There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Buugga Yexesqeel waxaa ku jira khadad badan oo nebiyadeed oo yaab leh oo muhiim ah iyo runno badan. Tusaalooyinka kitaabiga ah ee nebiyada ku jira macbudka dhexdooda, Yexesqeel ayaa ka sarreeya kuwa kale oo dhan kan tilmaama giraangiraha ku dhex jira giraangiraha. Giraangirahaas, sida ay Walaasha White sheegtay, waxay ka dhigan yihiin isdhexgalka adag ee hawlaha aadanaha, iyagoo muujinaya isku xigxiga dhacdooyinka wakhtiga roobka dambe. Dhacdooyinkaas waxaa nebigu metelay markii uu noqday qayb ka mid ah wax sii sheegidda oo ku jirta masaal la matalay, sida markii Yexesqeel uu u jiifsaday dhiniciisa bidix dabadeedna midig ee sawirka cutubka afraad ee go’doomintii Yeruusaalem. Waxa kale oo jira saddex iyo toban taariikhood oo gaar ah oo qeexaya taariikhda Yexesqeel, sidaasna ku bixinaya calaamadaha jidka ee xilliga roobka dambe, marka boqol iyo afar iyo afartan kun la shaabadeeyo. Waxaa jira runno lagu gudbiyo ma aha oo keliya taariikho, balse sidoo kale tirooyin sida toddoba iyo toban, sagaal iyo toban, shan iyo labaatan, toddobaatan, afartan, saddex boqol iyo sagaashan, iyo dabcan, soddon. Tiro kale oo laga yaabo inay tahay tan ugu muhiimsan buugga Yexesqeel waa tirada boqol iyo konton. Hase ahaatee tirada boqol iyo konton lagama helo buugga Yexesqeel. Si kastaba ha ahaatee, sadarba sadar—way ku jirtaa.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Tirada boqol iyo konton waxa si nebiyadeed loogu dhex beeray xariiqda go’doominta, go’doomintuna waa xariiq nebiyadeed oo gaar ah; ama haddii aad doonto, go’doomintu waa giraangir. Xariiq nebiyadeed oo taariikheed mar walba waxay yeelanaysaa alfa iyo oomeega, sidaas awgeedna sifooyinka alfa iyo oomeega waa in lagu metelaa bilowga iyo dhammaadka xariiqda, haddii kale xariiq ma aha. Dhacdadii alfa ee go’doomintu waxay ahayd dhimashadii naagtii Yexesqeel, dhammaadka go’doomintuna wuxuu ahaa dhimashadii aroosadda Masiixa, sida lagu metelay burburintii Yeruusaalem.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Anigoo Yooxanaa waxaan arkay magaalada quduuska ah, Yeruusaalemta cusub, oo samada kaga soo degaysa xagga Ilaah, iyadoo loo diyaariyey sida aroosad ninkeeda loo qurxiyey. Oo waxaan samada ka maqlay cod weyn oo leh, Bal eega, taambuuggii Ilaah dadka ayuu la jiraa, oo isna wuu la degganaan doonaa iyaga, oo iyaguna waxay ahaan doonaan dadkiisa, oo Ilaah qudhiisu wuu la jiri doonaa iyaga, oo wuxuu ahaan doonaa Ilaahood. Oo Ilaahna ilmada oo dhan ayuu indhahooda ka tirtiri doonaa; oo dhimasho mar dambe ma jiri doonto, murugona ma jiri doonto, oohinna ma jiri doonto, xannuunna mar dambe ma jiri doono, waayo, waxyaalihii hore way dhammaadeen. Oo kii carshiga ku fadhiyey wuxuu yidhi, Bal eeg, wax walba waxaan ka dhigaa kuwo cusub. Oo wuxuu igu yidhi, Qor, waayo, erayadanu waa run oo waa aamin. Oo wuxuu igu yidhi, Waa dhammaatay. Waxaan ahay Alfa iyo Oomeega, bilowga iyo dhammaadka. Kii harraadsan waxaan ka siin doonaa ilaha biyaha nolosha hadiyad ahaan. Kii guulaystaa wax walba wuu dhaxli doonaa; anna waxaan ahaan doonaa Ilaahiis, isna wuxuu ahaan doonaa wiilkayga. Laakiin kuwa cabsada, iyo kuwa aan rumaysnayn, iyo kuwa karaahiyada ah, iyo gacankudhiiglayaasha, iyo dhillayada, iyo sixiroolayaasha, iyo sanamyacabka, iyo beenaalayaasha oo dhan, qaybtoodu waxay ku jiri doontaa badda dabka iyo baaruuddu ka ololayso, taas oo ah dhimashadii labaad. Markaasaa waxaa ii yimid mid ka mid ah toddobadii malaa'igood oo haystay toddobadii fijaan oo ay ka buuxeen toddobadii belaayo ee ugu dambaysay, wuuna ila hadlay, isagoo leh, Halkan kaalay, waxaan ku tusi doonaa aroosadda, oo ah naagtii Wanka. Muujintii 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
Xaaskii Ezekiel waxay dhimataa bilowga go’doominta, waxaana halkaas lagu aqoonsadaa inay tahay “waxii ay” indhaha Ezekiel “jeclaayeen”; baabi’inta Yeruusaalem ee isla cutubkaas lagu sheegayna, Yeruusaalem waxaa lagu aqoonsadaa inay tahay “waxii ay” indhaha Israa’iil “jeclaayeen.”
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, … 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. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Haddana sannaddii sagaalaad, bishii tobnaad, maalintii tobnaad ee bisha, ayaa eraygii Rabbigu ii yimid, isagoo leh, … Oo haddana eraygii Rabbigu waa ii yimid, isagoo leh, Wiilka Aadamow, bal eeg, waxaan kaa qaadayaa waxa indhahaagu jecel yihiin anigoo ku dhuftay jug; hase yeeshee, waa inaadan barooran ama ooyin, ilmadaaduna yeynan daadan. Ka joogso qaylada, hana u barooran kuwa dhintay; cimaamadda madaxaaga ku xidh, kabahana cagahaaga gasho, bushimahaagana ha daboolin, oo kibista dadka ha cunin. Sidaas daraaddeed ayaan dadka ula hadlay aroortii; fiidkiina naagtaydii way dhimatay; oo aroortii waxaan yeelay sidii laygu amray. Markaasaa dadkii igu yidhaahdeen, Miyaadan noo sheegi doonin waxa ay waxyaalahanu nooga yihiin adigoo sidaas samaynaya?
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. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Markaasaan ugu jawaabay, Eraygii Rabbiga ayaa ii yimid, isagoo leh, Reer binu Israa'iil la hadal oo waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, anigu waxaan nijaasayn doonaa meeshiisa quduuska ah, oo ah haybadda xooggiinna, waxa ay indhihiinnu jecel yihiin, iyo waxa naftiinnu u naxayso; oo wiilashiinna iyo gabdhihiinna aad ka tagteenna waxay ku dhici doonaan seef. Oo idinkuna waxaad yeeli doontaan siduu anigu yeelay: bushimihiinna ma dabooli doontaan, kibista dadka mana cuni doontaan. Oo cimaamaddiinnu madaxyadiinna ayay saarnaan doontaa, kabihiinnuna cagihiinna ayay ku jiri doonaan; ma aydaan barooran doonin, mana ooyi doontaan; laakiinse xumaatooyinkiinna aawadood ayaad u taag darnaan doontaan, oo midkiinba kan kale ayuu u caloolxumaan doonaa.
