In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Qoraalka laga soo qaatay Testimonies, mugga shanaad, oo aynu dhowr maqaal ka fiirsanaynay imminka; waxa nalagu wargelinayaa aragtida macbudka ee la siiyey Yexesqeel, Ishacyaah, iyo Yooxanaa:
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.”
“Casharradani waa kuwo anfacaheenna u ah. Waxaannu u baahan nahay inaan rumaysadkeenna ku tiirsanaanno Ilaah, waayo waxaa inoo dhow wakhti tijaabin doona nafaha dadka. Masiixu, isagoo saaran Buur Saytuun, wuxuu dib u xusay xukunnadii cabsi badnaa ee ka horrayn lahaa imaatinkiisa labaad: ‘Waxaad maqli doontaan dagaallo iyo warar dagaallo.’ ‘Quruun baa ku kici doonta quruun, boqortooyona boqortooyo; waxaana meelo kala duwan ka jiri doona abaaro, belaayooyin, iyo dhulgariirro. Kuwan oo dhammu waa bilowga murugada.’ Intii ay waxsii sheegyadani qayb ahaan u rumoobeen burburkii Yeruusaalem, haddana waxay si ka toos ah ugu khuseeyaan maalmaha ugu dambeeya.”
The Ninth of Av
Sagaalaad ee Aab
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Tisha B’Av, oo af-Cibraani ku ah “Sagaalaadka Av,” waa maalinta Yuhuudda ee lagu xuso burburintii Macbudkii Koowaad oo ay Baabulooniyiintu dumiyeen sannadkii 586 BC, iyo Macbudkii Labaad oo uu Titus dumiyey sannadkii 70. Labada burburba waxay dhaceen isla taariikhda kalandarka—maalinta 9aad ee bisha Cibraaniga ah ee Av (taas oo badanaa ku beeganta Luulyo ama Agoosto ee kalandarka Giriigooriyaanka). Marka Sister White ay burburkii Yeruusaalem la waafajiso “waqtiga tijaabin doona nafaha dadka” ee maalmaha ugu dambeeya, waxay tilmaamaysaa laba burbur oo labaduba tusaale u ah sharciga Axadda ee dhawaan imanaya.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Aayadda lix iyo tobnaad ee Daanyeel kow iyo tobnaad waxay meteshaa sharciga Axadda, waxayna la jaanqaaddaa aayadda afartan iyo kow. Kitaabka Yexesqeel, burburintii Yeruusaalem waxaa loo adeegsadaa in lagu muujiyo kala-soocidda bikradaha xigmadda leh iyo kuwa nacaska ah marka uu yimaado sharciga Axadda. Yexesqeel wuxuu maxbuus ku ahaa Baabuloon markii si mucjiso ah loogu qaaday Yeruusaalem si uu u arko isla kala-soociddaas cutubyada siddeedaad ilaa kow iyo tobnaad.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Oo waxay noqotay sannaddii lixaad, bishii lixaad, maalintii shanaad ee bisha, anigoo gurigayga jooga, oo odayaashii Yahuudahna ay hortayda fadhiyeen, in gacantii Sayidka Rabbiga ah ay halkaas igu dul dhacday. Markaasaan wax eegay, oo bal eeg, ekaan u eg muuqaal dab ah; laga bilaabo muuqaalka dhexdiisa ilaa xagga hoose waxaa ahaa dab; laga bilaabo dhexdiisa ilaa xagga sarena wuxuu ahaa sida muuqaal iftiin ah, sida midabka cambarka. Oo isna wuxuu soo bixiyey wax u eg qaab gacan ah, oo wuxuu igu qabtay timo quful ka mid ah madaxayga; ruuxiina wuxuu kor iigu qaaday inta u dhaxaysa dhulka iyo samada, oo wuxuu igu keenay riyooyinkii Ilaah Yeruusaalem, ilaa iridda albaabka gudaha oo xagga woqooyi u jeeda; meeshaas oo yiil kursigii sanamka masayrka kiciya. Yexesqeel 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Afarta cutub ee siddeed ilaa kow iyo tobanka waa sharaxaad ku saabsan kala-soocidda, Sister White-na, markii ay faallaynaysay Yexesqeel sagaal, waxay caddaynaysaa ma aha oo keliya in tani ay ahayd isla shaabadayntii Muujintii cutubka toddobaad, laakiin sidoo kale in Yeruusaalem ay metelayso kaniisadda La'odikiya ee Seventh-day Adventist-ka maalmaha ugu dambeeya.