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

Kitaabka Daanyeel - Boqol iyo Shan iyo Tobnaad

Unveiling the Prophetic Characteristics of the Final Generation

Muujinta Sifooyinka Nebinimo ee Jiilka Ugu Dambeeya

Author

Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Jiilka ugu dambaysa ee dad la dhaafayo waxaa lagu gartaa sifooyin nebiyadeed qaarkood. Markaas waxay yihiin jiil masas ah, waayo waxay samaysteen dabeecaddii Shayddaanka. Waxay yihiin jiil sinooleyaal ah, waayo waxay la yeesheen xiriirro aan quduus laga dhigin oo ay la sameeyeen cadaawayaasha Ilaah. Waxay gaadheen heer ay wax arkaan, laakiin aanay garan karin; ay maqlaan, laakiin aanay gorfayn karin; waayo ma ay soo noqonnin, taas oo lagu matalay in qalbigoodu buurmay. Muuse ayaa marka hore si toos ah uga hadlay isla dhacdadan.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Markaasaa Muuse wuxuu u yeedhay reer binu Israa’iil oo dhan, oo wuxuu ku yidhi, Waxaad aragteen wax kasta oo Rabbigu hortiinna ku sameeyey dalka Masar, Fircoon, iyo addoommadiisii oo dhan, iyo dalkiisii oo dhan; kuwaas oo ah imtixaannadii waaweynaa oo indhihiinnu arkeen, calaamooyinka, iyo mucjisooyinkaas waaweyn; laakiinse Rabbigu ilaa maantadan idin siin qalbi aad ku gartaan, iyo indho aad ku aragtaan, iyo dhego aad ku maqashaan. Sharciga Kunoqoshadiisa 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Markii ugu horraysay ee la xuso arrinta La’odikiya ee aragga iyo maqalka, waxa dadka Ilaah aanay awoodin inay arkaan waa calaamadaha iyo yaababka taariikhdooda aasaasiga ah. Yeremyaah wuxuu arrintan ku tilmaamaa inay tahay sifo ka mid ah “bikradaha nacasyada ah” maalmaha ugu dambeeya, isla markaana ay tahay matalaadda diidmada ay bikradaha nacasyada ahi ka muujiyaan inay aqbalaan farriimaha saddexda malaa’igood, taas oo ka bilaabmata dhawaaqa malaa’igta kowaad ee ah in laga cabsado Ilaaha Abuuraha ah. Caasinimadan aawadeed ma helaan roobka dambe.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Tanu ku naadiya reer Yacquub dhexdiisa, oo ku baahiya dalka Yahuudah, idinkoo leh, Haddaba tan maqla, dadyahow nacasnimada badan oo garaadla’, kuwiinna indho leh oo aan waxba arag, kuwiinna dhego leh oo aan waxba maqal. Rabbigu wuxuu leeyahay, Miyeydaan iga cabsanayn? Miyeydaan hortayda ku gariirayn? Anigoo cammuudda xad uga dhigay badda amar daa’im ah, si ayan uga gudbi karin; oo in kastoo hirarkeedu isa soo tuuraan, haddana ma adkaan karaan; in kastoo ay guuxaan, haddana kama tallaabi karaan. Laakiinse dadkanu qalbi caasi ah oo fallaagoobay bay leeyihiin; way caasiyoobeen oo way tageen. Oo qalbigooda kuma yidhaahdaan, Aynu hadda ka cabsanno Rabbiga Ilaaheenna ah, kan roobka bixiya, kan hore iyo kan dambeba xilligiisa, oo inoo dhawra toddobaadyada la amray ee beergoosadka. Xumaatooyinkiinnii waxyaalahan way idiinka leexiyeen, oo dembiyadiinniina waxyaalihii wanaagsanaa way idinka celiyeen. Yeremyaah 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Yexesqeel wuxuu aqoonsanayaa kuwa muujiya sifooyinka lagu matalay aragid aan la fahmin inay yihiin reer caasi ah. Waa reer caasi ah oo aan arki doonin taariikhda aasaasyadooda, oo ah bikrado nacas ah, kuwaas oo aan weli soo noqon, maxaa yeelay way diidaan farriinta malaa’igta kowaad, taas oo ah inay wada diidaan dhammaantood; waayo, haddii aadan aqbalin farriinta malaa’igta kowaad, ma aqbali kartid tan labaad iyo tan saddexaad toona. Xaaladdan roobka dambe ayaa laga celiyaa bikradahan wakhtiga roobka dambe. Markii Ciise sifadan kaga hadlay qisadiisa, dabadeed wuxuu u gudbay inuu soo bandhigo masaalka beerreyga.