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# The Book of Daniel - Number One-Hundred and Nineteen

Kitaabka Daanyeel - Boqol iyo Sagaal iyo Tobnaad

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

Muhiimadda Nebinimo ee Calaamadaha Taariikheed: Fahamka Maalmaha Ugu Dambeeya Iyadoo Loo Marayo Astaanaha Kitaabiga ah

Author

Jeff Pippenger

Published

March 6, 2024

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The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

Boqol afartan iyo afar kun waxaa loo matalay kuwa uu nadiifiyo Rasuulka Axdiga, oo dadkii badnaa ee tirada weynaa waxaa lagu matalay khamiisyada cadcad ee shahiidnimada. Kii ugu horreeyey ee labada wakhti ee quduuska ah ee maalmaha ugu dambeeya wuxuu tilmaamayaa hawsha rasuulka diyaariya jidka Rasuulka Axdiga, wakhtiga labaadna wuxuu matalaa hawsha Eliyaas. Wakhtiga kowaad wuxuu matalaa xukunka baaritaanka ee kuwa nool ee Adventism-ka La'odikiya, wakhtiga labaadna wuxuu matalaa xukunka fulinta ee Rooma casriga ah.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

“Calaamadda” lagu garto in magaalooyinka laga cararo maalmaha ugu dambeeya waxaa si qaldan u fahamtay Adventism-ka La’odikiya. Walaashii White waxay inoo sheegaysaa in burburkii Yeruusaalem intii u dhaxaysay 66 ilaa 70 AD uu bixinayo tusaale ka tarjumaya calaamadda digniinta ee dadka Ilaah ee maalmaha ugu dambeeya.

> “The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Waqtigu ma foga, markaynu, sidii xertii hore, lagu qasbi doono inaanu magan-gal ka raadsanno meelo cidlo ah oo go’doonsan. Sidii hareerayntii Yeruusaalem ee ay ku sameeyeen ciidammadii Roomaanku u ahayd calaamaddii ay Masiixiyiintii Yahuudiya ku carari lahaayeen, sidaas oo kalena la wareegidda awoodda ee qarankeenna ee amarka dhaqan-gelinta sabtida baadariga waxay inoogu noqon doontaa digniin. Markaas ayay ahaan doontaa wakhtigii laga tegi lahaa magaalooyinka waaweyn, si loogu sii diyaar garoobo ka tegidda kuwa yaryar loona dego guryo ka fog dadka oo ku yaal meelo qarsoon oo buuraha dhexdooda ah.” Testimonies, volume 5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Go’doomintii Yeruusaalem ee ahaa calaamaddii qaxidda wuxuu ahaa go’doomintii ugu horraysay ee uu keenay Cestius. Sidaas daraaddeed Cestius wuxuu matalayay khatar si ku-meel-gaar ah loo qaaday, waayo markii uu go’doominta dhigay dabadeed si qarsoodi ah ayuu uga baxay, taariikhyahannaduna weligood ma ay awoodin inay gartaan sababtii ama macquulnimadii uu sidaas u yeelay.

> “After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

> “Markii Roomaankii oo uu hoggaaminayay Cestius ay magaalada hareereeyeen, si lama filaan ah ayay uga qaadeen go’doomintii, xilli wax walba ay u muuqdeen kuwo ku habboon weerar degdeg ah.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

