Article

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

Kitaabka Daanyeel - Boqol iyo Siddeed iyo Tobnaad

The Prophetic Warning to Jerusalem: A Symbolic Portrayal of End-Time Events

Digniinta Nebinimo ee Yeruusaalem loo Jeediyey: Sawir Astaan ah oo ka Tarjumaya Dhacdooyinka Wakhtiga Ugu Dambeeya

Author

Jeff Pippenger

Published

March 5, 2024

Formats

PDF
Word
Song MP3

The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Toddobadii sannadood ee digniinta ahaa ee laga soo bilaabo 63 ilaa sannadka 70, oo lagu dhawaaqay ninkii “kor iyo hoos ugu socon jiray jidadka Yeruusaalem, isagoo ku dhawaaqaya hoogagga ku soo degi lahaa magaalada,” waxaa hore u sii astaysay digniintii Yeruusaalem la siiyey saddex sano iyo badh, marka hore adeegiddii Masiixa, dabadeedna saddex sano iyo badh adeegiddii xertii. Maqaallo hore ayaa durba caddeeyey in burburinta Yeruusaalem la keeni kari lahaa iskutallaabta, ama dabadeed dhagax-ku-diliddii Istefanos, hase ahaatee dulqaadashada dheer ee Ilaah ayaa dib u dhigtay xukunkiisii ku soo degi lahaa magaalada iyo dadka.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Iyo ku alla kii uu ku dhaco, wuu burburin doonaa oo budo ka dhigi doonaa.” Dadkii Masiixa diiday waxay dhowaan arki lahaayeen magaaladooda iyo qaran-koodaba oo la baabbi’inayo. Ammaantoodii waa la jebin lahaa, oo waxaa loo kala firdhin lahaa sida boodhka dabaysha horteeda. Maxaase Yuhuudda baabbi’iyay? Waxay ahayd dhagixii, oo hadday ku dul dhisan lahaayeen, uu amnigooda ahaan lahaa. Waxay ahayd wanaaggii Ilaah oo la quudhsaday, xaqnimadii oo la diday, naxariistii oo la yasay. Dadku waxay isu taageen mucaaradnimo ka dhan ah Ilaah, oo wixii badbaadadooda ahaan lahaa oo dhan waxaa loo rogay baabbi’intooda. Wax kasta oo Ilaah nolol ugu amray ayay u heleen dhimasho. Yuhuuddu markay Masiixa iskutallaabta ku qodbeen, waxaa ku dhex jirtay baabbi’inta Yeruusaalem. Dhiiggii lagu daadshay Kalvari wuxuu ahaa culayskii hoos ugu jiiday halaag adduunkan iyo kan iman doona. Sidaas oo kale ayay ahaan doontaa maalinta weyn ee ugu dambaysa, marka xukunku ku dhaco kuwa diida nimcada Ilaah. Masiix, dhagaxooda lagu kufsado, markaas wuxuu hortooda uga muuqan doonaa sidii buur aargudanaysa. Ammaanta wejigiisa, oo kuwa xaqa ah nolol u ah, kuwa sharka leh waxay u ahaan doontaa dab wax guba. Jacayl la diiday iyo nimco la quudhsaday aawadood, dembiluhu waa la baabbi’in doonaa.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> “Tusaalooyin badan iyo digniino soo noqnoqday ayuu Ciise ku muujiyey waxa ka dhalan doona Yuhuudda markay diidaan Wiilka Ilaah. Erayadan wuxuu kula hadlayey dadka oo dhan ee qarni kasta jooga oo diida inay isaga u aqbalaan inuu yahay Bixiyahooda. Digniin kastaa iyagaa loogu talagalay. Macbudkii la nijaaseeyey, wiilkii caasiga ahaa, beeralaygii beenta ahaa, iyo dhisayaashii wax quudhsadayba, waxay leeyihiin dhiggooda ku jira waayo-aragnimada dembiile kasta. Haddaanu toobad keenin, xukunkii ay hore u sii muujiyeen ayaa isaga ku dhici doona.” The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Toddobadii sannadood ee ninku marag-furka uga jeediyey Yeruusaalem waxa markii go’doomintii ugu horraysay dhacday loo kala qaybiyey laba xilli oo isu eg, mid kastana ahaa kun iyo laba boqol iyo lixdan maalmood. Toddobadaas sannadood waxay matalayeen burburkii Yeruusaalem, toddobadii sannadood ee adeegyadii Masiixa iyo xertiisuna waxay matalayeen bilowgii burburka Yeruusaalem, oo Ciise had iyo jeer dhammaadka wuxuu ku tusaaleeyaa bilowga. Toddobadaas sannadood waxa kale oo lagu sii muujiyey “toddobada wakhti” ee ka gees ahaa boqortooyadii woqooyi, kuwaas oo loo kala qaybiyey laba xilli oo isu eg, mid kastana ahaa kun iyo laba boqol iyo lixdan sannadood.