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. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Sidaasuu Yexesqeel wuxuu idiin ahaan doonaa calaamad; wax kasta oo uu sameeyey ayaad idinkuna samayn doontaan; oo markii waxanu yimaado, waxaad ogaan doontaan inaan anigu ahay Sayidka Rabbiga ah. Oo weliba, wiilka Aadanow, sow maalinta aan ka qaado xooggooda, farxadda ammaantooda, waxa ay indhahoodu jecel yihiin, iyo waxa ay qalbigooda saaraan, wiilashooda iyo gabdhahooda, miyaan maalintaas kan baxsaday kuu iman doonin inuu warkaas dhegahaaga ku maqashiiyo? Maalintaas afkaaga waa loo furi doonaa kan baxsaday hortiisa, oo waad hadli doontaa, mana aad sii ahaan doontid carrab la’; oo waxaad iyaga u ahaan doontaa calaamad, iyaguna way ogaan doonaan inaan anigu ahay Rabbiga. Yexesqeel 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Alfa-ta go’doominta waa dhimashada wixii uu Yexesqeel jeclaa, oo omega-deeduna waa dhimashada wixii Israa’iil jeclayd.
Hearing, but Not Hearing
Maqlaya, Laakiin Aan Maqlayn
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Waxaa jira shan jeer oo waayeellada ama dadka si uun loogu sawiray inay dhegaysanayaan Yexesqeel. Yexesqeel 8:1, waayeelladii Yahuudah ayaa hortiisa fadhiya. Yexesqeel 14:1 waayeelladii ayaa yimid oo hortiisa fadhiistay. Yexesqeel 20:1 waayeelladii reer binu Israa’iil waxay u yimaadaan inay Rabbiga wax weyddiiyaan. Yexesqeel 37:18, Ilaah wuxuu Yexesqeel ku yidhi: “Marka carruurta dadkaaga ay kula hadlaan, iyagoo leh, Miyaadan noo muujin doonin waxa kuwanu ka dhigan yihiin?” Cutubka afar iyo labaatanaadna dadka ayaa si toos ah u weyddiista: “Miyaadan noo sheegi doonin waxa waxyaalahanu nooga yihiin, adigoo sidaas samaynaya?” Mid kasta oo ka mid ah shantaas xaaladood, waayeellada ama dadku waxay ku jiraan xaalad La’odikiya.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Oo wuxuu yidhi, Tag, oo dadkan u sheeg, Hubaal maqla, laakiinse ha garanina; oo hubaal arka, laakiinse ha fahmina. Qalbiga dadkan cayili, dhegahoodana culaysii, indhahoodana xidh; waaba intaasoo ay indhahooda wax ku arkaan, oo dhegahooda wax ku maqlaan, oo qalbigooda ku gartaan, oo soo noqdaan, oo la bogsiiyo. Ishacyaah 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Shanta matalaadood ee dadka maqla, hase yeeshee aan maqlin, iyo shanta matalaadood ee dadka arka, hase yeeshee aan arkin, waxay la jaanqaadaan shanta tallaabo ee kuwa diida inay arkaan oo maqlaan ee ku jira markhaatifurka Ishacyaah.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Laakiin ereygii Rabbigu wuxuu iyaga u noqday amar amar ka dul saaran, amar amar ka dul saaran; sadar sadar ka dul saaran, sadar sadar ka dul saaran; wax yar halkan, wax yarna halkaas; si ay u tagaan, oo dib ugu dhacaan, oo u jajabaan, oo dabinka ugu dhacaan, oo loo qabto. Ishacyaah 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Oo kuwo badan oo iyaga ka mid ah way turunturoon doonaan, wayna dhici doonaan, oo waa la jebin doonaa, oo waa la dabin doonaa, oo waa la qabsan doonaa. Ishacyaah 8:15.
Signs
Calaamado
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
Cutubka afar iyo labaatanaad ee Yexesqeel, muddada ka bilaabanta go’doominta iyo dhimashada naagtii Yexesqeel—ta ahayd damaca indhihiisa—waxay ku dhammaanaysaa dhimashada Yeruusaalem—ta ahayd damaca indhaha reer binu Israa’iil. Go’doominta socota sannad iyo badh waxay xambaarsan tahay saxeexa Alfa iyo Oomeega, muddadaasina waxay ku bilaabmaysaa oo ku dhammaanaysaa calaamad. Sida ku qoran Yexesqeel afar iyo labaatan, Ciise wuxuu Matayos afar iyo labaatan ku aqoonsadaa calaamadda go’doominta.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
Erayadii Masiix waxaa laga sheegay iyadoo ay maqleen dad aad u badan; hase yeeshee markii uu keligiis ahaa, Butros, Yooxanaa, Yacquub, iyo Andaros ayaa u yimid isaga isagoo fadhiya Buur Saytuun. “Noo sheeg,” ayay yidhaahdeen, “goormay waxyaalahanu ahaan doonaan? calaamadduna maxay noqon doontaa imaanshahaaga iyo dhammaadka dunidaba?” Ciise xertiisii uguma jawaabin isaga oo si gooni-gooni ah uga hadlaya burburkii Yeruusaalem iyo maalinta weyn ee imaanshihiisa. Wuxuu isku dhex daray sifaynta labadan dhacdo. Haddii uu xertiisii u muujin lahaa dhacdooyinka mustaqbalka sida uu isagu u arkayay, ma ay kari lahayn inay u adkaystaan aragtidaas. Naxariis uu iyaga u qabay awgeed, wuxuu isku qasay sharaxaadda labada masiibo ee waaweyn, isagoo xerta uga tagay inay iyagu macnaha sii baadhaan. Markuu tixraacay burburka Yeruusaalem, erayadiisii nebinnimo waxay gaadheen wax ka shisheeya dhacdadaas ilaa baabba’a ugu dambeeya ee maalintaas marka Rabbigu ka soo kici doono meeshiisa inuu dunida ku ciqaabo xumaantooda aawadeed, marka dhulku muujin doono dhiiggeeda, oo uusan mar dambe qarin doonin kuwii lagu laayay. Hadalkan oo dhan waxaa la bixiyey, ma aha xerta oo keliya, balse kuwa ku noolaan doona muuqaalada ugu dambeeya ee taariikhda dhulkan.
