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

Kitaabka Daanyeel - Boqol iyo Laba iyo Konton

The Symbolism of Ezekiel’s Two Sticks: A Journey through Prophecy and Redemption

Astaanta Labada Ulood ee Yexesqeel: Socdaal ku Saabsan Waxsii‑sheegidda iyo Furashada

Author

Jeff Pippenger

Published

March 22, 2024

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We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.

Waxa aynu ka fiirsanaynaa xariiqda Yexesqeel cutubka soddon iyo toddobaad, taas oo marka hore tilmaamaysa dhawaaqa buunka toddobaad iyo farriinta La'odikiya, taas oo keenta ciidanka boqol iyo afartan iyo afar kun. Dabadeed Yexesqeel wuxuu ku celiyaa oo ku sii ballaadhiyaa xariiqdaas isagoo soo bandhigaya isku biiridda labada ul ee boqortooyooyinkii woqooyi iyo koonfureed ee Israa'iil, si ay u noqoto tusaale muujinaya habka Ilaahnimada iyo aadminimadu ugu midoobaan inta lagu jiro wakhtiga dhawaaqa Buunka Toddobaad. Marka labada quruumood la isu geeyo oo ay noqdaan hal quruun, Yexesqeel wuxuu tilmaamayaa in boqor ka taliyo, dabadeedna wuxuu ka hadlayaa axdiga weligiis ah oo ah axdiga lala oofiyey boqolka iyo afartan iyo afarta kun, isaga oo adkaynaya in dadkaas axdiga ee maalmaha ugu dambeeya ay hoyga quduuska ah ee Ilaah ku dhex yeelan doonaan weligood.

We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.

Waxaannu ku darnay xariiqdaas hawshii Yooxanaa ee cabbiridda macbudka sannadkii 1844, taas oo sidaas ku tilmaamaysa cabbiriddii ugu dambaysay ee bilaabatay Sebtembar 11, 2001. Cabbiriddaas waxaa sidoo kale ka hadlay Sekaryaah, kaas oo ku daraya in cabbiriddu dhacdo marka Ilaah mar kale Yeruusaalem u doorto magaalada uu magiciisa ku dejinayo. Waxaannu samaynaynaa isu-ekaysiin u dhexaysa qaybaha ka kooban macbudka iyo labada ul ee boqortooyooyinkii waqooyi iyo koonfureed ee Israa’iil. Hawsha Masiixa ee isu-geynta Ilaahnimadiisa iyo bini’aadantinimada boqol iyo afartan iyo afarta kun waxaa lagu metelay labada wax sii sheegid ee laba kun iyo shan boqol iyo labaatan sannadood ee kala-firdhinta lagu soo dejiyey boqortooyooyinkii waqooyi iyo koonfureed, iyadoo la socda wax sii sheegidda laba kun iyo saddex boqol oo sannadood.

To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.

Si loo garto waxa ulaha Yexesqeel ay uga dhigan yihiin hawsha injiilka, waxaa loo baahan yahay faham aasaasi ah oo ku saabsan injiilka. Masiixu wuxuu aqbalay jidhkeenna dhacay kadib afar kun oo sano oo tabar-darri dhaxal ah, kuwaas oo isaga ugu soo gudbay Maryan. Isagoo ah Tusaalaheenna, wuxuu muujiyey in annagu, annagoo adeegsanayna doonisteenna oo loo dhiibay doonista Aabbihiis, aynu ka adkaan karno sida uu isagu uga adkaaday, annagoo doonisteenna ku adeegsanayna iyadoo hoos timaadda doonistiisa. Doonisteenna waxaa maskaxdeenna loogu adeegsadaa wanaag ama shar, taas oo ah qalcadda nafta.

> “The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.