Sannadihii 1880-meeyadii iyo 1890-meeyadii, Senator Henry W. Blair oo ka socday New Hampshire ayaa Kongareeska horkeenay xeerar taxane ah si Axadda loogu asteeyo Maalinta Qaranka ee Nasashada. Xeerarkan waxaa caadi ahaan loogu yeedhi jiray “Blair Sunday Bills.” Senator Blair wuxuu ahaa taageere aad u xooggan oo u ololeeya in Axadda loo dhawro maalin nasasho iyo cibaado diineed. Wuxuu rumaysnaa in maalin nasasho oo mideysan ay bulshada Maraykanka ku yeelan lahayd saamayn anshaxeed iyo bulsheed oo wanaagsan. In kasta oo dadaalladiisu heleen taageero qaarkeed, gaar ahaan kooxaha diinta, haddana waxay sidoo kale la kulmeen mucaaradad, oo ay ku jiraan walaacyada ku saabsan kala-soocidda kaniisadda iyo dawladda.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Tani waxay ahayd isku daygii ugu horreeyey ee lagu meel marinayo sharci Axad ah taariikhda bahalka dhulka, kaas oo loo qoondeeyey inuu u hadlo sida masduulaagii marka uu ugu dambayntii meel mariyo sharci Axad ah. Waxay ahaayeen silsiladdan biilasha Blair ee A. T. Jones, oo ka mid ahaa farriinwadayaashii shirkii General Conference ee 1888, uu galay hoolalka Congress-ka oo si aftahannimo leh uga hor yimid. Ka dib dhowr isku day, Senator Blair waxa uu lumiyey dardartii uu ku riixayey Maalin Qaran oo Nasasho ah. Iyadoo si toos ah loola xidhiidhinayo taariikhdaas, iyo waxa ka dhalanaya Maalin Qaran oo Nasasho ah (Axad), diiwaanka taariikhiga ah ee talada Ellen White waa la eegi karaa.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Waxa laga helayo dib-u-eegista digniinaheeda ku saabsan sharciga Axadda waa arrin culus oo si weyn loogu fahmay si qaldan Adventism-ka La’odikiya. Marka la eego baahida loo qabo in laga baxo magaalooyinka, taas oo ku jirta tuduca hadda la soo xigtay, waxay qortay in, “markaas ayay ahaan doontaa wakhtigii laga bixi lahaa magaalooyinka waaweyn, si loogu diyaar garoobo ka tegidda kuwa yaryar loona aado guryo go’doonsan oo ku yaal meelo cidlo ah oo buuraha dhexdooda ah.” Waxay si joogto ah u baraysay in dadka Ilaah ay u baahnaayeen inay ku noolaadaan miyiga, hase yeeshee talooyinkeeda ku saabsan mowduuca nolosha miyiga ka hor 1888 waxay tilmaanteeda ah in laga baxo magaalooyinka gelinayaan macnaha ah in mustaqbalka dhow dadka Ilaah ay u baahnaan doonaan inay ka baxaan magaalooyinka. Ka dib 1888, tilmaanteeda qoraalka ah ee ku saabsan nolosha miyiga, marna kama ay leexan talada ah inay ahayd in aynu mar horeba ka baxnay magaalooyinka.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Biillashii Maalinta Nasashada Qaranka ee Blair ee taariikhda soo galay waxay ahaayeen “calaamaddii” magaalooyinka looga bixi lahaa; in kastoo biillashii Blair ay waayeen dardartii lagama maarmaanka u ahayd in hawshaas la dhammaystiro, oo ay dib ugu noqdeen mugdiga taariikhda, haddana “calaamaddii” lagu carari lahaa way ahayd la bixiyey. Waxaa la bixiyey barta-calaamadeed ee taariikhiga ah ee go’doomintii kowaad, taas oo uu keenay Cestius. Sharciga Axadda ee dhowaan imanaya waxaa metelaya go’doomintii Titus; oo haddii Adventistayaasha La’odikiya ka mid ah ay weli magaalooyinka ku jiraan marka go’doomintaasu timaaddo, waxay la dhiman doonaan kuwa sharka leh.