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

Buugga Daanyeel - Boqol iyo Lix iyo Tobnaad

Unveiling the Days of Vengeance: A Prophetic Exploration of Jeremiah’s Warning and the Final Generation

Muujinta Maalmaha Aargudashada: Sahamin Nebiyeed oo ku Saabsan Digniintii Yeremyaah iyo Jiilka Ugu Dambeeya

Author

Jeff Pippenger

Published

March 4, 2024

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We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.

Waxa aynu ka fiirsanay maqaalkii hore cutubka kontonaad ee Yeremyaah, iyo xukunkii Baabuloon ku dhacay ee ku jira tuducaas, kaas oo ka bilaabma sharciga Axadda ee dhowaan imanaya ee Maraykanka kana dhammaada cadhada Ilaah. Xukunka fulinta ahi waa maalinta aargudashada Rabbiga oo lagu matalay burburintii Yeruusaalem ee sannadkii 70 AD. Burburintii Yeruusaalem ee Rooma fulisay sannadkii 70 AD, waxaa horay u sii tusaaleeyey burburintii Yeruusaalem ee Nebukadnesar geystay. Labadooduba waxay bixiyeen laba markhaati oo ku saabsan Xukunka Fulinta ee dhilladii Turos, taas oo sidoo kale ah dhillada ku xusan Muujintii cutubka toddoba iyo tobnaad.

Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “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.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.

Yeremyaah wuxuu inoo sheegayaa in marka aargudashada Rabbigu ku dhammaysanto Baabuloonta casriga ah, iyadoo ka bilaabmaysa sharciga Axadda ee dhowaan imanaya, in “Maalmahaas iyo wakhtigaas, ayaa Rabbigu leeyahay, xumaanta Israa’iil waa la doondooni doonaa, mana jiri doonto; iyo dembiyada Yahuudahna, lamana heli doono, waayo, kuwaan hadhay ee aan dhawray ayaan cafiyi doonaa.” Maalmahaas, shaabadaynta boqol iyo afar iyo afartan kun hore ayay u dhammaystirmi doontaa.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Maxaad samaynaysaan, walaalayaalow, hawsha weyn ee isu-diyaarinta? Kuwa dunida la midoobaya waxay qaadanayaan qaabkii dunida, waxayna isu diyaarinayaan calaamadda bahalka. Kuwa aan isku hallayn, ee is-hoosaysiiya Ilaah hortiisa, oo nafahooda ku daahiriya addeecidda runta, kuwaasu waxay qaadanayaan qaabkii samada, waxayna isu diyaarinayaan shaabadda Ilaah ee fooddooda ku taal. Markii amarku baxo oo sumaddu lagu dhufto, dabeecaddoodu waxay ahaan doontaa mid daahir ah oo aan iin lahayn weligeed.” Testimonies, volume 5, 216.

The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “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.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.

Xukunka fulinta xukunku wuxuu ka bilaabmaa codka labaad ee Muujintii cutubka siddeed iyo tobnaad, kaas oo ragga iyo dumarka ugu yeedha inay ka cararaan Baabuloon, Yeremyaahna wuxuu leeyahay, “maalinteedii waa timid, wakhtigii booqashadeeda. Kanu waa codkii kuwa cararaya oo ka baxsanaya dalka Baabuloon, si ay Siyoon ugu sheegaan aargudashada Rabbiga Ilaaheenna ah, aargudashada macbudkiisa. Isu yeedha qaansoleyda ka gees ah Baabuloon; kulligiin kuwa qaansada laaba, hareeraheeda ka dega; yaan midna ka baxsan: u abaalmariya iyada sida shuqulkeedu yahay; wax walba oo ay samaysay oo dhan, ku sameeya iyada.” Xukunkeeda waxaa fuliya “qaansoleyda.” Tixraaca ugu horreeya ee qaansole ku saabsan ee Qorniinka ku jira wuxuu khuseeyaa Ismaaciil.

> And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.