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Kuwa aan ka tiiraanyoon hoos-u-dhaca ruuxigooda, ama aan uga barooran dembiyada dadka kale, waxaa laga tegi doonaa iyagoo aan lahayn shaabaddii Ilaah. Rabbigu wuxuu amar siiyaa rasuulladiisa, nimanka gacmahooda ku sita hubka wax lagu gowraco: ‘Dabadiisa magaalada ku mara oo wax dila; ishiinnu yaanay u tudhin, naxariisna ha yeelanina; gebi ahaanna dila odayaasha iyo dhallinyarada, gabdhaha iyo carruurta yaryar, iyo dumarka; laakiinse ha u soo dhowaanina nin kasta oo calaamaddu saaran tahay; oo ka bilaaba meesheyda quduuska ah. Markaasay ka bilaabeen odayaashii guriga hortiisa joogay.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Halkan waxaynu ku aragnaa in kaniisadda—meesha quduuska ah ee Rabbiga—ay ahayd tii ugu horraysay ee dareenta dharbaaxada cadhada Ilaah. Odayaashii, kuwii Ilaah siiyey iftiin weyn oo u taagnaa sidii ilaaliyayaasha danaha ruuxiga ah ee dadka, ayaa khiyaamay ammaanadii loo dhiibay. Waxay qaateen mowqif ah inaanan u baahnayn inaan filanno mucjisooyin iyo muujinta muuqata ee xoogga Ilaah sidii waayihii hore. Waqtiyadu way is beddeleen. Erayadani waxay xoojiyaan rumaysadla’aantooda, waxayna yidhaahdaan: Rabbigu wanaag ma samayn doono, xumaanna ma samayn doono. Isagu aad buu u naxariis badan yahay inuu dadkiisa ku booqdo xukun. Sidaas daraaddeed ‘Nabad iyo ammaan’ ayaa ah qaylada ragga aan mar dambe codkooda kor ugu qaadi doonin sida buun si ay dadka Ilaah ugu muujiyaan xadgudubyadooda iyo reer Yacquub dembiyadooda. Eeyadan carrab la’aanta ah ee aan ciyi karin ayaa ah kuwa dareemaya aargudashada xaqa ah ee Ilaah cadhaysan. Rag, gabdho, iyo carruur yaryarba dhammaantood way wada halligmaan.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Waxyaalihii karaahiyada ahaa ee kuwa aaminka ahi la taahayeen oo la qaylinayeen waxay ahaayeen oo keliya kuwii ay indhaha xaddidan gartaan; hase ahaatee, dembiyadii ugu xumaa, kuwaas oo hinaasaha Ilaaha daahirka ah oo quduuska ah kiciyey, lama muujin. Kan weyn ee qalbiyada baadha wuxuu garanayaa dembi kasta oo qarsoodi lagu galo oo ay sameeyaan kuwa xumaanta ku shaqeeya. Dadkani waxay bilaabaan inay ku kalsoonaadaan khiyaanadooda, oo samirkiisa dheer aawadiis waxay yidhaahdaan, Rabbigu ma arko; dabadeedna waxay u dhaqmaan sidii inuu dhulka ka tegey. Laakiin isagu wuxuu soo bandhigi doonaa munaafaqnimadooda, oo dadka kale hortooda ayuu ku furi doonaa dembiyadii ay sidaas uga taxaddareen inay qariyaan.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Ma jiro sarrayn darajo, sharaf, ama xigmad adduunyo, mana jiro mansab xil quduus ah, oo dadka ka ilaalin doona inay mabda’a u huraan allabari marka lagu daayo qalbiyadooda khiyaanada badan. Kuwii loo arkayay inay mudan yihiin oo xaq yihiin waxay isu muujiyaan inay yihiin horjoogayaal riddada iyo tusaalooyin ku dayasho xun oo ah danayn la’aan iyo ku takrifal naxariisaha Ilaah. Jidkooda sharka ah isagu mar dambe uma dulqaadan doono, oo cadhadiisana wuxuu kula macaamilaa iyaga naxariis la’aan.