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# The Hour of God's Judgment is Come - Number One

Saacaddii Xukunka Ilaah Way Timid — Lambarka Koowaad

The Judgment of the Living and the Prophetic Significance of 9/11

Xukunka Kuwa Nool iyo Macnaha Nebinimo ee 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Muddo aad u dheer, run ahaantii isla markiiba ka dib 9/11, waxaan si joogto ah u baraynay in xukunka kuwa nool uu ka bilaabmay 9/11. Xaqiiqadan waxaan ka garannay markhaatiyo badan oo Baybalka ah, kuwaas oo ka taageerayey jihooyin gebi ahaanba kala duwan. Tan iyo Luulyo 2023, waxaan fahannay xataa faahfaahin dheeraad ah oo ku saabsan xukunka kuwa nool ee ka bilaabmay 9/11, marka loo eego faahfaahintii la ogaaday wax yar ka dib 9/11. Maxaa xukunka kuwa nool uga bilaabmay 9/11? Waa maxay xukunka kitaabiga ah ee kuwa nool?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Cutubka kowaad ee kitaabka Muujintii, sifada ugu weyn ee Masiixa lagu garto waa in uu yahay Alfa iyo Oomega, Bilowga iyo Dhammaadka, Kan ugu Horreeya iyo Kan ugu Dambeeya. Waxa uu tusaale ka bixiyey isla sifadaas dabeecaddiisa ah markii uu Yooxanaa ku amray inuu qoro waxyaalihii jiray, isagoo sidaas samaynayana Yooxanaa wuxuu kaloo qori lahaa waxyaalaha iman doona. Ciise had iyo jeer dhammaadka wuxuu ku muujiyaa bilowga. Taasu waa cidda uu yahay.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Baybalku wuxuu Ciise u aqoonsan yahay Erayga. Buugga ugu horreeya ee Baybalka, Bilowgii, macnihiisu waa “bilow.” Buugga ugu dambeeya ee Baybalka waa Muujintii, oo xaqiiqooyinkii markii ugu horraysay lagu soo bandhigay buugga Bilowgii waxaa lagaga hadlayaa buugga Muujintii. Bilowgii waa Alfa, Muujintuna waa Oomeega, labaduna wadajir bay u yihiin Erayga, Erayguna waa Ciise, kan ah Alfa iyo Oomeega. Saxiixa Ilaah, ama magiciisa, ayaa ku qoran tuduc kasta oo wax sii sheegidda kitaabiga ah. Saxiixaasu wuxuu xaqiijiyaa in nuurka ku jira tuducu uu yahay run.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Haddii fasiraadda qayb ka mid ah wax sii sheegidda aysan xambaarsanayn saxeexa Ilaah, kaas oo ah magiciisa, kaas oo ah dabeecaddiisa; sidaas darteed, fasiraaddu waa khaldan tahay. Waxaa jira imtixaano kale oo ay tahay in la adeegsado marka la fasirayo Erayga wax sii sheegidda ee Ilaah, laakiin imtixaan kasta oo qofku adeegsado, imtixaankaas waa in lagu qeexaa gudaha Erayga Ilaah. Haddii aysan jirin imtixaano ay dadku sameeyeen, waxaa yaraanaya fasiraadaha ay dadku sameeyeen. Haddaba, maxaa loo yiri? Oo maxay tahay? Xukunka kitaabiga ah ee kuwa nool ee bilaabmay 9/11 ma sidaas baa?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Markii Masiixu isu soo bandhigayo kitaabka Muujintii, wuxuu isu aqoonsanayaa bilowga iyo dhammaadka, wuxuuna adeegsadaa nebi Yooxanaa si uu u muujiyo waxa sifadaas dabeecaddiisa ka mid ahi ay matalayso. Wuxuu farriinta kitaabka oo dhan u aqoonsanayaa inay tahay muujin isaga qudhiisa ku saabsan. Wuxuu Yooxanaa ku amray inuu qoro wixii markaas ka jiray dunidii Yooxanaa, sidaasna isagoo yeelaya Yooxanaa wuxuu diiwaangelinayay waxa jiri doona dhammaadka dunida. Yooxanaa wuxuu ka mid ahaa laba-iyo-tobankii hoggaamiye ee bilowgii kiniisadda Masiixiga, sidaas darteedna Yooxanaa wuxuu tusaale u yahay dhammaadka kiniisadda Masiixiga, oo ay metelaan boqol iyo afartan iyo afarta kun iyo dadkii badnaa ee ku xusan Muujintii cutubka toddobaad.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Mantiqada Kitaabiga ah waa tan: Ciise waa Erayga, kaas oo wax walba lagu abuuray, Erayga weligiis la jiray Aabbihiis; sidoo kalena isagu waa Kitaabka Quduuska ah, waayo isagu waa Erayga Ilaah. Sifada ugu horraysa ee dabeecadda Masiixa ee lagu soo bandhigo farriinta ugu dambaysa ee Erayga Ilaah waa in uu tusaaleeyo dhammaadka shay, isaga oo adeegsanaya bilowga isla shaygaas. Haddii runtaan ku saabsan dabeecadda Ilaah aan lagu dabaqin daraasadda qofku ku samaynayo Kitaabka Quduuska ah, ma ay garan karaan si dhab ah waxa uu yahay xukunka kuwa nool, iyo sababta uu u bilaabmay 9/11, iyo tan ka sii muhiimsan, sababta uu ugu dhow yahay dhammaad.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Tusaale ahaan mabda’a Alfa iyo Oomeega, reer binu Israa’iilkii hore waxay astaan u yihiin reer binu Israa’iilka casriga ah, waana run nebiyadeed oo sidoo kale loo aqoonsan karo sidan: Israa’iilka dhabta ah wuxuu astaan u yahay Israa’iilka ruuxiga ah. Si kastaba ha loo tibaaxo, Israa’iilkii hore ee dhabta ahaa iyo Israa’iilka casriga ah ee ruuxiga ahi labaduba waxay leeyihiin taariikh bilow ah iyo taariikh dhammaad ah. Saddex ka mid ah afartaas taariikhood waa tageen, oo imminkana waxaynu ku jirnaa taariikhdii afraad oo ugu dambaysay.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Saddexda taariikhood ee hore waxay matalaan saddex markhaati oo ku saabsan jiilka ugu dambeeya ee taariikhda dunida. Saddexdaas taariikhood ee hore waxay aqoonsadaan jiilka lagu matalay buugga Muujintii sida boqol iyo afartan iyo afar kun. Waxaa jira khadad kale oo taariikheed oo nebiyadeed oo iyaguna ka hadla boqol iyo afartan iyo afar kun, hase yeeshee tirada boqol iyo afartan iyo afar kun waxay xambaarsan tahay astaan-nebiyadeed oo muujinaysa in boqol iyo afartan iyo afar kun ay yihiin kuwa nebiyad ahaan lagu matalay isku dhufashada laba-iyo-tobankii qabiil ee Israa’iilkii hore ee muuqda iyo laba-iyo-tobankii xertii Israa’iilka ruuxiga ah ee casriga ah.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Tusaale kale oo Alpha iyo Omega ah ahaan, saddexda malaa’igood ee Muujintii cutubka afar iyo tobnaad waxay metelaan taariikh bilow iyo dhammaad leh. Dhaqdhaqaaqii Millerite-ku wuxuu metelaa taariikhda bilowga ah ee saddexda malaa’igood, halka dhaqdhaqaaqa boqolka iyo afartan iyo afarta kun uu metelo taariikhda dhammaadka ee farriinta malaa’igta saddexaad. Dhaqdhaqaaqii alpha wuxuu ku dhawaaqay furitaanka xukunka baaritaanka ah 22-kii Oktoobar, 1844. Dhaqdhaqaaqii omega-na wuxuu ku dhawaaqay furitaanka xukunka kuwa nool, isagoo aqoonsanaya bilowgiisa inuu yahay 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Tusaale saddexaad oo Alpha iyo Omegah ah, oo si fudud loogu taageeri karo waxyiga, waa in bilowgii—kaas oo ah dhaqdhaqaaqii alpha ee Millerites-ka—masaalkii tobanka bikradood loo fuliyey xaraf kasta. Sister White waxay taariikhda Millerites-ka ku aqoonsataa buugga, The Great Controversy, iyadoo ku jirta macnaha ah in masaalkaasu wakhtigaas la fuliyey. Waxay kaloo baraysaa in dhaqdhaqaaqa omega ee boqolka iyo afartan iyo afarta kun uu isaguna masaalkii tobanka bikradood u fulin doono xaraf kasta. Saddex markhaati oo kooban oo Masiixu ku aqoonsanayo dhammaadka bilowga.