqon doontaa, haddii aad dhegaysato wax kasta oo aan kugu amro, oo aad ku socoto jidadkayga, oo aad samayso waxa hortayda ku qumman, adigoo xafidaya qaynuunnadayda iyo amarradayda, sidii addoonkaygii Daa’uud yeelay; inaan kula jiri doono, oo aan kuu dhisi doono guri aamin ah, sidii aan ugu dhisay Daa’uud, oo aan reer binu Israa’iil ku siin doono. Oo taas aawadeed waxaan dhibi doonaa farcankii Daa’uud, laakiinse sidaas weligeed ma ahaan doonto. Sidaas daraaddeed Sulaymaan wuxuu doonay inuu dilaa Yeroboocaam. Markaasaa Yeroboocaam kacay oo u cararay Masar, xaggii Shiishaaq oo ahaa boqorkii Masar, oo wuxuu joogay Masar ilaa dhimashadii Sulaymaan. Falimihii kale ee Sulaymaan, iyo kulli wixii uu sameeyey, iyo xigmaddiisii, sow kuma qorna kitaabkii falimaha Sulaymaan? Oo wakhtigii Sulaymaan Yeruusaalem ugu talinayey reer binu Israa’iil oo dhan wuxuu ahaa afartan sannadood. Markaasaa Sulaymaan la seexday awowayaashiis, oo waxaa lagu aasay magaaladii aabbihiis Daa’uud; oo meeshiisiina waxaa boqor ka noqday wiilkiisii Rexabcaam. 1 Boqorradii 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Markii boqor Sulaymaan dhintay, boqortooyadu waxay ahayd in la kala qaybiyo, Yerobocaamna uu boqor u noqdo tobanka qabiil ee woqooyi, wiilka Sulaymaanna, Rexabcaam, uu boqor ka noqdo Yeruusaalem. Ka hor intii aan kala qaybsanaanta qabaa’ilku dhicin, Yerobocaam wuxuu u baahnaa inuu Masar ka soo baxo.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Markaasaa Rexabcaam wuxuu tegey Shekem, waayo, reer binu Israa'iil oo dhammu waxay yimaadeen Shekem inay isaga boqor ka dhigaan. Oo waxaa dhacday in markii Yaaraabcaam ina Nebaad, oo weli Masar joogay, uu taas maqlay, (waayo, wuxuu ka cararay Boqor Sulaymaan hortiis, oo Yaaraabcaamna Masar buu degganaa;) inay cid u direen oo u yeedheen. Markaasaa Yaaraabcaam iyo shirkii reer binu Israa'iil oo dhammu yimaadeen, oo Rexabcaam la hadleen, iyagoo leh, Aabbahaa ayaa harqoodkayagii ka dhigay mid culus; haddaba sidaas daraaddeed adeeggii adkaa ee aabbahaa, iyo harqoodkii cuslaa ee uu na saaray, noo fududee, annaguna waannu kuu adeegi doonnaa. Oo isna wuxuu ku yidhi, Weliba saddex maalmood taga, dabadeedna mar kale iigu soo noqda. Markaasaa dadkii tageen. 1 Boqorradii 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Sheekada sida nacasnimada ah ee Rexabcaam u dhaqmay intii lagu jiray saddexdaas maalmood, waxay eedda saartaa diidmadiisii nacasnimada ahayd ee uu ku gacan saydhay taladii odayaasha; hase yeeshee kala-go’a qabiilooyinka waa la sii waxyooday, sidaas darteed si ama si kale way dhici lahayd. Waxaa habboon in halkan lagu xuso, maqaal dambe awgiis, in habraaca kala-go’a si gaar ah loogu aqoonsaday saddex maalmood. Labadii boqortooyo mar kale waxay noqdaan hal boqortooyo gudaheeda taariikhda Milleriyiinta, oo markii qabiilooyinka woqooyi iyo koonfureed ay hal boqortooyo noqdaan inta lagu jiro taariikhda Milleriyiinta, taas oo ah muddada imaatinka saddexda malaa’igood ee Muujintii cutubka afar iyo tobnaad. Saddexdaas malaa’igood ee taariikhda Milleriyiinta waxaa lagu asteeyey saddexdii maalmood ee go’aankii Rexabcaam. Afartan iyo lixdaas sannadood ee ay saddexda malaa’igood yimaadeen laga bilaabo 1798 ilaa 1844, waxay sidoo kale ahaayeen saddexda maalmood ee astaanta ahaa ee Masiixu ku sheegay Yooxanaa cutubka labaad in looga baahnaan lahaa Isaga inuu kiciyo macbud la dumiyey, laakiin qaybtaas daraasadda ka mid ahi waxay u taal maqaal dambe.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Markii Rexabcaam ku dhawaaqay hadalkiisii nacasnimada ahaa dhammaadka saddexda maalmood, boqortooyooyinkii way kala qaybsameen.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Sidaas daraaddeed, markii reer binu Israa'iil oo dhammu arkeen in boqorkii aanu iyaga dhegaysan, ayaa dadkii boqorkii ugu jawaabeen iyagoo leh, Qayb maxaynu ku leenahay Daa'uud? Oo dhaxalna kuma lihin wiilka Yesay. Teendhooyinkiinna u noqda, Israa'iilow; hadda gurigaaga ka tasho, Daa'uudow. Sidaas daraaddeed reer binu Israa'iil waxay u tageen teendhooyinkoodii. Laakiin carruurtii reer binu Israa'iil ee degganayd magaalooyinka dalka Yahuudah, Rexabcaamna wuu u boqor ahaan jiray iyaga. Markaasaa Boqor Rexabcaam diray Adoraam oo cashuurta u sarrayay; oo reer binu Israa'iil oo dhammu dhagxaan bay ku dhagxiyeen, wuuna dhintay. Sidaas daraaddeed Boqor Rexabcaam wuu degdegay inuu gaadhifaraskiisii fuulo si uu ugu cararo Yeruusaalem. Sidaas daraaddeed reer binu Israa'iil waxay ku caasiyoobeen gurigii Daa'uud ilaa maantadan. Oo waxaa dhacay, markii reer binu Israa'iil oo dhammu maqleen in Yaaraabcaam soo noqday, inay u cid direen oo shirkii ugu yeedheen, oo ay isaga boqor uga dhigteen reer binu Israa'iil oo dhan; ma jirin mid raacay gurigii Daa'uud qabiilka Yahuudah mooyaane. 1 Boqorradii 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