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Isagoo xertiisii u jeestay, Masiixu wuxuu yidhi, “Iska jira inaan qofna idin khiyaanayn. Waayo, kuwo badan ayaa magacayga ku iman doona, iyagoo leh, Anigu waxaan ahay Masiixa; oo qaar badan bay khiyaanayn doonaan.” Masiixyo been ah oo badan ayaa soo bixi doona, iyagoo sheeganaya inay mucjisooyin sameeyaan, kuna dhawaaqaya in wakhtigii samatabbixinta ummadda Yuhuudda la gaadhay. Kuwani waxay marin habaabin doonaan dad badan. Erayadii Masiixa waa rumoobeen. Intii u dhexaysay dhimashadiisa iyo go’doomintii Yeruusaalem, masiixyo been ah oo badan ayaa soo baxay. Laakiin digniintan waxaa sidoo kale la siiyey kuwa ku nool wakhtigan dunida. Isla khiyaamooyinkii la sameeyey ka hor burburkii Yeruusaalem ayaa qarniyadii oo dhan la samaynayey, mar kalena waa la samayn doonaa.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For 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.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Oo waxaad maqli doontaan dagaallo iyo warar dagaallo ah; iska jira inaydaan qalqalmin; waayo waxyaalahan oo dhammu waa inay dhacaan, laakiinse dhammaadku weli ma aha.’ Ka hor burburkii Yeruusaalem, dadku waxay u halgamayeen sarraynta. Boqorradii ayaa la dilayay. Kuwii loo malaynayay inay carshiga ku xigaan ayaa la laayay. Waxaa jiray dagaallo iyo warar dagaallo. ‘Waxyaalahan oo dhammu waa inay dhacaan,’ ayuu Masiixu yidhi, ‘laakiinse dhammaadku [dhammaadka quruunta Yuhuudda sida qaran ahaan] weli ma aha. Waayo quruun baa ku kici doonta quruun, boqortooyona boqortooyo; waxaana jiri doona abaaro, belaayooyin, iyo dhulgariirro meelo kala duwan. Waxyaalahan oo dhammu waa bilowga murugooyinka.’ Masiixu wuxuu yidhi, Markay culimmada Yuhuuddu arkaan calaamadahan, waxay ku dhawaaqi doonaan inay yihiin xukunnada Ilaah ee ku dul yaal quruumaha sababta oo ah waxay addoonsi ku hayaan dadkiisa uu doortay. Waxay ku dhawaaqi doonaan in calaamadahani yihiin astaan muujinaysa imaatinka Masiixa. Yaan laydin khiyaanayn; kuwanu waa bilowga xukummadiisa. Dadku waxay isku eegeen naftooda. Ma ay toobadkeenin oo ma ay soo noqon si aan u bogsiiyo. Calaamadaha ay u matalaan inay yihiin astaamaha sii-dayntooda addoonsiga ka ah, waa calaamadaha baabba’ooda.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Go’doomintii Yeruusaalem ee sannadkii 66 waxay sidday calaamadda Roomaanku calamadoodii ku taagay deyrarka meesha quduuska ah. Faalladii Ciise ka bixiyey dhacdooyinkii muddada u dhexeysay 66 ilaa 70 waxay la jaanqaadday burburkii sannadkii 70 la imaatinkiisii labaad; waxaana jira calaamad la xidhiidha imaatinkiisa labaad.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Wax yar dabadeed indhahayagii waxaa loo jeediyey xagga Bari, waayo daruur yar oo madow ayaa ka muuqatay, oo qiyaastii la ekaa kala badh le’eg gacanta nin, taas oo aynu dhammaanteen ogayn inay ahayd Calaamadda Wiilka Aadanaha.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Bilowga iyo dhammaadka taariikhda 66 ilaa 70 AD waxay xambaarsan yihiin calaamad la xidhiidha bilowga go’doominta iyo burburinta magaalada, taas oo la jaanqaadaysa calaamadda alfa iyo omega ee dhimashada waxa indhaha la jeclaado sannadihii 587 BC iyo 586 BC.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Taariikhda go’doomintii sannad iyo badh socotay waa “calaamad” u ah maalmaha ugu dambeeya. Bikradaha nacasyada ah ee lagu matalay taariikhda Yexesqeel waxay la jaanqaadaan taariikhda bikradaha xigmadda leh ee arkay calaamadda go’doominta sannadkii 66 oo u cararay meel nabdoon. Go’doominta sannad iyo badh socotay waa calaamadda muujinaysa laba nooc oo cibaadaysanayaal ah. Koox baa calaamadda garan doonta, kooxda kalena, oo Ishacyaah ku tilmaamay “kuwa badan,” ma arki doonto mana maqli doonto.
Many and Few
Badan iyo Inyar
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Markaasaa boqorkii wuxuu ku yidhi addoommadii, Gacmaha iyo cagaha ka xidha, oo kaxeeya, oo ku tuura gudcurka dibadda; halkaas waxaa jiri doona oohin iyo ilko jirriqsasho. Waayo, kuwo badan baa loo yeedhay, laakiin kuwo yar baa la doortay. Matayos 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Sidaas darteed kuwa ugu dambeeya waxay noqon doonaan kuwa ugu horreeya, kuwa ugu horreeyana kuwa ugu dambeeya; waayo, kuwo badan baa loo yeedhay, laakiin kuwo yar baa la doortay. Matayos 20:16.
To See and Hear
In La Arko Oo La Maqlo
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Waxaa kitaabka Yexesqeel ku jira shan masaal oo ficil ahaan loo matalay, waxaana sidoo kale shan jeer Yexesqeel la hadlay hoggaamiyeyaasha iyo dadka. Labadaas markhaati waxay aqoonsanayaan shanta bikradood ee nacasyada ah oo diida inay “arkaan” oo diida inay “maqlaan.” Waxay diidaan inay arkaan ama maqlaan aqoonta sii kordhaysa marka Ciise, kaas oo ah Libaaxa qabiilka Yahuudah, uu furo Eraygiisa nebinnimada ah.
The World will See and Hear
Dunidu Wuu Arag oo Maqli Doonaa
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Dadowga dunida oo dhan deggan, iyo kuwa dhulka ku noolow, eega marka uu calan ka taago buuraha dushooda; oo marka uu buun afuufo, maqla. Ishacyaah 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Oo maalintaas kuwii dhegaha la’aa waxay maqli doonaan erayada kitaabka, indhaha kuwii indhaha la’aana waxay wax ka arki doonaan mugdiga iyo gudcurka. Ishacyaah 29:18.
My Foolish & Sottish People have no Knowledge
Dadkayga Nacaska ah oo Maangaabka ah Ma Leh Aqoon
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
Ilaa goormaan arki doonaa calanka, oo aan maqli doonaa dhawaaqa buunka? Waayo, dadkaygu waa nacasyo; ima ay aqoonsan. Iyagu waa carruur doqon ah, oo waxgarasho ma leh; xumaanta samaynteeda way ku xigmad badan yihiin, laakiinse wanaagga samayntiisa aqoon uma leh. Yeremyaah 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Tan ku naadiya reer Yacquub, oo ku baahiya dalka Yahuudah, idinkoo leh, Haddaba tan maqla, dadow yahow nacasnimada leh oo garasho la’, kuwa indho leh oo aan waxba arag, kuwa dhego leh oo aan waxba maqal. Yeremyaah 5:20, 21.