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Rabbigu isagoo aan raalli ka ahayn ayuu ka qaadaa joogitaankiisa kuwa lagu barakeeyey iftiin weyn oo dareemay xoogga erayga markay kuwa kale u adeegayeen. Mar bay ahaayeen addoommadiisii aaminka ahaa, oo lagu mannaystay joogitaankiisa iyo hanuunkiisa; laakiin way ka tageen, oo kuwa kalena waxay u horseedeen qalad, sidaas darteedna waxaa lagu soo rogay nacaybka Ilaah.” Testimonies, volume 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Buugga Ezekiel oo dhan waxa lagu dejiyey duruufaha burburkii Yeruusaalem. Markhaatifurka Ezekiel dhexdiisa, go’doomintii Nebukadnesar ee socotay sannad iyo badh si gaar ah ayaa loo calaamadeeyey, hase ahaatee “ku-dhaqanka tooska ah ee dheeraad ah” ee digniintii Ciise ee Matayos afar iyo labaatan waxa uu khuseeyaa maalmaha ugu dambeeya. Ezekiel dhexdiisa, xarriiqdaas runta ahi waxa laga helaa cutubka afar iyo labaatan.
January 15, 588 BC
15 Janaayo, 588 CH
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Oo haddana sannaddii sagaalaad, bishii tobnaad, maalintii tobnaad ee bisha, ayaa eraygii Rabbigu ii yimid, isagoo leh, Wiilka Aadanow, qoro magaca maalinta, taas oo ah isla maalintan qudheeda; boqorkii Baabuloonna wuxuu isu taagay Yeruusaalem isla maalintan qudheeda. Yexesqeel 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Taariikhdan, oo weliba lagu adkeeyey markhaatiyo kale oo Kitaabka Quduuska ah ah, waxaa bilaabmay go’doomin socotay siddeed iyo toban bilood. Eraygii Rabbiga oo taariikhdaas u yimid Yexesqeel wuxuu ka koobnaa masaalka magaalada dhiigga badan leh oo lagu sawiray dheri karkaraya, dab weynina ku xigo. Masaalku si cad wuxuu u taagan yahay xukunka ku soo degaya Yeruusaalem, isla cutubkaasna waxaa ku xigay in naagtii Yexesqeel lagu nasto geeri kedis ah, taas oo calaamad u ahayd in go’doomintii ugu dambayntii baabi’in lahayd meesha quduuska ah ay bilaabatay.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Oo haddana eraygii Rabbigu waa ii yimid, isagoo leh, Wiilka Aadamow, bal eeg, waxaan kaa qaadayaa waxa indhahaagu jecel yihiin hal mar; laakiinse waa inaadan barooran ama ooyin, ilmadaaduna yaanay daadan. Ka joogsada qaylada, oo ha u samayn baroorashada meydka; cimaamadda madaxaagana ku xidh, kabahana cagahaaga gasho, bushimahaagana ha daboolin, oo kibista dadka ha cunin. Sidaas daraaddeed ayaan subaxdii dadkii ula hadlay; fiidkiina naagtaydii way dhimatay; oo subaxdiina waxaan yeelay sidii laygu amray. Yexesqeel 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Markaas dadkii ku hareeraysnaa Ezekiel waxay weyddiiyeen macnaha masaalka iyo dhimashada xaaskiisa.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Markaasaa dadkii waxay igu yidhaahdeen, Miyaadan noo sheegi doonin waxa ay waxyaalahanu nooga yihiin, oo aad sidaas u samaynaysid? Markaasaan ugu jawaabay, Eraygii Rabbiga ayaa ii yimid, isagoo leh, Reer binu Israa’iil la hadal, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan nijaasayn doonaa meesheyda quduuska ah, oo ah sharafta xooggiinna, waxa indhihiinnu jecel yihiin, iyo waxa naftiinnu u naxayso; wiilashiinna iyo gabdhihiinna aad ka tagteenna waxay ku dhici doonaan seef. Yexesqeel 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Aayaddii Yexesqeel iyo meesha quduuska ahba labadaba waxaa cutubkan lagu tilmaamay “waxyaalaha indhahaaga laga jeclaado.” Taariikhyahannada Kitaabku waxay caddeeyaan in go’doomintii ay socotay siddeed iyo toban bilood, halka go’doomintii Cestius iyo Titus ay socdeen afar sannadood laga bilaabo sannadkii 66 ilaa sannadkii 70. Tirsi dhow oo xilliga laga soo bilaabo go’doomintii ugu horraysay ee Cestius ilaa burburka wuxuu yahay saddex sano iyo badh, laakiin marka la adeegsado “inclusive reckoning,” oo ah habka ugu badan ee Kitaabka lagu adeegsado, wuxuu noqonayaa afar sannadood. Ogaanshaha in labada tirinba ay sax yihiin wuxuu inoo suurtogelinayaa inaan aragno labadaba saddex sano iyo badh oo u dhexeeya Cestius iyo Titus iyo weliba afar sannadood.