Waxsii sheegaysay in Yerobcaam la siin doono boqortooyo waa ay rumoowday, waxaana la rumoobay wakhtigii uu Masar ka soo baxay. Isagoo ka maseyrsan in meesha quduuska ah ee Ilaah ay ku taalay magaalada Yeruusaalem, oo ah magaalada Ilaah doortay inuu magiciisa dhigo, Yerobcaam wuxuu bilaabay inuu sameeyo meel quduus ah oo been-abuur ah, wadaadnimo been-abuur ah, iyo adeeg cibaado oo lid ku ah kii loo amray in lagu fuliyo Yeruusaalem oo keliya. Hawshii Yerobcaam ee ahayd inuu ka dhex dhiso nidaam cibaado oo been-abuur ah tobanka qabiil ee woqooyi, waxay si toos ah ula siman tahay fallaagadii Haaruun iyo dibigii dahabka ahaa, sidaas darteedna waxay bixisaa markhaati kale, oo aan ku koobnayn sharciga Axadda ee dhowaan imanaya oo keliya, balse sidoo kale ku saabsan fallaagadii 1863.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yarobocaamna qalbigiisa ayuu iska yidhi, Haatan boqortooyadu waxay ku noqon doontaa reer Daa'uud. Haddii dadkanu Yeruusaalem u koraan inay allabari ku bixiyaan guriga Rabbiga, markaas qalbiga dadkanu mar kale wuxuu u jeesan doonaa sayidkoodii, xagga Rexabcaam oo ah boqorka dalka Yahuudah; wayna i dili doonaan, oo haddana waxay ku noqon doonaan Rexabcaam oo ah boqorka dalka Yahuudah. Sidaas daraaddeed boqorkii talo ayuu qaatay, oo wuxuu sameeyey laba weylood oo dahab ah, wuxuuna ku yidhi, Aad bay idiinku badan tahay inaad Yeruusaalem u kacdaan; bal eeg ilaahyadiinnii, Israa'iilow, kuwii idinka soo bixiyey dalkii Masar. Midna wuxuu dhigay Beytel, kii kalena wuxuu geeyey Daan. Taasuna dembi bay noqotay; waayo, dadku waxay tageen inay ku caabudaan kii hore yaallay, xataa ilaa Daan. Oo wuxuu dhisay guri meelo sarsare ah, oo wadaaddana wuxuu ka dhigay dadka ugu hooseeya, kuwaas oo aan ka mid ahayn reer Laawi. Yarobocaamna wuxuu amray iid bisha siddeedaad, maalinteeda shan iyo tobnaad, oo u eg iidda dalka Yahuudah ka jirta, oo wuxuu allabari ku bixiyey meeshii allabariga. Sidaas oo kalena ayuu Beytel ku sameeyey, isagoo allabari u bixinaya weylihii uu sameeyey; oo Beytelna wuxuu dejiyey wadaaddadii meelaha sarsare ee uu sameeyey. Sidaas daraaddeed meeshii allabariga ee uu Beytel ku sameeyey ayuu allabari ku bixiyey maalintii shan iyo tobnaad oo bisha siddeedaad, taas oo ahayd bishii uu qalbigiisa ka hindisay; oo wuxuu reer binu Israa'iil u amray iid; oo meeshii allabarigana wuxuu ugu bixiyey allabari, oo fooxna wuu gubay. 1 Boqorradii 12:26–33.

