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# The Book of Daniel - Number Seventy-Four

Kitaabka Daanyeel - Lambarka Toddobaatan iyo Afar

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Daah-furka Halxiraalaha Waxsii-sheegista: Karaahiyada Yexesqeel, Kaniisadda Maalinta Ugu Dambaysa, iyo Calaamadda Bahalka

Author

Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Afarta karaahiyada ee ku xusan Yexesqeel cutubka siddeedaad waxay horseedaan in hoggaanka kaniisadda La’odikiya ee maalmaha ugu dambeeya ee Ilaah ay qorraxda u sujuudaan, sidaas darteedna ay helaan astaanta bahalka. Cutubka xiga, oo isla waxyigaas ah, wuxuu muujinayaa kuwa ku jira kaniisadda Ilaah ee maalmaha ugu dambeeya ee hela shaabadda Ilaah. Walaashii White waxay ina ogeysiinaysaa in shaabadaynta Yexesqeel cutubka sagaalaad ay la mid tahay shaabadaynta lagu matalay Muujintii cutubka toddobaad. Ilaah qaran buu ku xukumaa jiilkiisa saddexaad iyo afraad, afarta karaahiyo ee Yexesqeelna waxay tilmaamayaan afarta jiil ee caasinnimada oo bilaabatay 1863, markii Adventism-ka La’odikiya uu soo bandhigay been-abuurka labada loox ee Xabaquuq, kuwaas oo loo bixiyey astaan u ah xiriirka axdiga ee u dhexeeya Ilaah iyo dadkiisa, sida labadii loox ee Tobanka Amar loo bixiyey bilowgii Israa’iil hore.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Dibigii dahabka ahaa ee Haaruun wuxuu ahaa sanam been-abuur ah, oo ah astaan fallaagowga la muujiyey isla markii Ilaah soo saarayey labadii loox ee matalayey sawir dhab ah oo hinaase ah. Dibigii dahabka ahaa ee Haaruun wuxuu astaan u ahaa shaxdii been-abuurka ahayd ee 1863, taas oo farriinta ka saartay “toddobada jeer” ee Laawiyiintii labaatan iyo lix, iyada oo ay la jiraan waxsii-sheegyo kale oo waqtiyeed. Sidaas darteed, Adventism-ka La’odikiya wuxuu taagay sawir hinaase ah isla bilowgii taariikhdiisa, sida Haaruun yeelay bilowgii taariikhda reer binu Israa’iil ee qadiimiga ahaa, iyo sida Yeroboocaam yeelay bilowgii taariikhda boqortooyadii woqooyi ee Efrayim.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

“Toddobada jeer,” ee Laawiyiintii labaatan iyo lix waxay ahayd waxsii sheegiddii ugu horraysay ee ku saabsan waqti uu Miller loo hoggaamiyey inuu fahmo, waxayna ahayd dahabkii ugu horreeyey ee wakhtiga waxsii sheegidda ka mid ah oo dhinac loo dhigay kacdoonkii 1863. Sannadkii 1863 wuxuu calaamadeeyey bilowgii daboolidda dahabkii riyadii Miller iyo soo gelinta dahabyo iyo lacag been abuur ah. “Toddobada jeer” waxay ahayd dhagaxii geeska ee ay kuwii wax dhisay diideen. Sannadkii 1863 waxay ahayd kuwii ahaa dhisayaashii macbudka Milleriyiinta kuwaas oo dhinac u dhigay dhagaxii geeska ee “toddobada jeer,” laakiin maalmaha ugu dambeeya dhagaxaas hadda waa madaxa geeska. Dhagaxaasu wuxuu matalayay Dhagaxa Qarniyada, waxaana sidoo kale uu ku matalnaa maalintii Rabbigu sameeyey, waayo waxay ahayd astaan u ah nasashada sabtida ee dalka. Sannadkii 1844, Adventism-kii Milleriyiintu wuxuu canaantay nidaamkii cibaadada beenta ahaa ee Yerobcaam, wuxuuna ka soocmay “shirkii kuwa wax quudhsada” oo “ku reyreeyey” niyad-jabkii ugu horreeyey.