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Marka Rooma casriga ahi ay ku celceliso taariikhdii Roomaankii jaahilka ahaa iyo kii baadarinimada ee ku tuntay Yeruusaalemta dhab ahaan iyo ruux ahaanba, iyo marka Rooma casriga ahi ay ku celceliso labada taariikhood ee labada xilli ee digniinta ee la bixiyey oo uu bixiyey ninkii laga soo bilaabo sannadkii 63 ilaa sannadkii 70, iyo marka Rooma casriga ahi ay ku celceliso taariikhda ay mataleen labada xilli ee Masiixu iyo xertiisu ay Yeruusaalem ku soo geli jireen kana bixi jireen muddo saddex sano iyo badh ah, laba xilli oo kala duwan ayaa la muujin doonaa in kastoo maalmaha ugu dambeeya, “wakhti dambe ma jiri doono.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Kan ugu dambeeya labadaas wakhti waa afartan iyo laba bilood oo astaameed ah, kuwaas oo Rooma Casriga ahi ku dhammaystirto silicdilkeedii ugu dambeeyey ee kuwa aaminka ah, markii boogteedii dilaaga ahayd la bogsiiyo sharciyada Axadda ee dhowaan imanaya. Afartaas iyo labadaas bilood ee astaameed ah waa tan labaad ee labadaas wakhti, waana wakhtiga xukunka fulinta ee Rooma casriga ah. Wakhtigaas waxa ka horreeya xukunka baadhista ee kuwa nool ee ku jira Adventism-ka Laodikiya.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Ninkii digniinta siiyey Yeruusaalemtii dhab ahaan jirtay ayaa ku dhintay go’doomintii Tiitos. Kuma uu dhiman burburkii, laakiin wuxuu ku dhintay intii lagu jiray go’doomintii ka horreeyey burburka, waayo hal Masiixi ahna kuma dhiman burburkii Yeruusaalem.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> “Todoba sannadood nin baa sii waday inuu kor iyo hoos ugu socdo jidadka Yeruusaalem, isagoo ku dhawaaqaya hoogagga ku soo degi lahaa magaalada. Maalin iyo habeenba wuxuu ku luuqayn jiray baroor-diiqdaas daran: ‘Cod xagga bari ka imanaya! cod xagga galbeed ka imanaya! cod ka imanaya afarta dabaylood! cod ka gees ah Yeruusaalem oo ka gees ah macbudka! cod ka gees ah aroosyada iyo aroosadaha! cod ka gees ah dadka oo dhan!’—Ibid. Noolahan yaabka leh waa la xidhay oo waa la karbaashay, hase ahaatee wax cabasho ahna afkiisa kama soo bixin. Cay iyo xadgudub wuxuu kaga jawaabi jiray oo keliya: ‘Hoog, hoog Yeruusaalem!’ ‘hoog, hoog kuwa deggan!’ Qayladiisii digniinta ma ay joogsan ilaa lagu dilay go’doomintii uu sii sheegay.” The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Ninkii wuxuu ku dhintay go’doomintii, laakiin kuma dhiman burburkii ugu dambeeyey, burburka ugu dambeeyana wuxuu ka dhigan yahay xidhitaanka wakhtiga tijaabada iyo toddobada belaayo ee ugu dambeeya. Sidaa darteed ninkaasu waa astaan fariinta ka bixitaanka Yeruusaalem markii go’doomintii ugu horraysay dhacday. Markaas Masiixiyiintu way carareen, saddexda sano iyo badhka ugu horraysana, ninkaasu wuxuu astaan u ahaa koox aan ku dhiman Yeruusaalem, halka saddexda sano iyo badhka labaad uu astaan u yahay Masiixiyiinta ugu dambeeya ee dhinta ka hor xidhitaanka wakhtiga tijaabada. Muddada koowaad wuxuu tilmaamayaa boqol iyo afartan iyo afarta kun, muddada labaad ee saddexda sano iyo badhkana wuxuu metelaa dadkii badnaa ee ku dhinta muddada labaad.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Farriintii ninka waxaa diiwaangeliyey taariikhyahanka, waxaana lagu muujiyey lix cod. Markii ugu dambayntiina la xidhay, farriintiisii toddobaad oo u dambaysay waxay ahayd “hoog, hoog” Yeruusaalem iyo dadka degganba. “Codkii” ugu horreeyey ee la diiwaangeliyey wuxuu ahaa “cod bari ka yimid,” farriintiisii dambena waxay ahayd “hoog.” Qaybta ugu horraysa ee farriintiisa iyo qaybta ugu dambaysa ee farriintiisuba waxay ahaayeen astaanta kitaabiga ah ee matasha Islaamka, waayo Islaamku waa carruurtii “bariga” ee Kitaabka Quduuska ah ku xusan, waxaana lagu metelaa “dabaysha bari.” Ku celcelinta erayga “hoog” ee farriintiisii ugu dambaysay waxay ka tarjumaysaa dhammaadka Baabuloonta Casriga ah, marka boqorrada dhulku ay saddex jeer ku dhawaaqaan, “Alla hoogeey, alla hoogeey magaaladaas weyn.” Erayga Giriigga ah ee loo turjumay “alla hoogeey” ee ku jira saddexda aayadood ee Muujintii cutubka siddeed iyo tobnaad, waxaa cutubka siddeedaad, aayadda saddex iyo tobnaad, loogu turjumay “hoog.”