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Kacdoonkii Yerobocaam waxay bixisaa xarriiq kale oo run ah oo lagu dul dhigo kacdoonkii Haaruun, kacdoonkii geeska Protestant-ka ee 1863, iyo kacdoonka geeska Jamhuuriga ee sharciga Axadda ee dhowaan imanaya; sidaas yeelkeedna waxay ballaarisaa markhaatifurka nebiyadeed. Kacdoonkii weysha dahabka ahayd ee Haaruun, Rabbigu wuxuu beddelay habkii la amray ee lagu dooran jiray wadaadnimada.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Kahor kacdoonka ka hor, curadka qabiil kasta waxaa loo qorsheeyey inuu ka mid noqdo wadaadnimada. Laakiin kacdoonkii dibi dahabka ahaa ee Haaruun, qabiilka Laawi oo keliya ayaa la safnaa Muuse. Sababtaas aawadeed ayuu Ilaah u beddelay habkii loo dejiyey ee ragga loogu keeni jiray wadaadnimada, oo wixii markaas ka dambeeyey qoyska Laawi oo keliya ayaa ka koobnaan lahaa wadaadnimada.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> Oo markii Muuse arkay in dadkii qaawan yihiin; (waayo Haaruun wuxuu ka dhigay iyaga qaawan oo ceeb u ah cadaawayaashooda dhexdooda;) markaasaa Muuse istaagay iridda xerada, oo yidhi, Ku alla kii Rabbiga dhiniciisa ahu ha ii yimaado. Oo wiilashii reer Laawi oo dhammu isagay isu soo urursadeen. Oo wuxuu ku yidhi iyaga, Rabbiga ah Ilaaha reer binu Israa’iil wuxuu leeyahay sidan, Nin waluba seeftiisa ha dhex gashado dhiniciisa, oo xerada oo dhan irid ilaa irid ha ku dhex maro, oo nin waluba ha dilo walaalkiis, oo nin waluba ha dilo saaxiibkiis, oo nin waluba ha dilo deriskiisa. Oo wiilashii reer Laawi waxay yeeleen sidii eraygii Muuse ahaa; oo maalintaas waxaa dadkii ka dhacay qiyaastii saddex kun oo nin. Baxniintii 32:25–28.

