Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Aayadda afartanaad ee Daanyeel kow iyo tobnaad waa mid ka mid ah aayadaha ugu qotada dheer Erayga Ilaah, sida ay tahay Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad. Aayadda afartanaad waxaa matala Webiga Hiddeqel, Webiga Ulayna wuxuu matalaa Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Aayadda afartanaad waxay ku bilaabmaysaa erayadan, “oo wakhtiga dhammaadka,” sidaas awgeedna si gaar ah ayay u caddaynaysaa in bilowga aayaddu yahay 1798. Konton iyo kowdii eray ee aayadda ku jira waxaa shaabad ka-furid loogu sameeyey 1989, markii la aqoonsaday inay tilmaamayaan burburkii Midowgii Soofiyeeti wakhtigaas. Konton iyo kowdaas eray ee aayadda ku jira waxay matalaan labadaba wakhtiga dhammaadka ee 1798, dabadeedna wakhti kale oo dhammaad ah oo ah 1989. Alfa iyo Oomeega wuxuu saxeexiisa saaray aayadda si ay u arkaan oo u maqlaan dhammaan kuwa doonaya. Wakhtiga dhammaadka ee dhaqdhaqaaqyada malaa’igta kowaad iyo tan saddexaad labadaba waxaa lagu metelay aayaddaas keliya.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Aayadda soo socota waxay tilmaamaysaa goorta baabtiisnimadu, oo loo matalay boqorka woqooyi, ay qabsato Maraykanka, oo loo matalay dalka ammaanta leh, markay timaaddo sharciga Axadda ee dhowaan imanaya ee Maraykanka. Sidaas daraaddeed, in kastoo erayada aayadda afartanaad ay tilmaamayaan wakhtiga dhammaadka 1798, bilow ahaan, iyo wakhtiga dhammaadka 1989, dhammaad ahaan, haddana xaqiiqadu waa in taariikhda nebinnimada ee lagu matalay aayadda afartanaad aanay dhammaystirmin ilaa aayadda afartan iyo kow, marka boqorka woqooyi qabsado dalka ammaanta leh. Tani waxay ka dhigan tahay in taariikhda laga bilaabo burburkii Midowgii Soofiyeeti sannadkii 1989 ilaa sharciga Axadda ee dhowaan imanaya ee ku xusan aayadda afartan iyo kow, ay matalayso taariikhda Maraykanka laga soo bilaabo Madaxweyne Ronald Reagan ilaa sharciga Axadda ee dhowaan imanaya. Taariikhdaasu waxay ka kooban tahay Sebtembar 11, 2001 iyo wixii ka dambeeya ilaa saacadda dhulgariirka weyn ee Muujintii cutubka kow iyo tobnaad.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Markii aayadda markii hore la furay, waxaa runta ka dhan ah loo keenay dood leh: “Sheegashada Pippenger ee ah in aayaddu ay ka dhigan tahay taariikhda 1798 ilaa sharciga Axadda waa sheegasho aan macquul ahayn, waayo aayadaha Kitaabku marna ma metelaan waqtiyo taariikheed oo sidaas u dheer.” Annagu kama aynaan fikirin fikradda ah in ay jirto xad ku saabsan muddada waqtiyeed ee lagu soo koobi karo hal aayad, hase yeeshee isla markiiba waxaan xusuusannay in Muujintii cutubka saddex iyo tobnaad, aayadda kow iyo tobnaad, ay tilmaamayso isla taariikhdaas, oo ay sidaas ku samaynayso, hal aayad gudaheed. Taariikhda bahalka dhulka waxay bilaabatay 1798, hadalka bahalka dhulka ee sida masduulaagii u hadlayaana wuxuu rumoobayaa sharciga Axadda ee dhowaan imanaya.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Oo markii Baabtiisnimada Roomaanka, iyadoo xooggeedii laga qaaday, lagu qasbay inay joojiso silcinta, Yooxanaa wuxuu arkay quwad cusub oo soo kacaysa si ay ugu celceliso codkii masduulaagga, oo ay u sii waddo isla hawshii arxan-darrada iyo cayda badnayd. Quwaddan, oo ah tii ugu dambaysay ee dagaal kula geli doonta kiniisadda iyo sharciga Ilaah, waxaa lagu calaamadeeyey bahal leh geeso u eg kuwa wan.