A Rebellious House
Guri Kacdoon ah
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Haddana eraygii Rabbiga ayaa haddana ii yimid, isagoo leh, Wiilka Aadanow, waxaad dhex deggan tahay reer fallaagowday ah, oo leh indho ay wax ku arkaan, laakiinse ma arkaan; waxayna leeyihiin dhego ay wax ku maqlaan, laakiinse ma maqlaan; waayo, iyagu waa reer fallaagowday ah. Yexesqeel 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Haddaba masallo ayaan kula hadlaa, maxaa yeelay iyagoo wax arkaya ma arkaan; oo iyagoo wax maqlaya ma maqlaan, mana fahmaan. Oo iyaga waxaa ku rumoobaysa wax sii sheegiddii Isayos, taas oo leh, Maqli waad maqli doontaan, laakiinse maba aad garan doontaan; oo aragti waad arki doontaan, laakiinse maba aad dareemi doontaan. Waayo, dadkan qalbigoodu waa engegay, dhegahooduna way ku cuslaadeen maqalka, indhahoodana way isku qabsadeen; si aanay mar uun indhahooda wax ugu arkin, dhegahoodana wax ugu maqlin, qalbigoodana wax ugu garan, oo aanay u soo noqon, anna aan iyaga bogsiiyo.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Laakiin indhihiinnu way barakaysan yihiin, waayo way arkaan; dhegihiinnuna way barakaysan yihiin, waayo way maqlaan. Runtii waxaan idinku leeyahay, Nebiyo badan iyo rag xaq ah ayaa jeclaystay inay arkaan waxyaalaha aad aragtaan, laakiinse ma ay arkin; oo inay maqlaan waxyaalaha aad maqashaan, laakiinse ma ay maqlin. Matayos 13:13–17.
The Old Paths
Jidadkii Hore
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Rabbigu wuxuu leeyahay, Jidadka ag istaaga, oo eega, oo weyddiista waddooyinkii hore, meeday jidkii wanaagsanaa, oo ku socda; oo naftiinna waxaad u heli doontaan nasasho. Laakiinse iyagu waxay yidhaahdeen, Kuma socon doonno. Oo weliba waxaan idiin saaray waardiyeyaal, anigoo leh, Dhegaysta codka buunka. Laakiinse iyagu waxay yidhaahdeen, Ma dhegaysan doonno. Yeremyaah 6:16, 17.
The Message of 1840–1844
Farriintii 1840–1844
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Dhammaan farriimaha la bixiyey intii u dhexaysay 1840–1844 waa in hadda laga dhigaa kuwo xoog leh, waayo dad badan ayaa lumiyey jihadoodii. Farriimuhu waa inay gaadhaan kaniisadaha oo dhan.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Masiixu wuxuu yidhi, “Indhihiinnu waa barakaysan yihiin, waayo way arkaan; dhegihiinnuna, waayo way maqlaan. Runtii waxaan idinku leeyahay, Nebiyo badan iyo rag xaq ah ayaa damcay inay arkaan waxyaalaha aad aragtaan, mana ay arag; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqal” [Matthew 13:16, 17]. Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Farriintii waa la bixiyey. Mana aha in dib loo dhigo ku celcelinta farriinta, waayo calaamadaha wakhtiyadu way rumoobayaan; shaqada xidhitaanku waa in la qabtaa. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban. Farriin ayaa dhowaan lagu bixin doonaa amarka Ilaah oo ku kori doonta qaylo weyn. Markaasaa Daanyeel istaagi doonaa meeshiisii, si uu markhaatifurkiisa u bixiyo.” Manuscript Releases, volume 21, 437.
The Sign of the Siege
Calaamadda Go’doominta
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Waxaa kitaabka Yexesqeel ku jira shan goor oo uu masaal “ficil ahaan u jilay” oo dadku diideen inay arkaan, iyo sidoo kale shan goor oo uu dadkii la “hadlay,” kuwaas oo diideen inay maqlaan. Labada markhaati ee masaalkii ficilka ahaa iyo hadalka waxa loo soo bandhigay shantii bikradood ee nacasyada ahaa. Mid ka mid ah masaallada ficil ahaan loo jilay, oo ku yaal cutubka afraad, waxa uu matalaa “calaamadda” go’doominta, taas oo ka digaysa burburka imanaya. Fariinta Yexesqeel waa fariinta La’odikiya.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
“Astaanta” loo siiyey La’odikeeya waa ‘astaanta hareeraynta’, hareeraynta maalmaha dambena waxaa matala maragyo dhowr ah. Astaanta keliya ee loo siiyey Yuhuuddii wakhtigii Masiixa waxay ahayd astaantii Yoonis, kaas oo ka dhigan masaal la jilay oo ah saddex maalmood oo ku jira caloosha nibiriga.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Markaas qaar ka mid ah culimmadii iyo Farrisiintii ayaa u jawaabay, iyagoo leh, Macallimow, waxaannu jeclaan lahayn inaannu calaamo kaa aragno. Laakiin isagu wuu u jawaabay oo ku yidhi, Qarni shar leh oo sino badan ayaa calaamo doondoona; oo calaamo lama siin doono isaga, tan mooyaane calaamadda nebi Yoonis; waayo, sida Yoonis uu saddex maalmood iyo saddex habeen ugu jiray caloosha nibiriga, sidaas oo kale Wiilka Aadanahu wuxuu saddex maalmood iyo saddex habeen ku jiri doonaa uurka dhulka. Matayos 12:38–40.