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Waxa aynu haysannaa laba markhaati oo ku saabsan sharciga Axadda, kuwaas oo ku jira labadii burbur ee Yeruusaalem; faahfaahinta labadaas taariikhoodna waa in lagu dabaqaa sharciga Axadda ee dhawaan imanaya—meesha La’odikiya laga tufayo afka Rabbiga. Bilowgii hareerayntii Nebukadnesar waxaa lagu calaamadeeyey dhimashadii xaaska Yexesqeel. Geerideeda dabadeed, Yexesqeel waxaa lagu amray inuusan si muuqata u barooran, waayo isagu wuxuu ahaa calaamadda Yuhuudda loo kaxaynayo maxaabiisnimo.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
Bilowgii muddadii afarta sannadood ahayd ee 66 ilaa 70 waxaa lagu calaamadeeyey astaanta karaahiyada baabbaʼa, taas oo ahayd calaamaddii Masiixiyiintii Yeruusaalem ugu baxsadaan.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Haddaba, markaad aragtaan karaahiyada baabba’a ee uu ka hadlay Daanyeel nebigii, oo taagan meesha quduuska ah, (kii akhriyaa ha fahmo:) markaas kuwa Yahuudiya jooga ha u carareen buuraha. Matayos 24:15,16.
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Laba go’doon oo si cad isugu beegan, oo labaduba ay ka kooban yihiin “calaamad” bilowga go’doominta. Markii Ezekiel sharxay waxa loola jeeday dhimashada naagtiisii iyo baroor-diiq la’aantiisa, ayuu sharxay dabadeedna diiwaangeliyey:
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Sidaas darteed Yexesqeel wuxuu idiin ahaan doonaa calaamad; wax walba oo uu sameeyey oo dhan ayaad idinkuna samayn doontaan; oo marka tanu dhacdo, markaas waxaad ogaan doontaan inaan ahay Rabbiga Ilaaha ah. Yexesqeel 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Calaamadda dhimashadii afadii Yexesqeel waxay ahayd aqoonsi muujinaya halligaadda dhowaan imanaysa ee Yeruusaalem iyo macbudka, iyo maxaabiistii xigtay ee Baabuloon. Calaamadda karaahiyada baabba’a, oo Daanyeel ka hadlay, waxay ahayd digniin lagu baxsado halligaadda; hase yeeshee labadii go’doominba waxay calaamad leeyihiin bilowga.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Waxaa jiri doona go’doomin nebiyadeed ka hor sharciga Axadda ee dhowaan iman doona, oo dhimashada naagtii Yexesqeelna waa astaanta in kaniisadda La’odikiya ee Adventist-ka Toddobaadka si buuxda looga gudbay; halka Yexesqeel uu astaan u yahay boqol iyo afartan iyo afarta kun, isla markaana uu yahay astaanta calanka kor loo qaado bilowga go’doominta. Yexesqeel waa calanka boqol iyo afartan iyo afarta kun bilowga go’doominta Baabuloon, calaamadda karaahiyada baabba’a ee bilowgana waa “calaamadda” Rooma. Hal calaamad waxay ka hadlaysaa digniin gudaha ah, tan kalena digniin dibadda ah. Hubaal waxaa jirtay digniin loo diray Masiixiyiintii sannadkii 66, laakiin calaamaddii digniintu waxay ahayd Rooma. Calaamadda ku jirta burburinta Baabuloon waxay ahayd naagtii Yexesqeel. Rooma waa kooxda hesha summadda bahalka, Yexesqeelna waa calaamadda kuwa hela shaabadda Ilaah.