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Haddii qofku u baahdo inuu si xeeldheer u hadlo, aayadda afartanaad waxay daboolaysaa taariikhda 1798 ilaa aayadda afartan iyo kow, aayadda afartan iyo kowna waxaa lagu aqoonsadaa sharciga Axadda; sidaas darteed, si ka duwan aayadda keliya ee Muujintii cutubka saddex iyo tobnaad, aayadda afartanaad dhab ahaantii wax yar bay ka gaaban tahay, maxaa yeelay sharciga Axaddu wuxuu ku jiraa aayadda xigta, halka Muujintii cutubka saddex iyo tobnaad, laga soo bilaabo 1798 ilaa sharciga Axadda ay ku wada jiraan hal aayad. Walaashii White waxay nagu wargelinaysaa in “isku xariiqda wax sii sheegidda” ee ku jirta kitaabka Daanyeel lagu sii qaadayo kitaabka Muujintii, Muujintii cutubka saddex iyo tobnaad, aayadda kow iyo tobnaadna, si fudud ayay uga dul maraysaa aayadda afartanaad, haddii aad doorato inaad ku dabaqdo mabda’a xariiq korkeed xariiq.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Markaad adeegsato mabda’a xariiq xariiq dul saaran, waxaad ogaanaysaa in sawirka ku jira aayadda afartanaad ee bahalka dhulka ee Muujintii 13 (Maraykanka), kaas oo aayadda afartanaad lagu matalay “gaadhifardoodyo, maraakiib iyo fardooley,” uu ka beddelmayo bahal u eg wan leh laba gees sannadkii 1798 una beddelmayo bahal sida masduulaagii u hadla marka ugu dhakhsaha badan uu yimaado sharciga Axadda, iyo weliba in bahalka u eg wanku uu leeyahay laba gees.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Aayadda afartan waxay kaloo meteshaa toddobaatanka sannadood ee astaanta ah marka dhilladii Turos la illoobo, waayo toddobaatanka sannadood ee astaanta ahi waxay la mid yihiin maalmihii boqor keliya, boqorna waa boqortooyo. Iyada oo lagu salaynayo aayadda afartan, iyo xariiqda Muujintii cutubka saddex iyo tobnaad, boqortooyada wax sii sheegidda Kitaabka Quduuska ah ee talisa toddobaatanka sannadood ee astaanta ah ee Ishacyaah cutubka saddex iyo labaatanaad waa bahalka dhulka, kaas oo leh laba geesood oo xoog ah. Bahalka dhulku wuxuu ku bilaabmaa laba geesood oo xoog ah oo metelaya Jamhuurinimada iyo Borotestaannimada, laakiin marka taariikhda aayadda afartan ay ku soo dhowaato dhammaystirkeeda aayadda afartan iyo kow, labadiisa xoog ee wax sii sheegidda ah markaas waxaa lagu aqoonsadaa “doonyo” (awood dhaqaale), iyo “gaadhifardoodyo iyo fardooley” (xoog ciidan).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Intii lagu jiray toddobaatanka sannadood ee astaanta ah ee Ishacyaah cutubka saddex iyo labaatanaad, dhilladii Turos, oo aayadda afartanaad ku ah boqorka woqooyi, waa la illoobaa. Laakiin markaas dhammaadka toddobaatanka sannadood ee astaanta ah waxay mar kale la sinaysan doontaa boqorrada dhulka, sida lagu sameeyey taariikhdii horseedday burburkii Midowgii Soofiyeeti markii dhammaan taariikhyahannadu xaqiijiyaan in Madaxweyne Reagan uu la galay isbahaysi qarsoodi ah ka geesta Masiixa-diidka ee waxsii sheegidda Kitaabka Quduuska ah, taas oo ujeeddadeedu ahayd in la rido Midowgii Soofiyeeti. Muddadii horseedaysay 1989 Reagan wuxuu hore u bilaabay xiriir qarsoodi ah oo sharci-darro ah ninkii dembiga, sidaas darteedna fannaaniintii Nebukadnesar waxay bilaabeen inay ku tababartaan laxankii ay dhilladii la illoobay billowday inay qaaddo. Adeeggii caalamiga ahaa ee aan hore loo arag ee Yooxanaa Bawlos II, isla taariikhdaas gudaheeda, wuxuu ahaa bilowgii “heesta iyo ciyaarta” sababtay in “dunida oo dhan” ay “bahalka ka yaabto.”