The Sign of Jonah
Calaamaddii Yoonis
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Calaamadda Yoonis waxay ahayd masaal ficil ahaan loo muujiyey oo ku saabsan sarakicid dhimasho laga soo sara kaco. Yooxanaa wuxuu metelaa isla runtaas, waayo waxaa lagu tuuray dheri saliid karkaraysa ah, wuuna ka soo baxay isagoo nool. Daanyeel oo ku jiray godkii libaaxyada iyo saddexdii geesi ee ku jiray foornada Nebukhadnesar waxay metelaan sarakicid dhimasho laga soo sara kaco. Dhammaantood waxay metelaan boqol iyo afar iyo afartan kun ee lagu soo sara kiciyey Muujintii cutubka kow iyo tobnaad.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Fikradihii Badbaadiyuhu hadda waxay ka soo noqdeen ka fiirsashadii wixii tegay iyo waxa iman doona. Intii dadku ku dadaalayeen inay sharxaan wixii ay arkeen oo ay maqleen sida ay maskaxdoodu u fahamsiisay, iyo sida iftiinkii ay haysteen ahaa, ‘Ciise ayaa u jawaabay oo yidhi, Codkani aniga aawaday uma iman, laakiin idinka aawadiin.’ Tanu waxay ahayd caddayntii ugu sarraysay ee Masiixnimadiisa, calaamaddii Aabbaha oo muujinaysay in Ciise runta ku hadlay, iyo inuu yahay Wiilka Ilaah. Yuhuuddu ma ka jeesan doonaan markhaatifurkaas samada sare? Mar bay Badbaadiyaha weyddiiyeen, Calaamad noocee ah baad na tustaa si aannu u aragno oo u rumaysanno? Calaamado aan tiro lahayn ayaa la bixiyey intii lagu jiray adeegiddii Masiixa oo dhan; hase ahaatee, indhahoodii way isku qariyeen, qalbigoodiina way adkeeyeen si aan loo qancin. Mucjisadii ugu sarraysay ee sarakicintii Laasaros gaalnimadoodii kama ay qaadin, balse waxay ka buuxisay xumaan sii kordhaysa; oo hadda markii Aabbuhu hadlay, oo aanay mar dambe calaamad kale dalban karin, qalbiyadoodii ma jilcin, welina way diideen inay rumaystaan.” Spirit of Prophecy, volume 3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Laasaros wuxuu ahaa calaamaddii sarakicidda sidii ay Yoonis ugu matalay caloosha nibiriga. Codka Aabbaha ee la xiriira Laasaroskii la sara kiciyey wuxuu metelaa isu-imaatinka Ilaahnimada iyo dadnimada, taas oo dabcan ah dabeecadda Masiixa, kan isagu jidh bini’aadanimo isu qaatay. Isu-geynta Ilaahnimada iyo dadnimadu waa calanka boqol iyo afar iyo afartan kun, Laasarosna waa calaamadda xoogga sarakicidda ee dhammaystira isku xidhka Abuuraha iyo uunka.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Sariddii Laasaros aawadeed, dad badan ayaa lagu hoggaamiyey inay Ciise rumaystaan. Waxay ahayd qorshaha Ilaah in Laasaros dhinto oo xabaasha la dhigo ka hor intaan Badbaadiyuhu iman. Sarakicintii Laasaros waxay ahayd mucjisadii ugu sarraysay ee Masiixu sameeyey, oo iyada aawadeed dad badan ayaa Ilaah ammaanay.” Manuscript Releases, mugga 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
Laasaros ayaa hoggaamiyey gelitaankii guusha lahaa ee Yeruusaalem, isagaana ahaa “calaamadda” nool ee sarakicidda uu Yoonis tusaale uga dhigayo.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“Lazaros, oo jidhkiisu qudhun ku arkay xabaasha, laakiin hadda ku farxayay xoogga ragannimada ammaanta leh, ayaa hoggaaminayay bahalkii Badbaadiyuhu fuulay.” The Desire of Ages, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Gelitaankii boqornimada lahaa wuxuu la jaanqaadayaa shirkii xerada ee Exeter, kaas oo ahaa rumoobiddii alfa ee masaalkii tobanka bikradood; sidaas daraaddeedna wuxuu “calaamadda” Yoonis iyo Laasaros la waafajinayaa omega-da iyo rumoobidda kaamilka ah ee ku dhawaaqiddii farriinta ahayd, “Bal eega, Aroosku waa imanayaa!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Inta badan waxaa la ii tilmaamaa masaalkii tobanka gabdhood ee bikradaha ahaa, shan ka mid ahi ay xigmadeen, shanna ay nacas ahaayeen. Masaalkani waa la fuliyey oo welina waa la fulin doonaa ilaa xarafka ugu dambeeya, waayo wuxuu leeyahay ku-dhaqan gaar ah oo ku saabsan wakhtigan, oo sida farriinta malaa’igta saddexaad, waa la fuliyey oo wuxuu sii ahaan doonaa runta waqtigan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
Yoonis, Laasaros iyo Samuel Snow oo goor dambe yimid shirkii xerada Exeter waxay waafaqsan yihiin “calaamadda go’doominta” ee Yexesqeel. Laasaros wuxuu Masiixa ku hoggaamiyey Yeruusaalem isagoo dameer fuushan.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“Bates wuxuu ka mid ahaa hoggaamiyayaashii muhiimka ahaa ee shirkii teendhooyinka Exeter (New Hampshire) ee bishii Agoosto, 1844, markaas oo markii ugu horraysay la soo bandhigay ‘qayladii saqda dhexe ee runta ahayd.’ Waxaa dhacday in Bates uu ahaa wacdiyihii loo doortay adeegga subaxdaas ee xerada. Isagoo ku boorrinaya dhegaystayaashiisa inay aaminnimo muujiyaan, isla markaana si deggan ugu xaqiijinaya in Ilaah si fudud u imtixaamayo, inay ku jireen wakhtigii dib-u-dhaca, iyo dareenno la mid ah, ayaa Samuel S. Snow faras ku soo galay xerada. Isagoo fadhi ka qaatay dhinaca walaashii, Marwo John Couch, Snow wuxuu ku celceliyey qirashadiisii ahayd in Masiixu soo muuqan doono wakhtigii la qoondeeyey. Iyadoo aad loo kiciyey, Marwo Couch waxay yaab gelisay dadkii dhegaysanayey iyadoo istaagtay oo ku dhawaaqday, ‘Halkan waxaa jooga nin wata farriin xagga Ilaah ka timid!’” Leroy Froom, The Prophetic Faith of our Fathers, mugga 4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
Bishii Abriil, 1521, Martin Luther wuxuu gaari faras jiido ah ugu safray Cuntadii Worms, halkaas oo uu ku diiday dhaqammadii iyo caadooyinkii baabbanimada, isaga oo sheegay, “Haddii aanan ku qancin maragga Qorniinka ama caqli cad… waxna kama noqon karo mana ka noqon doono, maxaa yeelay ammaan iyo sax midna ma aha in damiirka laga gees maro. Halkan baan taaganahay. Wax kale ma samayn karo. Ilaah ha i caawiyo. Aamiin.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Sida Farrisiintu uga hor yimaaddeen gelitaankii guusha lahaa ee Masiixa, ayay madaxda baadariyaduna uga hor yimaaddeen gelitaankii Luther. Dabadeed Luther magaciisii ayuu beddelay (taas oo astaan u ah shaabadaynta), waxaana meel lagu qariyey intii uu Axdiga Cusub ugu turjumayay afka Jarmalka. Soo-bandhigistiisii Shirkii Worms waxay astaan u ahayd Qayladii Saqda Dhexe, taas oo horseedday amarkii dilka ee ka yimid madaxda kaniisad-dawladda ee wakhtigaas, sidaasna astaan ugu noqotay sharciga Axadda. Toban bilood oo uu ku dhuumanayay magaca ‘Junker Jörg’ ka dib, hanjabaaddii ka imanaysay madaxdu way is beddeshay, iyadoo inta badan u wareegtay laba dhibaato oo millatari oo wajahaysay Charles V ee musuqmaasuqa ahaa. Labadaas hanjabaadood ee millatari waxay ahaayeen Faransiiska iyo Islaamka, kuwaas oo matalaya isla isbahaysiga aan quduuska ahayn ee hantiwadaagga iyo Islaamka oo maanta ka hor imanaya aadanaha.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Shaqada Ilaah ee dunida ka socotaa waxay, qarniba qarniga ka dambeeya, muujisaa isu-ekaansho aad u muuqata dib-u-habayn kasta oo weyn ama dhaqdhaqaaq kasta oo diimeed. Mabaadi’da uu Ilaah dadka ula macaamilo weligood waa isku mid. Dhaqdhaqaaqyada waaweyn ee waqtigan jooga waxay leeyihiin kuwo la mid ah kuwii hore, waayo-aragnimada kiniisadduna ee qarniyadii hore waxay xambaarsan tahay duruus qiimo weyn u leh wakhtigeenna.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Dameer uu Laasaros hoggaaminayay ayaa Masiixa Yeruusaalem soo geliyey, gaari faras jiidayayna wuxuu Luther geeyey Cuntadii Worms, farasna wuxuu Snow keenay shirkii xerada Exeter; sidaas awgeedna dameerka iyo faraska—labaduba xubno ka tirsan qoyska “Equidae” ee jinsiga “Equus”—waxaa lagu aqoonsaday inay yihiin calaamadda farriinta Qaylada Saqda Dhexe.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Aad u farax weynow, gabadhii Siyoon; qayli, gabadhii Yeruusaalem; bal eeg, Boqorkaagu waa kuu imanayaa; isagu waa caadil, oo badbaado sita; is-hoosaysiiya, oo dameer fuushan, iyo qayl dameer, oo ah ubadka dameerta. Sekaryaah 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Calaamadda farriinta Qaylada Habeennimo-dhexe waa imaatinka dameerka ama faraska, oo labaduba ah astaamo Islaamka. Rasuulkii la doortay ee farriinta runta ah ee qaylada habeennimo-dhexe wuxuu ku yimid faras si waafaqsan Masiixu isagoo ku yimid dameer. “Go’doominta” maalmaha ugu dambeeya waxaa lagu calaamadeeyaa dhammaystirka aqoonsigii Ellen White ee ahaa in magaalada Nashville lagu dhufto “kubbadaha dabka.”