> “Ardayga doonaya inuu shaqadii laba semester ku jirta ku soo koobo hal semester, waa inaan loo oggolaan inuu arrinkan ku yeesho siduu doono. Isku dayga in la qabto shaqo labanlaab ah, dad badan agtooda, waxay ka dhigan tahay culays xad-dhaaf ah oo maskaxda la saaro, iyo dayacaad jimicsiga jidheed ee habboon. Ma aha wax macquul ah in loo qaato in maskaxdu ay qabsan karto oo dheefshiidi karto cunto maskaxeed oo xad-dhaaf ah, waxaana dembi la mid ah in maskaxda si xad-dhaaf ah loo quudiyo sida ay u tahay in la buuxdhaafiyo xubnaha dheefshiidka, iyadoo aan caloosha la siin waqtiyo nasasho ah. Maskaxdu waa qalcadda qofka oo dhan, caadooyinka khaldan ee cunnidda, labbiska, ama hurdaduna waxay saameeyaan maskaxda, oo ka hor istaagaan in la gaaro waxa ardaygu doonayo,—edbin maskaxeed oo wanaagsan. Qayb kasta oo jidhka ka mid ah oo aan loo tixgelin si habboon waxay dhaawaceeda u gudbin doontaa maskaxda. Waa in samir badan iyo adkaysi lagu muujiyo baridda dhallinyarada sida ay u ilaalin lahaayeen caafimaadkooda. Waa inay arrinkan si fiican ugu baraarugsanaadaan, si muruq kasta iyo xubin kasta loo xoojiyo loona tababaro, si falka ikhtiyaariga ah ama aan ikhtiyaariga ahaynba uu caafimaadka ugu wanaagsan uga dhasho, maskaxduna loo adkeeyo si ay u xamili karto culayska waxbarashada.” Christian Education, 124.

The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.

Shaqada axdiga weligiis jiraa waa in sharciga Ilaah lagu qoro qalbiyadeenna iyo maankeenna, qalbigeenna iyo maankeenna labaduba waxay ku yaalliin “qalcadda nafahayaga,” taas oo ah maskaxdeenna.

> “The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.

> “Maskaxda nin ama naag ahi hal mar kuma soo degto daahirsanaan iyo quduusnimo una soo degto xumaan, musuq, iyo dembi. Waxay qaadataa waqti in bini’aadamka loo beddelo wax Ilaah la mid ah, ama kuwa lagu sameeyey ekaanta Ilaah loo hoos geeyo bahalnimo ama shaydaannimo. Waxa aynu eegno ayaynu ku beddelannaa. In kastoo dadka lagu sameeyey ekaanta Abuurahooda, haddana dadku si bay u barbaarin karaan maskaxdooda ilaa dembigii ay markii hore necbaayeen uu iyaga u noqdo wax lagu farxo. Markuu joojiyo feejignaanta iyo tukashada, wuxuu joojiyaa ilaalinta qalcadda, taas oo ah qalbiga, wuxuuna ku hawlgalaa dembi iyo xadgudub. Maskaxdu way liidataa, waana wax aan suuragal ahayn in laga sara mariyo musuqmaasuqa inta lagu barbaarinayo inay addoonsato awoodaha akhlaaqda iyo garashada oo ay ka dhigto kuwo u hoggaansama damacyada sii foolxun. Dagaal joogto ah oo ka dhan ah maskaxda jidhka raacda waa in la sii wadaa; waana in nalagu kaalmeeyaa saamaynta sifeeysa ee nimcada Ilaah, taas oo maskaxda kor u soo jiidi doonta oo ku tababari doonta inay ka fiirsato waxyaalaha daahirka ah oo quduuska ah.” Adventist Home, 330.

The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.

“Maskaxda,” “qalbiga,” “maskaxda sare” waa “qalcadda nafta.” Qalcaddu waa dhufays ay tahay in laga ilaaliyo gelitaanka dembiga.

> “In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.