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Dhisayaashii waxaa lagu amray in aanay marnaba ku noqon “ururka kuwa wax quudhsada,” sida nebigii Yahuudiya loogu amray inuu Yeruusaalem ugu noqdo jid ka duwan kii isaga geeyey 1844. Jidkii isaga geeyey 1844 wuxuu ahaa jidkii uu ka soo baxay, kaas oo ahaa Protestantism, taariikhdaasna Protestantism waxay noqotay Protestantism riddowday. Dhisayaashii waxaa lagu amray in aanay marnaba ku noqon “ururka kuwa wax quudhsada,” waxaana loo faray in aanay cunin cuntadooda ama aanay cabbin biyahooda. Dhisayaashu waxay cuneen kitaabkii yaraa ee ku jiray gacanta malaa’igta 1840, cuntadaasina afkooda way ku macaanayd.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Cunidda iyo cabbidda wax sii sheegiddu waxay ka dhigan yihiin habraaca loo adeegsado barashada Baybalka. Milleriyiintii waxaa la siiyey hab gaar ah oo lagu barto Erayga Ilaah, xeerarkaasi waxayna soo saareen farriin Baybal ah oo gebi ahaanba ka duwan tii ay culimadii fiqiga ee Protestantism-ka riddada ah iyo Kaatooliggu ku soo saareen habraacoodii musuqmaasuqay. Kuwii wax dhisayay, oo weliba ah nebiga Yuhuudiya, looma oggolayn inay ku noqdaan oo wax ka cunaan ama ka cabbaan habraaca midkoodna Protestantism-ka riddada ah ama Kaatooligga. Nebigii Yuhuudiya taasuushii ayuu sameeyey, sidaas darteedna wuxuu aqoonsanayaa in Adventism-ka La’odikiya uu isaguna sidaas oo kale samayn doono sannadkii 1863; waayo, sannadkii 1863, waxay adeegsadeen doodihii fiqiga ee Protestantism-ka riddada ah si ay u diidaan adeegsigii Miller ee “toddobada jeer,” sidaasna waxay ku qotomiyeen sanamyadii masayrka ee Haaruun iyo Yerobocaam. Markaasaa jiilkii ugu horreeyey ee Adventism-ka La’odikiya bilaabmay.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Ka dib markii nebiga ka yimid Yahuudah la falgalay Yerobocaam, wuxuu bilaabay safarkiisii dib ugu noqoshada Yahuudah, laakiin weligiis ma uu gaadhin. Nebigu wuxuu astaan u yahay Adventism-ka La’odikiya, kaas oo, sida waxyigu muujinayo, ku soo galay dhaqdhaqaaqii Millerite sannadkii 1856. Sister White marnaba dib ugama noqon aqoonsiga Adventism-ka inay tahay La’odikiya, mana jirto caddayn kitaabi ah oo muujinaysa in La’odikiya mar uun is beddesho. Waxaa jira shakhsiyaad ka baxa waayo-aragnimadooda gaarka ah ee La’odikiya, laakiin sida kaniisad ahaan La’odikiya waa in laga tufaa afka Rabbiga, waayo La’odikiya waxay ka dhigan tahay “dad la xukumay.” Adventism-ku wuxuu adeegsadaa qeexiddaas si uu ugu doodo in uu matalo kaniisadda jirta muddada xukunka ka socda meesha quduuska ah ee samada. Indho-la’aantooda awgeed waxay qirayaan qaybta Xukunka Baarista ee macnaha La’odikiya, laakiin ma arki karaan Xukunka Fulinta ah ee si cad ugu muuqda magacooda.