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Bilowgii Israa’iilkii hore, Rabbigu axdi buu la galay Cibraaniyiintii, taas oo uu matalayey dhiiggii lagu mariyey tiirarka albaabbada; taasina dabcan waa xusiddii ugu horraysay ee Qaylada Habeenbadhka ee ku jirta Erayga Ilaah. Baabtiisku waa astaan u ah xiriir axdiyeed oo lala yeesho Masiixa, Bawlosna wuxuu ina barayaa in Cibraaniyiintii Masar ka soo baxday dhammaantood lagu baabtiisay “daruurta” iyo “Badda” Cas. Markay badda ka gudbeen dabadeed waxaa la siiyey maanna, taas oo, waxyaalo kale ka sokow, astaan u ah Sabtida maalinta toddobaad marka loo eego macnaha ay tijaabo ku tahay.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“Maandhada” waxay u taagan tahay imtixaankoodii ugu horreeyey, oo markii ay ku fashilmeen imtixaankoodii tobnaad oo ugu dambeeyey markay diideen farriintii Yashuuca iyo Kaaleeb, markaasaa Rabbigu iyaga u diiday inay ahaadaan dadkiisii axdiga, wuxuuna axdi la galay Yashuuca iyo Kaaleeb. Markii ay ugu dambayntii galeen Dhulkii Ballanqaadka, cibaadadii gudniinka laguma fulin nimankii ku dhashay afartankaas sannadood gudahood, waayo cibaadadaasi waxay joogsatay fallaagadii Qaadeesh, waxaana dib looga unkay Qaadeesh wax yar ka hor gelitaanka. Tani waa saxeexa Alfa iyo Oomeega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Afartanka sannadaha afartan ah ee cidlada ku bilaabatay fallaagadii lagaga horyimid farriintii Yashuuca iyo Kaaleeb, waxayna ku dhammaatay fallaagadii Muuse ee uu ku dhuftay Dhagaxa, sidaas darteedna si qaldan ugu matalay dabeecadda iyo shuqulka Ilaah. Bilowgii reer binu Israa’iiltii hore wuxuu tusaale u yahay dhammaadka reer binu Israa’iiltii hore.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Dhammaadkii reer binu Israa’iil hore, Ciise isaga oo ah “Rasuulka Axdiga” ee ku xusan Malaakii cutubka saddexaad, ayaa yimid inuu “axdiga” la xaqiijiyo kuwa badan toddobaad keliya, si ay u rumoowdo Daaniyeel cutubka sagaalaad. Isaga oo ah Rasuulka Axdiga, Masiixu axdi ayuu la galay kiniisadda Masiixiga ah isla taariikhdii uu kaga gudbay dadkii axdiga hore. Bilowgii reer binu Israa’iil hore sidii dadka axdiga Ilaah, Rabbigu wuxuu ka gudbay dad axdi hore lahaa, wuxuuna axdi la galay dad cusub oo la doortay. Isla waxaas oo kale ayuu sameeyey dhammaadkii reer binu Israa’iil hore.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Astaanta axdi waa guurka, oo tan iyo dhalashadii Masiixa ilaa burburkii Yeruusaalem ee 70 AD, wax sii sheegiddu waxay soo bandhigaysaa furitaan tartiib-tartiib ah oo Ilaah ka furayo reer binu Israa’iilkii hore ee muuqda. Haddaba, goormay furitaanku dhab ahaan dhaqan galay—markii uu dhashay, dhimashadiisii, dhagax-ku-dilkii Istefanos, mise burburkii Yeruusaalem?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> Dhanka kale, caabudayaal ka kala yimid quruun kasta waxay doondoonayeen macbudkii loo quduusiyey cibaadada Ilaah. Isagoo dahab iyo dhagaxyo qaali ah la dhalaalaya, wuxuu ahaa muuqaal qurux iyo haybad leh. Laakiin Rabbiga Yehova mar dambe lagama helayn qasrigaas bilicda badan. Israa’iil qaran ahaan way ka go’day Ilaah. Markii Masiixu, isagoo ku dhow dhammaadka adeeggiisii dunida, markii ugu dambaysay eegay gudaha macbudka, wuxuu yidhi, “Bal eega, gurigiinnii waxaa laydiin kaga tegey cidla.” Matayos 23:38. Ilaa markaas wuxuu macbudka ugu yeedhi jiray guriga Aabbihiis; laakiin markii Wiilka Ilaah ka baxay derbiyadaas, joogitaankii Ilaah weligiisba waa laga qaaday macbudkii loo dhisay ammaantiisa.” Falimaha Rasuullada, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Maalintii ka dambaysay Gelitaankii Guusha badnaa, Masiixu wuxuu ku dhawaaqay in gurigii Yuhuuddu cidla noqday, furriinkiina waa la dhammeeyey. Sidaas darteed, furriinku wuxuu dhammaaday markii qorraxdu dhacday maalintii Gelitaankii Guusha badnaa.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Yeruusaalem waxay ahayd ilmihii daryeelkiisa, oo sida aabbe naxariis badan uga barooranayo wiil caasi ah, sidaas oo kale ayuu Ciise uga ooyay magaalada uu jeclaa. Sidee baan kuu sii dayn karaa? Sidee baan kuu arki karaa adigoo halaag loo gooyey? Ma inaan kuu daayaa inaad buuxiso koobka xumaantaada? Naf qudha ayaa leh qiime sidaas u weyn oo, marka iyada lala barbar dhigo, duniyadu aanay waxba u muuqan; hase ahaatee halkan qaran dhan baa lumin lahaa. Marka qorraxda soomaysa ee galbeed u sii dhacaysa ay ka libdho samooyinka, maalintii nimcada ee Yeruusaalem way dhammaan lahayd. Intii ay socodkii dadku ku hakadeen korka Buur Saytuun, weli goor dambe uma ay ahayn Yeruusaalem inay toobad keento. Malaa’igtii naxariistu markaas waxay laabaynaysay baalasheeda si ay uga soo degto carshiga dahabka ah, una bannayso caddaaladda iyo xukunka dhaqsaha u imanaya. Laakiin qalbigii weynaa ee jacaylka Masiixu weli wuxuu u baryayay Yeruusaalem, taas oo quudhsatay naxariistiisii, yasday digniinihiisii, oo ku sigatay inay gacmaheeda ku qooyso dhiiggiisa. Haddii Yeruusaalem ay toobad keeni lahayd, weli goor dambe ma ahayn. Intii fallaadhihii ugu dambeeyey ee qorraxda dhacaysa ay weli ku daahayeen macbudka, munaaradda, iyo taawarka sare, malaa’ig wanaagsan miyaanay iyada u horseedi lahayn jacaylka Badbaadiyaha, oo ayan ka leexin lahayn halaaggeeda? Magaalada quruxda badan oo aan quduuska ahayn, tii nebiyada dhagxisay, tii diidday Wiilka Ilaah, tii aan toobadkeeda lahayn ay isku gelinaysay silsiladaha addoonsiga,—maalintii naxariisteedu waxay ku dhowayd inay dhammaato!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Haddana mar kale Ruuxa Ilaah baa la hadlaya Yeruusaalem. Inta aan maalintu dhammaan, marag kale ayaa Masiixa loo qaadayaa. Codka markhaatifurka ayaa kor loo qaadaa, isagoo ka jawaabaya yeedhmada ka imanaysa waagii nebiyadeed ee hore. Haddii Yeruusaalem ay maqasho yeedhmada, haddii ay aqbasho Badbaadiyaha irdaheeda soo galaya, weli way badbaadi kartaa.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> “Warar ayaa gaadhay taliyayaashii Yeruusaalem in Ciise magaalada ku soo wajahan yahay isaga oo ay la socdaan dad aad u tiro badan. Laakiin ma hayaan soo dhowayn ay u fidiyaan Wiilka Ilaah. Iyagoo cabsi qaba ayay u baxaan inay ka hor tagaan Isaga, iyagoo rajaynaya inay kala eryaan dadka badan. Markii ay socodkani ku dhowdahay inuu ka dego Buur Saytuun, waxaa ka horyimaada taliyayaashii. Waxay weyddiiyaan sababta farxaddan buuq badan leh. Intay su’aalayaan, ‘Kanu waa kuma?’ xertii, oo ay ka buuxaan ruuxa waxyiga, ayaa su’aashan ka jawaaba. Iyagoo hadallo aftahanimo leh ayay ku celiyaan waxsii sheegyadii ku saabsanaa Masiixa:”