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Yeroboocaam wuxuu ku dayan-abuuray wixii Ilaah ku sameeyey fallaagadii Haaruun markii Ilaah ka dhex kiciyey wadaadnimo cusub qabiilka Laawi, waayo Yeroboocaam “wuxuu wadaaddo ka dhigay kuwii dadka ugu hooseeyey, oo aan ka mid ahayn wiilashii Laawi.” Fallaagada bilowgii boqortooyadii tobanka qabiil ee woqooyi waxay la barbar socotaa fallaagadii Haaruun iyo nacasyadii ciyaarayey. Fallaagadu waxay dhacday ka dib markii laga soo baxay Masar, iyadoo lagu rumoobay wax sii sheegid ballanqaadday in boqortooyo la dhisi doono. Labada xaaladoodba waxaa la aasaasay wadaadnimo cusub, taas oo ahayd isbeddel ka yimid nidaamkii hore ee wadaaddada lagu dooran jiray.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

Fallaagadii Weysha Dahabka ahayd ee Haaruun waa la soo celiyey, hase yeeshee waxaa sii laba-laabay Yerobocaam, waayo, wuxuu sameeyey laba weyl oo dahab ah, wuxuuna dhigay laba magaalo. Magaalada Daan waxay ka dhigan tahay xeeladda dawladnimada, waayo Daan macnihiisu waa “in la xukumo”; magaalada Beytelna waxay ka dhigan tahay xeeladda kaniisadda, waayo Beytel macnihiisu waa “guriga Ilaah”. Weylaha dahabka ahi waxay lahaayeen isla astaantii uu lahaa weyshii Haaruun, laakiin waxaa u sii raacay maragga dheeraadka ah ee midowga Kaniisadda iyo Dawladda sida ay u meteleen labadaas magaalo. Weylku wuxuu ahaa nooca ugu sarreeya ee allabari jaahilnimo, sidaas daraaddeedna wuxuu matalaa allabari been-abuur ah oo Masiixa ah. Dahabku waa astaan Baabuloon, weylkuna wuxuu ahaa ekaan bahal. Sida Haaruun u amray maalin cibaado oo been ah, Yerobocaamna sidoo kale wuxuu amray iid, wuxuuna hubiyey in taariikhda iiddani aanay waafaqsanayn wakhtiga cibaadada runta ah ee Yeruusaalem.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Dhammaan waxyaalaha uu ka kooban yahay sharciga Axadda ee dhawaan imanaya waxaa lagu matalay markhaatifurka caasinnimada Yerobaam; allabariga beenta ah (weysha), Masiixa beenta ah (meesha allabariga), suuradda bahalka (isku-darka Kaniisadda iyo Dawladda), maalinta cibaadada ee beenta ah (Axad), iyo wadaadnimo been-abuur ah.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Bilowgii Israa’iilkii hore, bilowgii tobanka qabiil ee woqooyi sida boqortooyo ahaan, iyo bilowgii Adventism-ka dhammaantood waxay wada leeyihiin isla curiyeyaasha nebiyadeed, waxayna si wadajir ah u aqoonsadaan curiyeyaasha nebiyadeed ee sharciga Axadda ee dhowaan imanaya. Israa’iilkii hore wuxuu ka soo baxay addoonsigii Masar, Yerobcaamna wuxuu ka soo baxay Masar oo uu u cararay si uu uga baxsado silcintii Sulaymaan, Adventism-kii Milleritkuna wuxuu hadda ka soo baxay addoonsigii baabasiimada.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