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Maxaa hareerayntu uga bilaabmaysaa kubbadaha dabka ee Nashville? Ma sababtaa in Islaamka lagu matalay dameerka iyo faraska ee Erayga nebiyadeed ee Ilaah?
Smyrna
Simurna
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Boqor Nero wuxuu calaamadeeyaa bilowga kiniisadda Simurna markii magaalada Rooma la gubay sannadkii 64. Taariikhdaas waxay calaamad u tahay bilowga silcintii kiniisadda Masiixiyiinta, taas oo la fuliyey muddadii laba boqol iyo konton sano ahayd oo ku dhammaatay Xeerkii Milan sannadkii 313. Samaysanka ekaanta bahalka wuxuu matalaa calaamadda alfa ee soo bandhigaysa xilli ku dhammaanaya calaamadda omega, taas oo uu metelayo sumadda bahalka ee sharciga Axadda ee dhowaan iman doona. Xilligaas waxaa lagu aqoonsadaa inuu ku bilaabmayo “amarro.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Haddii akhristuhu doonayo inuu fahmo awoodaha loo adeegsan doono halganka dhowaan imanaya, waxa keliya ee uu samaynayo waa inuu raaco diiwaanka hababkii Rooma u adeegsatay isla ujeeddadaas qarniyadii hore. Haddii uu doonayo inuu ogaado sida Kaatooligga iyo Protestanka midoobay ula macaamili doonaan kuwa diida caqiidooyinkooda, ha arko ruuxa ay Rooma ka muujisay Sabtida iyo kuwa difaacayaba.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Amarro boqornimo, golayaal guud, iyo xeerar kaniisadeed oo ay taageerayso awoodda cilmaaniyaddu waxay ahaayeen tallaabooyinkii uu iidda jaahiliga ahi ku gaadhay meesheeda sharafka leh ee dunida Masiixiyiinta. Tallaabadii ugu horraysay ee dadweyne ee lagu khasbayay dhowrista Axadda waxay ahayd sharcigii uu Constantine dejiyey. (A.D. 321; eeg qoraalka Lifaaqa ee bogga 53.) Amarkan wuxuu dadka magaalooyinka deggan ku waajibinayey inay nastaan ‘maalinta qorraxda ee la maamuuso,’ hase yeeshee wuxuu u oggolaaday dadka miyiga ah inay sii wataan hawlahooda beeraha. In kasta oo uu dhab ahaan ahaa qaanuun jaahili ah, haddana boqorku wuu dhaqan-geliyey ka dib aqbalaaddiisii magac-u-yaalka ahayd ee Masiixiyadda.” The Great Controversy, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Amarkii ugu horreeyay ee boqortooyo ee calaamadeeyay kala-guurka ka yimid kiniisaddii Simurna una gudbay kiniisaddii Pergamos wuxuu ahaa Xeerkii Milan ee sannadkii 313. Wuxuu matalayay tallaabadii ugu horraysay ee horseedday sharcigii ugu horreeyay ee Axadda ee 321. Burburintii Yeruusaalem waxay astaan u tahay sharciga Axadda, waxaana laba markhaati oo nebiyadeed ay tilmaamayaan go’doomin ka horraysay burburinta. Labadaas go’doomin, oo ay matalayaan go’doomintii saddexaad ee Baabuloon ee 587 BC iyo go’doomintii labaad ee Rooma ee sannadkii 70, waxay caddaynayaan in calaamadda jidka ee ka horraysa calaamadda jidka ee sharciga Axadda—ay tahay go’doomin nebiyadeed.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Nebukadnesar wuxuu hareereeyay Yehooyaaqiim, dabadeed Yehooyaakiin, ugu dambayna Sidqiyaah. Cestius wuxuu hareereeyay sannadkii 66, wuxuuna oofiyey calaamaddii Ciise kaniisadda siiyey, sida hareerayntii saddexaad ee 587 BC ay u lahayd calaamadda dhimashadii naagtii Yexesqeel. Tilmaanta jidka ee ka horraysa baabbi’inta Yeruusaalem waa hareerayn, waana sidoo kale “calaamad.” Tilmaanta jidka ee ka horraysay sharciga Axadda ee 321 waxay ahayd Xeerkii Milan, halkaas oo kala-guurka laga galay kaniisad (Smyrna) aan lahayn canaan una gudbay Pergamos, oo ah astaanta kaniisad tanaasul samaysay.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Sidaas awgeed, Xeerkii Milan waa bilowga hareerayn nebiyaysan, waana calaamad sidoo kale. Waxa uu kaloo tilmaamayaa halka dhaqdhaqaaqa La’odikiya ee boqolka iyo afartan iyo afarta kun uu ugu gudbayo dhaqdhaqaaqa Filadelfiya ee boqolka iyo afartan iyo afarta kun.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
Filadelfiya iyo Simurna waxay metelaan labada kiniisadood oo keliya ee ka mid ah toddobada kiniisadood ee Muujintii aan lahayn canaan. Xaqiiqadani iyaduna waxay aqoonsanaysaa kala-guurkaas inuu yahay kala-guurka kiniisadda dagaallamaysa una gudbaysa kiniisadda guulaysatay. Kala-guurkaas wuxuu la jaanqaadaa Xeerkii Milan, halkaas oo dhaqdhaqaaqa maalmaha dambe ee boqol iyo afartan iyo afarta kun uu noqdo kiniisadda siddeedaad, taas oo ka mid ah toddobada. Filadelfiya iyo Simurna sidoo kale waa labada kiniisadood oo keliya ee la halgama kuwa sheegta inay Yuhuud yihiin, hase yeeshee dhab ahaan ka tirsan sunagogga Shayddaanka.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Calaamaddaas taariikheed ee 313 waxay sidoo kale waafaqsan tahay shirkii xerada Exeter ee dhacay Agoosto 12 ilaa 17, 1844. Markii shirkii xeradu dhammaaday, farriintii waxay ku fiday xeebaha bari ee Maraykanka sidii hir weyn oo badeed ilaa albaabkii xirmay Oktoobar 22, 1844.