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “Aadan wuxuu kuu sheegi doonaa, Inuurta naagta ayaa madaxii abeesada burburin doonta.

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Weydii Ibraahim, isagu wuu kuu sheegi doonaa, Waa ‘Malkisadaq Boqorkii Saalem,’ Boqorka Nabadda. Bilowgii 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Yacquub ayaa kuu sheegi doona, Isagu waa Shiiloh oo ka soo jeeda qabiilka Yahuudah.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> Ishacyaah ayaa kuu sheegi doona, “Immaanu’eel,” “Yaab leh, Taliye, Ilaaha xoogga badan, Aabbaha weligiis ah, Amiirka Nabadda.” Ishacyaah 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Yeremyaah wuxuu kuu sheegi doonaa, Laanta Daa’uud, ‘Rabbiga Xaqnimadeenna.’ Yeremyaah 23:6.”

> “Daniel will tell you, He is the Messiah.

> “Daanyeel wuxuu kuu sheegi doonaa, Isagu waa Masiixa.”

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> Hoosheeca ayaa kuu sheegi doona, Isagu waa “Rabbiga ah Ilaaha ciidammada; Rabbigu waa xusuustiisa.” Hoosheeca 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “Yooxanaa Baabtiisaha ayaa kuu sheegi doona, Isagu waa ‘Wankii Ilaah, oo dembiga dunida qaada.’ Yooxanaa 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “Rabbiga weyn ee Yehowah ayaa carshigiisa ka dhawaaqay, ‘Kanu waa Wiilkayga aan jeclahay.’ Matayos 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Annaga, xertiisii, waxaannu caddaynaynaa, Kanu waa Ciise, Masiixa, Amiirka nolosha, Bixiyaha dunida.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Oo amiirka xoogagga mugdiga ahna wuu qirayaa Isaga, isagoo leh, ‘Waan ku garanayaa ciddaad tahay, Kan Quduuska ah ee Ilaah.’ Markos 1:24.” The Desire of Ages, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Taariikhda Gelitaankii Guusha lahaa ee Masiixa waxay ahayd astaan ka tarjumaysa taariikhda Qayladii Saqda Dhexe ee xilligii Milleriyiinta. Qoraalka Walaasha White wuxuu muujinayaa in markii gelitaanku billowday ay dadku galeen dhiirrigelinta Ruuxa Quduuska ah, dabadeedna Masiixu istaagay oo Yeruusaalem u ooyay. Intaa ka dibna wuu sii watay gelitaankii, markaasna waxaa hor yimid hoggaankii Yuhuudda. Waxaan jeclaan lahaa inaan gooni u sooco sifooyin gaar ah oo ku jira sheekadan si aan u aqoonsado calaamado-dhigyo mar kale ka soo muuqda taariikhda Milleriyiinta. Hase yeeshee marka hore waxaan doonayaa inaan qodob ka sheego bilowga iyo dhammaadka. Waxa aynu hadda ka soo xigannay Walaasha White waxay ka dhigan tahay dhammaadka cutub, bilowga cutubka xigana wuxuu leeyahay sidan.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Gelitaankii guusha lahaa ee Masiixu ku galay Yeruusaalem wuxuu ahaa hoos-sii-muuqad daciif ah oo ka horraysa imaanshihiisa isagoo ku imanaya daruuraha samada isagoo leh xoog iyo ammaan, iyada oo ay hareeraha ka yihiin guusha malaa’igaha iyo rayraynta quduusiinta. Markaas ayaa erayadii Masiixu kula hadlay wadaaddadii iyo Farrisiintii rumoobi doonaan: “Hadda ka dib ima arki doontaan ilaa aad tidhaahdaan, Waxaa barakaysan kan ku imanaya magaca Rabbiga.” Matayos 23:39. Aragga nebiyadeed dhexdiisa Sekaryaah waxaa la tusay maalintaas guusha ugu dambaysa; wuxuuna kaloo arkay masiirka kuwa imaanshihii kowaad diiday Masiixa: “Way i soo eegi doonaan aniga ay wareemeen, wayna u ooyi doonaan isaga sida loo ooyo wiilka keliya, oo qadhaadhna way u ahaan doonaan isaga sida qof qadhaadh ugu ah curadkiisa.” Sekaryaah 12:10. Muuqaalkan Masiixu horay ayuu u arkay markii uu magaalada eegay oo uu u ooyay. Burburka ku meel gaadhka ah ee Yeruusaalem dhexdiisa wuxuu ku arkay halaagga kama dambaysta ah ee dadkaas dembiga ku lahaa dhiigga Wiilka Ilaah.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> “Xerti waxay arkeen nacaybkii Yuhuuddu u qabeen Masiixa, laakiin weli ma ay garanayn halka uu ku dambayn doono. Weli ma ay fahmin xaaladda runta ah ee Israa’iil, mana ay garto aargudashada ku soo degi lahayd Yeruusaalem. Taas Masiixu wuxuu ugu muujiyey iyaga cashar muuqaal ah oo muhiim ah.”

