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

Kitaabka Daanyeel – Boqol iyo Labaatanaad

Unveiling the Prophetic Signs: Understanding the Fulfillment of Biblical Prophecies

Daaha-ka-qaadidda Calaamadaha Nebinimada: Fahamka Oofinta Waxsii-sheegyada Kitaabka Quduuska ah

Author

Jeff Pippenger

Published

March 6, 2024

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The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Dhammaystirka calaamadaha ay qorraxda, dayaxa, iyo xiddiguhu metelaan waxaa si ballaadhan uga hadlay taariikhyahannadu, hormuudkii Adventism-ka, iyo qoraallada Sister White. Qaar ka mid ah calaamadaha Ciise ka hadlay ma aha kuwo sida kuwa kale loo yaqaan. In yar baa garanaya in “cidhiidhiga quruumaha” ee ka jira “dhulka” uu lahaa dhammaystir gaar ah. Mana cadda waxa ay ka dhigan tahay astaanta gariiridda “xoogagga samada,” marka loo eego gariiridda ay metelaan xoogagga dhulka. Waxaana yar Adventist-yada Laodicean-ka ah ee fahmaya in “imaatinka” ee “Wiilka Aadanaha oo daruur ku imanaya” uu ku dhammaystirmay taariikhda Millerite-ka.

> “The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘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.’

> “Maalinta saxda ah iyo saacadda imaatinka Masiixa lama muujin. Badbaadiyuhu wuxuu xertiisii u sheegay in isaga qudhiisu uusan caddayn karin saacadda muuqashadiisa labaad. Hase ahaatee, wuxuu xusay dhacdooyin gaar ah oo ay ku garan karaan marka imaatinkiisu dhow yahay. ‘Calaamooyin baa jiri doona,’ ayuu yidhi, ‘qorraxda, iyo dayaxa, iyo xiddigaha.’ ‘Qorraxdu way madoobaan doontaa, dayaxuna iftiinkiisa ma bixin doono, xiddigaha samaduna way soo dhici doonaan.’ Dhulka korkiisa, ayuu yidhi, waxaa jiri doona ‘cidhiidhi quruumaha ku dhaca, iyagoo wareersan; badda iyo hirarkeedu qaylinaya; qalbiyada dadka oo ka itaal dhacaya cabsi awgeed, iyo filashada waxyaalaha dunida ku soo socda.’”

> “‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’

> “‘Oo waxay arki doonaan Wiilka Aadanaha oo ku imanaya daruuraha samada isagoo leh xoog iyo ammaanta weyn. Oo wuxuu soo diri doonaa malaa’igihiisa iyadoo dhawaaq weyn oo buun ah jira, oo iyagu waxay ka soo ururin doonaan kuwii uu doortay afarta dabaylood, tan iyo daraf samada ilaa darafka kale.’”

> “The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

> “Calaamooyinka qorraxda, dayaxa, iyo xiddigaha waa la rumoobiyey. Tan iyo wakhtigaas dhulgariirro, duufaanno, hirar badeed waaweyn, belaayooyin, iyo macaluul baa sii batay. Burburrada ugu cabsida badan, ee dab iyo daadba leh, ayaa midba midka kale si degdeg ah ugu xigaya. Aafooyinka xunxun ee toddobaadba toddobaadka ka dambeeya dhacaya waxay noogula hadlaan codad digniin ah oo dhab ah, iyagoo ku dhawaaqaya in dhammaadku dhow yahay, iyo in wax weyn oo go’aan leh ay dhawaan lagama maarmaan ahaan u dhici doonaan.”