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Markaasaan wax fiiriyey, oo aan maqlay malaa’ig samada dhexdeeda duulaysa, iyadoo cod weyn ku leh, Hoog, hoog, hoog ha ku dhacdo kuwa dhulka deggan, sababta codadka kale ee buunka saddexda malaa’igood oo weli aan afuufin! Muujintii 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Ku dhawaaqiddii ninka ee ahayd “hoog, hoog,” waxay ka dhigan tahay ku-dhaqangelinta saddex-geesoodka ah ee saddexda hoog, waayo waxyaalaha ka kooban Hoogga kowaad, marka lagu daro waxyaalaha ka kooban Hoogga labaad “sadba sadar,” waxay aqoonsadaan waxyaalaha ka kooban Hoogga saddexaad, sida ay saddexda hadal ee “hoogay, hoogay” ee boqorrada dhulka ku sugan ee cutubka siddeed iyo tobnaad u matalaan Hoogga saddexaad, sida lagu aasaasay Hoogga kowaad iyo Hoogga labaad. Bilowga iyo dhammaadka farriinta ninka waxay tusaale ahaan u ahaayeen farriinta Islaamka ee Hoogga saddexaad.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Muujinta ugu horraysa ee farriintiisu waxay ahayd cod ka yimid “bariga,” oo “barigu” waa astaan Islaamka u taagan, hase yeeshee sidoo kale waa aqoonsiga malaa’igta shaabadaynta ee bariga ka soo baxda.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