> Markaasaa Ilaah maqlay codkii wiilka; markaasaa malaa’igtii Ilaah samada kaga dhawaaqday Haagaar oo ku tidhi, Maxaa kugu dhacay, Haagaar? Ha cabsan; waayo, Ilaah waa maqlay codkii wiilka meeshii uu joogo. Kac, wiilka kor u qaad, oo gacanta ku hay; waayo, waxaan isaga ka dhigi doonaa quruun weyn. Markaasaa Ilaah indhaheeda furay, oo waxay aragtay ceel biyo ah; wayna tagtay, oo waxay weelkii ka buuxisay biyo, dabadeedna wiilkii way waraabisay. Oo Ilaah baa la jiray wiilka; wuuna koray, oo cidlada ayuu degay, wuxuuna noqday qaansoley. Bilowgii 21:17–20.

The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).

“Saacadda dhulgariirka weyn” ee Muujintii kow iyo tobnaad waxay tilmaamaysaa bilowga xukunka fulinta ah ee lagu ridayo dhilladii Rooma, kaas oo ka bilaabma sharciga Axadda ee dhowaan ka iman doona dalka Maraykanka. “Saacaddaas” gudaheeda, “hooggii saddexaad si dhaqso ah ayuu u imanayaa. Markaasaa malaa’igtii toddobaad buunkii afuufday.” Hooggii saddexaad waa buunka toddobaad. Waa fallaadholeyda Islaamka kuwa loo adeegsado inay keenaan xukunkiisa ku dul yaal kuwa dhaqan geliya calaamadda awoodda baabbanimada (cibaadada Axadda), oo silciya kuwa adkeeya calaamadda awoodda Ilaah (cibaadada Sabtida).

In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.

Cutubka kow iyo labaatanaad ee Luukos, Ciise isaga oo ka jawaabaya su’aalihii xertii ee ku saabsanaa burburinta Yeruusaalem iyo macbudka, wuxuu bixiyaa sheeko taariikheed oo sidoo kale ka dhigan taariikhda maalmaha ugu dambeeya. Wuxuu tixraacayaa “maalmaha aargudashada,” kuwaas oo ahaa sifad nebiyadeed oo lagama maarmaan u ahayd adeeggiisa Masiixa ahaan, taas oo uu ku caddeeyey ku dhawaaqistiisii furitaanka ee adeeggiisa markii uu ka akhriyey nebi Ishacyaah kiniisadda Naasared. Ku dhawaaqistii Naasared, iyo tuduca Ishacyaah laga soo qaatay, waxay matalayeen oo keliya adeeggiisa ma aha, balse sidoo kale farriinta xertiisa, iyo si gaar ah shaqada iyo adeegga dhaqdhaqaaqa boqol iyo afar iyo afartan kun.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Ruuxa Sayidka Rabbiga ah ayaa igu dul taal; maxaa yeelay Rabbigu wuxuu ii subkay inaan kuwa camal qabow ugu bishaareeyo war wanaagsan; wuxuu ii soo diray inaan qalbi-jabayaasha duubo, inaan xorriyad u naadiyo maxaabiista, iyo furidda xabsiga kuwa xidhan; inaan naadiyo sannadda Rabbiga ee la aqbalay, iyo maalinta aargudashada Ilaaheenna; inaan u qalbi qaboojiyo kuwa ooyaya oo dhan; inaan kuwa Siyoon ku ooyaya u qoondeeyo, inaan dambas beddelkiis siiyo qurux, saliidda farxadda beddelka baroorashada, iyo marada ammaanta beddelka ruuxa culayska; si loogu yeedho geedaha xaqnimada, beerista Rabbiga, si uu isagu u ammaano. Oo waxay dhisi doonaan meelihii burburay ee hore, waxay kicin doonaan baabba’ii hore, oo waxay hagaajin doonaan magaalooyinkii cidla ahaa, kuwaas oo ahaa baabba’ii qarniyo badan. Oo shisheeyayaashu way istaagi doonaan oo adhigiinna way daajin doonaan, oo wiilasha ajaanibtuna waxay ahaan doonaan kuwii idin qodi lahaa iyo kuwii beerihiinna canabka daryeeli lahaa. Laakiinse idinka waxaa laydiin magacaabi doonaa Wadaaddadii Rabbiga; dadkuna waxay idiinku yeedhi doonaan Adeegayaashii Ilaaheenna; waxaad cuni doontaan hodantinimada quruumaha, oo ammaantoodana waad ku faani doontaan. Ceebtiinna beddelkeeda waxaad heli doontaan labanlaab; jahawareer beddelkiisana waxay ku farxi doonaan qaybtooda; sidaas daraaddeed dalkooda ayay ku dhaxli doonaan labanlaab; farxad weligeed ahna way u ahaan doontaa. Waayo, aniga Rabbiga ahu waxaan jeclahay caddaaladda, waxaan necbahay boobka lagu bixiyo qurbaanka la gubo; oo shuqulkoodana run baan ku toosin doonaa, oo axdi weligiis ah baan la dhigi doonaa. Farcankoodana waxaa lagu garan doonaa quruumaha dhexdooda, oo ubadkoodana dadyowga dhexdooda; kuwa iyaga arka oo dhammuba way qiri doonaan inay yihiin farcankii Rabbigu barakeeyey. Aad baan Rabbiga ugu rayrayn doonaa, naftayduna waxay ku farxi doontaa Ilaahaygay; waayo, wuxuu ii huwiyeey dharkii badbaadada, wuxuu igu daboolay khamiiskii xaqnimada, sida aroosku isku qurxiyo waxyaalo sharraxan, iyo sida aroosaddu isu sharraxdo dahabkeeda. Waayo, sida dhulku u soo bixiyo biqilkiisa, iyo sida beerku u soo saaro waxa lagu dhex beeray; sidaas oo kale Sayidka Rabbiga ahu wuxuu xaqnimo iyo ammaan ka soo bixin doonaa quruumaha oo dhan hortooda. Ishacyaah 61:1–11.