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> “Waqtiga tijaabadu ma sii socon doono waqti dheer. Hadda Ilaah wuxuu dhulka ka qaadanayaa gacantiisii xannibaysay. Muddo dheer ayuu ragga iyo dumarka kula hadlayay adeegidda Ruuxiisa Quduuska ah; laakiin iyagu ma ay dhegaysan baaqa. Hadda wuxuu kula hadlayaa dadkiisa, iyo dunidaba, xukummadiisa. Waqtiga xukummadanu waa wakhti naxariis u ah kuwa aan weli helin fursad ay ku bartaan waxa runta ahi tahay. Rabbigu si jilicsan ayuu u eegi doonaa iyaga. Qalbigiisa naxariistu way taabatay; gacantiisuna weli way fidsan tahay si uu u badbaadiyo. Tiro aad u badan ayaa lagu soo gelin doonaa adhiga badbaadada kuwaas oo maalmahan ugu dambeeya markii ugu horraysay maqli doona runta.” Review and Herald, November 22, 1906.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Taariikhdii Milleriyiinta waxaa lagu soo celiyaa maalmaha ugu dambeeya ilaa xarafka ugu dambeeya. “Calaamadaha” tilmaamay imaatinka iyo taariikhda malaa’igtii kowaad, waxay astaan u yihiin “calaamadaha” tilmaamaya imaatinka iyo taariikhda malaa’igta saddexaad. Dhammaan dhaqdhaqaaqyadii quduuska ahaa ee dib-u-habaynta waxay barbar socdaan dhaqdhaqaaqa malaa’igta saddexaad ee maalmaha ugu dambeeya.

> “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 dhulka ka socotaa waxay, qarniba qarniga ka dambeeya, muujisaa isu-egaan aad u muuqata dib-u-habayn kasta oo weyn ama dhaqdhaqaaq kasta oo diineed. Mabaadi’da uu Ilaah dadka ula macaamilo mar walba waa isku mid. Dhaqdhaqaaqyada waaweyn ee wakhtigan jira waxay leeyihiin wax u dhigma kuwii waayihii hore, waayo-aragnimada kiniisadduna ee qarniyadii hore waxay xambaarsan tahay casharro qiime weyn leh oo ku saabsan wakhtigeenna.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Taariikhda uu matalay malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad ku xusan, waa ta malaa’igta saddexaad; taariikhda ay malaa’igta saddexaadna matashona waxay la socotaa, isla barbar socota, taariikhda malaa’igtii kowaad iyo tii labaad ee taariikhdii Millerite-ka.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Ilaah wuxuu farriimaha Muujintii 14 siiyey meeshooda ku jirta safka waxsii sheegidda, oo shaqadooduna ma joogsanayso ilaa la soo xiro taariikhda dunidan. Farriimaha malaa’igta koowaad iyo tan labaad weli waa run wakhtigan u taal, waana inay barbar socdaan kan tan xigta. Malaa’igta saddexaad digniinteeda waxay ku dhawaaqdaa cod weyn. ‘Waxyaalahaas dabadeed,’ ayuu Yooxanaa yidhi, ‘waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh awood weyn, oo dhulkuna wuxuu ku iftiimay ammaanteeda.’ Iftiinkaasi dhexdiisa, iftiinka saddexda farriimood oo dhan baa la isu geeyey.” The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Hawsha malaa’igta kowaad iyo tan labaad, oo la barbar dhigay hawsha malaa’igta saddexaad, waxaa sidoo kale lagu muujiyey masaalka tobanka bikradood.

> “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 bikradood, shan ka mid ah oo xigmad lahaa, shanna nacasnimo lahaa. Masaalkan waa la fuliyey, welina waa la fulin doonaa ilaa faahfaahinta ugu dambaysa; waayo, wuxuu leeyahay ku-dhaqan gaar ah oo ku saabsan wakhtigan, oo sida farriinta malaa’igta saddexaad, waa la fuliyey, wuxuuna sii ahaan doonaa runta wakhtigan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Taariikhda lagu matalay Muujintii cutubka tobnaad ee Kitaabka Muujintii waxaa lagu matalay toddobada onkod, toddobada onkodna waxay matalaan dhacdooyinkii dhacay intii lagu jiray taariikhda dadka Millerite-ka, taas oo ahayd taariikhdii farriimaha malaa’igta kowaad iyo tan labaad. Toddobada onkod sidoo kale waxay matalaan “dhacdooyin mustaqbalka” ka dhaca maalmaha ugu dambeeya, waxaana loo rumoobaa isla “nidaamka” ay ugu rumoobeen taariikhda dadka Millerite-ka.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