> “Ducadiisii uu Masiix u tukaday Aabbaha, wuxuu dunida siiyey cashar ay ahayd in lagu xardho maskaxda iyo nafta. “Tanu waa nolosha weligeed ah,” ayuu yidhi, “inay ku gartaan Adiga oo ah Ilaaha keliya oo runta ah, iyo Ciise Masiix oo aad soo dirtay.” Yooxanaa 17:3. Tanu waa waxbarashada runta ah. Waxay bixisaa awood. Aqoonta waayo-aragnimada ku dhisan ee Ilaah iyo Ciise Masiix oo Isagu soo diray, waxay qofka u beddeshaa ekaanta Ilaah. Waxay qofka siisaa talada naftiisa, iyadoo damac kasta iyo xamaasad kasta oo dabeecadda hoose ah ka hoos gelinaysa xukunka awoodaha sare ee maskaxda. Waxay ka dhigtaa kan leh wiil Ilaah ah iyo dhaxal-suge samada. Waxay gelisaa wadaagis uu la yeesho maanka Kan aan dhammaadka lahayn, waxayna u furtaa khasnadaha hodanka ah ee koonka.” Christ’s Object Lessons, 114.

The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.

“Awoodaha sare” waa in loo adeegsadaa in lagu xukumo laguna hoos geeyo “kicitaannada iyo damacyada dabeecadda hoose.” Awoodaha sare waxay ku yaalliin maskaxda, waana “wadaagis la leh Maskaxda Aan Xad Lahayn” tan “dadka u beddesha ekaanta Ilaah.” Wakhtiga shaabadaynta ee boqolka afartan iyo afarta kun, ekaanta bahalka ayaa lagu sameeyaa hal koox, halka ekaanta Masiixana lagu sameeyo kooxda kale. Waxa hirgeliya isbeddelkan waa isku xidhnaanta maskaxaha. Kuwii leh maskax jidhka raacda ama maskax jidheed, sida Bawlos u magacaabay, waxay samaystaan ekaanta jidhka—bahalka. Kuwii gaadhay maskaxda Masiixa, waxay samaystaan ekaanta Masiixa. Ballanka axdigu waa in aynu heli karno maskaxda Masiixa marka la soo jeesto, in kastoo aynu dhammaanteen ku dhalannay maskax jidheed.

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.

> Maskaxdanu ha idinku jirto, oo ahayd tan ku jirtay Masiixa Ciise sidoo kale: Kan isagoo ku jira suuradda Ilaah, aan u qaadan inay boobis tahay inuu Ilaah la siman yahay; hase ahaatee, isagu wuxuu iska madhiyey sharaftii, oo qaatay suuradda addoon, waxaana laga dhigay ekaanta dadka; oo markuu muuqaal ahaan nin laga helay, ayuu is-hoosaysiiyey, oo addeecay ilaa dhimasho, xataa dhimashada iskutallaabta. Filiboy 2:5–8.

We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.

Waa inaynu yeelanno maskaxdii Masiixa oo innagu jirta, sida ay ugu jirtay Masiixa qudhiisa, waayo waxaa laynagu abuuray suuraddiisa. Laakiin innagu ma lihin maskaxdaas; waxa aynu leenahay waa maskax jidh ahaaneed, oo dembi lagu iibiyey.

> There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.