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Baaqii ugu dambeeyey ee Yeruusaalem loo jeediyey wuxuu noqday mid aan micne lahayn. Wadaaddadii iyo taliyayaashii waxay maqleen codkii nebinnimada ee waagii hore oo ay dadkii badnaa ku celinayeen iyagoo ka jawaabaya su’aasha, ‘Kanu waa kuma?’ hase yeeshee ma ay aqbalin inuu yahay codkii Ruuxa waxyi bixiya. Iyagoo cadho iyo amakaag ku jira ayay isku dayeen inay dadka aamusiyaan. Waxaa dhexda joogay saraakiil Roomaan ah, cadawgiisuna iyaga ayay Ciise ugu sheegeen inuu yahay hoggaamiyaha fallaagada. Waxay ku doodeen inuu qarka u saaran yahay inuu macbudka la wareego oo uu boqor ahaan ugu taliyo Yeruusaalem.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Qodobka aanan doonayn in aan seego waa in Gelitaankii Masiixa ee Guusha lahaa ee Yeruusaalem uu astaan u yahay oo keliya qayladii Habeenbadhka ee taariikhda Milleriyiinta ma aha, balse sidoo kale dhammaadka dunida. Waxa uu la xidhiidhaa soo noqoshada Masiixa bilowga kun-sannadeedka cutubka labaatanaad ee Muujintii, iyo weliba soo noqoshadiisa isaga oo la socda Yeruusaalemta Cusub dhammaadka kun-sannadeedka. Waxa kale oo uu la xidhiidhaa dhimashada kuwa sharka leh markuu ku yimaado imaatinkiisa labaad, iyo xukunkooda ugu dambeeya dhammaadka kun-sannadeedka. Furitaanka tuduca ugu dambeeya waxa uu leeyahay, “Baaqii ugu dambeeyey ee loo jeediyey Yeruusaalem wuxuu noqday mid aan waxba tarin. Wadaaddadii iyo taliyayaashii waxay maqleen codkii nebiyadeed ee waayihii hore oo ay dadkii badnaa ku celinayeen, iyagoo uga jawaabaya su’aasha, ‘Kanu waa kuma?’ hase yeeshee ma ay aqbalin inuu yahay codkii Waxyiga.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Baaqii ugu dambeeyey wuxuu noqday wax aan waxtar lahayn, baaqaasna waxaa loo soo bandhigay isagoo ah “codkii nebinnimada ee waagii hore.” Dadkii badnaa ee joogay wakhtigii Masiixa way diideen baaqoodii ugu dambeeyey, waayo waxay diideen taladii Yeremyaah ee ahayd inay ku noqdaan jidadkii hore. Waxay kaloo diideen habraacii xariiq ka dambaysa xariiq, waayo xertii waxay ka jawaabeen su’aasha ah “Kanu waa kuma?” iyagoo isu keenay markhaatiyo dhawr ah, xariiq ka dambaysa xariiq, halkan wax yar iyo halkaas wax yar.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Markii Masiixu bilaabayo gelitaanka Yeruusaalem, ayuu jidka ku joogsadaa. Arrintu waxay ka bilaabmaysaa dhammaystirka wax sii sheegidda, markii xertu u keento dameerka Masiixu fuuli lahaa. Isagu weligiis neef ma uusan fuulin, neefkiina weligiis lama fuulin. Mantiqdu waxay tilmaamaysaa mucjiso, waayo xayawaan kee ayaa fuulaha aqbala markii ugu horraysa, yaase garanaya sida loo maareeyo fuulidda dameer aan weligiis horay sidaas loo samayn. Tani waxay la mid tahay markii reer Falastiin ay qurbaan dul saareen gaadhiga, iyagoo la jirsiiyey Sanduuqii Axdiga, oo ay ku xirteen laba sac oo labaduba weylahoodii nuujinayeen, oo aan weligood gaadhi jiidin ka hor, haddana isla markiiba way ka tageen weylihii oo waxay bilaabeen safarkii ay Sanduuqa ugu celinayeen Cibraaniyiinta. Sanduuqu wuxuu ku socdaa Yeruusaalem, oo markii Daa’uud ugu dambayntii uu Yeruusaalem soo geliyey, wuxuu tusaale u ahaa gelitaankii guusha lahaa ee Masiixa.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Markii Masiixu fuulo dameerka, dadkiina waxay bilaabeen inay jidka goglaan dharkoodii, oo ay soo jaraan laamaha timirta, qayladuna way dhawaaqaysaa, “Hoosanna Wiilka Daa'uud: Waxaa barakaysan Kan ku imanaya magaca Rabbiga! Hoosanna meelaha ugu sarreeya.” (Matthew 21:9) Hoggaamiyayaashu way diidaan, oo waxay ku baaqaan in Ciise aamusiiyo dadka. Way sii socdaan, Ciisena wuu joogsadaa si uu ugu ooyo binu-aadmiga lunsan, oo ay Yeruusaalem matalayso. Dabadeed socodkii wuu sii gudbaa, hoggaamiyayaashuna mar kale ayay soo dhexgalaan, iyagoo dalbanaya in la ogeysiiyo cidda Ciise yahay. Markaas xertiisu waxay ku jawaabaan markhaatiga nebiyada ee sadar ka kor sadar ah.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Taariikhda aynu hadda ka fiirsanayno waxa ka horraysay sarakiciddii Laasaros, taas oo calaamad u ah niyad-jabkii ugu horreeyey ee ku jira xariiqda waxsii-sheegista ee lagu sawiray masalka tobanka bikradaha ah, iyo Cuusah oo taabtay Sanduuqa Axdiga, taas oo ku jirta xariiqda gelitaankii guusha lahaa ee Daa’uud ee Yeruusaalem. Niyad-jabkii ugu horreeyey waxa lala xidhiidhiyey wakhti dib-u-dhac ah, Masiixuna wuu raagay markii uu markii ugu horraysay maqlay in Laasaros bukay, sida Daa’uudna uu u raagay isaga oo Sanduuqa uga tegay meeshii Cuusah ku dhintay ilaa uu mar dambe soo qaaday. Laasaros wuu dhintay, dabadeedna waa la sara kiciyey. Laasaros waa kii dabadeed dameerka uu Ciise fuulay ku hoggaamiyey Yeruusaalem.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Taariikhda Millerite‑ka malaa’igtii labaad waxay timid 19‑kii Abriil, 1844, niyad‑jabkii ugu horreeyey, kaas oo calaamadeeyey bilowgii wakhtiga dib‑u‑dhaca. Intaas ka dib Samuel Snow wuxuu bilaabay inuu si tartiib‑tartiib ah u horumariyo farriinta Qaylada Habeenbadhka. Horumarka tartiib‑tartiibka ah ee farriintaas waxaa matala gelitaankii Masiixa ee Yeruusaalem. Horumarka shaqadii Snow sidoo kale waxaa lagu matalaa socdaalladii Sanduuqa, laga soo bilaabo reer Falastiin, ilaa gaadhigii, ilaa Cuusaah, ugu dambayntiina Yeruusaalem.