Wadaadnimadii Laawi waxaa la aasaasay xilligii fallaagadii Haaruun; wadaadnimadii been-abuurka ahayd ee kuwa dadka ugu hooseeya waxaa la taagay maraggii Yeroboocaam; oo markii Rabbigu axdi la galay Adfentisamkii Millerite-ka, sida Butros sheegay, reer Miller waxay ahaayeen “qaran la doortay, wadaadnimo boqornimo, quruun quduus ah, dad u gooni ah; inaad muujisaan ammaanta kan idiinka yeedhay gudcurka oo idiin geliyey iftiinkiisa yaabka leh.” Iftiinkii reer Miller loogu yeedhay wuxuu ahaa iftiinkii jawharadihii Miller oo lagu matalay labada loox ee Xabaquuq, kuwaas oo taariikhda fallaagadii Haaruun lagu sii tusaaleeyey labada loox ee Tobanka Amar. Gudcurkii laga yeedhayna wuxuu ahaa Waayihii Mugdiga ee xukunka baabanimada, kuwaas oo lagu sii tusaaleeyey gudcurkii addoonsigii Masar.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Markii Masiixu sara kiciyey macbudkii ay ku tumanayeen jaahilnimadu iyo baabaysnimaduba, wuxuu taas ku sameeyey afartan iyo lix sannadood gudahood, laga bilaabo 1798 ilaa 1844. Markuu macbudka dhisay dabadeed, isagoo ah Rasuulka Axdiga, ayuu si kedis ah ugu yimid macbudkiisa Oktoobar 22, 1844; waayo, wuxuu dhisay macbudkii la tumay oo la dumiyey, wuxuuna kaloo daahiriyey wadaadnimo uu metelayey qabiilka Laawi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Laakiin bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara marka uu muuqdo? Waayo, isagu wuxuu la mid yahay dabka dahab-shiideeyaha, oo kalehuna wuxuu la mid yahay saabuunta kuwa dharka caddeeya. Oo wuxuu u fadhiisan doonaa sidii dahab-shiideeye iyo nadiifiye lacagta; oo wuxuu nadiifin doonaa wiilashii Laawi, oo wuxuu daahirin doonaa sida dahab iyo lacag, inay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaasaa qurbaanada Yahuudah iyo Yeruusaalem Rabbiga uga farxin doonaan sidii waagii hore, iyo sidii sannadihii hore. Malaakii 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

22-kii Oktoobar, 1844, Masiixu si kedis ah ayuu macbudkiisii u yimid, oo wuxuu axdi la galay dad uu wadaadnimadii Laawiyiinta matalaysay; hase ahaatee, sannadkii 1863, waxay ku celiyeen kacdoonkii Haaruun, waxaana wadaadnimadii Millerite-ku isu beddeshay wadaadnimadii La'odikiya, sida ay u matalayso wadaadnimadii Yerobcaam ee kuwii dadka ugu hooseeyey, iyo nacasyadii dheesha ee Haaruun. Si kastaba ha ahaatee, markhaatiga kacdoonkii Yerobcaam wuxuu leeyahay markhaati ka sii weyn oo ku saabsan kacdoonkii 1863. Markii Yerobcaam daahfuray nidaamkiisii beenta ahaa ee cibaadada, nebi Yeruusaalem ka yimid ayaa loo soo diray inuu canaanto kacdoonkii Yerobcaam, sida ay u astaysan tahay in Adventism-kii Millerite-ka loo hoggaamiyey inay aqbalaan Sabtida Tobanka Amar oo ah maalinta nasashada.

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Markii Adventismku aqbalay iftiinka malaa’igta saddexaad iyo meesha quduuska ah, waxay mataleen canaan loo jeedinayo Protestankaas diiday iftiinka sii kordhaya ee furfuridda shaabbadaha oo bilaabmay wakhtigii dhammaadka sannadkii 1798. Sida Israa’iiltii qadiimiga ahayd ay u illowday Sabtida intay ku jirtay addoonsigeedii Masar, ayaa kaniisaddii cidlada joogtay iyana u illowday Sabtida markii la gaadhay sannadkii 1798. Iftiinkii sii kordhayey ee farriinta saacadda xukunka oo ay wadeen Milleriyiintu wuxuu ugu dambayntii horseeday meesha quduuska ah iyo sharciga Ilaah.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

Iftiinkaasu wuxuu yimid Oktoobar 22, 1844, wuxuuna ka dhignaa canaan ku wajahan cibaado been ah oo loo jeedinayo kuwii loogu yeedhay inay gebi ahaanba uga soo baxaan caqiidooyinka beenta ah ee Katooligga. Cibaadada qorraxdu waa calaamadda awoodda Katooliggu ku leeyahay kaniisadaha ku noqday xeyndaabkeeda. Canaantaas waxaa lagu matalay caleemo-saarkii Yerobocaam ee nidaamkiisii beenta ahaa ee cibaadada.