> Sidaas daraaddeed, haddaba xukun ma saarna kuwa Ciise Masiix ku jira, kuwa aan sida jidhka u socon, laakiinse sida Ruuxa. Waayo, qaynuunka Ruuxa nolosha ee ku jira Ciise Masiix ayaa iga xoreeyey qaynuunka dembiga iyo dhimashada. Waayo, wixii qaynuunku samayn kari waayay, maadaama uu jidhka ku daciifay, Ilaah isagoo Wiilkiisa qudhiisa ah u soo diray ekaanshaha jidh dembi leh, oo dembi aawadiis, ayuu dembiga ku xukumay jidhka; si xaqnimada qaynuunku inagu u buuxsanto innaga oo aan sida jidhka u socon, laakiinse sida Ruuxa. Waayo, kuwa sida jidhka ahu waxay ka fikiraan waxyaalaha jidhka; laakiin kuwa sida Ruuxa ahu waxay ka fikiraan waxyaalaha Ruuxa. Waayo, maanka jidhku waa dhimasho; laakiinse maanka Ruuxu waa nolol iyo nabad. Maxaa yeelay, maanka jidhku waa cadaawad xagga Ilaah; waayo, isagu uma hoggaansamo qaynuunka Ilaah, mana awoodi karo toona. Sidaas daraaddeed kuwa jidhka ku jira Ilaah kama farxin karaan. Laakiinse idinku jidhka kuma jirtaan, waxaadse ku jirtaan Ruuxa, haddii Ruuxa Ilaah idinku deggan yahay. Haddaba haddii ninuusan lahayn Ruuxa Masiixa, kaasu isagu ma leh. Oo haddii Masiix idinku jiro, jidhku waa meyd dembi aawadiis; laakiin Ruuxu waa nolol xaqnimo aawadeed. Rooma 8:1–10.

To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.

In Ruuxa lagu jiro waa nolol, jidhkana lagu jiro waa dhimasho. Jidhku waa dabeecadda hoose; isagu waa isha dareennadeenna. Dabeecadda hoose ee jidheed waa in ay hoos timaaddaa xukunka dabeecadda sare, taas oo lagu dhammaystiro adeegsiga doonisteenna annagoo isu hoosaysiinayna Ruuxa Quduuska ah. Maskaxdeenna sare ee jidheed waa la beddeli karaa halkan iyo hadda, laakiin dabeecaddeenna hoose waa inay sugtaa Imaatinka Labaad si loo beddelo.

Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.

Labada ul ee Yexesqeel waxay tilmaamayaan ul loo metelay barxadda, ulkaasina wuxuu gaadhay gabagabadiisii 1798. Waxa uu si qumman ugu kala qaybsanaa kun iyo laba boqol iyo lixdan sannadood oo heydannimo ah oo ciidanka ku tuntay, iyo kun iyo laba boqol iyo lixdan sannadood oo baabbinimo ah oo ciidanka ku tuntay. Ulkaasu ma metelin tuntidda meesha quduuska ah ee Ilaah, waayo meesha quduuska ah ee Ilaah waxay ku taalay boqortooyada koonfureed. Ciidankii ay heydannimadu iyo baabbinimadu ku tumeen wuxuu ahaa macbud bini-aadmi ah, laakiin marka loo eego boqortooyada koonfureed wuxuu ahaa jidhka, boqortooyada koonfureedna waxay ahayd meesha Ilaah doortay inuu madaxa dhigo. Boqortooyada woqooyi waxay ahayd jidhka, boqortooyada koonfureedna waxay ahayd madaxa.

The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.

Labadii qaybood ee boqortooyada woqooyi ee kun iyo laba boqol iyo lixdan sannadood, waxay mataleen labada jiho ee kala duwan ee dembiga ugu janjeedha macbudka jidhka, sida lagu muujiyey janjeedhyada la dhaxlay iyo kuwa la beeray. Heeraannimadu waxay ahayd astaan u ah janjeedhyada dembiga ee la dhaxlay ee ku jira macbudka jidhka, halka qaadashadii baabtiisnimadu ee diinta heeraannimada ay ka dhigan tahay janjeedhyada dembiga ee la beeray. Mid kasta oo ka mid ah labadaas xaaladoodba, macbudka jidhka lama beddeli karin ilaa Imaatinka Labaad, sidaas darteed usha boqortooyada woqooyi waxay gaadhaysay oo keliya 1798, oo markii Yooxanaa loo sheegay inuu qiyaaso macbudka, ushaas waa in laga tago.

The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.