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Waxaa jira laba xilli oo nebiyadeed maalmaha ugu dambeeya. Waxa kala soocaya sharciga Axadda ee dhowaan imanaya. Xilliga koowaad waa xukunka baadhitaanka ee kuwa nool ee ku jira Adventism-ka La’odikiya, xilliga labaadna waa xukunka fulinta ee dhilladii Rooma. Labadan xilli si isdaba joog ah ayaa loo sawiray, waayo labadan xilli dhexdeeda ayaa masaalka tobanka bikradood loogu oofiyey si buuxda oo eray-eray ah, sidii ay ugu dhacday taariikhdii Millerite-ka. Wakhtiga dib-u-dhaca ee masaalka ku jira waa wakhtiga dib-u-dhaca ee Xabaquuq cutubka labaad, sidaas darteed labadan xilli ee aynu ka fiirsanaynaa waxa sidoo kale lagu sawiray Xabaquuq cutubka labaad. Masaalka tobanka bikradood, iyo Xabaquuq cutubka labaad, waxaa si buuxda oo eray-eray ah loogu oofiyey taariikhdii Millerite-ka; markaasna sidoo kale waxaa la oofiyey Yexesqeel cutubka laba iyo tobnaad, aayadaha kow iyo labaatan ilaa siddeed iyo labaatan.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Siddeedda aayadood ee ugu dambeeya ee Ezekiel cutubka laba iyo tobnaad waxay tilmaamayaan wakhti ay “rumowga waxyiga kasta” dhammaystirmi doonto, wakhti uu Ilaah “aan mar dambe dib u dhigi doonin” waxyiyadiisa. Labada xilli ee taariikhda oo si joogto ah loo soo noqnoqdo, kuwaas oo tilmaamaya xukunka baadhista ee kuwa nool ee ku jira Adventism-ka Laodikiya, iyo xukunka fulinta ee dhillada Turos, waa muddada nebinnimada ee waxyi kasta oo ku jira Kitaabka Quduuska ahi gaadho dhammaystirkiisa qumman oo ugu dambeeya. Muddadaas waxaa la aasaasaa boqol iyo afartan iyo afar kun, oo iyagu waxay matalaan kooxda aan dhiman, ee sii noolaanaysa ilaa Masiixu soo noqdo. Luukos cutubka kow iyo labaatanaad Masiixu wuxuu ku tilmaamayaa “calaamad” muujinaysa goorta jiilkaasu yimid.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Labada taariikhood ee uu matalo “calaamadda” lagu cararo, sida Masiixu u dhigay iyada isagoo la xiriirinaya karaahiyada baabba’inta, waxaa lagu calaamadeeyey laba xilli, bilowgooda iyo dhammaadkoodana waxay leeyihiin “calaamad” bilowga xilliga iyo “calaamado” dhammaadka. “Calaamadda” uu Masiixu tilmaamay inay matalayso jiilka ugu dambeeya ee noolaan doona ilaa uu ku yimaado daruuraha dushooda waa caddaynta in aynu hadda ku jirno jiilka ugu dambeeya ee taariikhda dunida.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Luukos cutubka kow iyo labaatanaad, Ciise wuxuu tilmaamayaa taariikhda laga bilaabo saddexdii sano iyo badhkii lagu tuntay oo lagu baabbi’iyey Yeruusaalemtii dhabta ahayd intii u dhexeysay sannadkii 66 ilaa sannadkii 70, ilaa dhammaadka saddexdii sano iyo badhkii lagu tuntay Yeruusaalemta ruuxiga ah oo bilaabatay 538 kuna dhammaatay 1798.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 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 21:20–24.