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Laakiin waxaa barakaysan indhihiinna, waayo way arkaan; iyo dhegihiinna, waayo way maqlaan. Runtii waxaan idinku leeyahay, nebiyo badan iyo rag xaq ah ayaa damcay inay arkaan waxyaalaha aad aragtaan, mana ay arag; oo ay maqlaan waxyaalaha aad maqashaan, mana ay maqal. Haddaba maqla masaalkii beerreyga. Kii maqla ereyga boqortooyada oo aan garanayn, waxaa yimaada kii sharka lahaa, oo ka qaada wixii qalbigiisa lagu beeray. Kanu waa kii abuurka laga beeray jidka dhiniciisa. Kii abuurka lagu beeray meelaha dhagaxa lehna waa kii ereyga maqla oo isla markiiba farxad ku qaata; hase ahaatee xidid kuma laha naftiisa, ee wax yar uun buu sii jiraa; waayo markii dhib ama silcinu u kacdo ereyga aawadiis, markiiba wuu dhacaa. Kii qodxanta lagu dhex beerayna waa kii ereyga maqla; oo welwelka dunidan iyo hodantinimada khiyaanadeedu waxay ceejiyaan ereyga, markaasuu noqdaa mid aan midho dhalin. Laakiin kii lagu beeray dhul wanaagsan waa kii ereyga maqla oo garta; kaasuna midho buu dhalaa, wuuna soo saaraa, mid boqol laab, mid lixdan laab, mid soddon laab. Masal kale ayuu u soo jeediyey iyaga, isagoo leh, Boqortooyada jannadu waxay u eg tahay nin ku beeray beertiisa abuur wanaagsan. Laakiin intii dadku hurdeen, cadowgiisii baa yimid oo sarreenka ku dhex beeray gocondho, dabadeedna iska tegey. Laakiin markii geedku soo baxay oo midho dhalay, ayaa gocondhihiina soo muuqdeen. Markaas addoommadii ninkii beerta lahaa ayaa u yimid oo ku yidhi, Sayidow, sow adigu beerkaaga kuma aadan beerin abuur wanaagsan? Haddaba xaggee bay gocondho ka timid? Wuxuu ku yidhi, Cadow baa waxan sameeyey. Addoommadiina waxay ku yidhaahdeen, Haddaba ma doonaysaa inaannu tagno oo soo ururinnno? Laakiin wuxuu ku yidhi, Maya; waaba intaas oo intaad gocondhada ururinaysaan aad sarreenkiina la xididdada siibtaan. Labadaba ha isla baxaan ilaa beergoosadka; oo wakhtiga beergoosadka waxaan kuwa wax gooya ku odhan doonaa, Marka hore gocondhada isu geeya, oo xidhmooyin ugu xidha in lagu gubo; laakiin sarreenka ku ururiya bakhaarkayga. Matayos 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Kuwa nacasyadu waa haramaha, kuwa caqliga lehna waa sarreenka. Masaalka tobanka bikradood lahaanshaha saliidda ayaa muujinaya kala duwanaanta u dhexaysa labada qaybood; sarreenka iyo haramahana, waxay ku salaysan tahay in iniinta, oo ah erayga, la fahmay iyo in kale. Xuska ugu horreeya ee Muuse ka sameeyo dabaqad aan arki doonin oo sidaas daraaddeed aan fahmi doonin, wuxuu dhigaya farriinta ay tahay in la fahmo inay tahay calaamooyinka iyo yaababka taariikhda aasaasiga ah. Tixraaca nebiyadeed ee ugu dambeeya ee Ellen White ka bixiso curiyeyaasha indho-la’aanta guriga fallaagada ah wuxuu tilmaamayaa in indhihii lagu barakeeyey inay arkaan wixii ay dhammaan nimankii xaqa ahaa jeclaayeen inay arkaan ay ahaayeen taariikhda dhaqdhaqaaqii Millerite-ka.