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Gelitaanku waxay leedahay ku dhawaaqis bilow ah oo ka timid dadka markii hoggaamiyayaashu Masiixa ku yidhaahdeen inuu aamusiiyo dadkii badnaa; taas waxaa xigay Masiixa oo ooyaya, dabadeedna ku dhawaaqistii xertii markii hoggaamiyayaashii madax-adaygga lahaa weyddiiyeen Masiixu cidduu ahaa. Muuqashadii waxyiga ee dadka dhexdiisa oo dhalisay jawaabtii ugu horraysay ee hoggaamiyayaashii madax-adaygga lahaa ayaa mar kale lagu soo celiyey xertii, markii ay “sadarka korkiisa sadar” uga keeneen markhaatiyaal nebiyadeed oo aad u tiro badan oo ka yimid waayihii hore. Markii qorraxdu dhacday maalintaas, Israa’iiltii qadiimiga ahayd Ilaah waa ka furay.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Taariikhdaas waxaa naloo ogeysiinayaa in xertii aanay “garanayn aargudashada ku soo degi lahayd Yeruusaalem.” “Aargudashada” la rabay inay “ku soo degto Yeruusaalem” waxaa xertii loogu muujiyey “cashar muuqaal ah oo muhiim ah.” Casharka muuqaalka ah ee muhiimka ahi wuxuu ahaa berde inkaarta lagu riday. Burburka Yeruusaalem, kaas oo xertii aanay weli garanayn, waxaa lagu muujiyey inkaartii berde lagu riday, iyo weliba masaalkii Masiixu hore uga baray oo ku saabsanaa geedka berdaha.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Digniintu waa mid waqti kasta khusaysa. Falka Masiixu ku habaaray geedka ay qudhiisu awooddiisu ku abuurtay wuxuu digniin u yahay dhammaan kaniisadaha iyo dhammaan Masiixiyiinta. Qofna ma noolaan karo sharciga Ilaah isagoon u adeegayn kuwa kale. Laakiin waxaa badan kuwa aan ku noolayn noloshii Masiixa ee naxariista iyo naf-hurnimada lahayd. Qaar isu haysta inay yihiin Masiixiyiin aad u wanaagsan ma fahmaan waxa uu ka kooban yahay adeegga Ilaah loo sameeyo. Waxay qorsheeyaan oo wax u daraaseeyaan sidii ay naftooda uga farxin lahaayeen. Waxay wax walba u sameeyaan oo keliya iyagoo naftooda eegaya. Wakhtigu qiime ayuu ugu fadhiyaa oo keliya inta ay naftooda wax ugu urursan karaan. Arrimaha nolosha oo dhan tan ayaa ujeeddadoodu tahay. Ma aha kuwo kuwa kale u adeega, ee naftooda ayay u adeegaan. Ilaah wuxuu u abuuray inay ku noolaadaan dunida ay waajibka ku tahay in lagu guto adeeg aan naf-jeclaysi lahayn. Wuxuu u qoondeeyey inay walaalahooda aadanaha ah ku caawiyaan si kasta oo suurtagal ah. Laakiin naftoodu aad bay u weyn tahay, sidaas darteed wax kale ma arki karaan. Xidhiidh lama laha dadnimada. Kuwa sidan naftooda ugu nool waa sida geedkii berdaha ahaa oo muuqaallo dhan iska yeelayay, hase ahaatee aan miro lahayn. Waxay ilaaliyaan qaababka cibaadada, laakiin toobadkeen iyo rumaysad midna ma leh. Qirasho ahaan waxay maamuusaan sharciga Ilaah, laakiin addeeciddu way ka maqan tahay. Waxay yidhaahdaan, laakiin ma sameeyaan. Xukunkii lagu dhawaaqay geedkii berdaha ahaa Masiixu wuxuu ku muujinayaa sida ay nacayb ugu tahay indhihiisa iska yeelyeelkan madhan. Wuxuu caddeeyaa in dembilaha si cad u dembaabaa uu ka eed yar yahay kan ku andacooda inuu Ilaah u adeego, laakiin aan midho u dhali doonin ammaantiisa.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Masaalka geedka berdaha ah, oo la sheegay ka hor booqashadii Masiix ee Yeruusaalem, wuxuu xiriir toos ah la lahaa casharkii uu ku baray habaaridda geedkii aan midhaha lahayn.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Ka dib iska horimaadkii ugu dambeeyey ee uu la yeeshay hoggaamiyayaashii, Ciise wuu ka baxay si uu habeenkii oo dhan u tukado; dabadeedna subaxdii, markuu ag marayay geedkii berdaha ahaa, ayuu habaaray.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “May ahayn xilligii berde bislaaday, marka laga reebo deegaanno gaar ah; oo buuraha dhaadheer ee ku xeeran Yeruusaalem si run ah ayaa loo odhan karay, ‘Wakhtigii berdaha weli ma iman.’ Laakiin beerta geedaha ee Ciise yimid, hal geed ayaa u ekaa inuu ka hor maray kuwii kale oo dhan. Horeba caleemo buu u wada daboolnaa. Dabeecadda geedka berdaha ayaa ah in midhihii soo baxayay ay muuqdaan ka hor intaanay caleemuhu furmin. Sidaa darteed geedkan caleen buuxda lahaa wuxuu ballanqaadayay midho si wanaagsan u koray. Laakiin muuqaalkiisu wuxuu ahaa khiyaano. Markuu laamihiisa baadhay, laga bilaabo laanta ugu hoosaysa ilaa laanta ugu sarraysa, Ciise wuxuu helay ‘wax aan caleemo ahayn mooyaane.’ Wuxuu ahaa tiro caleemo ismuujin leh, wax kale oo aan ahaynna ma jirin.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> “Masiixu wuxuu dusha kaga dhawaaqay habaar baabbi’inaya. ‘Qofna mar dambe weligiis midho ha ka cunin,’ ayuu yidhi. Subaxdii xigtay, intii Badbaadiyaha iyo xertiisu mar kale jidka ugu sii jireen magaalada, laamihii engegay iyo caleemihii dhacdhacay ayaa dareenkooda soo jiitay. ‘Macallimow,’ ayuu Butros yidhi, ‘bal eeg, geedkii berdaha ahaa ee aad habaartay waa engegay.’”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> Falkii Masiixu ku habaaray geedkii berdaha ayaa xertii ka yaabiyey. Waxay ula muuqatay arrin aan la jaanqaadayn jidadkiisa iyo shuqulladiisa. Marar badan ayay maqleen isaga oo caddaynaya inuusan u iman inuu dunida xukumo, laakiin inuu dunidu isaga ku badbaaddo. Waxay xusuusteen erayadiisii, “Wiilka Aadanahu uma iman inuu nafta dadka halaago, laakiinse inuu badbaadiyo.” Luukos 9:56. Shuqulladiisii yaabka badnaa waxaa loo sameeyey in dib loo soo celiyo, marnaba in la baabbi’iyo. Xertu waxay isaga u yaqaaneen oo keliya Kan Soo Celiya, Kan Bogsiiya. Falkan keli ahaan buu u taagnaa. Maxay ahayd ujeeddadiisu? ayay isweydiiyeen.