Ereyga “jeesasho” waxay ka dhigan tahay isbeddel ama beddelid laga guuro xaalad ama heer jiritaan oo loo galo mid kale. Markii Aadan iyo Xaawo ay dembaabeen, waxaa laga “jeediyey” xaaladdoodii asalka ahayd, waayo waxaa loo abuuray iyagoo kaamil ah, oo lagu sameeyey ekaanta Ilaah, iyadoo awoodaha sare ay xukumayeen awoodaha hoose. Markii ay dembaabeen, waxaa loo “jeediyey” noole ay awoodaha hoose kaga sarreeyaan awoodaha sare. Xaaladdaasna waxay u gudbiyeen farcankoodii oo dhan.

In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.

Xidhiidhka nebinnimada ee labada ulo ee Yexesqeel, Rabbigu wuxuu doortay Yeruusaalem inay noqoto madaxa, caasimadda uu boqorku degganaa. Waxay ahayd inay noqoto awoodda ka sarraysa. Masaalka labada ulo, boqortooyada koonfureed waxay ahayd awoodda hoose marka loo eego boqortooyada sare ee waqooyiga. Isbeddelka ay ka dhigan tahay markii labada ulo la isu keenayay, wuxuu u baahnaa in boqortooyada koonfureed lagu soo celiyo meesheedii ahayd madaxa. Waxay ahayd in loo soo jeediyo xagga boqortooyada waqooyi, waayo markaasay ku midoobaysay boqorka runta ah ee waqooyiga, oo ku xidhmay qolka carshiga ee boqortooyada runta ah ee waqooyiga.

For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.

Sababtaas awgeed, boqortooyadii woqooyi waxay gaadhaysay oo keliya ilaa 1798, Yooxanaanna waxaa loo sheegay inuu ka tago barxadda dibaddeeda, taas oo iyaduna gaadhaysay oo keliya ilaa 1798. Boqortooyada koonfureed waxaa lagu dari lahaa ushii laba kun iyo saddex boqol oo sannadood imaatinka malaa’igta saddexaad, laakiin boqortooyada woqooyi way dhammaan lahayd markii isu-geynta ilaahnimada iyo aadannimada lagu dhammaystiray labada qol ee macbudka oo Yooxanaa markaas cabbiray. Boqortooyada woqooyi waxaa boqortooyada koonfureed ku xidhaysay xiriirka afartan iyo lix marka malaa’igta saddexaad timaaddo, laakiin si toos ah uguma xidhmin 1844, sida ay boqortooyada koonfureed ugu xidhantay.

The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.

Boqortooyadii koonfureed waxay la xidhiidhaysay labadaba macbudka afartan iyo lixda sannadood, iyo isu-darka Ilaahnimada iyo dadnimada ee ay metelayeen laba boqol iyo labaatanka sannadood. Boqortooyadii waqooyi 1798, waxay calaamadisay aasaaska macbudka afartan iyo lixda sannadood, hase ahaatee halkaas ayay ku dhammaatay; waayo, iyada oo aasaas ah, waxay metelaysay jidhkii Masiixu dusha saartay, jidhkiisiina waxaa la laayay tan iyo aasaaskii dunida. Dhammaan macbudyadu waa calaamado is-weydaarsan kara, aasaaska afartan iyo lixda sannadood ee 1798-na, wuxuu aqoonsanayaa jidhkiisa dadnimo, gabagabada afartan iyo lixda sannadood ee 1844-na, waxay aqoonsanaysaa Ilaahnimadiisa.

The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.

Ciidankii la tumay ilaa 1798 ma ahayn meesha quduuska ah ee Ilaah, inkasta oo meesha quduuska ah ee Ilaah lagu matalay in la tumayay muddadaas; laakiin tumiddaas waxaa laga fulinayay boqortooyada koonfureed, halkaas oo Ilaah Yeruusaalem ku doortay inuu dhigo meeshiisa quduuska ah iyo magiciisa. Ciidankii la tumay wuxuu matalayay quruumaha aan Yuhuudda ahayn; wuxuu matalayay jidhka.

When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.