> “Iftiinka gaarka ah ee Yooxanaa la siiyey, oo lagu muujiyey toddobada onkod, waxay ahayd sawirid dhacdooyin dhici lahaa intii lagu jiray farriimaha malaa’igta kowaad iyo tan labaad. …”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Markii toddobadan onkod codkoodii ku hadleen dabadeed, amarku wuxuu u yimaadaa Yooxanaa sida uu ugu yimid Daanyeel oo ku saabsan buugga yar: ‘Shaabad ku xidh waxyaalaha ay toddobada onkod ku hadleen.’ Kuwanu waxay khuseeyaan dhacdooyin mustaqbal ah oo lagu muujin doono siday u kala horreeyaan.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Dhammaan dhaqdhaqaaqyada dib-u-habayntu way is barbar socdaan, waana in la isu geeyo “xarriiq dusheed xarriiq,” si loo muujiyo dhaqdhaqaaqa ugu dambeeya ee dib-u-habayneed ee boqol iyo afartan iyo afarta kun. Masaalka tobanka bikradood wuxuu tusaale u yahay waayo-aragnimada gudaha ee dadka Ilaah ku dhex lahaayeen dhaqdhaqaaqii Millerite-ka iyo dhaqdhaqaaqa boqol iyo afartan iyo afarta kun.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Masaalka tobanka bikradood ee ku qoran Matayos 25 wuxuu kaloo muujinayaa waayo-aragnimada dadka Adventist-ka ah.” Khilaafkii Weynaa, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Shaqada iyo farriinta labadaba reer Miller iyo boqol iyo afartan iyo afarta kunba waxaa matala saddexda malaa’igood ee Muujintii afar iyo tobnaad.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Waxaan helay fursado qaali ah oo aan waayo-aragnimo ku helo. Waxaan leeyahay waayo-aragnimo ku saabsan farriimaha malaa’igta koowaad, labaad, iyo saddexaad. Malaa’igta waxaa loo sawiray iyagoo ku duulaya bartamaha samada, iyagoo dunida ku dhawaaqaya farriin digniin ah, taas oo si toos ah ugu saabsan dadka ku nool maalmaha ugu dambeeya ee taariikhda dhulkan. Qofna ma maqlo codka malaa’igtan, waayo, iyagu waa astaan u taagan dadka Ilaah ee ku shaqaynaya iswaafaqsanaan la leh koonka samada. Rag iyo dumar, oo uu Ruuxa Ilaah iftiimiyey, oo runta quduus lagaga dhigay, ayaa ku dhawaaqa saddexda farriimood siday isugu xigaan.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Dhacdooyinka nebiyadeed ee lagu matalay Muujintii cutubka tobnaad, waxaa lagu matalay toddobada onkod. Dhacdooyinkaas waxay calaamad u yihiin meesha Ilaahnimadu kula midoobayso aadanaha. “Calaamooyinka” uu Masiixu ku aqoonsaday Matayos cutubka afar iyo labaatanaad, Markos cutubka saddex iyo tobnaad, iyo Luukos cutubka kow iyo labaatanaad, waxay matalaan “calaamooyinkii” horseday dhaqdhaqaaqii Millerite-ka, waxayna markhaati barbar socda u yihiin dhaqdhaqaaqa boqol iyo afar iyo afartan kunka. Boqolka iyo afarta iyo afartan kun ma dhadhamiyaan dhimashada, sida uu u matalay Enoog iyo Eliyaah. Sebtembar 11, 2001, “calaamadda” uu Masiixu ku aqoonsaday inay tilmaamayso imaatinka jiilka ugu dambeeya ee taariikhda dunida, waxaa lagu aqoonsaday Luukos cutubka kow iyo labaatanaad. In laga mid noqdo kooxdaas lagu matalay Enoog iyo Eliyaah, kuwaas oo loogu yeedho boqolka iyo afarta iyo afartan kun, waxay u baahan tahay in “calaamadda” iyo wax kasta oo ay matasho la garto.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Markii Ciise xertiisii ku hoggaamiyey dhex maridda taariikhda “calaamadaha” hordhacay dhaqdhaqaaqii Millerite-ka, dabadeedna mar kale ayuu ku celiyey oo sii ballaariyey maraggiisii taariikheed, isaga oo ku daray masaal matalaysay isla taariikhdaas.