> Oo goortaad aragtaan Yeruusaalem oo ciidan ku hareeraysan, markaas ogaada in baabba’eedii dhow dahay. Markaas kuwa Yahuudiya jooga ha u carareen buuraha; kuwa dhexdeedana ha ka baxaan; kuwa miyigana yaanay soo gelin dhexdeeda. Waayo, kuwanu waa maalmaha aargudashada, in wax kasta oo qoran ay rumoobaan. Laakiin waxaa hoog u sugnaaday kuwa uurka leh iyo kuwa nuujinaya maalmahaas! waayo, dalka waxaa ka jiri doona cidhiidhi weyn, oo cadhona waxay ku dhici doontaa dadkan. Oo waxay ku dhici doonaan afka seefta, oo maxaabiis ahaan baa loogu kaxayn doonaa quruumaha oo dhan; Yeruusaalemna waxaa ku tuman doona quruumaha, ilaa wakhtiyada quruumaha la buuxiyo. Luukos 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

“Wakhtiyada” ay Quruumaha aan Yuhuudda ahayn Yeruusaalem ku tumanayaan waxay ku qoran yihiin jamac, waayo waxay matalayaan ku tumashadii Yeruusaalemta dhabta ah ee dhammaatay sannadkii 70, iyo ku tumashadii Yeruusaalemta ruuxiga ah ee dhammaatay 1798. Quruumaha aan Yuhuudda ahayn waxay matalaan jaahilnimada iyo baabanimada labadaba, waana labadaas quwadood kuwa mawduuca u ah muujinta ku jirta su’aasha ku qoran Daanyeel cutubka siddeedaad, taas oo leh, “Ilaa goormee.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Markaasaan maqlay quduus keliya oo hadlaya, quduus kale ayaa ku yidhi quduuskaas hadlaya, Ilaa goormaa ayaa aragtidu ku saabsan tahay allabariga maalin kasta la bixiyo iyo xadgudubka baabba’a keena, si meesha quduuska ah iyo ciidankaba loogu dhiibo in lagu tuntumo? Daanyeel 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

“Wakhtiyada quruumaha” ee ku xusan Luukos cutubka kow iyo labaatanaad, waxay tixraacayaan laba kun iyo shan boqol iyo labaatan sannadood oo aargudashada Ilaah ku dul saarnayd boqortooyadii woqooyi, kuwaas oo bilaabmay 723 BC kuna dhammaaday 1798. Sannadka 538 wuxuu calaamadaynayaa goortii ninkii dembigu istaagay meesha quduuska ah oo ku dhawaaqay inuu isagu Ilaah yahay, sidaasna muddadaas ugu kala qaybiyey laba xilli oo isu eg, mid kastana yahay kun iyo laba boqol iyo lixdan sannadood. Xilliga labaad ee kun iyo laba boqol iyo lixdan sannadood waa isla taariikhda lagu calaamadeeyey inay ku dhammaanayso Luukos cutubka kow iyo labaatanaad, aayadda afar iyo labaatanaad, marka “wakhtiyada quruumaha” ay rumoobeen. Qisada taariikheed ee Ciise xertiisa u tilmaamayo, aayadda afar iyo labaatanaad waxay markhaatifurkii xertii la siiyey gaadhsiinaysaa “wakhtiga dhammaadka” ee 1798. Halkaas dabadeed Ciise wuxuu bilaabaa inuu tilmaamo “calaamadaha” la xidhiidha dhaqdhaqaaqii Millerite.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Oo waxaa jiri doona calaamado qorraxda ku jira, iyo dayaxa, iyo xiddigaha; dhulkana waxaa ku dhici doona cidhiidhi quruumaha, iyadoo wareer jiro; badda iyo hirarkeeduna way guuxi doonaan; dadka qalbiyadoodu way tabar darrayn doonaan cabsi aawadeed, iyo sugidda waxyaalaha dunida ku soo socda aawadood; waayo, xoogagga samadu way gariiri doonaan. Markaasay arki doonaan Wiilka Aadanaha oo daruur ku imanaya isagoo leh xoog iyo ammaan weyn. Oo markay waxyaalahanu bilaabmaan inay dhacaan, markaas kor u fiiriya, oo madaxyadiinna kor u qaada; waayo, furashadiinnu way soo dhowaatay. Luukos 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Ciise wuxuu sheegay in “calaamado jiri doonaan,” wuxuuna ku qeexay inay yihiin calaamado qorraxda iyo dayaxa ku jira, iyo xiddigaha, cidhiidhiga quruumaha, xoogagga samadana la gariirinayo, dabadeedna Wiilka Aadanahu daruur ku imanayo. Dhammaan “calaamadahan” waxaa lagu rumoobay taariikhda Milleriyiinta.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Waxsii sheegiddu ma aha oo keliya inay sii saadaaliso qaabka iyo ujeeddada imaatinka Masiixa, balse waxay kaloo soo bandhigtaa calaamado dadka ay ku garanayaan goorta uu soo dhowaaday. Ciise wuxuu yidhi: ‘Waxaa jiri doona calaamado qorraxda, iyo dayaxa, iyo xiddigaha dhexdiisa.’ Luukos 21:25. ‘Qorraxdu way madoobaan doontaa, dayaxuna iftiinkiisa ma bixin doono, xiddigaha samaduna way soo dhici doonaan, awoodaha ku jira samaduna way gariiri doonaan. Markaasay arki doonaan Wiilka Aadanaha oo daruuraha ku imanaya isagoo leh xoog iyo ammaan weyn.’ Markos 13:24–26. Muujiyuhu sidaas ayuu u tilmaamayaa tii ugu horraysay ee calaamadaha ka horrayn doona imaatinka labaad: ‘Waxaa dhacay dhulgariir weyn; qorraxdiina waxay noqotay madow sidii joonyad timo laga sameeyey, dayaxiina oo dhan wuxuu noqday sidii dhiig.’ Muujintii 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