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Farriimihii oo dhan ee la bixiyey sannadihii 1840–1844 waa in hadda si xoog leh loo muujiyo, waayo waxaa jira dad badan oo jihadoodii lumiyey. Farriimuhu waa inay gaadhaan kaniisadaha oo dhan.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> “Masiixu wuxuu yidhi, ‘Waxaa barakaysan indhihiinnu, waayo way arkaan; iyo dhegihiinnu, waayo way maqlaan. Maxaa yeelay, runtii waxaan idinku leeyahay, Nebiyo badan iyo rag xaq ah ayaa damcay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqlin’ [Matayos 13:16, 17]. Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.” Manuscript Releases, volume 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Ciise had iyo jeer wuxuu dhammaadka ku muujiyey bilowga, oo tixraacii ugu horreeyey ee ku saabsan kuwa indho leh, hase yeeshee aan waxba arkin ama fahmin, iyo tixraacii ugu dambeeyeyba waxay caddaynayaan in taariikhda aasaasiga ah ee guriga caasiyiinta ahi tahay waxa aan la arag, sidaas darteedna la diido, oo sidaas awgeedna ka horjoogsada nacasyada inay gartaan roobka dambe. Taariikhda 1840–1844 waxaa lagu sii tusay samatabbixintii reer binu Israa’iil ee qadiimiga ahaa laga samatabbixiyey addoonsigii Masar. Guuldarradii reer binu Israa’iil ee qadiimiga ahaa ee ahayd inay ka gudbaan habraacii imtixaanka bilowga ah waxay keentay Qaadeesh, halkaas oo ay aqbaleen warkii beenta ahaa ee tobankii basaasiin, oo ay doorteen hoggaamiye cusub si uu dib ugu hoggaamiyo Masar. Afartan sannadood dabadeed ayaa mar kale loo keenay Qaadeesh, oo Muuse halkaas ayuu ku dhacay markuu mar labaad ku dhuftay Dhagaxa.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

In kasta oo Muuse fashilmay, haddana Yashuuca wuu sii ambaqaaday si uu iyaga ugu hoggaamiyo Dhulkii Ballanqaadka. Imtixaankii ugu dambeeyey ee Kaadeesh wuxuu la xidhnaa caasinimo culus, waayo Ciise mar walba dhammaadka wuxuu ku muujiyaa bilowga; oo caasinimadii tobanka basaasiin ee Kaadeesh ka dhacday bilowgii afartanka sannadood, iyo sidoo kale dhammaadkii afartanka sannadood, waxay iyana sawirayaan caasinimo weyn oo Kaadeesh ka dhacda. Hase ahaatee, inkasta oo caasinimadii Muuse ee Kaadeesh jirtay, araggii gelitaanka Dhulkii Ballanqaadka dib looma sii dhigin.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Kacdoonkii 1863, oo horseeday kacdoonkii sii kordhay ee 1888, kaas oo horseeday kacdoonkii sii kordhay ee 1919, oo ku dhammaaday kacdoonkii 1957, Ciise wuxuu Adventism-ka La’odikiya dib ugu soo celiyey Qaadeesh. Wuxuu dib ugu soo celiyey taariikhdii uu malaa’igta saddexaad timid oo ay ka billowday hab tijaabo ah oo ugu dambayntii muujiyey kacdoonkii 1863, iyo musaafurintii wareegga cidlada ee La’odikiya. Malaa’igta saddexaad waxay gashay taariikhda dhammaadka ee Adventism-ka La’odikiya 11-ka Sebtembar, 2001, markii malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad, oo ah malaa’igta saddexaad, ay soo degtay. Dabadeedna waxay ku dhawaaqday in Baabuloon dhacday, sida lagu sii calaamadeeyey dumintii munaaraddii Nimrod, markii la dumiyey munaaradihii Magaalada New York.