The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”

Boqol iyo afartan iyo afarta kun oo lagu shaabadeeyey cutubka sagaalaad ee Ezekiel waa kuwa ka barooranaya dembiyada kaniisadda ku jira iyo kuwa dunidaba ku jira. “Sannadda la aqbali karo ee Rabbiga, iyo maalinta aargudashada Ilaaheenna,” waa goorta kuwa Siyoon ku barooranaya la qalbiqaboojiyo, oo ay noqdaan “geedo xaqnimo ah” si ay “Rabbiga u ammaanaan.” Waxay Rabbiga u ammaanaan, waayo “waagaas iyo wakhtigaas, ayaa Rabbigu leeyahay, xumaanta reer binu Israa’iil waa la doondooni doonaa, oo innaba ma jiri doonto.” Kuwa barooranaya waa kuwa la shaabadeeyey, waana kuwa “dhisi doona meelihii hore u baabba’ay,” kuwa “soo kicin doona baabba’ii hore, oo” “dayactiri doona magaalooyinkii baabba’ay, iyo baabba’ii qarniyo badan.” Waxay “magac u yeelan doonaan Wadaaddada Rabbiga,” dadkuna waxay ugu yeedhi doonaan “Adeegayaasha Ilaaheenna.”

The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.

Xaqnimada boqol iyo afartan iyo afarta kun waa inay “ka soo baxdo quruumaha oo dhan hortooda,” marka iyaga kor loo qaado sida calamad saacadda dhulgariirka weyn. Xaqnimadooda si tartiib-tartiib ah ayaa loo soo saaraa, waayo waa “sida dhulku u soo bixiyo ubaxdiisa, iyo sida beertu u soo bixiso waxyaalaha lagu dhex beeray; sidaas oo kalena Rabbiga Ilaah ahu wuxuu xaqnimo iyo ammaanba ka soo bixin doonaa.” Shaabadaynta boqol iyo afartan iyo afarta kun waxay bilaabatay imaatinkii roobka dambe 1-da Sebtembar, 2001. Markaas ayay ahayd markii ubaxyadii dhulka la soo bixiyey. Ishacyaah wuxuu tilmaamayaa goorta ubaxyadu soo baxaan.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Markay xad ku jirto, marka ay soo baxdo, waad la murmi doontaa; wuxuu joojiyaa dabayshiisa kulul maalinta dabaysha bari. Sidaas daraaddeed xumaanta Yacquub waa lagu daahirin doonaa; oo kanuna waa midhaha oo dhan ee dembigiisa lagu qaadayo; markuu dhagaxyada allabariga oo dhan ka dhigo sida dhagaxyo nuurad ah oo la burburiyey, geedaha Asheeraah iyo sanamyaduna ma sii taagnaan doonaan. Ishacyaah 27:8, 9.

In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.