> And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.

> Oo Yaaraabcaam wuxuu amray iid bishii siddeedaad, maalinta shan iyo tobnaad oo bisha ah, oo la mid ah iiddii ka jirtay Yahuudah; oo wuxuu wax ku bixiyey meesha allabariga. Sidaas oo kale ayuu Beytel ku yeelay, isagoo allabari u bixinaya weylihii uu sameeyey; oo wuxuu Beytel dhigay wadaaddadii meelaha sarsare ee uu sameeyey. Sidaas daraaddeed wuxuu wax ku bixiyey meeshii allabariga oo uu Beytel ku sameeyey maalintii shan iyo tobnaad oo bisha siddeedaad, taas oo ah bishii uu qalbigiisa ka hindisay; oo wuxuu reer binu Israa’iil u amray iid; oo wuxuu meeshii allabariga wax ku bixiyey, wuuna foox shiday. Oo bal eeg, nin Ilaah ah ayaa Yahuudah uga yimid Beytel eraygii Rabbiga; oo Yaaraabcaamna wuxuu taagnaa meeshii allabariga agteeda inuu foox shido. Oo isna wuxuu meeshii allabariga kaga qayliyey eraygii Rabbiga, oo wuxuu yidhi, Meel allabari, meel allabari, Rabbigu sidan buu leeyahay; Bal eeg, ilmo ayaa guriga Daa’uud u dhalan doona, magiciisuna wuxuu ahaan doonaa Yoosiyaah; oo korkaaga ayuu ku bixin doonaa wadaaddada meelaha sarsare oo fooxa ku shida korkaaga, oo lafaha dadka ayaa korkaaga lagu gubi doonaa. Oo isla maalintaas ayuu calaamad bixiyey, isagoo leh, Tanu waa calaamaddii Rabbigu ku hadlay; bal eeg, meeshii allabariga way dillaaci doontaa, dambaskana ku dul yaal waa la daadin doonaa. Oo waxaa dhacday, markii Boqor Yaaraabcaam maqlay hadalkii ninkii Ilaah ee kaga qayliyey meeshii allabariga ee Beytel, ayuu gacantiisii ka soo bixiyey meeshii allabariga, isagoo leh, Qabta isaga.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.

> Oo gacantiisii uu isaga ku soo fidiyey way engegtay, si uusan mar dambe dib ugu soo celin karin. Meesha allabariguna way dillaacday, dambaskiina wuu ka daatay meesha allabariga, sida calaamaddii ninkii Ilaah bixiyey erayga Rabbiga ku timid. Markaasaa boqorkii u jawaabay oo ku yidhi ninkii Ilaah, Haddaba baryo wejiga Rabbiga Ilaahaaga, oo ii soo ducee, si gacantaydu mar kale iigu soo noqoto. Ninkii Ilaahna Rabbiga ayuu baryey, gacantii boqorkiina mar kale ayay u soo noqotay, oo waxay noqotay sidii ay markii hore ahayd. Boqorkiina wuxuu ninkii Ilaah ku yidhi, Kaalay guriga ila tag, oo is nasii, anna abaal baan ku siin doonaa. Ninkii Ilaahna boqorkii ayuu ku yidhi, Haddaad i siin lahayd gurigaaga badhkiis, kula geli maayo, kibisna meeshan ku cuni maayo, biyona ku cabbi maayo, waayo, sidaas ayaa erayga Rabbigu igu amray, isagoo leh, Kibis ha cunin, biyo ha cabin, oo jidkii aad ku timidna dib ha ugu noqon. Sidaas daraaddeed jid kale ayuu maray, oo kuma uu soo noqon jidkii uu Beytel ku yimid. 1 Boqorradii 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Iyadoo ay la socdaan kacdoonkii weylaha dahabka ah ee ku jira markhaatifurka Haaruun iyo Yerobocaam, waxaa sidoo kale ku jira markhaatifurkiisa daahfurkii dhabta ahaa ee nidaamka beenta ah ee cibaadada ee Yerobocaam amray. Daahfurkaas wuxuu metelaa kala soocidda u dhexeysa cibaadadii la rabay in Yeruusaalem laga fuliyo iyo nidaamka been-abuurka ah ee Yerobocaam. Laga bilaabo 1798 ilaa 1844, Rabbigu wuxuu dadkiisa ka soo saaray gudcurkii xukunka baabowga una soo geliyey iftiinka yaabka leh ee wax sii sheegidda oo ay metelaan saddexda malaa’igood ee Muujintii afar iyo tobnaad. Kaniisadaha Borotestanka ayaa diiday iftiinkaas, sidaas daraaddeedna 1844 waxay noqdeen gabdhaha Kaatooligga.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Cibaadadii Yeroboocaam waxay astaan u ahayd nidaamka cibaadada Kaatooligga, sheekadiisana boqortooyadii woqooyi ee Israa’iil waxay ka dhigan tahay nidaamka beenta ah ee Kaatooligga oo Protestantiintii taariikhda Millerite-ku doorteen inay ku sii nagaadaan. Astaanta nidaamkaasina waa cibaadada qorraxda.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