> “Calaamooyinkan waxaa la arkay ka hor furitaankii qarnigii sagaal iyo tobnaad. Si loo dhammaystiro waxsii sheegiddan waxaa dhacay, sannadkii 1755, dhulgariirkii ugu ba’naa ee abid la diiwaangeliyo....”

> “Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

> “Shan iyo labaatan sannadood dabadood ayaa calaamaddii ku xigtay ee nebiyada lagu sheegay soo muuqatay—qorraxda iyo dayaxuna way madoobaadeen. Waxa arrintan ka sii dhigay mid aad u yaab badan waxay ahayd in wakhtiga ay rumoobayso si cad loo tilmaamay. Wadahadalkii Badbaadiyuhu kula yeeshay xertiisii Buurta Saytuunka dusheeda, markii uu sharraxay muddadii dheerayd ee tijaabada kaniisadda,—1260-kii sannadood ee silicdii baabanimada, taas oo uu ka ballanqaaday in dhibaatada la soo gaabin doono,—ayuu sidaas ku xusay dhacdooyin qaar oo imanitaankiisa ka horrayn doona, wuxuuna go’aamiyey wakhtiga marka tan ugu horraysa la arki doono: ‘Maalmahaas, dhibaatadaas dabadeed, qorraxdu way madoobaan doontaa, dayaxuna iftiinkiisa ma bixin doono.’ Markos 13:24. 1260-kii maalmood, ama sannadood, waxay ku dhammaadeen 1798. Rubuc qarni ka hor, silicintu waxay ku dhowaad gebi ahaanba joogsatay. Silicintan dabadeed, sida ku qoran erayadii Masiixa, qorraxdu waa inay madoobaataa. 19-kii May, 1780, wax sii sheegiddan waa la rumoobay....”