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> “Farriinta malaa’igta saddexaad lama garan doono; nuurka dhulka ku iftiimin doona ammaantiisa waxaa loogu yeedhi doonaa iftiin been ah kuwa diida inay ku socdaan ammaantiisa sii kordhaysa.” Review and Herald, May 27, 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Sida Israa’iilkii qadiimiga ahaa oo kale, ayay sidaas oo kale ugu tahay Israa’iilka casriga ah. Jiilka markhaatiga u noqda Sebtembar 11, 2001 waa jiilka ugu dambeeya. Ciise wuxuu ku yidhi Luukos cutubka kow iyo labaatanaad in “jiilkan,” oo Isagu jiilkaas ku aqoonsaday kuwa nool marka samooyinka iyo dhulku dhammaanayaan, taas oo dhacda Imaatinka Labaad. Jiilka noolaanaya oo markhaati u noqonaya soo-noqoshada Masiixa ayaa garan doona calaamad u caddaynaysa iyaga in ay yihiin jiilka ugu dambeeya. Waxay ogaan doonaan oo ay fahmi doonaan in ay yihiin kuwa nool marka “saamaynta riyo kasta” aan mar dambe “dib loo dhigin.”

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Markii Ciise macbudka ka tegayay isaga iyo xertiisii, waxay ka baryeen inuu u sharraxo waxa uu uga jeeday tilmaantiisii ku saabsaneyd baabbi’inta macbudka. Wadahadalkaasu wuxuu matalayay wada hadalka ay xertiisu yeelan doonaan inta lagu jiro jiilka ugu dambeeya. Xertii waxay doonayeen inay fahmaan waxa uu uga jeedo marka uu marar badan baray in kaniisadda Adventist-ka ee La’odikiya la xaaqi doono marka sharciga Axadda ee dhowaan imanaya soo deggo, sida kuwa halkaas ku caabuda afkiisa looga tufayo, oo aanay mar dambe ahayn kuwii isaga u hadli jiray.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Markuu xertii ka jawaabayey, Ciise wuxuu sharraxay baabbi’inta Yeruusaalem iyo taariikhdii ka dambaysay, ilaa iyo dhammaadka dunida. Ka dib markii uu dulmar taariikheedka soo bandhigay ilaa aayadda sagaal iyo tobnaad, wuxuu markaas u jeestaa baabbi’inta Yeruusaalem, oo ah baabbi’in dhici kari lahayd iskutallaabta, laakiin naxariista iyo dulqaadka dheer ee Ilaah aawadood dib loogu dhigay ku dhowaad afartan sannadood. Dhammaadka afartaas sannadood waxaa jiri lahaa hadhay baxsata baabbi’inta, laakiin keliya haddii ay gartaan calaamadda uu markaas bixiyey.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Bilowgii Israa’iilkii hore waxaa jiray muddo afartan sannadood ah, oo ku bilaabatay xukun ku dhacay fallaagadii tobanka basaasiin, xukunkaas oo dib loogu dhigay afartan sannadood, taas aawadeed baryootankii Muuse. Dhammaadkii Israa’iilkii hore waxaa jiray xukun ku dhacay fallaagadii iskutallaabta, xukunkaas oo dib loogu dhigay afartan sannadood, taas aawadeed dulqaadashada iyo naxariista Masiixa. Labada taariikhoodba waxaa ku jiray kuwo hadhay oo baxsaday. Ciise mar walba dhammaadka wax ayuu ku muujinayaa bilowga wax.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Ciise wuxuu ka hadlay calaamadda la xiriirta baabbi’inta Yeruusaalem, wuxuuna ku tilmaamay “maalmaha aargudashada.”