“Maalinta dabaysha bari” oo ah “dabayltiisa kulul” ee uu “joojiyo,” “soo bixidda” burooyinku waxay bilaaban doontaa marka roobka “la cabbiro.” “Joojiyo” waxay ka dhigan tahay la xakameeyey. Marka afarta dabaylood ay xakameeyaan afarta malaa’igood ee Muujintii cutubka toddobaad, waxaa bilaabma shaabadaynta boqol iyo afar iyo afartan kun. Wakhtigaas roobka dambe wuxuu bilaabaa inuu si dhexdhexaad ah “u rusheeyo,” waayo erayga “cabbir” ee aayadda ku jira wuxuu ka dhigan yahay dhexdhexaadnimo. Bilowga muddada shaabadaynta boqol iyo afar iyo afartan kun roobka dambe waa la cabbiraa, dhammaadka muddadaasna waa bilaa cabbir.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Shubidda weyn ee Ruuxa Ilaah, oo iftiimin doonta dhulka oo dhan ammaantiisa, ma iman doonto ilaa aynu yeelanno dad la iftiimiyey oo waayo-aragnimo ku garanaya waxa ay ka dhigan tahay in lala shaqeeyo Ilaah. Marka aynu yeelanno quduus-u-go’naan dhammaystiran oo qalbi oo dhan ah oo loogu hibeeyey adeegga Masiixa, Ilaah arrintaas wuu aqoonsan doonaa isaga oo Ruuxiisa ku shubi doona qiyaas la’aan; laakiin taasu ma dhici doonto inta qaybta ugu badan ee kaniisaddu aanay la-shaqeeyayaal la ahayn Ilaah. Ilaah ma shubi karo Ruuxiisa marka danaysi iyo raacista damaca nafta si muuqata loo arko; marka ruuxi xukumo oo, haddii erayo lagu cabbiro, muujin lahaa jawaabtii Qaabiil,—‘Miyaan ahay ilaaliyaha walaalkay?’ Haddii runta wakhtigan, haddii calaamadaha dhinac kasta ku sii badanaya ee ka marag kacaya in dhammaadka wax waliba dhow yahay, aanay ku filnayn inay kiciyaan tamarta hurdan ee kuwa qirta inay runta yaqaannaan, markaas gudcur la eg iftiinkii ku dul ifayey ayaa naftahan qaban doona. Ma jiro xataa wax u eg cudurdaar ay awoodi doonaan inay Ilaah hortiisa ku keenaan maalinta weyn ee xisaabta ugu dambaysa. Ma jiri doonto sabab ay soo bandhigaan oo ku saabsan sababta aanay ugu noolaan, ugu socon, uguna shaqayn iftiinka runta quduuska ah ee ereyga Ilaah, oo sidaas darteedna aanay dunida dembigu mugdiga geliyey ugu muujin hab-dhaqankooda, naxariistooda, iyo qiirohooda, in xoogga iyo xaqiiqada injiilka aan la diidi karin.” Review and Herald, July 21, 1896.

The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”

Waqtiga imtixaanka ee roobka dambe iyo shaabadaynta boqolka iyo afartan iyo afarta kun wuxuu ka bilaabmaa qiyaasidda daadinta Ruuxa Quduuska ah, waayo sarreenka iyo haramaha waxay gaadheen wakhtigii beergoosadka. Roobku wuxuu labada kooxoodba gaadhsiiyaa bisayl, dabadeed dhammaadka wakhtiga imtixaanka ayaa sarreenka iyo haramaha la kala soocaa, markaasna sarreenku wuxuu “waayo-aragnimo ku ogaan doonaa waxa ay ka dhigan tahay in lala shaqeeyo Ilaah.” Markaasay “yeelan doonaan quduusin dhamaystiran oo qalbi dhan ah oo loogu go’ay adeegga Masiixa, Ilaahna xaqiiqadaas wuxuu ku aqoonsan doonaa daadinta Ruuxiisa oo aan qiyaas lahayn.”

The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.