Markii Aadan iyo Xaawo dembaabeen, “toddobada wakhti” ee toddobada kun oo sano oo aadanuhu dembigu ku tuntamayey ayaa billowday. Wakhtigaas, Wankii tan iyo aasaaskii dunida la gowracay ayaa bixiyey haragag wan si loogu daboolo qaawanaanta dembiga leh ee aadanaha. Markii tuntamiddii aadanuhu ku dhammaatay 1798, Wankii ah aasaaska iyo dhisaha matalaad kasta oo quduus laga dhigay oo macbud ah ayaa mar kale la gowracay. Halkaas waxaa ku dhammaaday boqortooyadii woqooyi iyo macbudkii aadanaha ee halkaas lagu matalay.

1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.

1798 wuxuu ahaa xilligii kan beenta ah ee ka geesta Masiixa la laayay, ka dib markii uu bixiyey markhaatigiisii shaydaanniga ahaa ee saddex sano iyo badhka nebinnimada, kaas oo ka bilaabmay markii awoodda la siiyey sannadkii 538, taas oo ay ka horraysay soddon sannadood oo diyaargarow ah oo ka billowday sannadkii 508. Taasu waxay ahayd been-abuur shaydaanni ah oo ka dhan ah soddonkii sannadood ee diyaargarowga Masiixa oo ka bilaabmay dhalashadiisii, kuna dhammaaday markii awoodda la siiyey, markuu baabtiisanaa, dabadeedna uu markhaatigiisii bixiyey saddex sano iyo badh dhab ah ilaa uu gaadhay meeshii Wanka la laayay tan iyo aasaaskii dunida lagu qodbay. Markaas ayaa la oofiyey ballanqaadkiisii ahaa in mar haddii macbudka la dumiyo, uu saddex maalmood gudahood mar kale u taagi doono.

He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.

Isagu wuxuu ahaan lahaa kii kor u soo sara kicin lahaa macbudka jidhkiisa, waayo waxay ahayd xoogga ilaanimadiisa kii dhammaystiray sara-kicidda, maxaa yeelay ilaanimadiisu kuma ay dhiman iskutallaabta, ee waxaa iskutallaabta ku dhintay dadnimadiisii, waayo waa wax aan suuragal ahayn in Ilaah dhinto.

> “‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.

> “‘Anigu waxaan ahay sara-kicidda iyo nolosha’ (Yooxanaa 11:25). Kii yidhi, ‘Noloshayda waan dhigaa, inaan haddana qaato’ (Yooxanaa 10:17), ayaa qabriga ka soo baxay isagoo leh nolol isaga ku jirtay. Dadnimadu way dhimatay; ilaahnimadu se ma dhiman. Ilaahnimadiisa gudaheeda, Masiixu wuxuu lahaa awood uu ku jebiyo xidhmooyinka dhimashada. Wuxuu caddeeyaa inuu naftiisa ku leeyahay nolol uu ku nooleeyo kii uu doono.” Selected Messages, buugga 1, 301.

In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.

Sannadkii 1798, macbudkii aadanaha, ciidankii “boqortooyada woqooyi”, wuxuu gaadhay gunaanad, waayo isagoo astaan u ahaa dabeecadda hoose, lama beddeli karin ilaa sarakicidda imaatinka labaad. Hase ahaatee, wuxuu aqoonsi siiyay aasaaska afartan iyo lixda sannadood markii Masiixu kiciyey macbudka la beddeli karay, oo uu matalayey boqortooyada koonfureed, taas oo astaan u ahayd awoodaha sare ee maanka, taas oo la beddelo isla daqiiqadda dembiile la xaq ka dhigo.

> “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.