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Oo markaad aragtaan Yeruusaalem oo ciidan lagu hareereeyey, markaas ogaada in baabbaʼeheedii dhow yahay. Markaas kuwa Yahuudiya jooga ha u carareen buuraha; kuwa dhexdeedana ha ka baxeen; kuwa miyiga joogana yaanay soo gelin. Waayo, kuwanu waa maalmaha aarsashada, in wax kasta oo qoran loo oofiyo. Luukos 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“Maalinta aarsashada” waa toddobada belaayo ee ugu dambaysa, sababtaas awgeedna Sister White waxay burburkii Yeruusaalem la waafajisaa xukunka fulineed ee Ilaah ee maalmaha ugu dambeeya.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Quruumahayow, dadyahow, inaad maqashaan; dhegaysta, quruumahow: dhulku ha maqlo, iyo waxa ku jira oo dhan; dunida, iyo wax kasta oo ka soo baxa. Waayo, cadhada Rabbigu waxay saaran tahay quruumaha oo dhan, iyo xanaaqiisu ciidammadooda oo dhan; isagu gebi ahaanba wuu baabbi’iyey, wuxuuna u dhiibay gawraca. Kuwii la laayayna dibaddaa lagu tuuri doonaa, urkooduna wuxuu ka soo kici doonaa meydadkooda, buuruhuna dhiiggooday ku dhalaali doonaan. Oo ciidanka samada oo dhammuna way kala daadan doonaan, samooyinkuna waxay u duudduubmi doonaan sida kitaab la duubay; oo ciidankooda oo dhammuna hoos bay u dhici doonaan, sida caleentu uga dhacdo geedka canabka ah, iyo sida berdihii bislaaday uga soo dhacaan geedka berdaha. Waayo, seeftaydu samada ayay ku sakhraami doontaa; bal eega, waxay ku soo degi doontaa Idumeya, iyo dadka inkaartayda ku hoos jira, xukun aawadiis. Rabbiga seeftiisu dhiig bay ka buuxdaa, baruur bay la cayishay, iyo dhiigga wananka iyo orgiyada, iyo baruurta kelyaha wananada; waayo, Rabbigu allabari buu ku leeyahay Bosraah, iyo gawrac weyn oo ka dhici doona dalka Idumeya. Oo xayawaannada geeska lehna iyaga way la soo degi doonaan, iyo dibida yaryar iyo dibida waaweyn; dalkooduna dhiig buu la qoyn doonaa, boodhkiisuna baruur buu la cayili doonaa. Waayo, taasu waa maalinta aargudashada Rabbiga, iyo sannadda abaalmarinnada loo bixinayo dacwada Siyoon. Ishacyaah 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Ciise wuxuu bandhiggiisii ugu horreeyay ee dadweyne ku sameeyey Naasared, isagoo isu sheegay Masiixa. Bandhiggaas waxaa si nebiyadeed u hagayey qaanuunka xusidda ugu horraysa. Akhriska uu doortay wuxuu caddaynayey in hawshiisu ay ku jirto ku dhawaaqidda “maalinta aargudashada Rabbiga.” Taas oo sida uu Ishacyaah sheegay ay sidoo kale tahay “sannadda abaalmarinnada muranka Siyoon.”

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Waxay ahayd Naasared meesha Masiixu ka bilaabay adeeggiisii dadweynaha oo uu isku dhawaaqay inuu yahay Masiixa. Markaasay kuwii erayadiisii maqlay, laakiin aan garan, isku dayeen inay dilaan iyagoo buur ka tuuraya. Bilowgii adeeggiisa waxaa calaamadeeyey in dadkii magaaladiisii ay isku dayeen inay dilaan, dhammaadkii adeeggiisana dadkiisii baa dilay. Adeeggiisu wuxuu ahaa inuu isu aqoonsiiyo inuu yahay Masiixa, taas oo uu noqday markii la subkay baabtiiskiisii. Baabtiiskiisii waxaa soo degay astaan rabbaani ah si ay u xaqiijiso dhammaystirka sii-sheegidda imaatinka Masiixa. Ogosto 11, 1840, waxaa soo degtay astaan rabbaani ah si ay u xaqiijiso sii-sheegidda farriinta imtixaanka ee taariikhdaas. Oo Sebtembar 11, 2001, waxaa hoos u timid astaan rabbaani ah si ay u xaqiijiso farriintii la sii sheegay ee taariikhdaas, taas oo ah farriinta roobka dambe.