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

> “Masiixu wuxuu dadkiisii ku amray inay dhawraan calaamadaha imaatinkiisa oo ay farxaan marka ay arkaan astaamaha Boqorkooda imanaya. ‘Markay waxyaalahanu bilaabmaan inay dhacaan,’ ayuu yidhi, ‘markaas kor u fiiriya, oo madaxyadiinna kor u qaada; waayo, furashadiinnii way soo dhowaatay.’ Wuxuu xertiisii u tilmaamay geedaha gu’ga soo burqanaya, oo wuxuu yidhi: ‘Markay imminka caleemo bixiyaan, idinku waad aragtaan oo naftiinniinna ayaad ku garataan in xagaagii haddaba dhow yahay. Sidaas oo kale idinkuna, markaad aragtaan waxyaalahan oo dhacaya, garta in boqortooyada Ilaah dhow dahay.’ Luukos 21:28, 30, 31.” The Great Controversy, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Adeegsiga saddex-laabka ah ee saddexda Rooma wuxuu tilmaamayaa in ku tumashada Yeruusaalem ee Roomaankii heesanka ahaa dabadeedna Roomaankii baadariga ahaa, ku tumashada meesha quduuska ah iyo ciidankana ee Rooma casriga ahi lagu matalay muddo ah ama kun iyo laba boqol iyo lixdan maalmood (Roomaankii heesanka ahaa), ama kun iyo laba boqol iyo lixdan sannadood oo nebiyadeed (Roomaankii baadariga ahaa). Kunka iyo labada boqol iyo lixdanka maalmood ee astaanta ah (afartan iyo laba bilood), kuwaas oo qeexaya muddada Rooma casriga ahi ku silcin doonto dadka Ilaah ee aaminka ah, waxay noqon doonaan xilli kasta oo leh “calaamad” keli ah oo tilmaamaysa wakhtiga cararka ee kuwa aaminka ah ee xilligaas. Mid kasta oo ka mid ah saddexdaas xilli wuxuu ku dhammaadaa muujinta dhowr “calaamadood,” ee ma aha “calaamad” keli ah sida bilowga xilliga.

> “It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

> “Waa saqda dhexe marka Ilaah muujiyo xooggiisa si uu u samatabbixiyo dadkiisa. Qorraxdu way soo baxdaa, iyadoo ku ifaysa xooggeeda. Calaamooyin iyo yaababna si dhaqso ah oo isdaba joog ah ayay u daba yimaadaan. Kuwa sharka leh waxay muuqaalkaas ku eegaan cabsi iyo amakaag, halka kuwa xaqa ah ay ku fiirsadaan farxad qaddarin leh calaamadaha samatabbixintooda. Wax kasta oo dabiicadda ku jira waxay u muuqdaan kuwo jidkoodii ka leexday. Durduro ayaa joogsada qulqulkooda. Daruuro madow oo culus ayaa soo kacaya oo isku dhacaya. Samooyinka cadhaysan dhexdooda waxaa ku yaal meel qudha oo cad oo leh ammaan aan la tilmaami karin, halkaas oo ka timaadda codka Ilaah oo u eg dhawaaqa biyo badan, isagoo leh: ‘Way dhammaatay.’ Muujintii 16:17.” Dagaalkii Weynaa, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Muddada xukunka fulineed ee lagu ridayo dhillada Rooma waxay ku bilaabataa kor loo qaadista calanka tilmaamaya in adhigii kale ee Ilaah, oo weli Baabuloon ku jira, ay tahay inay cararaan. Muddadaasna waxay ku dhammaataa “calaamooyin iyo yaabab.” Muddadaasu waxay ku bilaabataa “codka labaad” ee Muujintii cutubka siddeed iyo tobnaad, waxayna ku dhammaataa codka Ilaah. Dabcan, codka kowaad iyo codka labaad ee Muujintii cutubka siddeed iyo tobnaad waa codka Masiixa. Codka kowaad wuxuu tilmaamayaa bilowga xukunka baadhista ee kaniisadda Adventist-ka La’odikiya ee nool, codka labaadna wuxuu tilmaamayaa dhammaadka muddadaas, hase yeeshee sidoo kale wuxuu calaamadeeyaa bilowga xukunka fulineed ee lagu ridayo dhillada Rooma.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Taariikhda oo dhammaystiran waxaa maamula toddobaadka uu Masiixu axdiga ku adkeeyey, waxaana sharciga Axadda ee dhowaan iman doona loo tusaaleeyey sida calaamadda dhexe, sida iskutallaabta loogu sii tusaaleeyey. Labada taariikhoodba waxay leeyihiin saxeexa Alfa iyo Oomeega, waayo bilowga iyo dhammaadka mid kasta oo ka mid ah taariikhahaas waxaa metela codka Ilaah. Waxay kaloo metelaan runta, maxaa yeelay calaamadda dhexe waa fallaagada sharciga Axadda, erayga Cibraaniga ah ee “run”na waxaa laga sameeyey xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga. Codka koowaad ee Muujintii cutubka siddeed iyo tobnaad waa codka Masiixa, codka ugu dambeeyana waa codka Ilaah, codka dhexena, isagoo isaguna ah codka Ilaah, sidoo kale waa meesha fallaagada xarafka saddex iyo tobnaad lagu metelo bahalka dhulka oo “ku hadlaya” sidii masduulaagii, sida lagu metelay Muujintii cutubka SADDEx IYO TOBAN.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Calanka xilliga Axadda ee dhowaan imanaya waxay u taagan tahay “calaamadda” lagu cararo ee kuwa Ilaah daacadda u ah, hase yeeshee waxay kaloo muujinaysaa in bilowga muddada nebiyadeed ee ku dhammaanaysa calanka oo kor loo qaado ay tahay inuu isaguna lahaado “calaamad.” “Calaamadaas” waa waxa Ciise ku aqoonsado inay caddayn u tahay in jiilkii ugu dambeeyey ee meeraha dhulku yimid. Luukos cutubka kow iyo labaatanaad xertiisii waxay weydiiyeen waxa Masiixu uga jeeday markuu sheegay in macbudka la dumin doono.