“Maalintii dabaysha bari ee qallafsan” waxay timid 11-kii Sebtembar, 2001, waxaana markaas bilaabmay doodii Xabaquuq ee ku saabsan farriinta beenta ah ee nabad iyo ammaan ee farriinta roobka dambe, taas oo lid ku ah farriinta tilmaamaysa maalinta aargudashada Ilaah. Halkaas ayay geedihii, kuwaas oo ahaa sarreen iyo haramo labadaba, bilaabeen inay buro yeeshaan oo soo saaraan midhaha ay muujin doonaan xukunka sharciga Axadda ee dhowaan imanaya.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Haddana, masaalladani waxay barayaan in aanu jirin waqti tijaabo ah xukunka dabadiis. Marka hawsha injiilka la dhammaystiro, isla markiiba waxaa xiga kala-soocidda kuwa wanaagsan iyo kuwa sharka leh, qaddarka koox kastana weligiis ayuu go’an yahay.” Christ’s Object Lessons, 123.

One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.

Koox baa qorraxda u sujuudaysa Yexesqeel cutubka siddeedaad, kooxda kalena waxay heshaa shaabadda Ilaah Yexesqeel cutubka sagaalaad. Luukos cutubka kow iyo labaatanaad, Masiixu wuxuu aqoonsanayaa boqol iyo afartan iyo afar kun, wuxuuna hor dhigaa calaamad tilmaamaysa jiilka ugu dambeeya ee taariikhda dunida. Wuxuu aqoonsaday calaamadda ay Masiixiyiintu tahay inay gartaan si ay uga cararaan halligaadda Yeruusaalem.

> 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 ciidammo hareereeyeen, markaas ogaada in baabbaʼeheedu dhow yahay. Markaas kuwa Yahuudiya jooga ha u carareen buuraha; kuwa dhexdeeda ku suganuna ha ka baxeen; kuwa miyigana yaanay gelin. Waayo, kuwanu waa maalmaha aargudashada, si wax kasta oo qoran oo dhan loo oofiyo. Luukos 21:20–22.

Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.

Ciise wuxuu tilmaamay, “xarriiq dul xarriiq,” astaamo nebiyadeed oo dheeraad ah oo calaamadda ah, waayo, hadalladiisa waxaa qoray oo keliya Luukos ma aha, laakiin sidoo kale Matayos iyo Markos.

> And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.

> Oo injiilkan boqortooyada waa lagu wacdiyi doonaa dunida oo dhan, si markhaati loogu ahaado quruumaha oo dhan; dabadeedna ugu dambayntu way iman doontaa. Haddaba goortaad aragtaan karaahiyada baabbaʼa, oo uu ka hadlay nebi Daaniyeel, oo taagan meesha quduuska ah, (kii akhriyaa ha garto:) markaas kuwa Yahuudiya jooga ha u carareen buuraha. Matayos 24:14–16.

> And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.

> Oo injiilku waa in marka hore lagu naadiyaa quruumaha oo dhan. Laakiin goortay idin kexeeyaan oo idin gacangeliyaan, ha ka welwelina hore waxaad odhan doontaan, hana sii fikirina; laakiinse wixii saacaddaas laydiin siiyo, kaas ku hadla; waayo ma aha idinka kuwa hadlaya, laakiinse waa Ruuxa Quduuska ah. Haddaba walaalku walaalkiis ayuu dhimasho u gacangelin doonaa, aabbuhuna wiilkiisa; carruurtuna waalidkood bay ku kacayaan, oo waxay keeni doonaan in la dilo. Oo dad oo dhammuna way idin necbaan doonaan magacayga aawadiis; laakiinse kii adkaysta ilaa ugu dambaysta, kaasu wuu badbaadi doonaa. Laakiin goortaad aragtaan karaahiyada baabba’a, tii uu ka hadlay nebi Daanyeel, iyadoo taagan meesha aanay ku habboonayn, (kii akhriyow ha garto,) markaas kuwa Yahuudiya jooga ha u carareen buuraha. Markos 13:10–14.

Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.

Ka hor intaan toddobada belaayo ee ugu dambaysa, kuwaas oo ah dhammaystirka kama dambaysta ah oo kaamilka ah ee “maalmaha aargudashada,” lagu oofin labada kooxood, injiilka boqortooyadu waa in lagu wacdiyo oo lagu baahiyo quruumaha oo dhan. Farriinta injiilka waxaa la siiyaa quruumaha marka sharciga Axadda ee soo dhow ee Maraykanka uu yimaado, xilligaas oo boqol iyo afartan iyo afarta kun kor loo qaado sidii calan. “Maalmaha aargudashada” waxay ka dhigan yihiin muddada Xukunka Fulinta ee dhillada Baabuloon, kaas oo ka bilaabma sharciga Axadda ee Maraykanka kuna dhammaada marka Miikaa’iil istaago oo tijaabada aadanuhu xidhanto, oo cadhada Ilaah lagu shubo toddobada belaayo ee ugu dambaysa.