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Kadib markuu laba maalmood la joogay reer Samaariya, Ciise wuu ka tegey si uu safarkiisii ugu sii gudbo Galili. Ma uu joogsan Naasared, oo ahayd meeshii uu ku soo qaatay yaraantiisii iyo billowgii nimcadiisii ragannimo. Soo-dhaweyntii lagu qaabilay sunagogga halkaas, markii uu isu caddeeyey inuu yahay Kan la subkay, waxay ahayd mid aad u aan wanaagsanayn, sidaas daraaddeedna wuxuu go’aansaday inuu raadsado beero ka midho badan, si uu ugu wacdiyo dhego maqli doona iyo qalbiyo aqbali doona farriintiisa. Wuxuu xertiisii ku dhawaaqay in nebi uusan sharaf ku lahayn dalkiisa. Oraahdani waxay muujinaysaa diidmada dabiiciga ah ee dad badan ka haysata inay qiraan korriin si layaab leh loo majeeran karo oo ka soo baxda qof si aan ismuujin ahayn ugu dhex noolaa, oo ay si dhow u yaqaaneen tan iyo carruurnimadiisii. Isla mar ahaantaasna, isla dadkaas qudhoodu waxay si waalli ku dhow ugu kici karaan sheegashooyinka qof qalaad iyo nin tacabur-doon ah.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Cutubka kow iyo labaatanaad ee Luukos, Masiixu wuxuu aqoonsanayaa boqol iyo afartan iyo afarta kun, oo ah jiilka ugu dambeeya ee aan dhimanayn. Wuxuu sidaas ku sameeyaa isagoo soo bandhigaya taariikhda ka bilaabatay booqashadiisii ugu dambaysay ee meeshii markii hore ahayd gurigii Aabbihiis, hase yeeshee dabadeed noqotay gurigii Yuhuudda. Qisada taariikhda ee Ciise bilaabay inuu soo bandhigo ayuu ku gaaray heerkii Yeruusaalem, iyo macbudkii ay xertiisu doonayeen inay wax ka ogaadaan, la baabbi’in lahaa (70 AD). Wuxuu baabbi’intaas ku tilmaamay maalmaha aargudashada, taas oo qayb ka ahayd ku dhawaaqistiisii furitaanka ee adeeggiisa. “Maalmaha aargudashada” ma ay matalin oo keliya baabbi’intii Yeruusaalem sannadkii 70, balse sidoo kale wakhtiga cadhada Ilaah sida loogu matalay toddobada belaayo ee ugu dambaysa.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Waayo, kanu waa maalintii Rabbiga Ilaaha ciidammada, oo ah maalin aargudasho, si uu uga aarguto cadaawayaashiisa; seeftuna way cuni doontaa, wayna dhergi doontaa oo dhiiggooda ayay ku sakhraami doontaa; waayo, Rabbiga Ilaaha ciidammadu wuxuu allabari ku leeyahay dalka woqooyi oo ag jooga webiga Yufraad. Yeremyaah 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“Maalinta aargudashada” ee ku soo degaysa Baabuloon, oo lagu matalay “allabariga ka dhacaya dalka woqooyi agtiisa Webiga Yufraad,” waxay bilaabmaysaa sharciyada Axadda ee dhowaan iman doona.