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Oo u qor malaa’igta kiniisadda reer La’odikiya; Waxyaalahan waxaa leh Aamiin, markhaatiga aaminka ah oo runta ah, bilowgii uumista Ilaah; Waxaan garanayaa shuqulladaada, inaad aanad qabow ahayn oo aanad kulayl ahayn; waxaan jeclaan lahaa inaad qabow ahaatid ama kulayl. Haddaba maxaa yeelay waxaad tahay diirran tahay, oo aanad qabow ahayn oo aanad kulayl ahayn, afkaygaan kaa matagi doonaa. Maxaa yeelay waxaad tidhaahdaa, Waxaan ahay taajir, oo maal baan hodan ku noqday, oo waxba uma baahni; mana ogid inaad tahay hoogan, oo laga nixi karo, oo miskiin ah, oo indho la’, oo qaawan. Muujintii 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Nabigii Yahuudah ugu dambayntii waxa lagu aasaa nebiga beenta ah ee ku khiyaaneeyey inuu cunto ka cuno oo cabbiddiisa ka cabo. Labadooduba waxay ku dambaystaan isla qabriga, nebiga beenta ah ee Beytelna (kaniisadda been-abuurka ah) markuu dhinto wuxuu ugu yeedhaa walaal.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Haddaba wuxuu Beytel degganaa nebi duq ah; wiilashiisiina way u yimaadeen oo u sheegeen kulli shuqulladii ninkii Ilaah maalintaas Beytel ku sameeyey; hadalladii uu boqorkii kula hadlayna iyana aabbahood bay u sheegeen. Markaasaa aabbahood ku yidhi, Jidkee buu maray? Waayo, wiilashiisu waxay arkeen jidkii ninkii Ilaah, oo Yahuudah ka yimid, uu maray. Oo wuxuu wiilashiisii ku yidhi, Dameerka ii kooreeya. Sidaas daraaddeed dameerkii bay u kooreeyeen; markaasuu fuulay, oo ninkii Ilaah dabadiis tegey, oo wuxuu ka helay isagoo geed qudhac ah hoostiisa fadhiya; markaasuu ku yidhi, Ma waxaad tahay ninkii Ilaah oo Yahuudah ka yimid? Isna wuxuu yidhi, Waa aniga. Markaasuu ku yidhi, Kaalay gurigayga ila tag, oo kibis cun. Isna wuxuu yidhi, Kula noqon kari maayo, kulana geli kari maayo; kibisna kula cuni maayo, biyo kulana cabbi maayo meeshan; waayo, waxaa laygu yidhi ereyga Rabbiga, Halkaas kibis ha ku cunin, biyo hana ku cabbin, dibna ha ugu noqon jidkii aad ku timid. Markaasuu ku yidhi, Aniguna waxaan ahay nebi sidaad adiguba tahay oo kale; oo malaa'ig ayaa ereyga Rabbiga igula hadashay, iyadoo leh, Dib ugu soo celi gurigaaga, inuu kibis cuno oo uu biyo cabo. Laakiinse been buu u sheegay. Sidaas daraaddeed wuu la noqday, oo gurigiisii buu kibis ku cunay, biyo na wuu ku cabbay. Oo intay miiska fadhiyeen ayaa waxaa nebiga dib u soo celiyey u yimid ereygii Rabbiga; markaasuu ninkii Ilaah oo Yahuudah ka yimid ku dhawaaqay, isagoo leh, Rabbigu wuxuu leeyahay, Maadaama aad ku caasiday afkii Rabbiga, oo aadan xajisan amarkii Rabbiga Ilaahaaga kugu amray, laakiinse aad dib u soo noqotay, oo aad kibis cuntay oo biyo ku cabtay meeshii Rabbigu kugu yidhi, Kibis ha ku cunin oo biyo hana ku cabbin; sidaas daraaddeed meydkaagu ma iman doono xabaashii awowayaashaa. 