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Sida hir hir-badeed ah ayuu dhaqdhaqaaqu ugu faafay dalka oo dhan. Magaalo ilaa magaalo, tuulo ilaa tuulo, iyo xataa meelo fogfog oo baadiye ah ayuu gaadhay, ilaa dadkii Ilaah ee sugayay si buuxda loo toosiyey. Kalgacayl-xad-dhaaf ahu wuxuu ka baaba’ay ku dhawaaqiddan horteedii sida dhaxantii hore uga baaba’do qorraxda soo baxaysa horteed. Mu’miniintu waxay arkeen shakigoodii iyo wareerkoodii oo laga qaaday, rajona iyo dhiirrana way qalbiyadooda dhaqaajiyeen. Hawshu way ka madhnayd xadgudubyadaas mar walba soo muuqda marka ay jirto kicitaan bini’aadmi iyadoo aanay jirin saamaynta xakamaynaysa ee Erayga iyo Ruuxa Ilaah. Dabeecad ahaan waxay la mid ahayd waqtiyadii is-hoosaysiinta iyo Rabbiga ugu soo noqoshada ee reer binu Israa’iiltii hore ay galeen ka dib farriimihii canaanta ahaa ee uga yimid addoommadiisa. Waxay xambaarsanayd astaamaha lagu garto shuqulka Ilaah qarni kasta. Farxad xamaasadeysan oo aad u yar baa jirtay, hase yeeshee waxaa badnayd baadhitaan qoto dheer oo qalbiga ah, qirashada dembiga, iyo ka tegidda dunida. Diyaargarowga la kulanka Rabbiga ayaa ahaa culayska saarnaa nafihii murugaysnaa. Waxaa jiray duco adkaysi leh iyo quduus-ka-dhigid Ilaah loo sameeyey oo aan waxba laga hadhin.” The Great Controversy, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
Xiritaanka albaabka ee Oktoobar 22, 1844, waxa uu tusaale u yahay sharciga Axadda ee dhowaan imanaya, calaamaddii jidkana ee ka horraysay albaabkii xidhmay ee Oktoobar 22 waxay ahayd shirkii xerada ee Exeter. Sidaa darteed shirkii xerada ee Exeter wuxuu la jaanqaadaa Xeerkii Milan. Waxa kaloo uu la jaanqaadaa gelitaankii guusha lahaa ee Masiixa.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Oohintii saqda dhexe laguma qaadin dood badan, in kastoo caddaynta Qorniinku ahayd mid cad oo go’aan leh. Waxaa la socotay awood kicisa oo nafta dhaqaajisay. Shaki ma jirin, su’aalna ma jirin. Markii Masiixu si guul leh u galay Yeruusaalem, dadkii ka soo ururay dhammaan qaybaha dalka si ay iidda u xajistaan waxay ku soo qulquleen Buurta Saytuunka; oo markay ku biireen dadkii badnaa ee Ciise galbinayay, waxay la qabteen dhiirrigelintii saacaddaas, waxayna gacan ka geysteen in qaylada la kordhiyo, ‘Waxaa barakaysan kan magaca Rabbiga ku imanaya!’ [Matthew 21:9.] Sidaas oo kale ayay kuwii aan rumaysnayn ee ku soo qulqulay shirarkii Adventist-ka—qaar ka yimid xiise darteed, qaarna si fudud oo keliya u maadsanaya—u dareemeen awoodda qancisa ee la socotay farriinta, ‘Bal eega, Aroosku wuu imanayaa!’” Spirit of Prophecy, volume 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Amarkii Milan waxay calaamad u tahay go’doomintii nebinnimada ahayd ee uu matalayay Nebukadnesar sannadkii 587 BC iyo Cestius sannadkii 66. Labadaas go’doomin waxay horseedeen burburkii Yeruusaalem sannadkii 586 BC iyo 70, siday u kala horreeyaan. Go’doomintii Cestius way dhammaatay, waxaana saddex sano iyo badh ka dib dib loo bilaabay go’doomintii iyadoo uu hoggaaminayo Titus, taasoo sidaas ku bixisay muddo nebinnimo ah oo ka bilaabmata taliye Roomaan ah oo alfa ah kuna dhammaata taliye omega ah. Saddexdaas sano iyo badh waxay ka dhigan yihiin ku tuntamiddii Yeruusaalem ee uu sameeyey baabtiisnimadu, iyo sharciga Axadda ee dhowaan imanaya marka boogtii dhimashada lahayd ee baabtiisnimada la bogsiiyo oo ay haddana mar kale taliso muddo saddex sano iyo badh oo astaan ah.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Laakiin balbalada dibadda macbudka ka baxsan iska daa, hana qiyaasin; waayo quruumaha ayaa la siiyey, oo magaalada quduuska ahna waxay ku tuman doonaan laba iyo afartan bilood. Muujintii 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
Sannadkii 538, dabadeedna mar kale marka sharciga Axadda yimaado, waxaa bilaabma ku tumashada Yeruusaalem. Labadaas sharci ee Axadda waxaa lagu matalay sannadkii 321, markii Constantine the Great meel mariyey sharcigii ugu horreeyey ee Axadda. Sannadkii 538, awood ayaa la siiyey baabasiinta si ay u silciyaan (u ku tuntaan) kaniisadda Ilaah saddex sano iyo badh, sida lagu matalay taariikhdii u dhexeysay Cestius iyo Titus. Sannadkii 538, baabasiintu waxay meel mariyeen sharci Axad ah Golaha saddexaad ee Orleans. Sharciga Axadda ee dhowaan imanaya ayaa tilmaamaya goorta baabasiinta mar kale loo siinayo awood ay macbudka ku tuntaan (u silciyaan).
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 wuxuu tilmaamayaa amarkii ugu horreeyey ee horseeday sharcigii ugu horreeyey ee Axadda sannadkii 321. Dabadeedna sannadkii 330, boqortooyadu si nebiyaysan ayaa loogu kala qaybiyey bari iyo galbeed, sidaasna waxa lagu calaamadeeyey dhammaadka omega ee muddadii labaad ee cadaadiska baabawiyeed ee “afar iyo afartan” bilood oo calaamad ah—muddadaas oo ahayd cadaadis iyo hoos-u-tumid ka bilaabatay sharcigii alpha ee Axadda ee Maraykanka.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Malaa’igtii saddexaadna way raacday iyaga, iyadoo cod weyn ku leh, Haddii nin uun caabudo bahalka iyo sanamkiisa, oo calaamaddiisana ku qaato wejigiisa ama gacantiisa, kaasuna wuxuu cabbi doonaa khamriga cadhada Ilaah oo aan waxba lagu qasin, oo lagu shubay koobka xanaaqiisa; oo waxaa lagu cadaabi doonaa dab iyo baaruud malaa’igaha quduuska ah hortooda iyo Wanka hortiisa. Qiiqa cadaabkooduna wuxuu kor u baxayaa weligiis iyo weligiis; oo ma haystaan nasasho habeen iyo maalin toona, kuwa caabuda bahalka iyo sanamkiisa iyo ku alla kii qaata calaamadda magiciisa. Halkan waxaa ku taal samirka quduusiinta; halkan waxaa jooga kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise. Muujintii 14:9–12.