> And he spake to them a parable; Behold the fig tree, and all the trees; 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. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.

> Markaasuu masaal kula hadlay oo ku yidhi, Bal eega geedka berdaha iyo geedaha oo dhan; marka ay haddaba caleemo soo saaraan, idinku waad aragtaan, oo naftiinna ayaad ka garanaysaan in xagaagu soo dhowaaday. Sidaas oo kalena idinku, markaad aragtaan waxyaalahan oo dhacaya, ogaada in boqortooyada Ilaah dhow dahay. Runtii waxaan idinku leeyahay, Qarniganu ma idlaan doono ilaa waxyaalahan oo dhammu rumoobaan. Samada iyo dhulku way idlaan doonaan, laakiinse erayadaydu ma idlaan doonaan. Luukos 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Ciise wuxuu masaalka ku bilaabaa isagoo muujinaya kala duwanaansho u dhexeeya “geedka berdaha,” oo keligiis ah, iyo “dhammaan geedaha.” “Geedka berdaha” waa dadka axdiga, kuwaas oo maalmaha ugu dambeeya ah Adventism-ka La’odikiya, kuwaas oo qirta inay yihiin dadka hadhay ee Ilaah. “Geedaha” kale waxay ahaayeen dadka aan Yuhuudda ahayn.

> “Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

> “Eega habaaridda geedka berdaha ah, oo matalaya quruunta Yuhuudda, oo ku daboolan caleemo qirasho ah, hase ahaatee aan midho laga helin korkiisa. Inkaarta waxaa lagu dhawaaqay geedka berdaha ah, kaas oo matalaya wakiilka akhlaaqda leh, fekeraya, nool, ee Ilaah inkaartiis ku dhacay, isagoo u nool sida ay Yuhuuddu u noolaayeen afartan sannadood ka dib dhacdadan, hase yeeshee dhintay. Eega, geedaha kale, oo matalaya dadka aan Yuhuudda ahayn, ma ay daboolnayn. Waxay ahaayeen caleemo la’aan, iyagoo aan iska dhigayn inay leeyihiin aqoon Ilaah. Wakhtigoodii midho-dhalintu weli ma iman.” Special Testimonies for Ministers and Workers, number 7, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Adventisamka La’odikiya ee maalmaha ugu dambeeya waa habaaran tahay, waayo in kasta oo ay ku andacoonayso inay tahay dadka hadhay ee Ilaah, qirashadeedu waa mid aan miro lahayn. Ciise wuxuu marinka ku soo bandhigayaa laba qodob oo isugu xidhan, hase ahaatee kala duwan. Wuxuu caddaynayaa farqiga u dhexeeya dadka qirta inay Ilaah leeyihiin iyo dadka aan Yuhuudda ahayn, kuwaas oo aan qiran inay dhawraan sharciga Ilaah ama ay haystaan Ruuxa Waxsii-sheegidda, kuwaas oo ah astaamaha dadka hadhay ee maalmaha ugu dambeeya, kuwaas oo Adventisamka La’odikiya ku andacoodo inay taageerto. Caleemuhu maalmaha ugu dambeeya waxay u taagan yihiin sheegashada qirashada ah in la yahay dadka hadhay ee Yooxanaa ku aqoonsaday kitaabka Muujintii.