1 Boqorradii 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Farriintii malaa’igta labaad xagaagii 1844, waxay ka koobnayd aqoonsiga in kaniisadaha Protestant-ka ahi dhaceen oo ay noqdeen gabdhihii Kaatooligga. Adventism-kii Millerite-ku wuxuu ugu yeedhay ragga iyo dumarka inay ka soo baxaan madaahibtaas, waayo ku sii jiristoodu waxay ka dhignayd dhimasho ruuxi ah iyo mid weligeed ah. Nebiga beenta ah ee Beytel wuxuu matalaa nidaamkii diineed ee Yeroboocaam ka hirgeliyey Beytel. Wuxuu ahaa nidaam sameeyey sanam u eg bahalka, bahalkii la daydayna waa bahalka Kaatooligga. Protestant-yadu waxay sii wadeen inay isu aqoonsadaan Protestant-yo, hase ahaatee waxay sidoo kale sii wadeen dhawridda maalinta qorraxda sida maalinta cibaadada, taas oo ah calaamadda awoodda Kaatooligga.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Brotestantiyiintu waxay sheegtaan inay yihiin Brotestantiyiin, in kastoo qeexidda keliya ee Brotestanti ay tahay in laga hor yimaado Rooma, oo sidaas samayntoodana qirashadoodu ay tahay sanam u eg kaniisadda Rooma, waayo iyadu waxay ku andacootaa inay tahay hay’ad Masiixi ah, inkastoo aanay lahayn wax caddayn kitaabi ah oo sheegashadaas u sal ah. Sheegashadeedu waxay ku dhisan tahay awoodda madhan ee dhaqanka iyo caadada, taas oo ah isla awoodda beenta ah ee Brotestantinnimadu adeegsanayso markay ku andacoonayaan inay yihiin Brotestantiyiin. Waa isla caqligii indha tiray Adventist-yaasha Maalinta Toddobaad inay rumaystaan in, iyagoo ah La’odikiyaaniyiin, ay weli ku jiraan xidhiidh axdi oo ammaan ah. Waa isla awooddaas beenta ah ee reer binu Israa’iil hore ku dhawaaqeen markay yidhaahdeen, “Macbudka Rabbiga, macbudka Rabbiga ayaannu nahay.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> “Digniintaas ma ay dhegaysan dadka Yuhuudda ah. Waxay illoobeen Ilaah, oo waxay ka leexdeen mudnaantoodii sarraysay ee ahayd inay ahaadaan wakiilladiisa. Barakooyinkii ay heleen wax barako ah uma keenin dunida. Faa’iidooyinkoodii oo dhan waxay u qoondeeyeen ammaantooda u gaar ah. Waxay Ilaah ka dhaceen adeegiddii uu iyaga ka doonayay, waxayna dadka la midka ahna ka dhaceen hoggaan diineed iyo tusaale quduus ah. Sida dadkii degganaa dunidii ka horraysay daadkii, waxay raaceen mala-awaal kasta oo ka soo baxay qalbiyadooda sharka leh. Sidaas ayay waxyaalihii quduuska ahaa uga dhigeen wax lagu jeesjeeso, iyagoo leh, ‘Kanu waa macbudkii Rabbiga, macbudkii Rabbiga, macbudkii Rabbiga’ (Yeremyaah 7:4), isla mar ahaantaana waxay si qaldan u matalayeen dabeecadda Ilaah, waxayna ceebaynayeen magiciisa, oo waxay nijaasaynayeen meeshiisa quduuska ah.”