Two Ending Periods
Laba Xilli oo Dhammaad ah
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Go'doomintii hore waxay socotay siddeed iyo toban bilood, tan labaadna waxay socotay afar sannadood. Labada go'doominba waxay helaan rumoobiddooda “toosan ee sii dhow” maalmaha ugu dambeeya, labadaba go'doominna si toos ah ayay ugu xidhan yihiin waxsii sheegidda saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood ee ku qoran Muujintii 9:15.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
Bilowgii shanta bilood ee Muujintii sagaal, aayadda tobnaad, waxa ku jiray taariikh calaamadaynaysa muddo siddeed iyo soddon sannadood ah oo ku dhammaanaysa go’doomin afar sannadood ah, taas oo la xidhiidha tirada siddeed iyo soddon, isla markaana aqoonsatay soo bixitaankii Islaamka. Go’doomintaas afarta sannadood ahi waxay leedahay dhiggeeda taariikhda bilaabatay markii (shantii bilood) boqol iyo kontonkii sannadood ay dhammaadeen, oo ay bilaabmeen saddex boqol iyo kow iyo sagaashankii sannadood iyo shan iyo tobankii maalmood. Waxay bilaabatay 27 Luulyo 1449, afar sannadood ka dibna, Islaamku wuxuu ku soo rogay Konstantinobol go’doomin kontan iyo shan maalmood ah oo ku dhammaatay 29 Maay 1453.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
Markii waxsii waqtiga ee bilaabatay Luulyo 27, 1449 ay ku dhammaatay Ogoosto 11, 1844, afartii sano ee dhaqdhaqaaqa malaa’igta kowaad iyo tan labaad laga soo bilaabo 1840 ilaa 1844 waxay la jaanqaaddeen go’doomintii afarta sano ahayd ee 1333 ilaa 1337, iyo sidoo kale muddadii afarta sano ahayd ee 1449 ilaa 1453. Saddexdaas marag, oo dhammaantood si toos ah qayb uga ah isla khadka waxsii nebinnimada, waxay metelaan muddo astaan ahaan afar sano ah oo dhaqdhaqaaqii malaa’igta kowaad iyo tan labaad ee 1840 ilaa 1844 lagu soo celinayo taariikhda dhaqdhaqaaqa malaa’igta saddexaad. Saddexdaas marag waxay tusaale u yihiin go’doomin afar sano ah oo ku jirta taariikhda boqol iyo afartan iyo afarta kun. Muddadaas afarta sano ah waxaa kaloo lagu muujiyey go’doommadii Yeruusaalem ee 66 iyo 70.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Bilowgii go’doomintii afarta sano socotay ee Cestius sannadkii 66, dabadeedna dhammaadkeedii uu Titus keenay sannadkii 70, waxay u noqdaan astaan alfa ah iyo astaan oomega ah muddo afartaas sano ah. Isla muddadaasna waxaa sidoo kale lagu metelaa saddex sano iyo badh, taas oo iyaduna waafaqsan saddexdii sano iyo badhkii nebiyaysan ee Roomaankii baadarigu ku tuntay quduuska.