> Oo markaas dabadeed waxaan arkay afar malaa'igood oo taagan afarta gees ee dhulka, iyagoo haya afarta dabaylood ee dhulka, si aanay dabayli ugu dhicin dhulka, iyo badda, iyo geedna toona. Oo waxaan arkay malaa'ig kale oo ka soo baxaysa bari, iyadoo haysata shaabadda Ilaaha nool; markaasay cod weyn ugu qaylisay afartii malaa'igood oo la siiyey inay waxyeelleeyaan dhulka iyo badda, iyadoo leh, Ha waxyeellaynina dhulka, ama badda, ama geedaha, ilaa aannu ku shaabadayno addoommada Ilaaheenna fooddooda. Oo waxaan maqlay tiradii kuwii la shaabadeeyey; waxaana la shaabadeeyey boqol iyo afar iyo afartan kun oo ka wada yimid qabiilooyinka reer binu Israa'iil. Muujintii 7:1–4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Sheekadii Eliyaah ee Buur Karmel, markii uu badda eegay oo uu arkay daruur, wuxuu u jeeday xagga galbeed, waayo Buur Karmel waxay ku taallaa meel u dhow Badda Mediterranean-ka.

> And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

> Oo waxaa dhacday markii toddobaad, inuu yidhi, Bal eeg, daruur yar ayaa badda ka soo kacaysa, oo la mid ah gacanta nin. Markaasuu yidhi, Kac, Axaab ku dheh, Gaadhifaraskaaga diyaarso, oo deg, si aanay roobku kuu celin. 1 Boqorradii 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Eliiyaah wuxuu wajahan lahaa galbeed, dhanka Badda Mediterranean-ka. Luukos cutubka laba iyo tobnaad, Masiixu wuxuu kaga hadlayaa farriintiisa inay tahay farriin kala qaybin ah.

> Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

> Miyaad u malaynaysaan inaan u imid inaan dhulka nabad ku bixiyo? Waxaan idinku leeyahay, Maya; laakiin kala qaybsanaan baa ka sii badan. Waayo, tan iyo hadda waxaa hal guri ku kala qaybsami doona shan qof, saddex laba ka gees ah, labana saddex ka gees ah. Aabbuhu wiilka ayuu ka gees ahaan doonaa, wiilkuna aabbaha; hooyadu gabadha ayay ka gees ahaan doontaa, gabadhuna hooyada; soddohduna seeddeed ayay ka gees ahaan doontaa, seedduna soddohdeed. Oo weliba dadkii ayuu ku yidhi, Markaad aragtaan daruur galbeed ka soo kacaysa, markiiba waxaad tidhaahdaan, Roob baa imanaya; wayna noqotaa sidaas. Oo markaad aragtaan dabaysha koonfureed oo dhacaysa, waxaad tidhaahdaan, Kul baa jiri doona; wayna dhacdaa. Kuwiinna labawejilayaasha ahow, waxaad kala garan kartaan muuqaalka samada iyo kan dhulka; laakiinse sidee bay tahay inaydaan garan karin wakhtigan? Luukos 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Farriinta uu ergaygu u sido Yeruusaalem waxay xambaarsan tahay saxiixa Alfa iyo Oomega, waayo bilowga iyo dhammaadku waxay aqoonsanayaan Islaamka hoogga saddexaad, codka “bariga” ayaana isla mar ahaantaana ku aqoonsanaya farriinta Islaamka inay tahay farriinta shaabadaynta. “Codka labaad” ee ka yimaadda “galbeedka” wuxuu aqoonsanayaa roobka dambe, kaas oo ah roobka ugu dambeeya, nebiyaduna dhammaantood waxay ka hadlayaan maalmaha ugu dambeeya. Farriinta “galbeedka” waa astaan u ah farriinta roobka dambe, taas oo soo saarta laba nooc oo caabudayaal ah. Nooca koowaad ma aqoonsan karo farriinta roobka dambe, maxaa yeelay “ma gartaan wakhtigan.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Qaybta xigta ee farriinta malaa’igta waa codka “afarta dabaylood,” kaas oo ah isla mar ahaantaana farriinta shaabadaynta iyo farriinta faraska cadhaysan ee Islaamka, sida uu u matalo Hoogga saddexaad. Qaybta xigta waxay ka gees tahay Yeruusaalem iyo macbudka, sidaas ayay ku aqoonsanaysaa farriinta nebiyada oo dhan, taas oo tilmaamaysa dabaqad dad ah oo la dhaafayo, waayo waxay sheegashadooda badbaadada ku salaynayaan, ma aha Masiixa, laakiin macbudka iyo dhaxalkooda ah inay yihiin dadka Ilaah doortay. Waa kuwa ku jira taariikhda quduuska ah oo dhan ee lagu matalay inay ku dhawaaqayaan, “macbudka Rabbiga, macbudka Rabbiga ayaanu nahay.” Farriinta ka geesta ah Yeruusaalem iyo macbudka waa farriinta La’odikiya.