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Beeraleydii loo dhiibay daryeelka beerta canabka ee Rabbiga waxay khiyaaneeyeen amaanadii lagu aaminay. Wadaaddadii iyo macallimiintii ma ay ahayn barayaal daacad ah oo dadka wax bara. Iyagu dadka hortooda kuma ay hayn wanaagga iyo naxariista Ilaah iyo xaqa uu u leeyahay jacaylkooda iyo adeeggooda. Beeraleydani waxay dooneen ammaantooda gaarka ah. Waxay jeclaayeen inay la wareegaan midhaha beerta canabka. Waxay dadaalkooda ka dhigeen inay indhaha iyo xurmaynta dadka u soo jiitaan naftooda.” Christ’s Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

Sannadkii 1863 dhaqdhaqaaqii Milleriyiinta wuu dhammaaday, hase yeeshee wuxuu ka joogsaday inuu ahaado dhaqdhaqaaqii reer Philadelphia sannadkii 1856. Diidmada farriintii Muuse (the “seven times”), oo uu soo bandhigay Eliiyaah (William Miller), waa la diiday, diidmaduna waxay ku salaysnayd hab-raacii nebiga beenta ah ee Beytel. Sannadkii 1863 wuxuu ahaa dhammaadka lixdan iyo shan sannadood oo ka bilaabmay 1798, wuxuuna ahaa dhammaadka waxsii sheegidda Ishacyaah cutubka toddobaad.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Oo waxay noqotay waagii Aaxaas ina Yootaam, ina Cuusiyaah, oo ahaa boqorkii dalka Yahuudah, in Resin oo ahaa boqorkii Suuriya, iyo Fekaax ina Remalyaah oo ahaa boqorkii reer binu Israa'iil, ay Yeruusaalem u soo kaceen inay la diriraan; laakiinse way ka adkaan kari waayeen. Oo waxaa lagu wargeliyey reer Daa'uud, iyadoo la leeyahay, Suuriya waxay la bahoowday Efrayim. Markaasaa qalbigiisii iyo qalbiga dadkiisiiba gariireen, sida geedaha kayntu dabayshu u ruxdo. Markaasaa Rabbigu Ishacyaah ku yidhi, Hadda bax oo Aaxaas la kulmo, adiga iyo wiilkaaga Sheyaar-Yaashuub, meesha ugu dambaysa ee biyo-mareenka berkedda sare, ee jidka beerta dhar-caddeeyaha; oo waxaad ku tidhaahdaa, Iska jir, oo xasilloonow; ha baqin, hana qalbi-jabin labadan madax-dhabaad ee qiiqaya aawadood, kuwaas oo ah cadhada kulul ee Resin iyo Suuriya, iyo tan wiilka Remalyaah. Maxaa yeelay, Suuriya, Efrayim, iyo wiilka Remalyaahba waxay kaaga arrinsadeen talo shar ah, iyagoo leh, Ina keena aynu Yahuudah ku kacnee, oo aynu dhibno, oo aynu jebin ka dhex furno innaga aawadeen, oo aynu boqor ka dhex dhigno, kaas oo ah ina Tabe'eel. Sayidka Rabbiga ahu wuxuu leeyahay, Taasu ma taagnaan doonto, mana dhici doonto. Waayo, madaxa Suuriya waa Dimishaq, madaxana Dimishaq waa Resin; oo shan iyo lixdan sannadood gudahood ayaa Efrayim la jejebin doonaa si aanu dad u sii ahaan. Oo madaxa Efrayim waa Samaariya, madaxana Samaariya waa wiilka Remalyaah. Haddaydnan rumaysanayn, hubaal ahaan maba dhismi doontaan. Ishacyaah 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Waxsii lixdan iyo shanta sano ee ku jirta aayadda siddeedaad waxay caddeynaysaa in “gudahood” muddada lixdan iyo shanta sano boqortooyadii woqooyi ee tobanka qabiil la kaxayn doono maxaabiis ahaan. Muujintii waxaa la qoray sannadkii 742 BC, sagaal iyo toban sano dabadeedna, sannadkii 723 BC, Efrayim waa la kala firdhiyey oo maxaabiis ahaan ayay reer Ashuur u kaxeysteen. Sannadkii 677 BC, dhammaadka lixdan iyo shanta sano, boqor Manaseh waa la qabtay oo Baabuloon baa loo qaaday. Barta bilowga ah ee 742 BC waxay calaamad u tahay dagaal sokeeye u dhexeeyey boqortooyada woqooyi iyo boqortooyooyinka koonfureed ee Israa’iil, sida ay 1863 u calaamadisay bartamaha buuxa ee Dagaalkii Sokeeye ee Maraykanka, oo u dhexeeyey Woqooyi iyo Koonfur. Waxsii sheegidda waxaa Ishacyaah kaga dhawaaqay dalka ammaanta leh ee tooska ah (Yahuudah), waxsii sheegiddii 1863-na waxaa lagu oofiyey dalka ammaanta leh ee ruuxiga ah (Maraykanka).