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Laakiin barxadda dibadda ka ah macbudka ka tag, hana qiyaasin; waayo waxaa la siiyey quruumaha aan Yuhuudda ahayn; oo iyagu magaalada quduuska ah cagahooda ayay ku tuman doonaan laba iyo afartan bilood. Oo waxaan xoog siin doonaa labadayda markhaati, oo iyagu waxay wax sii sheegi doonaan kun iyo laba boqol iyo lixdan maalmood, iyagoo joonyado xidhan. Muujintii 11: 2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Oo waxay ku dhici doonaan afka seefta, oo maxaabiis ahaan ayaa loogu kaxayn doonaa quruumaha oo dhan; Yeruusaalemna waxaa ku tunti doona quruumaha aan Yuhuudda ahayn, ilaa wakhtiyada quruumaha ay ka dhammaadaan. Luukos 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Waa lagama maarmaan ah in la ogaado in aan adeegsanayo xisaabinta labadaba “loo-dhan-yahay” iyo “laga-reebay” muddada uu metelayo astaanta alfa ee Cestius ilaa astaanta omega ee Titus. Tani waxay aqoonsanaysaa in laba dabaqsi oo waqti ah lagu metelay hal taariikh. Hore ayaynu uga soo hadalnay mabda’kan Kitaabiga ah markii aynu tixgelinnay (maqaalal badan ka hor), muddada u dhexeysa booqashadii Ciise ee Caesarea-Philippi (Panium) iyo safarkiisii Buurta Isbeddelka. Laba qoraa oo Kitaabiga ah ayaa diiwaangeliya lix maalmood, mid kalena siddeed maalmood.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Lix maalmood dabadeed Ciise wuxuu kaxaystay Butros, Yacquub, iyo Yooxanaa walaalkiis, oo wuxuu geeyey buur dheer meel cidlo ah. Matayos 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Lix maalmood dabadeed Ciise wuxuu kaxaystay Butros, Yacquub, iyo Yooxanaa, oo wuxuu keli ahaan geeyey buur dheer; halkaasna hortooda ayuu ku beddelmay. Markos 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Waxaa dhacay, qiyaastii siddeed maalmood hadalladan dabadood, inuu kaxaystay Butros iyo Yooxanaa iyo Yacquub, oo buur kor ugu baxay inuu tukado. Luukos 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Burburkii Yeruusaalem wuxuu leeyahay ku-dhaqan “si ka sii toos ah” quseeya maalmaha ugu dambeeya, burburkaasna waxaa markhaati ka ah laba markhaati oo ay matalaan Baabuloon iyo Rooma. Labada markhaati way iswaafaqaan, hase ahaatee waxay bixiyaan astaamo nebiyadeed oo kala duwan oo lama huraan ah si runta loo sii xoojiyo. Go’doomintii Rooma (66 ilaa 70) waxay ahayd afar sannadood, taas oo sidoo kale u taagan saddex sano iyo badh. Saddexda sano iyo badhku waxay ku xidhmaan ku tumanidda meesha quduuska ah iyo ciidanka, taas oo ay fuliyeen sanamcaabudnimada iyo papalismkuba. Ku tumaniddii papalismku waxay socotay saddex sano iyo badh oo astaan ah, sida ay u sii tusaalaysay saddex sano iyo badh oo dhab ah intii lagu jiray go’doomintii Rooma.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
Go’doomintii afarta sano socotay sidoo kale waxay ku xidhan tahay muddooyinka afarta sano ah ee la xidhiidha xarriiqda nebiyadeed ee tilmaamaysa kor loo qaadista Islaamka iyo dabadeed kor loo qaadista dhaqdhaqaaqa malaa’igta koowaad iyo tan labaad, ka dibna tan saddexaad. Cestius ilaa Titus waxay isgoynaysaa giraangirta Roomaanka baadariga ah, sidoo kalena giraangirta Islaamka. Giraangirta Roomaanka iyo saddexda sano iyo badhka ah ee Cestius iyo Titus waxay isgoynaysaa saddexda sano iyo badhka