> “Aasaaskii Masiix qudhiisu dhigay, rasuulladu waxay ku dul dhiseen kiniisadda Ilaah. Qorniinka dhexdiisa sawirka dhismaha macbudka ayaa marar badan loo adeegsadaa in lagu muujiyo dhismaha kiniisadda. Sekaryaah wuxuu Masiix ugu tilmaamaa Laanta oo dhisi doonta macbudka Rabbiga. Wuxuu ka hadlaa kuwa aan Yuhuudda ahayn iyagoo kaalmaynaya hawsha: ‘Kuwa fog jooga ayaa iman doona oo wax ka dhisi doona macbudka Rabbiga;’ Ishacyaahna wuxuu ku dhawaaqayaa, ‘Wiilasha shisheeyayaashu derbiyadana way kuu 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, “Markaad u timaaddaan isaga, kaas oo ah dhagax nool, in kastoo dadku diideen, hase yeeshee Ilaah doortay oo qaali ku ah; idinkuna sidoo kale, sida dhagxan nool, waxaa laydinku dul dhisayaa guri ruuxi ah, wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalayo 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 ka hawlgaleen, iyagoo soo saaraya dhagxaan lagu dul dhigo aasaaska. Warqaddiisii uu u qoray rumaystayaasha Efesos, Bawlos wuxuu yidhi, ‘Sidaas daraaddeed hadda ka dib idinku ma tihiinna shisheeyayaal iyo ajaanib dambe, laakiinse waxaad tihiin kuwa quduusiinta la wada deggan, oo ka tirsan reerka Ilaah; oo waxaa laydiin dul dhisay aasaaska rasuullada iyo nebiyada, iyadoo Ciise Masiix qudhiisu yahay Dhagaxa Geeska ugu weyn; kaas oo dhismaha oo dhammu isaga ku wada xidhan yahay, oo si hagaagsan isugu habboon, kuna koraa inuu noqdo macbud quduus ah oo Rabbiga ku yaal; kaas oo idinkana laydinku wada dhisayo inaad noqotaan 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, oo mid kalena dusha ayuu ka dul dhisaa. Laakiin nin walba ha iska jiro sida uu dusha uga dhisayo. Waayo, aasaas kale ninna ma dhigi karo kan hore loo dhigay mooyaane, kaas oo ah Ciise Masiix. Haddaba haddii ninu ku dul dhiso aasaaskan dahab, lacag, dhagaxyo qaali ah, qoryo, caws, xaab; nin walba shuqulkiisu wuu muuqan 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, 596.

> “Rasuulladu waxay dul dhiseen aasaas sugan, kaasoo ah Dhagaxii weligiis jira. Aasaaskan ayay u keeneen dhagaxyadii ay dunida ka soo qodeen. Dhisayaashu ma ay hawshoon caqabad la’aan. Shaqadoodii waxaa si aad ah u adkeeyey mucaaradka cadaawayaasha Masiixa. Waxay ku khasbanaayeen inay la diriraan qiiro-indhala’aanta, eexda, iyo nacaybka kuwa ku dhisayay aasaas been ah. Qaar badan oo u hawlgalay sidii dhisayaal kaniisadda ah waxaa lagu tusaalayn karay dhisayaashii derbiga wakhtigii Nexemyaah, kuwaas oo laga qoray: ‘Kuwii derbiga dhisayay, iyo kuwii culaabta qaadi jiray, iyo kuwii rarayay, mid kastaaba hal gacan ayuu shaqada ku qaban jiray, gacanta kalena wuxuu ku hayay hub.’ Nexemyaah 4:17.” Acts of the Apostles, 595, 596.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.

> “Dhicitaankii aadanaha wuxuu samada oo dhan ka buuxiyey murugo. Dunidii Ilaah sameeyey waxaa haleelay habaarkii dembiga, waxaana degganaa makhluuqaad loo xukumay silica iyo dhimashada. Waxaa muuqan weyday waddo ay kaga baxaan kuwii ku xadgudbay sharciga. Malaa’igtii waxay joojiyeen heesahoodii ammaanidda. Dhammaan barxadaha samada gudaheeda waxaa ka jiray baroor-diiq ku saabsan baabba’a uu dembigu keenay.

> “The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.