> “There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

> “Looma baahna in la yaabo in kaniisaddu aanay ku noolaanayn awoodda Ruuxa Quduuska ah. Ragga iyo dumarku waxay dhinac u dhigayaan waxbariddii Masiixu bixiyey. Cadho iyo damac xumo ayaa guusha helaya. Macbudka naftu waxaa ka buuxa xumaan. Meel uma bannaana Masiixa. Dadku waxay raacaan jidadkooda qalloocan. Ma dhegaysanayaan erayada Badbaadiyaha. Waxay isu dhiibaan gacmahooda, iyagoo diidaya canaan iyo digniino, ilaa shumacii meeshiisii laga qaado, oo garashada ruuxiga ahna ay ku qasmaan fikradaha aadanaha. In kastoo ay ku liitaan adeegga, haddana way is-caddeeyaan, iyagoo leh, ‘Macbudka Rabbiga, Macbudka Rabbiga ayaannu nahay.’ Waxay dhinac u dhigaan sharciga Ilaah si ay u raacaan iftiinka mala-awaalkooda.” Review and Herald, April 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Markaasaa rasuulkii wuxuu kor u qaaday codkii farriintiisii digniinta ahaa ee ka dhanka ahaa aroosyada iyo aroosadaha, taasoo astaan u ah habraaca “xarriiq dusheed xarriiq,” waayo, xarriiqa nebiyadeed ee maalmaha ugu dambeeya wuxuu ahaan doonaa sida xarriiqii nebiyadeed ee waagii Nuux, markay guur gelayeen isla waqtigii daadkii halaagga uu qarka u saarnaa inuu ku fataho hammigooda iyo qorshayaashooda dunyadeed.

> “The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

> Kitaabku waxay caddaynaysaa in maalmaha ugu dambeeya dadku ku mashquuli doonaan hawlaha adduunka, raaxada iyo hanti-urursiga. Waxay indho la’aan ka ahaan doonaan xaqiiqooyinka weligood ah. Masiixu wuxuu leeyahay, “Sidii ay ahaayeen wakhtiyadii Nuux, saas oo kale ayay ahaan doontaa imaatinka Wiilka Aadanaha. Waayo, sidii wakhtiyadii daadkii ka horreeyey ay wax u cunayeen oo u cabbayeen, u guursanayeen oo gabdhahoodana guur siinayeen, ilaa maalintii Nuux doonnidii galay, oo aanay garanaynin ilaa uu daadku yimid oo kulligood qaaday; saas oo kale ayay ahaan doontaa imaatinka Wiilka Aadanaha.” Matayos 24:37–39.