Bikradihii aaminka ahaa ee xigmadda lahaa oo galay Quduuska Ugu Quduusan 22-kii Oktoobar, 1844, waxay mataleen canaan ku socota Protestanka oo markaas uun ku noqday saameynta Kaatooligga, oo noqday gabdhihii Rooma. Markii la daahfurayey nidaamkii cibaadada ee been-abuurka ahaa ee Yerobaam, nebi ayaa ka yimid Yahuudah oo canaantay Yerobaam, sidaas darteedna u ahaa astaan nebiyadeed oo bikradihii aaminka ahaa ee galay Quduuska Ugu Quduusan oo loo hoggaamiyey inay aqoonsadaan sharciga Ilaah. Sheekada nebigaa iyo canaantiisii ku socotay Yerobaam waa mid aad u iftiiminaysa marka la tixgelinayo fallaagadii 1863, hase yeeshee sheekadu waa inay sugtaa ilaa dhammaad lagu daro bilowga.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Bilowgii Israa’iilkii hore, boqortooyadii Yeroboocaam, iyo Israa’iilka casriga ahi dhammaantood way isu ekaanayaan, waxayna si wadajir ah u bixiyaan saddex markhaati oo ku saabsan dhammaadka bahalka dhulka ee Muujintii saddex iyo tobnaad, marka dhowaan la meelmarin doono sharciga Axadda. Kuwa aaminka ah ee Adventism-ka Millerite ah 22-kii Oktoobar, 1844, waxay noqdeen geeska runta ah ee Protestant-ka ee bahalka dhulka, waxayna sidaas ku noqdeen taariikhda bilaabatay wakhtigii dhammaadka sannadkii 1798. Sannadkii 1798 wuxuu ahaa bilowgii boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah, taas oo ah Maraykanka, iyo aasaasidda geeska runta ah ee Protestant-ka ee Adventism-ka gudaha Maraykanka. Taariikhdaas bilowga ah waxay meteshaa taariikhda dhammaadka ee Maraykanka, waayo Ciise had iyo jeer wuxuu dhammaadka wax ku muujiiyaa bilowga wax.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Saddexda markhaati ee bilowga ah ee Israa’iilkii qadiimiga ahaa, kan casriga ah, iyo kii Yeroboocaam, waxay tusaale u yihiin dhammaadka bahalka dhulka; hase ahaatee, waxaa kale oo jira dhammaad kale oo u baahan in hore loo dhigo ka hor inta aan la soo bandhigin markhaatifurka nebiga ka yimid Yahuudah ee Yeroboocaam canaantay. Taariikhda dhammaadka ah ee ay tahay in lagu daro waa dhammaadka boqortooyooyinkii waqooyi iyo koonfureed ee Israa’iil, sida uu nebiga Xisqii’eel u matalay.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