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Ilaah “wuxuu ku farxaa naxariista.” “Sidaan u noolahay, ayaa Sayidka Rabbiga ahi leeyahay, kuma farxo dhimashada kan sharka leh.” Miikaah 7:18; Yexesqeel 33:11. Xaggiisa, hawsha baabbi'inta iyo ku dhawaaqidda xukunka waa “shuqul qalaad.” Ishacyaah 28:21. Laakiin waa naxariis iyo jacayl awgood inuu xijaabka mustaqbalka kor uga qaado, oo uu dadka u muujiyo natiijooyinka jidka dembiga.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “Inkarta geedkii berdaha ahayd wuxuu ahaa masaal ficil ahaan loo jilay. Geedkaas madhalayska ah oo caleentiisa ismuujinta leh si kibir leh ugu hor taagnaa Masiixa qudhiisa, wuxuu astaan u ahaa ummadda Yuhuudda. Badbaadiyuhu wuxuu doonayay inuu xertiisa si cad ugu muujiyo sababta iyo hubaalnimada halaagga Israa’iil. Ujeeddadaas aawadeed ayuu geedkaas ugu deeqay sifooyin akhlaaqeed, kana dhigay fasiriye runta Ilaah. Yuhuuddu waxay si gaar ah uga soocnaayeen quruumaha kale oo dhan, iyagoo sheeganaya daacadnimo ay Ilaah u hayaan. Isagu si gaar ah ayuu u manaystay, iyaguna waxay isu qabeen inay xaqnimo ka sarreeyaan dadyowga kale oo dhan. Laakiin waxay ku halloobeen jacaylka dunida iyo damaca faa’iidada. Waxay ku faani jireen aqoontooda, laakiin waxay jaahil ka ahaayeen waxa Ilaah ka rabo, waxayna ka buuxeen labawejiilenimo. Sida geedka madhalayska ah, laamihii ismuujintooda lahaa ayay kor u fidiyeen, iyagoo muuqaal ahaan barwaaqo leh oo indhaha u qurux badan, hase ahaatee aan dhalinayn ‘wax aan caleemo mooyaane.’ Diinta Yuhuudda, oo leh macbudkeeda weyn, meelaheeda allabariga ee quduuska ah, wadaaddadeeda koofiyadaha gaarka ah sita, iyo xafladaha cajiibka ah, runtii waxay ahayd mid dibadda ka qurux badan; laakiin is-hoosaysiinta, jacaylka, iyo samafalku way ka maqnaayeen.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Waxaannu ku bilownay annagoo soo qaadnay laba su’aalood oo aynu ku jirno ka jawaabiddooda. Su’aalahaasu waxay ahaayeen, “Maxaa xukunka kuwa nool uga bilaabmay 9/11? Waa maxay xukunka kitaabiga ah ee kuwa nool?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Khadadka yar ee wax sii sheegidda ah ee aynu hadda meel dhignay waa markhaatiyo kitaabi ah oo ku saabsan xukunka kuwa nool. Khadadkaas wax sii sheegiddu waxay taabanayaan wax aad uga badan keliya “A, B, C-yada” xukunka, hase yeeshee marka hore waxaynu ka jawaabaynaa su’aalaha 9/11 iyo xukunka kuwa nool.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Waan fiiriyey,’ ayuu nebi Daanyeel leeyahay, ‘ilaa carshiyo la dhigay, oo Midkii Qarniyadii Hore fadhiistay; dharkiisuna wuxuu u caddaa sida baraf, timaha madaxiisuna waxay u ekaayeen sida dhogor saafi ah; carshigiisuna wuxuu ahaa olol dab ah, giraangirihiisuna dab gubanaya. Webi dab ah ayaa ka soo burqaday oo hortiisa ka soo baxay; kun kun baa u adeegaysay isaga, toban kun oo toban kunna hortiisa ayay taagnaayeen; xukunkuna waa la fadhiisiyey, buugaagtiina waa la furay.’ Daanyeel 7:9, 10, R.V.