The Plain
Bannaanka
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
Macnaha Laatiinka ee “Milan” waa badhtamaha bannaanka. Badhtamaha bari iyo galbeed, sannadkii 313 Constantine oo galbeedka ka tirsanaa ayaa raadsaday isbahaysi uu la yeesho Licinius oo bari ka tirsanaa. Xeerku wuxuu ka dhignaa isku daygii lagu doonayey in bari iyo galbeed la isu keeno, xeerkaasna waxaa lagu ansixiyey guur heshiis ah, markii walaasha ay hal aabbe wadaagaan ee Constantine, Constantia, ay guursatay Licinius. Habase yeeshee, sida guurkii ugu horreeyey ee heshiiska ahaa ee Daniel kow iyo tobnaad ee u dhexeeyey Seleucids-kii woqooyi iyo Ptolemy-kii koonfureed, guurkaasi wuxuu ahaa mid loo qaddaray inuu fashilmo, sida maahmaahdii hore loo rumoobay ee oranaysa, “bari waa bari, galbeedna waa galbeed, labadooduna weligood iskuma kulmi doonaan.”
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
Sanadka “330” si toos ah ayaa loogu soo bandhigay Daanyeel kow iyo toban aayadaha afar iyo labaatan, toddoba iyo labaatan, iyo sagaal iyo labaatan. Tani waxay toddoba iyo tobanka sano ee 313 ilaa 330 gelinaysaa xariiqda wax sii sheegidda ee Daanyeel kow iyo toban, waxaana lama huraan ahaan wax sii sheegiddu ay ku aqoonsanaysaa guurkaas heshiiska ee bari iyo galbeed ee 313 inuu la barbar socdo guurkii heshiiska ee ugu horreeyey ee isla cutubkaas.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Sii sheegidda ku jirta Daanyeel cutubka kow iyo tobnaad waxay ku dhowaad gaadhay dhammaystirkeeda buuxa. Qayb weyn oo ka mid ah taariikhdii dhacday iyadoo rumoobaysa sii sheegiddan ayaa mar kale soo noqon doonta.” Manuscript Releases, number 13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Antiyokhos II Theos oo xukumayay 261–246 BC, ayaa ka tegey xaaskiisii hore ee Laodice I isagoo guursaday Berenice, gabadhii Ptolemy II Philadelphus ee Masar. Guurkaasi wuxuu ka mid ahaa heshiiskii nabadeed ee soo afjaray Dagaalkii Labaad ee Suuriya sannadkii 252 BC. Markii Constantine dabadeed ka adkaaday Licinius sannadkii 324, guurkaas wuu dhammaaday, sida uu u dhammaadayna guurkii Antiyokhos iyo Berenice, markii Laodice, xaaskii hore, ay sun ku dishay Antiyokhos sannadkii 246 BC. Guurkii calaamadeeyay dhammaadka dagaalkii labaad ee Suuriya, iyo dilkii Antiyokhos, dabadeedna Berenice, ilmaheeda, iyo dadkii Masar ee la socday, waxay calaamadeeyeen bilowgii Dagaalkii Saddexaad ee Suuriya. Guurkii heshiiska ee 313 wuxuu soo afjaray xilligii cadaadiska ee uu matalayay kiniisaddii Smyrna, wuxuuna bilaabay xilligii tanaasulka ee ay matalaysay kiniisaddii Pergamos.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Guurkii bilowgii taariikhda Seleucid wuxuu astaan u ahaa guurkii heshiiska ahaa ee dhammaadkii boqortooyada Seleucid, markii Antiochus the Great uu gabadhiisa Cleopatra I siiyey Ptolemy V Epiphanes. Guurku wuxuu ka dhacay Raphia sannadkii 193 BC, hase yeeshee isbahaysigii si dhakhso ah ayuu u dhammaaday, sida uu ahaa guurkii heshiiska ahaa ee ugu horreeyey ee u dhexeeyey boqorka woqooyi iyo boqorka koonfur. Guurrada heshiiska ah ee alfa iyo omega ee boqortooyada Seleucid waxay astaan u yihiin guurkii heshiiska ahaa ee goor dambe lagu xusay taariikhda nebiyadeed ee Daanyeel kow iyo tobnaad, markii Octavian uu walaashiis Octavia Minor siiyey Mark Antony sannadkii 40 BC. Mark Antony iyo Octavian waxay ku jireen loollan awooddeed oo ku saabsanaa qaybaha bari iyo galbeed ee Rooma, kaas oo qarxay sannadkii 44 BC markii la dilay Julius Caesar. Heshiiskii Brundisium waxaa lagu dhaqan geliyey guurkaas sannadkii 40 BC, siddeed sannadood ka dibna, sannadkii 32 BC, Mark Antony si rasmi ah ayuu u furay Octavia, arrintaasina waxay sababtay dagaalkii Actium sannadkii 31 BC, halkaas oo ay ku dhammaadeen labadaba Mark Antony iyo Cleopatra, (Cleopatra-kii ugu dambaysayba).
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Heshiiskii guurka ee omega ee boqortooyadii Seleucid waxay soo bandhigtay Cleopatra-ii ugu horraysay oo ahayd summad u taagan Cleopatra-ii ugu dambaysay, taas oo silsiladdeeda abtirsiineed ay samaysay xidhiidhka ku xirma heshiiskii guurka ee nebiyaysan ee alfa ee boqortooyadii Rooma sanadkii 40 BC. Saddexdaas guur ee heshiiska ahi waxay summad u yihiin guurka heshiiska ee Xeerkii Milan. Xeerkii Milan wuxuu calaamadeeyaa bilowga go’doomin nebiyaysan; wuxuu matalaa calaamad nebiyaysan; wuxuu calaamadeeyaa kala-guurka kaniisad xaq ah ugu gudubto kaniisad aan xaq ahayn, sidaas darteedna wuxuu la jaanqaadayaa halxidhaalaha kan siddeedaad ee ka mid ah toddobada. Wuxuu calaamadeeyaa guur heshiis ah oo soo afjara dagaal, ilaa furriinka guurka heshiiskaas, sidaasna uu ku calaamadeeyo bilowga dagaal. Labada guur ee Rooma, furriinku wuxuu dedejiyaa mideynta boqortooyada. Sannadka 313 sidoo kale wuxuu calaamadeeyaa shirkii xerada Exeter halkaas oo ku dhawaaqidda farriinta Qayladii Habeenbadhku ay ka bilaabato oo ay horseeddo albaabka xidhmay ee Oktoobar 22.
We will continue to consider these truths in the next article.
Waxaannu sii wadi doonnaa ka fiirsashada xaqiiqooyinkan maqaalka xiga.