Waa in aan la illoobin in waxa aynu hadda caddaynaynaa ay yihiin in kacdoonkii 1863 lagu calaamadeeyey karaahiyadii ugu horraysay ee Yexesqeel cutubka siddeedaad, taas oo ahayd sanamkii masayrka. Marka aynu ka hadalno dhammaadka boqortooyooyinkii woqooyi iyo koonfur, sida uu Yexesqeel u matalay, waxaynu heli doonnaa caddayn ka badan inta ku filan si loo adkeeyo in kacdoonkii 1863 lagu sawiray kacdoonkii Haaruun iyo Yerobcaam, iyo in uu tilmaamayo bilowgii kii ugu horreeyey ee afarta qarni ee Adventism-ka La’odikiya.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> Oo haddana Eraygii Rabbiga ayaa ii timid, iyadoo leh, Weliba adigu, wiilka Aadanow, ul qudha qaado, oo ku qor, Yahuudah, iyo reer binu Israa’iil oo ah saaxiibbadiis; dabadeedna ul kale qaado, oo ku qor, Yuusuf, oo ah usha Efrayim, iyo reerkii binu Israa’iil oo dhan oo ah saaxiibbadiis; oo iyaga midba midka kale ku dar hal ul, oo gacantaada waxay ku noqon doonaan hal ul. Oo markii reer binu dadkaagu kula hadlaan, oo ay ku yidhaahdaan, Miyaadan noo caddaynayn waxa aad kuwaas ula jeeddo? waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan qaadi doonaa usha Yuusuf oo ku jirta gacanta Efrayim, iyo qabiilooyinka binu Israa’iil oo ah saaxiibbadiis, oo waxaan kula dari doonaa isaga, taasuna waa usha Yahuudah, oo waxaan ka dhigi doonaa hal ul, oo gacantayday ku noqon doonaan hal ul. Oo ulaha aad wax ku qortayna waxay gacantaada ku jiri doonaan indhahooda hortooda. Oo waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan reer binu Israa’iil ka soo qaadi doonaa quruumaha dhexdooda, meeshii ay tageen, oo waxaan ka soo ururin doonaa dhinac kasta, oo waxaan keeni doonaa dalkooda.

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 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 37:15–28.

> Oo waxaan iyaga ka dhigi doonaa quruun keliya oo ku taal dalka, buuraha Israa’iil dushooda; oo boqor keliya ayaa dhammaantood boqor u ahaan doona; oo mar dambe ma ahaan doonaan laba quruumood, oo mar dambena laba boqortooyo looma kala qaybin doono innaba. Oo mar dambe iskuma nijaasayn doonaan sanamyadooda, ama waxyaalahooda karaahiyada ah, ama xadgudubyadooda midkoodna; laakiinse waxaan ka badbaadin doonaa degaannadooda oo dhan oo ay ku dembaabeen, oo waan daahirin doonaa iyaga; sidaas daraaddeed iyagu waxay ahaan doonaan dadkayga, anna waxaan ahaan doonaa Ilaahood. Oo addoonkayga Daa’uud ayaa boqor u ahaan doona iyaga; oo dhammaantood waxay yeelan doonaan adhijir keliya; oo weliba xukummadayda ayay ku socon doonaan, qaynuunnadaydana way dhawri doonaan oo way samayn doonaan. Oo waxay degganaan doonaan dalkii aan siiyey addoonkayga Yacquub, kaas oo ay awowayaashiin degganaayeen; oo way ku degganaan doonaan, iyaga, iyo carruurtooda, iyo carruurta carruurtooda weligood; oo addoonkayga Daa’uud wuxuu ahaan doonaa amiirkooda weligiis. Oo weliba axdi nabadeed ayaan la dhigan doonaa iyaga; oo wuxuu iyaga u ahaan doonaa axdi weligiis ah; oo waan dejin doonaa iyaga, oo waan tarmin doonaa iyaga, oo meesha quduuska ahaydana dhexdooda ayaan ka taagi doonaa weligeedba. Oo taambuuggayguna wuu la jiri doonaa iyaga; haa, anna waxaan ahaan doonaa Ilaahood, iyaguna waxay ahaan doonaan dadkayga. Oo quruumaha kalena way ogaan doonaan in aniga Rabbigu quduus ka dhigo Israa’iil, marka meesha quduuska ahaydu dhexda iyaga ku taal weligeedba. Yexesqeel 37:15–28.

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