> “The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

> “Dunida aan Yuhuudda ahayn waxaa lagu metelay geedihii berdaha ee aan caleen lahayn oo aan midho lahayn. Dadka aan Yuhuudda ahayn waxay ahaayeen kuwo ka madhan cibaado iyo taqwo, sida Yuhuudduba ahaayeen, laakiin ma ayan sheegan in ay raalli ahaanshaha Ilaah ku jiraan. Kuma ayan faanin ruuxiyad sare oo kor loo qaaday. Waxay dhinac kasta kaga indho la’ayeen jidadka iyo shuqullada Ilaah. Iyaga weli waqtigii berdaha uma iman. Weli waxay sugayeen maalin u keeni doonta iftiin iyo rajo.” Signs of the Times, February 15, 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Kala duwanaanshaha u dhexeeya geedka berdaha iyo geedaha kale waxa Masiixu siiyey kala soocid kale oo dheeraad ah. Wakhtiga geedahaasi u biqli lahaayeen geedka berdaha aawadiis, wuu ka duwanaa wakhtigii geedaha quruumaha ay u biqli lahaayeen. Maalmaha ugu dambeeya “laba baaq oo kala duwan ayaa la siiyaa kiniisadaha,” codkii ugu horreeyeyna ee malaa’igta ee Muujintii cutubka siddeed iyo tobnaad, waxa uu tilmaamayaa wakhtiga ay biqlidda boqol iyo afartan iyo afarta kun dhici lahayd. “Codka labaad” ee Muujintii siddeed iyo tobnaadna, waxa uu ka dhigan yahay goortii geedaha kale ay biqli lahaayeen.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

Maalmihii Masiixa, Yuhuuddu waxay ahaayeen geedkii berdaha, quruumaha kalena waxay ahaayeen geedaha kale. Taariikhda Millerite-ka, Protestant-ku waxay ahaayeen geedkii berdaha, Millerite-kuna waxay ahaayeen geedaha kale. Maalmaha ugu dambeeya, Adventism-ka Laodikiya waa geedkii berdaha ee aan midho lahayn oo laga qaadayo Yeruusaalem (beerta canabka ah), boqol iyo afartan iyo afar kunna waa geedaha berdaha ee midho dhala. Carruurta kale ee Ilaah oo weli Baabuloon ku jira waxaa lagu matalaa quruumaha kale.

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

“Quruun,” sida qeexitaanku yahay, waa “shisheeye.” Geedaha quruumaha kale waa hurdaan (dhintay), mana laha burooyin ama miro wakhtiga geedka berdaha ahi buroobayo oo nolol ku soo noqonayo. Geed hurdaa waa geed engegan, oo marka quruumaha kale loogu yeedho inay ka soo baxaan Baabuloon codka labaad ee Muujintii cutubka siddeed iyo tobnaad, markaasay dooran doonaan inay dhawraan Sabtida maalinta toddobaad oo ay axdi la galaan Rabbiga.

> Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

> Wiilka shisheeyaha ahu, kan Rabbiga isku xidhay, yuusan odhan, “Rabbigu dadkiisa ayuu gebi ahaanba iga soocay”; bohonkuna yuusan odhan, “Bal eeg, waxaan ahay geed qallalan.” Waayo, Rabbigu wuxuu bohonada sabtiyadayda xajiya, oo doorta waxa iga farxiya, oo axdigayga xajista, ku leeyahay sidan: Xataa iyaga waxaan gurigayga iyo derbiyadayda gudahooda ku siin doonaa meel iyo magac ka sii wanaagsan kan wiilasha iyo gabdhaha; waxaan siin doonaa magac weligiis jira oo aan go’i doonin. Oo weliba wiilasha shisheeyaha ah ee Rabbiga isku xidha inay isaga u adeegaan, oo ay magaca Rabbiga jeclaadaan, si ay addoommadiisa u noqdaan, mid kasta oo sabtida xajiya oo aan nijaasayn, oo axdigayga xajista; xataa iyaga waxaan keeni doonaa buurtayda quduuska ah, oo waxaan kaga farxin doonaa gurigayga salaadda; qurbaannadooda la gubo iyo allabaryadooduba waxaa lagu aqbali doonaa meeshayda allabariga dusheeda; waayo, gurigayga waxaa loogu yeedhi doonaa guri salaad oo dadyowga oo dhan u wada ah. Ishacyaah 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