> “So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

> “Sida ayey maanta tahay. Dadku si xawli ah ayay ugu sii socdaan baacsiga faa’iidada iyo raaxaysiga naf-jecleysiga, iyagoo u nool sidii inaanu Ilaah jirin, samona jirin, aakhirona jirin. Waagii Nuux digniinta daadkii ayaa loo soo diray inay dadka ka gilgisho xumaantooda oo ugu yeedho toobadkeen. Sidaas oo kale, farriinta imaatinka dhow ee Masiixa waxaa loo dejiyey inay dadka ka toosiso ku mashquulnaantooda waxyaalaha dunida. Waxaa loogu talogalay inay ku baraarujiso dareenka xaqiiqooyinka weligeed ah, si ay dheg ugu dhigaan martiqaadka miiska Rabbiga.”

> “The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

> “Casuumadda injiilka waa in la gaadhsiiyo dunida oo dhan—‘qaran kasta, qabiil kasta, af kasta, iyo dad kasta.’ Muujintii 14:6. Farriinta ugu dambaysa ee digniinta iyo naxariistu waa inay dhulka oo dhan ku iftiimisaa ammaanteeda. Waa inay gaadhaa dhammaan dabaqadaha dadka, hodan iyo faqiir, sarre iyo hoose. ‘Baxa waddooyinka waaweyn iyo xayndaabyada,’ ayuu Masiixu leeyahay, ‘oo ku khasba inay soo galaan, si gurigaygu u buuxsamo.’” Christ’s Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Qaybta ugu dambaysa ee digniinta waxaa lagu adkeeyey tuduca hore. Farriinta lagu metelay codka ka geesta ah “dadka oo dhan” waa injiilka weligiis ah, kaas oo muujinaya lama-huraannimada in la waafajiyo shuruudaha injiilka si loo badbaado. Shuruudda koowaad ee injiilka weligiis ah waa in Ilaah laga cabsado, cabsidaasina waxay ku qotontaa xaqiiqada ah in dembiyadeenna ay ahaayeen kuwii Masiixa, Wiilka Ilaaha nool, iskutallaabta ku saaray.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Qayb kasta oo ka mid ah rasuulkii loo diray Yeruusaalem intii lagu jiray toddobadii sannadood ee adeeggiisa waxay matalaysay injiilka weligiis ah, kaas oo ahaa isla injiilkii la soo bandhigay toddobadii sannadood ee Masiixu axdiga la adkeeyey kuwa badan la jiray laga bilaabo sannadkii 27 ilaa sannadkii 34. Waxa kale oo uu yahay injiilka weligiis ah ee lagu naadiyo labada xilli ee ugu dambeeya maalmaha ugu dambeeya, wuxuuna si gaar ah ugu xidhan yahay farriinta roobka dambe, isagoo ah farriinta Islaamka ee Hoogga saddexaad. Waxa uu tilmaamayaa shaabadaynta boqol iyo afartan iyo afar kun, kala-soocidda sarreenka iyo haramaha, xaaladda La’odikiya ee haramaha, iyo adeegsiga saddex-geesoodka ah ee wax sii sheegidda oo astaan u ah hab-raaca roobka dambe, kaas oo ah “xarriiqba xarriiq.”