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Cadhada Rabbiga aawadeed, lama degi doono, laakiinse waxay ahaan doontaa cidla dhan; mid kasta oo Baabuloon ag maraana wuu amakaagi doonaa, oo wuxuu ku foodhyi doonaa belaayooyinkeeda oo dhan. Isu diyaariya inaad Baabuloon hareeraheeda kaga safataan; kulligiin qaansooyinka laabtaow, ku ganaya; fallaadhna ha u tudhina, waayo, iyadu Rabbiga way ku dembaabtay. Hareeraheeda ka qayliya; gacanteedii way dhiibtay; aasaasyadeedii way dhaceen, derbiyadeedii waa la dumiyey; waayo, kanu waa aargudashadii Rabbiga; iyada ka aarguta; sidii ay samaysay, iyadana ugu sameeya. Baabuloon ka gooya beerreyga, iyo kan manjo-goynta qabsada wakhtiga goosashada; cabsida seefta dulmiga aawadeed mid waluba wuxuu u jeesan doonaa dadkiisii, oo mid walubana dalkiisii buu u carari doonaa. Israa’iil waa ido kala firidhsan; libaaxyadu way eryadeen; kii hore boqorkii Ashuur baa liqay, kii dambena Nebukhadnesar oo ah boqorkii Baabuloon ayaa lafihiisii jebiyey. Sidaas daraaddeed Rabbiga ciidammadu, oo ah Ilaaha Israa’iil, wuxuu leeyahay, Bal eega, waxaan ciqaabi doonaa boqorka Baabuloon iyo dalkiisaba, sidii aan u ciqaabay boqorkii Ashuur. Oo Israa’iil waxaan mar kale ku soo celin doonaa hoygiisii, oo wuxuu daaqi doonaa Karmel iyo Baashaan, naftiisuna waxay ku dhergi doontaa buurta Efrayim iyo Gilecaad. Wakhtigaas iyo maalmahaas, ayaa Rabbigu leeyahay, xumaanta Israa’iil waa la doondooni doonaa, mana jiri doonto; iyo dembiyada Yahuudahna, lamana heli doono; waayo, kuwa aan reebo waan cafiyi doonaa. U kaca dalka Merataayim, oo ku kaca isaga iyo dadka deggan Feqood; baabbi’iya oo dabadoodna wada baabbi’iya, ayaa Rabbigu leeyahay, oo u sameeya wax kasta oo aan kugu amray. Dalka dhexdiisa waxaa ka yeedhaya dhawaaq dagaal iyo hallig weyn. Sidee buu dubbe dhulka oo dhan u kala go’ay oo u jabay! Sidee bay Baabuloon quruumaha dhexdooda cidla uga noqotay! Dabinna waan kuu dhigay, oo weliba waad ku dhacday, Baabuloonay, adigoon ogayn; waa lagu helay oo weliba waa lagu qabtay, maxaa yeelay, Rabbigaad la dirirtay. Rabbigu wuxuu furay bakhaarkiisii hubka, oo wuxuu soo bixiyey hubkii cadhadiisa; waayo, kanu waa shuqulka Rabbiga ah Ilaaha ciidammada ee dalka reer Kaldayiin. Soohdinta ugu fog uga imaada; bakhaaradeeda fura; waxay u tuura sida taallooyin, oo dhammaanteed baabbi’iya; waxba yaanay ka hadhin. Dibiyadeeda oo dhan gawraca; ha u degaan gawraca; iyagaa iska hoogay, waayo, maalintoodii waa timid, wakhtigii booqashadooda. Waa codkii kuwa ka cararaya oo ka baxsanaya dalka Baabuloon, inay Siyoon ka sheegaan aargudashadii Rabbiga Ilaaheenna, taas oo ah aargudashadii macbudkiisa. Waranlayaasha ugu yeedha Baabuloon; kulligiin qaansooyinka laabtaow, hareeraheeda dega; yaanay midna ka baxsan; ugu abaalguda sida shuqulkeedu yahay; wax kasta oo ay samaysay, iyadana ugu sameeya; waayo, kibir bay Rabbiga iskaga qaaday, oo ka gees ahayd Kan Quduuska ah oo Israa’iil. Yeremyaah 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Burburkii Yeruusaalem ee sannadkii 70 AD waxa uu ka dhigan yahay xukunka fulinta ah ee dhilladii Baabuloon, kaas oo ka bilaabma sharciga Axadda ee dhowaan imanaya ee Maraykanka. Ciise wuu ogaa in uu sannadkii 70 AD u aqoonsanayey sharciga Axadda ee dhowaan imanaya, waayo, isagu waa Qoraalkiisa Eraygiisa curiyaha, isaguna waa Erayga. Waa muhiim in la garto duruufaha waxsii sheegidda ee Ciise ku soo bandhigay Luukos cutubka kow iyo labaatanaad, si loo fahmo waxa ay tahay calaamadda muujinaysa in jiilkii ugu dambeeyey yimid.