Qariib waa “Quruun,” oo “codkii labaadna” wuxuu ugu yeedhaa inay Baabuloon ka soo baxaan, waxaana la keenaa buurta quduuska ah ee Ilaah; markaasay noqon doontaa buurtiisa “quduuska” ah, waayo sarreenkii iyo gocoshii waxaa lagu kala saari doonaa habka imtixaanka ee lagu matalay taariikhda “codkii kowaad”. Markay yimaadaan buurta Rabbiga maalmaha ugu dambeeya, Quruumuhu mar dambe ma ahaan doonaan qariibbo ama geedo engegan.

> The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.

> Qorraxda iyo dayaxu way madoobaan doonaan, xiddiguhuna iftiinkoodii way ceshan doonaan. Rabbiguna Siyoon buu ka qaylin doonaa, codkiisana Yeruusaalem buu ka dhawaaqi doonaa; samada iyo dhulkuna way gariiri doonaan; laakiinse Rabbigu wuxuu rajo u ahaan doonaa dadkiisa, wuxuuna xoog u ahaan doonaa reer binu Israa’iil. Markaas waxaad ogaan doontaan inaan anigu ahay Rabbiga Ilaahiinna ah oo deggan Siyoon, buurtayda quduuska ah; markaas Yeruusaalem quduus bay ahaan doontaa, oo shisheeyayaal dambena iyada ma dhex mari doonaan. Yoo’eel 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

Soo gelitaanka taariikhda uu “codka labaad” adhiga kale ee Ilaah uga yeedhayo Baabuloon waxay leedahay “calaamado” hore loogu sii tusaaleeyey calaamadihii dhaqdhaqaaqii Millerite-ka. Matayos cutubka afar iyo labaatanaad, Markos cutubka saddex iyo tobnaad, iyo Luukos cutubka kow iyo labaatanaad waxaa lagu soo bandhigay markhaatiga Masiixa ee aynu ka fiirsanayno. Mid kasta oo ka mid ah saddexdaas markhaati, mid ka mid ah “calaamadaha” la tilmaamay waa in xoogagga samadu gariiri doonaan; laakiinse sawirkii Yoo’eel ee “calaamadaha” lagu garto goorta Yeruusaalem ay “quduus” ahaan doonto, labadaba “samooyinka iyo dhulkuba way gariiri doonaan.”

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Yoo’eel waxa uu tilmaamayaa dhammaystirka kaamilka ah ee “calaamadaha” la sii sheegay, kuwaas oo dhaca marka Yeruusaalem quduus tahay. Wakhtigaasu waa marka Rabbigu dembiyadii ka qaaday boqol iyo afartan iyo afar kun, oo kiniisaddii La’odikiya ay u gudubtay dhaqdhaqaaqa Filadelfiya. Markaas ayay dhaqdhaqaaqa lixaad (Filadelfiya) u noqotaa dhaqdhaqaaqa siddeedaad (Filadelfiya), kaas oo ka mid ah toddobada kiniisadood. Markaas ayay Kaniisadda Dagaallamaysa u noqotaa Kaniisadda Guulaysatay. Kaniisadda Dagaallamaysa waa magaca loogu yeedho kiniisadda Ilaah ee ka kooban sarreenka iyo haramaha. Kaniisadda Guulaysatayna waa buurta quduuska ah ee Ilaah oo “quduus” ah, oo “ajnabi dambena ma dhex mari doono mar dambe.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

Soo gelinta calanka kor loo taagay, kaas oo ah Kaniisadda Guulaysatay, kaas oo ah “kan siddeedaad oo ka mid ah toddobada”, kaas oo ah marka Yeruusaalem “quduus” tahay, waxa la socda “calaamado.” Si Ciise u bixiyo qodobka tixraaca ee dadkiisu ku gartaan “calaamadda” nolosha ama dhimashada, taas oo aqoonsanaysa shaabadaynta boqol iyo afartan iyo afar kun, wuxuu adeegsaday geedo iyo wareegga dabiiciga ah ee nolosha geedka si uu u baro casharka aadka muhiimka u ah.