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “Sidaas ayaa araggii nebiga loogu soo bandhigay maalinta weyn oo murugada leh, marka dabeecadaha iyo nolosha dadka lagu soo eegi doono hortiisa Xaakinka dunida oo dhan, oo nin kasta loo abaalgudi doono ‘sidii shuqulladiisu ahaayeen.’ Kan Waayaha Hore waa Ilaaha Aabbaha ah. Sabuur-yahanku wuxuu leeyahay: ‘Intaan buuraha la dhalin ama aadan samayn dhulka iyo dunidaba, tan iyo weligeed ilaa weligeed, adigu waxaad tahay Ilaah.’ Sabuurradii 90:2. Isaga oo ah isha jiritaanka oo dhan iyo ilaha sharciga oo dhan, ayaa xukunka guddoomin doona. Malaa’igta quduuska ahna, iyagoo ah adeegayaal iyo markhaatiyaal, tiradooduna tahay ‘toban kun oo toban kun, iyo kumanyaal kun oo kun,’ ayaa maxkamaddan weyn ka soo qayb gala.”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Oo, bal eeg, mid u eg Wiilka Aadanaha ayaa la yimid daruuraha samada, oo wuxuu u yimid Kan Waayeelka ah ee Maalmaha, oo waxay isaga hor keeneen hortiisa. Oo waxaa la siiyey xukun, iyo ammaanta, iyo boqortooyo, si ay dadyowga oo dhan, quruumaha, iyo afafka oo dhammu ugu adeegaan isaga: xukunkiisu waa xukun weligiis jira, oo aan dhammaan doonin.’ Daanyeel 7:13, 14. Imaatinka Masiixa ee halkan lagu tilmaamay ma aha imaatinkiisii labaad ee dhulka. Wuxuu u yimaadaa Kan Waayeelka ah ee Maalmaha samada ku jira si uu u helo xukun iyo ammaan iyo boqortooyo, kuwaas oo isaga la siin doono marka ay dhammaato shuqulkiisa dhexdhexaadinnimo. Waa imaatinkan, ee ma aha imaatinkiisa labaad ee dhulka, kaas oo wax sii sheegidda lagu sii sheegay inuu dhici doono marka ay dhammaadaan 2300-ka maalmood sannadkii 1844. Isaga oo ay la socdaan malaa’igta samadu, Wadaadkeenna Sare ee weynu wuxuu galaa meesha ugu quduusan quduusyadeeda, halkaasna wuxuu kaga muuqdaa hortiisa Ilaah si uu u guto falalka ugu dambeeya ee adeeggiisa uu dadka u hayo—inuu qabto hawsha xukunka baarista ah oo uu kafaaraggud u sameeyo kulli kuwa la muujiyo inay xaq u leeyihiin faa’iidooyinkiisa.

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “Adeeggii astaanta ahayd, kaliya kuwii Ilaah hortiisa ugu yimid qirasho iyo toobadkeen, oo dembiyadoodiina, iyagoo maraya dhiigga qurbaanka dembiga, loo wareejiyey meesha quduuska ah, ayaa qayb ku lahaa adeegga Maalinta Kafaaraggudka. Sidaas oo kale, maalinta weyn ee kafaaraggudka ugu dambeeya iyo xukunka baadhista, dacwadaha keliya ee la eego waa kuwa dadka Ilaah sheegta. Xukunka kuwa sharka leh waa hawl gooni ah oo ka madax-bannaan tan, wuxuuna dhacaa waqti dambe. ‘Xukunku waa inuu ka bilaabmaa guriga Ilaah; oo haddii uu innaga marka hore ka bilaabmo, maxay ugu dambayntu ahaan doontaa kuwa aan injiilka addeecin?’ 1 Butros 4:17.”

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Buugaagta diiwaanka ee jannada ku yaal, oo ay ku qoran yihiin magacyada iyo falimaha dadka, ayaa go’aaminaya xukunnada maxkamadda. Nebi Daanyeel wuxuu leeyahay: ‘Maxkamaddii waa la fadhiisiyey, oo buugaagtiina waa la furay.’ Muujiyuhu, isagoo sharxaya isla muuqaalkaas, wuxuu ku darayaa: ‘Buug kale ayaa la furay, kaas oo ah buugga nolosha; oo kuwii dhintayna waxaa laga xukumay waxyaalihii ku qornaa buugaagta, sida ay shuqulladoodu ahaayeen.’ Muujintii 20:12.”

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Buugga noloshu wuxuu ka kooban yahay magacyada dhammaan kuwii weligood soo galay adeegga Ilaah. Ciise wuxuu xertiisii ku amray: ‘Farxa, maxaa yeelay magacyadiinna waa lagu qoray samada.’ Luukos 10:20. Bawlos wuxuu ka hadlayaa saaxiibbadiisii daacadda ahaa ee la shaqaynayay, ‘kuwaas oo magacyadoodu ku qoran yihiin buugga nolosha.’ Filiboy 4:3. Daanyeel, isaga oo eegaya xagga ‘wakhti dhib ah oo kale aan weligiis jirin,’ wuxuu caddeeyaa in dadka Ilaah la samatabbixin doono, ‘mid kasta oo laga helo isagoo ku qoran buugga.’ Muujiyahana wuxuu leeyahay kuwa keliya ayaa geli doona magaalada Ilaah oo magacyadoodu ‘ku qoran yihiin buugga nolosha ee Wanka.’ Daanyeel 12:1; Muujintii 21:27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “‘Buug xusuus ah’ ayaa lagu qoray Ilaah hortiisa, kaas oo lagu diiwaangeliyey camalka wanaagsan ee ‘kuwa Rabbiga ka cabsaday oo magiciisa ka fikiray.’ Malaakii 3:16. Erayadooda rumaysadka, iyo falalkooda jacaylka, ayaa samada lagu diiwaangeliyaa. Nexemyaah wuxuu tan u tilmaamayaa markuu leeyahay: ‘Ilaahaygow, i soo xusuuso, … hana tirtirin camalladayda wanaagsan ee aan u sameeyey guriga Ilaahayga.’ Nexemyaah 13:14. Buugga xusuusta Ilaah dhexdiisa camal kasta oo xaqnimo ah waa lagu waaraysiiyaa. Halkaas waxaa si daacad ah loogu qoro jirrabaad kasta oo la iska caabbiyey, shar kasta oo laga adkaaday, eray kasta oo naxariis jilicsan leh oo la sheegay. Oo fal kasta oo allabari ah, silic kasta iyo murugo kasta oo loo adkaystay Masiixa aawadiis, waa la diiwaangeliyaa. Sabuuryahanku wuxuu leeyahay: ‘Socodradayda waad tirisaa; ilmadayda dhaladaada geli; sow kuma qorna buuggaaga?’ Sabuurradii 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> “Waxaa kaloo jira diiwaan dembiyada dadka ah. ‘Waayo, Ilaah shuqul kasta wuxuu gelin doonaa xukunka, iyo wax kasta oo qarsoon, ha wanaag ahaadeen ama ha xumaan ahaadeen.’ ‘Eray kasta oo aan micne lahayn oo dadku ku hadlaan, xisaab bay ka bixin doonaan maalinta xukunka.’ Badbaadiyuhu wuxuu leeyahay: ‘Waayo, erayadaada ayaa lagugu xaq ka dhigi doonaa, oo erayadaada ayaana lagugu xukumi doonaa.’ Wacdiyahii 12:14; Matayos 12:36, 37. Ujeeddooyinka qarsoon iyo dhiirrigelinnaduba waxay ka muuqdaan diiwaanka aan gefka lahayn; waayo, Ilaah ‘wuxuu iftiimin doonaa waxyaalaha qarsoon ee gudcurka, oo wuxuu muujin doonaa talooyinka qalbiyada.’ 1 Korintos 4:5. ‘Bal eeg, waxaa hortayda ku qoran, … xumaatooyinkiinna, iyo xumaatooyinka awowayaashiinba wada jir, ayaa Rabbigu leeyahay.’ Ishacyaah 65:6, 7.”