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> Imaatinka Masiixu waxay dhici doontaa xilliga ugu mugdiga badan ee taariikhda dunidan. Maalmihii Nuux iyo Luud waxay sawir ka bixiyaan xaaladda dunida wax yar ka hor imaanshaha Wiilka Aadanaha. Qorniinku, isagoo tilmaamaya wakhtigan soo socda, wuxuu caddeeyaa in Shaydaanku ku hawlgeli doono xoog oo dhan iyo “khiyaano kasta oo xaqdarro ah.” 2 Tesaloniika 2:9, 10. Hawlgalkiisa waxaa si cad loogu muujiyey gudcurka si degdeg ah u sii kordhaya, khaladaadka tirada badan, bidcooyinka, iyo khiyaamooyinka maalmahan u dambeeya. Shaydaanku ma aha oo keliya inuu dunida u kaxaynayo maxaabiisnimo, laakiin khiyaamooyinkiisu waxay khamiirinayaan kiniisadaha qirta Rabbigeenna Ciise Masiix. Riddo weynu waxay isu beddeli doontaa gudcur u madow sida saqda dhexe. Dadka Ilaah waxay u ahaan doontaa habeen imtixaan, habeen oohin, habeen silcin ah runta aawadeed. Laakiin habeenkaas gudcurka ah dhexdiisa ayaa nuurka Ilaah iftiimi doonaa.

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> Isagu waa kan “iftiinka ka soo bixiya gudcurka.” 2 Korintos 4:6. Markii “dhulku ahaa bilaa qaab oo madhan; gudcurna uu ku dul yiil wejiga moolka,” “Ruuxa Ilaahna wuxuu ku dul socday biyaha dushooda. Markaasaa Ilaah yidhi, Iftiin ha ahaado, iftiin baana jiray.” Bilowgii 1:2, 3. Sidaas oo kale, habeenka gudcurka ruuxiga ah dhexdiisa, erayga Ilaah wuu soo baxaa, isagoo leh, “Iftiin ha ahaado.” Dadkiisana wuxuu ku yidhaahdaa, “Kac, iftiim; waayo, iftiinkaagii waa yimid, oo ammaanta Rabbiguna way kugu soo baxday.” Ishacyaah 60:1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Bal eega,’ ayuu Qorniinku leeyahay, ‘gudcur baa dhulka dabooli doona, iyo mugdi aad u weyn quruumaha; laakiinse Rabbigu korkaaga ayuu ka soo bixi doonaa, oo ammaantiisana korkaaga ayaa lagu arki doonaa.’ Aayadda 2. Masiix, oo ah iftiinka ka soo baxa ammaanta Aabbaha, wuxuu dunida ugu yimid sidii iftiinkeedii. Wuxuu u yimid inuu Ilaah dadka u matalo, waxaana isaga laga qoray in lagu subkay ‘Ruuxa Quduuska ah iyo xoog,’ oo uu ‘meel walba ku wareegayay isagoo wanaag samaynaya.’ Falimaha Rasuullada 10:38. Sunagogga Naasared dhexdiisa ayuu ku yidhi, ‘Ruuxa Rabbigu waa igu dul joogaa, maxaa yeelay wuxuu ii subkay inaan masaakiinta injiilka ku wacdiyo; wuxuu ii soo diray inaan bogsiiyo kuwa qalbigoodu jaban yahay, inaan maxaabiista u naadiyo xorriyad, iyo indhoolayaasha soo celinta aragga, inaan kuwa la burburiyey xornimo ku sii daayo, inaan ku naadiyo sannadda Rabbiga ee la aqbalo.’ Luukos 4:18, 19. Tanu waxay ahayd shaqadii uu xertiisa u igmaday inay sameeyaan. ‘Idinku waxaad tihiin iftiinka dunida,’ ayuu yidhi. ‘Iftiinkiinnu sidaas ha ugu iftiimo dadka hortooda, inay shuqulladiinna wanaagsan arkaan, oo ay ammaanaan Aabbihiinna jannada ku jira.’ Matayos 5:14, 16.” Prophets and Kings, 217, 218.

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