> “Wiilka Ilaah, oo ah Taliyaha ammaanta badan ee jannada, waxaa taabatay naxariis qoomka dhacay. Qalbigiisa waxaa dhaqaajiyey raxmad aan dhammaad lahayn markii silica dunida luntay ay hortiisa ku soo baxeen. Laakiin jacaylka rabbaaniga ahi wuxuu dejiyey qorshe uu binu-aadmigu ku heli karo furasho. Sharciga Ilaah ee la jebiyey wuxuu dalbanayey nolosha dembilaha. Koonka oo dhan waxaa ku jiray mid keliya oo, aawadiis binu-aadmiga, qancin kara dalabyadiisa. Maaddaama sharciga rabbaaniga ahi u quduus yahay sida Ilaah qudhiisu u quduus yahay, mid Ilaah la siman oo keliya ayaa kafaaraggud u samayn karay xadgudubkiisa. Masiixa mooyaane mid kale ma jirin oo binu-aadmiga dhacay ka furan karay habaarka sharciga oo mar kale ugu soo celin karay is-waafajin la leh Jannada. Masiixu wuxuu dusha saaran lahaa eedda iyo ceebta dembiga—dembi aad uga gadoodsiiya Ilaah quduus ah, oo sidaas darteed ay khasab u tahay inuu kala geeyo Aabbaha iyo Wiilkiisa. Masiixu wuxuu gaadhi lahaa gunta hoogga si uu u badbaadiyo qoomka baabba’ay.”

> “Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.

> “Aabbaha hortiisa ayuu ku baryay isagoo dembilaha u wakiil ah, halka guutooyinka jannadu ay natiijada sugayeen iyagoo leh xiise aad u qoto dheer oo aan erayo lagu cabbiri karin. Muddadaas dheer waxa socday wada-hadalkaas qarsoon—‘talada nabadda’ (Sekaryaah 6:13)—oo ku saabsanaa wiilashii dadka ee dhacay. Qorshaha badbaadada waxaa la dejiyey ka hor abuuristii dunida; waayo Masiixu waa ‘Wankii la gowracay tan iyo aasaaskii dunida’ (Muujintii 13:8); hase ahaatee, xataa Boqorka koonka oo dhan waxaa u ahayd halgan inuu bixiyo Wiilkiisa si uu ugu dhinto qoomiyadda dembiga leh. Laakiin ‘Ilaah dunida jacayl buu u qabay sidaas daraaddeed ayuu siiyey Wiilkiisa keliya oo dhashay, in ku alla kii isaga rumaystaa uusan lumin, laakiin uu helo nolosha weligeed ah.’ Yooxanaa 3:16. Hoogay, qarsoodiga furashada! jacaylka Ilaah u qabo dunidii aan isaga jeclayn! Yaa garan kara moolka jacaylkaas oo ‘ka sarreeya aqoonta’? Inta lagu jiro qarniyada aan dhammaadka lahayn, maanka aan dhimanayn, iyagoo doonaya inay gartaan qarsoodiga jacaylkaas aan la garan karin, way yaabi doonaan oo way caabudi doonaan.”

> “God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.

> “Ilaah wuxuu ku muuqan lahaa Masiixa, isaga oo ‘dunida isula heshiisiinaya naftiisa.’ 2 Korintos 5:19. Aadmigu dembi dartii aad buu hoos ugu dhacay, si aanay ugu suurtoobayn isaga, naftiisa gudaheeda, inuu la jaanqaado Kan dabeecaddiisu tahay daahirnimo iyo wanaag. Laakiin Masiixu, ka dib markuu aadanaha ka furtay xukunkii sharciga, wuxuu gudbin karay xoog rabbaani ah oo la midooba dadaalka aadanaha. Sidaas daraaddeed, toobadkeen Ilaah loo jeediyo iyo rumaysadka Masiixa aawadiis, carruurtii dhacday ee Aadan waxay mar kale noqon kareen ‘carruurta Ilaah.’ 1 Yooxanaa 3:2.” Aabbayaashii Hore iyo Nebiyadii, 63, 64.

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