> And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

> Markaasay weyddiiyeen, iyagoo leh, Macallinow, goormase waxyaalahanu ahaan doonaan? oo calaamadee jiri doonta markii waxyaalahanu ay dhacayaan? Luukos 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Markaas Ciise wuxuu bilaabaa inuu tilmaamo taariikhda horseedaysa sannadka 70, markii macbudka iyo magaalada la baabbi’in lahaa, wuxuuna sii wadaa ilaa aayadda afar iyo labaatanaad, halkaas oo uu ku caddeeyo goorta “wakhtiyada” quruumaha aan Yuhuudda ahayn ay dhammaan lahaayeen.

> 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 tuman doona dadka aan Yuhuudda ahayn, ilaa wakhtiyada quruumaha ay ka buuxsamaan. Luukos 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Fikradda ah in aayaddani ay tixraacayso Yeruusaalem dhab ah waxay ku dhisan tahay nacasnimada fiqiga Katooliga ee loo yaqaan mustaqbalaynta (futurism), taas oo calaamaddu u adeegsanaysa si macne ahaan dhab ah, oo fulinta waxsii sheegyada si gaar ah ugu koobaysa dhammaadka dunida. Weerarka lagu qaaday ku-dhaqanka saxda ah ee aayaddan wuxuu ahaa weerar weyn oo Shaydaanku waday intii lagu guda jiray akhrinta Axdiga Cusub. Yeruusaalemta dhabta ahi waxay joojisay inay noqoto astaanta Yeruusaalemta nebiyadeed wakhtigii Masiixa, markii waxsii sheegista dhabta ahi beddeshay ku-dhaqankii ruuxiga ahaa. Muujintadani waxay ahayd waxbarid weyn oo rasuul Bawlos aasaasay. Ku tumashada Yeruusaalem waxay tilmaamaysaa kun iyo laba boqol iyo lixdanka sannadood ee mugdiga baabawnimada laga soo bilaabo sannadkii 538 ilaa 1798.

> 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 barxadda ka baxsan macbudka ka tag, hana cabbirin; waayo waxaa la siiyey quruumaha aan Yuhuudda ahayn, oo magaaladii quduuska ahaydna waxay ku tuman doonaan cagahooda laba iyo afartan bilood. Muujintii 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Yeruusaalemtii waxsiga waxay joogsatay inay iskutallaabta agteeda ku sii ahaato astaanta magaalada la doortay.