The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”

Muddada wakhtigu waa “saacadda” uu Mark tilmaamayo, waana “saacadda” “dhulgariirka weyn,” iyo “saacadda” ay tobanka boqor ku heshiiyaan inay boqortooyadooda toddobaad siiyaan baabanimada. Markii naftii ugu dambaysay aqbasho injiilka loo faafiyey quruumaha oo dhan, wakhtigii imtixaanku wuu xidhmaa, oo cadhada Ilaahna waxaa lagu shubaa iyada oo aan naxariis lahayn. Muddadaasu waxay bilaabataa marka injiilka loo naadiyo quruumaha oo dhan iyadoo calanku kor loo qaadayo, waxayna dhammaataa marka qofkii ugu dambeeyey ka jawaabo farriinta injiilka ee calanku ku dhawaaqay, ku wacdiyey, oo ku faafiyey. Muddadaas wakhtigu waa “maalmaha aargudashada.”

In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”

Injiilka Luukos, cutubka kow iyo labaatanaad, Ciise wuxuu si gaar ah u tilmaamayaa taariikhdaas, waayo wuxuu aqoonsanayaa jiilka ugu dambeeya oo aan dhiman doonin ka hor imaanshihiisa labaad. Wuxuu tilmaamayaa calaamad, taas oo lagu metelay karaahiyada baabba’a ee uu ka hadlay nebi Daanyeel. Calaamaddu waa marka karaahiyada baabba’u ay istaagto “meesha quduuska ah,” iyo marka ay “taagan tahay meeshii aanay ku habboonayn,” taas oo sidoo kale ah marka Yeruusaalem “ciidammo lagu hareereeyo.”

When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.

Markii Yeruusaalem ay ciidammo hareereeyeen sannadkii 66 Cestius, Masiixiyiintii Yeruusaalem joogtay way ka carareen magaalada, walaashii White-na waxay caddeyneysaa in aanu hal Masiixi ahi ku dhiman burburkii ugu dambayntii ku dhammaaday sannadkii 70. Cestius wuxuu bilaabay go’doomin, dabadeedna wuu ka noqday sababo sida muuqata aan la garanayn, Masiixiyiintii magaaladana way ka qaxeen iyagoo waafaqsan digniintii la xiriirtay calaamadda. Sannadkii 70 Tiitos wuxuu dhammaystiray burburka isaga oo mar kale dejiyey go’doomin. Go’doomintii Cestius waxay ahayd bilowgii waxa loo yaqaan Dagaalkii Koowaad ee Yuhuudda iyo Roomaanka, go’doomintii iyo burburkii uu Tiitos fuliyeyna waxay ahaayeen dhammaadkii Dagaalkii Koowaad ee Yuhuudda iyo Roomaanka.

The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.

Taariikhda oo dhammu waxay socotay saddex sano iyo badh, waxay ku bilaabatay oo ku dhammaatay go’doomin, bilowgeeduna wuxuu xambaarsanaa calaamad loogu talagalay dadka Ilaah. Taariikhdaas Masiixu wuxuu ku aqoonsaday inay yihiin maalmaha aargudashada Ilaah, taas oo ahayd qodob gaar ah oo uu isagu ahaa inuu ku muujiyo adeeggiisa. Maalmahaasu waxay matalaan xukunka fulinta ah ee ku dhaca dhilladii Rooma oo ka bilaabma sharciga Axadda ee dhowaan imanaya, kuna dhammaada marka nimcada tijaabada aadanaha la xidho. Bilowga xukunka fulinta ah ee dhillada Baabuloon, boqol iyo afar iyo afartan kun ayaa loo taagaa sidii calan, taas oo ah calaamad. Markay adhiga kale ee Ilaah arkaan calaamada, waa inay ka cararaan Baabuloon, taas oo baabba’eeda lagu sii tusaaleeyey baabba’ii Yeruusaalem.

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

Waxaan sii wadi doonnaa ka fiirsashada Luukos cutubka kow iyo labaatanaad qormada xigta.

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