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “Shaqo nin kasta shaqadiisu waxay ku soo gudubtaa dib-u-eegid hortiisa Ilaah, waxaana loo diiwaangeliyaa aaminimo ama aaminnimo-darro. Magac kasta hortiisa, buugaagta samada gudaheeda, waxaa lagu qoraa si argagax leh oo sax ah eray kasta oo qaldan, fal kasta oo danaysi ah, waajib kasta oo aan la gudan, iyo dembi kasta oo qarsoon, oo ay weheliso is-yeelyeel kasta oo xeeladaysan. Digniinaha ama canaanta samadu soo dirtay ee la dayacay, daqiiqadihii la khasaaray, fursadihii aan laga faa’iidaysan, saamayntii loo adeegsaday wanaag ama xumaan, iyo natiijooyinkooda fog-fog, waxaas oo dhan waxaa taariikheeya malaa’igta wax duubta.”

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Sharciga Ilaah waa qiyaasta lagu imtixaami doono dabeecadaha iyo nolosha dadka xukunka. Ninkii xigmadda lahaa wuxuu leeyahay: ‘Ilaah ka cabso, amarradiisana xaji, waayo kanu waa waajibka nin kasta oo dhan. Maxaa yeelay Ilaah wuxuu xukunka keeni doonaa shuqul kasta.’ Wacdiyahii 12:13, 14. Rasuul Yacquubna walaalihiis ayuu ku waaninayaa: ‘Sidaas u hadla, oo sidaas yeela, idinkoo ah kuwa lagu xukumi doono sharciga xorriyadda.’ Yacquub 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> “Kuwa xisaabta lagu helo inay ‘u qalmaan’ xukunka dhexdiisa waxay qayb ku yeelan doonaan sarakicidda kuwa xaqa ah. Ciise wuxuu yidhi: ‘Kuwa loo xisaabin doono inay istaahilaan inay helaan dunidaas iyo sarakicidda kuwii dhintay ka soo sara kicidda, … waxay la mid yihiin malaa’igta; waana carruurta Ilaah, iyagoo ah carruurta sarakicidda.’ Luukos 20:35, 36. Mar kale ayuu ku dhawaaqayaa in ‘kuwa wanaag sameeyey’ ay soo bixi doonaan ‘xagga sarakicidda nolosha.’ Yooxanaa 5:29. Kuwii xaqa ahaa ee dhintay lama sara kicin doono ilaa xukunka dabadiis, xukunkaas oo lagu xisaabinayo inay u qalmaan ‘sarakicidda nolosha.’ Sidaa darteed iyagu shakhsi ahaan kama soo muuqan doonaan maxkamadda marka diiwaannadooda la baarayo oo arrimahooda la go’aaminayo.”

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “Ciise wuxuu u muuqan doonaa sidii qareenkooda, si uu ugu doodo iyaga aawadood Ilaah hortiisa. ‘Haddii nin kastaa dembaabo, waxaynu Aabbaha ku leennahay qareen, kaasoo ah Ciise Masiix kii xaqa ahaa.’ 1 Yooxanaa 2:1. ‘Waayo, Masiixu ma gelin meelaha quduuska ah oo gacmo lagu sameeyey, kuwaas oo tusaale u ah kuwa runta ah; laakiin wuxuu galay samooyinka qudhooda, si uu imminka Ilaah hortiisa inoogu muuqdo.’ ‘Sidaas daraaddeedna wuu karaa inuu ilaa ugu dambaysta badbaadiyo kuwa Ilaah ugu yimaada xaggiisa, maxaa yeelay weligiisba wuu nool yahay inuu u shafeeco u sameeyo iyaga.’ Cibraaniyada 9:24; 7:25.”

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Marka buugaagta diiwaanka ah lagu furo xukunka, nolosha dhammaan kuwii rumaystay Ciise waxaa dib-u-eegis loogu keenayaa Ilaah hortiisa. Isagoo ka bilaabaya kuwii ugu horreeyey ee dhulka ku noolaa, Qareenkeenna ayaa soo bandhiga dacwadaha jiil kasta oo isdaba jooga, wuxuuna ku soo afjaraa kuwa nool. Magac kastaa waa la xusaa, dacwad kastana si dhow baa loo baadhaa. Magacyo waa la aqbalaa, magacyo waa la diidaa. Marka qaar lagu helo dembiyo weli ku hadhay buugaagta diiwaanka, oo aan laga toobad keenin oo aan la cafin, magacyadooda waxaa laga tirtiri doonaa kitaabka nolosha, diiwaanka camalladooda wanaagsanna waxaa laga masixi doonaa kitaabka xusuusta Ilaah. Rabbigu wuxuu Muuse ku yidhi: ‘Kii igu dembaaba, kaas ayaan kitaabkayga ka tirtiri doonaa.’ Baxniintii 32:33. Nebi Ezekielna wuxuu leeyahay: ‘Marka kan xaqa ah xaqnimadiisii ka jeesto, oo uu xumaato sameeyo, … xaqnimadiisii oo dhan oo uu sameeyey lama soo xusi doono.’ Ezekiel 18:24.” Khilaafkii Weynaa, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Waxaannu daraasaddan sii wadi doonnaa, oo su’aalaha la soo qaadayna kaga jawaabi doonnaa maqaalka xiga ee taxanahan.

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