> “How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

> “Imisa badan baa jira oo dareema in ay wax wanaagsan ahaan lahayd in lagu dul socdo ciidda Qudduuskii hore, oo ay rumaysan yihiin in iimaankoodu si weyn u xoogaysan lahaa haddii ay booqdaan goobihii nolosha iyo dhimashada Badbaadiyaha! Laakiin Qudduuskii hore weligeed ma ahaan doonto meel quduus ah ilaa laga nadiifiyo dabka sifeeya ee samada ka yimaada.” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Markii Ciise xertiisii ku hoggaamiyey wakhtiga dhammaadka ee 1798 aayadda afar iyo labaatanaad, dabadeed wuxuu soo bandhigay wakhtigii Millerite-ka markii ku dhawaaqiddii malaa’igta kowaad ay taariikhda soo gashay.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Oo waxaa qorraxda, iyo dayaxa, iyo xiddigaha ka muuqan doona calaamooyin; oo dhulkana waxaa ku jiri doona cidhiidhi quruumaha ku dhaca, iyagoo wareersan; baddana iyo hirarkeeduna way guuxi doonaan; dadka qalbiyadoodu way tabar dari doonaan cabsi iyo filashada waxyaalaha dunida ku soo socda aawadood; waayo, xoogagga samooyinka waa la gariirin doonaa. Markaasay arki doonaan Wiilka Aadanaha oo daruur ku imanaya isagoo leh xoog iyo ammaan weyn. Oo markii waxyaalahanu ay bilaabmaan inay dhacaan, kor u fiiriya, madaxyadiinnana kor u qaada; waayo, madaxfurashadiinnu way dhowdahay. Luukos 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Calaamadaha soo bandhigay taariikhda Millerite-ka waxaa loo fuliyey si waafaqsan xoogga aan marnaba dhicin ee Erayga Ilaah.

> “The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

> “Calaamadaha qorraxda, dayaxa, iyo xiddigaha ku jira waa rumoobeen.” Review and Herald, November 22, 1906.

We will continue Luke chapter twenty-one in the next article.

Waxa aynu ku sii wadi doonnaa Luukos cutubka kow iyo labaatanaad maqaalka xiga.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Diseembar 16, 1848, Rabbigu wuxuu i siiyey aragti ku saabsan gariiridda xoogagga samooyinka. Waxaan arkay in markii Rabbigu yidhi ‘samada,’ isagoo bixinaya calaamooyinkii ay qoreen Matayos, Markos, iyo Luukos, uu ula jeeday samada; oo markii uu yidhi ‘dhulka’ uu ula jeeday dhulka. Xoogagga samadu waa qorraxda, dayaxa, iyo xiddigaha. Iyagu waxay ka taliyaan samooyinka. Xoogagga dhulkuna waa kuwa ka taliya dhulka. Xoogagga samadu waxay ku gariiri doonaan codka Ilaah. Markaas qorraxda, dayaxa, iyo xiddigaha ayaa laga dhaqaajin doonaa meelihii ay joogeen. Ma ay dhammaan doonaan, laakiinse waxaa gariirin doona codka Ilaah.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Daruur madow oo culus ayaa soo kacay oo isku dhacay. Hawadii way kala furantay oo dib bay u laabatay; dabadeedna waxaan kor ka eegi karnay meesha bannaan ee ku taalla Orion, halkaas oo codka Ilaah ka yimid. Magaalada Quduuska ah waxay ka soo degi doontaa meeshaas bannaan. Waxaan arkay in quwadaha dhulku hadda la gilgilayo, iyo in dhacdooyinku ay u imanayaan siday u kala horreeyaan. Dagaal, iyo warar dagaal, seef, abaar, iyo belaayo ayaa marka hore gilgila quwadaha dhulka; dabadeed codka Ilaah ayaa gilgili doona qorraxda, dayaxa, iyo xiddigaha, dhulkanuna sidoo kale. Waxaan arkay in gilgilidda quwadaha Yurub aanay ahayn, sida qaar wax u baraan, gilgilidda quwadaha samada, balse ay tahay gilgilidda quruumaha cadhaysan.” Early Writings, 41.

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