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Waxaa jira saddex calaamadood oo taariikheed oo ku dhex jira waxsii sheegista shan iyo lixdanka sannadood. Dagaalkii sokeeye ee 742 BC, waxaa sagaal iyo toban sannadood ka dib ku xigay kala firdhinta boqortooyadii woqooyi, 723 BC. Dhammaadka shan iyo lixdanka sannadoodna waxaa la kala firdhiyey boqortooyadii koonfureed. Waxsii sheegistu, oo ay ku jiraan bilowgeeda iyo dhammaadkeedu, waxay matalaysaa labadii “cadho” ee Ilaah ee ka geesta boqortooyooyinkii woqooyi iyo koonfureed; labadan cadhoodna waxaa ka horreeya sagaal iyo toban sannadood meelaha ay ka billowdaan, dabadeedna waxaa raaca sagaal iyo toban sannadood oo kale oo daba yimaadda dhammaystirkooda.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Qaab-dhismeedka kiyaastikada oo dhan wuxuu tilmaamayaa xilli dagaal sokeeye ah oo u dhexeeya woqooyi iyo koonfur, kaas oo calaamadeeya bilowga iyo dhammaadka. Bartamaha bilowga iyo dhammaadka, labada iska-hor-imaade ee dagaalka sokeeye labaduba waxaa loo watay addoonsi, oo shan iyo lixdanka sannadood ee lagu soo ururiyey lagaga soo saaray xaaladdoodii addoonsiga ee is-firdhisan oo ay noqdeen hal qaran gudaheed, waxay gaadhaan 1863, taas oo ah taariikhda Baaqa Xoraynta Addoomaha ee xoreeyey addoomihii. Waxsii sheegidda dagaal sokeeye oo ka dhacay Yahuudahka dhabta ah waxay ku soo dhammaanaysaa dagaalka sokeeye ee Yahuudahda ruuxiga ah, waayo Ciise had iyo goor wuxuu ku muujinayaa dhammaadka wax, bilowga wax, maxaa yeelay isagu waa Alfa iyo Oomeega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Taariikhdii 1863 waxaa lagu metelay taariikhdii 742 BC, markii nebiga Ishacyaah, isaga iyo wiilkiisuba, ay farriin u geeyeen boqorkii sharka lahaa ee Yahuudah (Axaas). Qoraalkan dhexdiisa, 742 BC waxaa lagu metelay markhaatifurka boqor Axaas, oo ahaa boqorkii Yahuudah, kaasoo joojiyey adeegii meesha quduuska ah ee Ilaah, isla markaana wadaadkiisii sare ku amray inuu ka dhex dhiso xayndaabyada meesha quduuska ah ee Ilaah ee dhulka ku taal nuqul ka mid ah macbud Suuriyaan ah.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

Taariikhdii boqorkii sharka lahaa Aaxaas, (oo lagu asteeyey 742 BC nebiyaddii Ishacyaah), hoggaamiyihii Yeruusaalem wuxuu cibaadadii jaahilnimada (Kaatooligga) soo geliyey kiniisadda Ilaah, sida ay Adventism-ka La’odikiyaanku ugu noqdeen hab-raacii Protestantism-ka riddoobay si ay u tuuraan farriintii Muuse oo Eliyaah soo dhiibay. Sannadkii 742 BC, Ishacyaah wuxuu boqorkii sharka lahaa ee Yahuudah kula kulmay dhammaadka marinka biyomareenka balliga sare, agta beerta dhaqdhaqaha, wuxuuna la yimid wiilkiisii markuu sidaas yeelay. Magaca wiilkiisu wuxuu ahaa calaamad, oo markii nebiga ka yimid Yahuudah uu la hor yimid boqor Yerobocaam, isaguna calaamad buu siiyey.