astaanta ah ee Roomaanka baadariga ah, sidaas darteedna waxay aqoonsanaysaa labada hay’adood ee Roomaankii jaahiliga ahaa iyo Roomaanka baadariga ah. Giraangirta Islaamka waxay ku xidhan tahay isla taariikhdaas marka loo fahmo afar sano, laakiin sida giraangirta Roomaanka ee taariikhdaas, Islaamkuna wuxuu la xidhiidhaa quwad labaad oo hoos timaadda giraangirta Islaamka—taas oo ah Adventism-ka. Muddada saddexda sano iyo badhka ahi waxay matalaysaa Rooma labada wejiba, muddada afarta sano ahina waxay matalaysaa Islaamka iyo Adventism-ka. Roomaankii jaahiliga ahaa iyo Roomaanka baadariga ah nebiyad ahaan lama kala saari karo, Islaamka iyo Adventism-kuna sidaas oo kale lama kala saari karo.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Tani si nebi ahaan ah bay u dalbanaysaa in, marka aynu ka fiirsanayno go’doomintii Baabuloon, laba faham oo wakhtiga ah lagu arko tusaalaha go’doominta siddeed iyo tobanka bilood ah. Laba matalaadood oo wakhti ah oo ku jira go’doomintii ay Rooma keentay, si nebi ahaan ah bay u dalbanayaan laba matalaadood oo wakhti ah oo ku jira go’doomintii uu Nebukhadnesar keenay. Go’doomintii Nebukhadnesar ee siddeed iyo tobanka bilood ahayd sidoo kale waxaa loo fahmi karaa inay astaan u tahay hal sano iyo badh. Siddeed iyo toban bilood waa hal sano iyo badh, hal iyo badhna waxaa lagu muujin karaa 1.5 sano. Go’doomintii Nebukhadnesar waxay ahayd labadaba siddeed iyo toban bilood iyo hal dhibic shan (1.5) sano.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
Siddeedda bilood waxay tilmaamayaan quwaddii ahayd inay Yeruusaalem ku tuntid, halka 1.5-ka sano ay tilmaamayaan Islaamka. Giraangirta nebiyadeed ee xisaabinta ee aqoonsata siddeedda bilood waxay aqoonsataa Baabuloon, halka giraangirta kale ee nebiyadeed ee xisaabintu ay aqoonsato Islaamka. Weli ma aynaan soo bandhigin sharraxaad ku saabsan sida aan ku gaarno dabaqidda 1.5-ka sano ee la xiriirta Islaamka, laakiin waa in la ogaadaa in labada xisaabin ee wakhtiga ee burburkii uu Rooma keenay ay ku xiran yihiin giraangirta nebiyadeed ee Rooma, (mid jaahiliga ah iyo mid baabawi ah labadaba), halka xisaabinta kale ay ku xiran tahay giraangirta nebiyadeed ee Islaamka. Sifooyinkan waxaa laga helaa burburintii alpha iyo omega ee Yeruusaalem labadaba.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Go’doomintii afarta sannadood qaatay ee Yeruusaalem, oo la xidhiidha Cestius iyo Titus, waxay ka dhigan tahay dhammaadka xariiq nebiyadeed oo ku bilaabatay muddo siddeed iyo soddon sannadood ah, taas oo ku soo dhammaatay go’doomin afar sannadood ah oo astaan u ahayd kor loo qaadista Islaamka; muddada afarta sannadood ee ugu dambaysa ee isla xariiqdaas gudaheeda ku jirtaana waxay ka dhigan tahay kor loo qaadista calanka boqol iyo afartan iyo afarta kun.
We will continue these things in the next article.
Waxaannu waxyaalahan ku sii wadi doonnaa maqaalka xiga.