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Farriinta toddobada sannadood ee ku jirta taariikhdaas si nebiyad ah ayaa loogu dejiyey gudaha “maalmaha aargudashada,” kuwaas oo qayb ka ahaa xusiddii ugu horraysay ee farriinta iyo hawsha Masiixa; farriintiisa iyo hawshiisuna waa in maalmaha ugu dambeeya ay ku celiyaan boqol iyo afartan iyo afarta kun. Markaas ayay farriintooda ku aqoonsan doonaan gudaha qaab-dhismeedka nebiyadeed ee “maalmaha aargudashada Ilaah.” Waxaa jira laba nooc oo kitaabiga ah oo ah “aargudashada” Ilaah oo lagu muujiyey Eraygiisa: aargudashadiisa ku timaadda dadkiisa, iyo weliba aargudashadiisa ku timaadda cadaawayaashiisa.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“Toddobada goor,” ee Laawiyiintii lix iyo labaatan, waxay muujinayaan aargudashada Ilaah ee ku dhacaysa dadkiisa caasiyiinta ah, aargudashadaasuna waxay ku jirtaa ku tuntidda quduuska iyo ciidanka si dhab ah iyo si ruuxi ahba. Gudaha astaanta ku tuntidda quduuska iyo ciidanka, waxaa sidoo kale ku metelaysan astaanta aargudashada Ilaah ee ku dhacaysa cadaawayaashiisa. Maalmaha ugu dambeeya aargudashada Ilaah ee ka dhanka ah dadkiisa waxaa lagu metelaa matagidda ka bixinta Adventism-ka La’odikiya markuu dhawaan iman doono sharciga Axaddu. Calaamaddaas jidka, aargudashadiisa ka dhanka ah Baabuloon-ta Casriga ahna sidoo kale way bilaabataa.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Xukunka baadhista ee kuwa nool ee ku soo degaysa Adventism-ka La’odikiya, taas oo ay ku xigto xukunka fulinta ee ku dhaca dhillada Turos iyo bahalka ay fuushan tahay oo ay ka taliso, waa taariikhda nebinnimada ee maalmaha ugu dambeeya, halkaas oo saamaynta riyo kasta lagu dhammaystiro. Riyo kasta waa in lagu dabaqaa labadaas xilli ee nebinnimada, waayo hab-raaca roobka dambe waa ku-dabaqidda xariiq nebinnimo xariiq nebinnimo kale. Bilowga labadaas taariikhoodba Ciise wuxuu aqoonsaday “calaamad” caddaynaysa in kuwa nool waqtigaas jooga ay ku jiraan jiilka ugu dambeeya ee taariikhda dhulka.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Xilligii koowaad wuxuu bilaabmay markii shaabadaynta boqol iyo afar iyo afartan kun ay bilaabatay Sebtembar 11, 2001. Waxay ahayd gudaha waymarkaas in “calaamaddii” Masiixu ku aqoonsaday Luukos kow iyo labaatanaad la dhigay.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

> “Haddaba, walaalayaalow, Ilaah wuxuu doonayaa inaynu booskeenna la qaadanno ninka sida faynuuska; waxaynu doonaynaa inaynu booskeenna ka qaadanno meesha iftiinku yaal, iyo meesha Ilaah buunka ku siiyey dhawaaq qeexan. Waxaynu doonaynaa inaynu buunka siino dhawaaq qeexan. Waxaynu ku jirnay jahawareer, oo waxaynu ku jirnay shaki, oo kaniisaduhuna waxay diyaar u yihiin inay dhintaan. Laakiin hadda halkan waxaynu ka akhrinaynaa: ‘Waxyaalahaas dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh awood weyn; dhulkuna waxaa ku iftiimay ammaanteedii. Oo waxay ku qaylisay cod xoog leh iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada, iyo meel lagu hayo ruux kasta oo wasakh leh, iyo qafas shimbir kasta oo aan nadiif ahayn oo karaahiyo leh’ [Muujintii 18:1, 2].

> “Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

> “Haddaba, sidee baynu wax uga ogaan karnaa farriintaas haddii aynaan ku jirin xaalad aynu ku garan karno wax ka mid ah iftiinka samada marka uu inoo yimaado? Oo isla sidaas baynu u qaadan doonnaa khiyaanada ugu madow marka ay inoo timaaddo qof annaga nagu waafaqsan, iyadoo aynaan hayn xitaa hal xabbo oo caddayn ah in Ruuxa Ilaah isaga soo diray. Masiixu wuxuu yidhi, ‘Waxaan ku imid magaca Aabbahay, laakiinse ima aqbalaysaan’ [eeg Yooxanaa 5:43]. Haddaba, taasu waa isla hawsha halkan ka socotay tan iyo shirkii Minneapolis. Maxaa yeelay Ilaah wuxuu ku soo diraa farriin magiciisa ku timid oo aan waafaqsanayn fikradihiinna, sidaas daraaddeed [waxaad ku soo gabagabaysaan] inaanay farriin Ilaah ka timid ahayn.” Sermons and Talks, volume 1, 142.

Back to Articles