> “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, 308.

> “Masiixu wuxuu dadkiisii ku amray inay dhawraan calaamadaha imaatinkiisa oo ay farxaan markay arkaan astaamaha Boqorkooda imanaya. Wuxuu yidhi, ‘Markay waxyaalahanu bilaabmaan inay dhacaan, markaas kor u fiiriya, oo madaxyadiinna kor u qaada; waayo, madaxfurashadiinnu way soo dhowaanaysaa.’ Wuxuu xertiisii u tilmaamay geedaha gu’ga soo baxaya, oo wuxuu yidhi: ‘Markay hadda soo biqlaan, idinku waad aragtaan oo nafsaddiinna ayaad ku garataan in xagaagu imminka dhow yahay. Sidaas oo kale idinkuna, markaad aragtaan waxyaalahan oo dhacaya, ogaada in boqortooyada Ilaah dhow dahay.’ Luukos 21:28, 30, 31.” The Great Controversy, 308.

When the trees of Spring begin to bud out, Summer is near.

Marka geedaha Guga ay bilaabaan inay buro yeeshaan, Xagaa waa dhow.

> The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

> Goosashii waa dhammaatay, xagaagiina waa gudbay, innaguna ma aynu badbaadin. Yeremyaah 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

Geedaha soo baxaya waxay muujinayaan in ay tahay gu’, markaasna waxaynu garanaynaa in xagaa dhow yahay, oo xilliga xagaaga ayaana la ururiyaa goosashada.

> The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

> Cadawga iyaga beeray waa Ibliiska; goosashaduna waa dhammaadka dunida; kuwa gooyana waa malaa'igaha. Matayos 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

Goosashadu waxay tahay dhammaadka dunida. Markay geeduhu bilaabaan inay caleemo soo saaraan, waxaa lagaa doonayaa inaad garato in dhammaadka dunidu dhow yahay.

> “One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

> “Hadal keliya oo Badbaadiyuhu yidhi looma adeegsan karo in lagu baabi’iyo mid kale. In kastoo aan ninna garanayn maalinta iyo saacadda imaatinkiisa, haddana waxaa nala barayaa oo nalaga doonayaa inaan ogaanno marka ay dhowdahay. Waxa kale oo nala baraa in haddii aynu iska indhatirno digniintiisa, oo aynu diidno ama dayacno inaan ogaanno marka imaatinkiisu dhow yahay, ay innagu noqon doonto mid u halligta sida ay ugu ahayd kuwii noolaa waagii Nuux inaanay ogaan goortii daadku imanayay.” The Great Controversy, 371.

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

Waxaan sii wadi doonnaa daraasaddeenna Luukos cutubka kow iyo labaatanaad maqaalka xiga.

> “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.

> “Waxaan arkay in quwadaha dhulku hadda la ruxayo iyo in dhacdooyinku u yimaadaan si isdaba-joog ah. Dagaal, iyo wararka dagaalka, seef, abaar, iyo belaayo ayaa ugu horrayn ruxaya quwadaha dhulka; dabadeedna codka Ilaah ayaa ruxi doona qorraxda, dayaxa, iyo xiddigaha, iyo dhulkan sidoo kale. Waxaan arkay in ruxitaanka quwadaha Yurub uusan ahayn, sida qaar baraan, ruxitaanka quwadaha samada, balse uu yahay ruxitaanka quruumaha cadhaysan.” Early Writings, 41.

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