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Bal eega, aniga iyo carruurta Rabbigu i siiyey waxaannu u nahay calaamado iyo yaabab reer binu Israa’iil dhexdooda, oo xagga Rabbiga ciidammada ka yimid, kan Buur Siyoon deggan. Ishacyaah 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Magaca wiilka Ishacyaah ee “Shearjashub” wuxuu ka dhigan yahay “hadhaagii baa soo noqon doona.” Kuwa “soo noqda” ee ka kooban hadhaaga, waa kuwa Rabbiga suga inta lagu jiro wakhtiga dib-u-dhaca.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Oo anna waxaan sugi doonaa Rabbiga, kan wejigiisa ka qariya reer Yacquub, oo anna isaga ayaan wax ka filan doonaa. Bal eega, aniga iyo carruurta Rabbigu i siiyey waxaannu Israa’iil ugu nahay calaamooyin iyo yaabab xagga Rabbiga ciidammada ka yimid, kaasoo deggan Buur Siyoon. Ishacyaah 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Markii Ishacyaah la falgalo boqorkii shar lahu ahaa Axaas sannadkii 742 BC, wuxuu matalaa kuwa “sugay,” waayo nebiyadu dhammaantood waxay ka hadlayaan maalmaha ugu dambeeya, kuwa “sugana” maalmaha ugu dambeeya waa kuwa la kulmay niyad-jabkii ugu horreeyey. Yeremyaah wuxuu u maleeyey in Ilaah been sheegay oo roobkii celiyey, Ishacyaahna wuxuu u malaynayaa in Ilaah “wejigiisa ka qariyey reer Yacquub,” hase yeeshee Ishacyaah wuxuu go’aansadaa inuu sugo oo Rabbiga dhawro, taas oo matalaysa “kuwa xigmadda leh” inta lagu jiro wakhtiga dib-u-dhaca ee waxyiga. Kuwii soo noqday oo kala soocay waxa qaaliga ah iyo waxa xunxun, kuwaas oo la doonayey inay noqdaan afhayeenka Ilaah, waa la shaabadeeyey, sidaas darteedna waxaa lagu barbardhigay kuwa hela calaamadda bahalka.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Oo qaar badan oo iyaga ka mid ahi way turunturoon doonaan, wayna dhici doonaan, wayna jabi doonaan, dabinna waa loo qabsan doonaa, waana la qaban doonaa. Markhaatifurka xidh, sharcigana ku dhex shaabadee xertayda. Aniguna Rabbiga ayaan sugi doonaa, kan wejigiisa ka qariya reer Yacquub, anna isaga ayaan dhawri doonaa. Bal eeg, aniga iyo carruurta Rabbigu i siiyey waxaannu reer binu Israa'iil ugu nahay calaamooyin iyo yaabab xagga Rabbiga ciidammada, kan deggan buurta Siyoon. Oo markay idinku yidhaahdaan, Doondoona kuwa ruuxyada yaqaan, iyo sixiroolayaasha faqaya oo gunuunaaca; sow dad ma aha inay Ilaahood doondoonaan? Kuwo nool ma u doondoonaan kuwa dhintay? Sharciga iyo markhaatifurka ha loo noqdo; haddaanay sidan eraygan ku hadlin, waxaa sababtu tahay inaan iftiin iyaga ku jirin. Ishacyaah 8:16–20.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Kuwanu ma aha erayadii Walaasha White, laakiin waa erayadii Rabbiga, oo rasuulkiisuna wuu i siiyey si aan idiin siiyo. Ilaah wuxuu idiinku yeedhayaa inaydaan mar dambe isaga la shaqayn ujeeddooyin is-diiddan. Wax barid badan ayaa laga bixiyey rag isu sheeganaya inay Masiixiyiin yihiin, iyagoo haddana muujinaya sifooyinka Shayddaanka, oo xagga ruuxa, erayga, iyo ficilka kaga hor imanaya horusocodka runta, oo si hubaal ah u raacaya jidka uu Shayddaanku ku hoggaaminayo. Qallafsanaanta qalbigooda ayay ku qabsadeen amar iyo xukun aan sinaba iyaga u lahayn, oo aanay ahayn inay adeegsadaan. Macallinka weynu wuxuu leeyahay, ‘Waan afgembin doonaa, afgembin doonaa, afgembin doonaa.’ Raggu waxay Battle Creek ka yidhaahdaan, ‘Macbudka Rabbiga, macbudka Rabbiga ayaannu nahay,’ hase ahaatee waxay adeegsanayaan dab caadi ah. Quluubtoodu laguma jilcin oo laguma hoggaamin nimcada Ilaah.” Manuscript Releases, volume 13, 222.

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