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Aayadda afartanaad waxay kaloo ka dhigan tahay taariikhda Adventism-ka La’odikiya, kaas oo ku bilowday 1798 sidii Sardis; dabadeed kuwii Sardis ku jiray waxay aqbaleen iftiinkii la furfuray, dabadeedna dhaqdhaqaaqii Filadelfiya ayaa ka soo baxay Sardis. Markii dhaqdhaqaaqii Filadelfiya diiday iftiinkii 1856, markaasay ka gudbeen dhaqdhaqaaq una gudbeen kaniisadda La’odikiya sannadkii 1863. Sidaas daraaddeed kaniisaddaasu waxaa loo qoondeeyey in afka Rabbiga laga matago aayadda afartan iyo kow, taas oo ah sharciga Axadda ee dhawaan imanaya. Aayadda afartanaad waxay ka dhigan tahay oo keliya ma aha taariikhda Maraykanka, laakiin sidoo kale taariikhda Adventism-ka La’odikiya.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Adventism-kii La’odikiya waxaa loo siiyey iftiinka rabbaaniga ah ee Erayga Ilaah inuu ahaado barta uu ku tiirsanaado iyo xooggiisa, dowladda Maraykankana waxaa loo siiyey iftiinka rabbaaniga ah ee Dastuurka Maraykanka inuu ahaado barta ay ku tiirsanaato iyo xooggeeda. Labadooduba waxay si nebiyadeysan ku bilaabmeen iyagoo geeso ah sannadkii 1798, oo dhammaadka toddobaatanka sannadood ee astaanta ah geeska Jamhuuriga ee riddada ah iyo geeska Borotestanka ee riddada ah waxay isu iman doonaan iyagoo noqda hal gees oo keliya, oo waxay u hadli doonaan sida bahal weyn.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Labada gees ee aayadda afartankaad waa dowladnimada iyo kiniisadda la doortay, kuwaas oo metela laba xariiq oo waxsii sheegid ah oo wada socda, waayo waxaa lagu metelay laba gees oo ku yaal bahal keliya. Meel kasta oo bahalku tago labada geesna way tagaan, waxayna sidaas ku sameeyaan isla taariikhda waxsii sheegidda. Geeska Protestantism-ka wuxuu leeyahay dabeecad waxsii sheegid oo laba-laab ah oo ay metelaan La'odikiya iyo Filadelfiya. Geeska Jamhuuriyadda (Republicanism) isaguna wuxuu leeyahay dabeecad waxsii sheegid oo laba-laab ah oo ay metelaan xisbiyada siyaasadeed ee Jamhuuriga iyo Dimuqraadiga. Kan labaad ee dabeecadda laba-laabka ah ee gees kasta wuxuu soo baxaa ugu dambayntii, wuxuuna soo baxaa isagoo ka sarreeya, sida ku qoran Daanyeel cutubka siddeedaad.

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Markaasaan indhahayga kor u taagay, waan eegay, oo bal eeg, waxaa webiga hortiisa taagnaa wan laba gees leh; oo labada geesna way dheeraayeen; hase yeeshee mid baa kan kale ka dheeraa, oo kii dheeraa ayaa markii dambe soo baxay. Daanyeel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Laba-laabka astaamood ee gees walba leh waxaa lagu muujiyey xariiqda Masiixa iyada oo loo marayo Sadduqiinta iyo Farrisiinta; taas oo geeska Jamhuuriga ah u dhiganta xorriyad-doonnimada (taageeridda addoonsiga, dimuqraadiyadda, woke-ism-ka, iyo caalamiyeynta), iyo muxaafidnimada (ka-soo-horjeedka addoonsiga, jamhuuriyad Dastuuri ah, dhaqan-ilaaliyeyaasha, MAGA). Laba-laabka astaamood ee geeska Protestant-ka ahna wuxuu u dhigantaa Filadelfiya iyo La’odikiya. Ma jiro isbarbar-dhig qumman oo u dhexeeya kala-qaybsanaanta labada gees ee astaanta laba-laabka ah, waayo midkoodna xorriyad-doonnimada horusocodka ah ama muxaafidnimada MAGA kama soo baxdo dhinaca saxda ah ee arrinta sharciga Axadda, maxaa yeelay Farrisiinta iyo Sadduqiintu waxay ku midoobeen iskutallaabta dusheeda; laakiin marka sharciga Axadda ee dhowaan imanaya, oo iskutallaabtu astaan u ahayd, La’odikiya waxaa laga tufaa afka Rabbiga, geeska Filadelfiyana markaas ayaa kor loo qaadaa sidii calan. Si kastaba ha ahaatee, dabeecadda laba-laabka ah ee labada geesba waxaa metelaya muranka fiqi ahaaneed ee u dhexeeya Farrisiinta iyo Sadduqiinta, rasuulkii loo diray quruumaha (Bawlosna), taariikhda Masiixa dhexdeeda, markii hore wuxuu ahaan jiray Farrisi Farrisiin ka mid ah.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Hab-raaca roobka dambe, iyada oo ah sadarba sadar dushiis, marka la dabaqo waxay soo saartaa iftiin weyn aayadda afartanaad. Muujintii cutubyada laba ilaa siddeed iyo tobnaad dhammaantood waxay waafaqsan yihiin aayadda afartanaad. Markhaatiga Ishacyaah cutubka saddex iyo labaatanaad ee ku saabsan dhillada Turos wuxuu la jaanqaadaa aayaddaas. Dabcan, waxaa jira tuducyo kale oo dhowr ah oo lagu dul saari karo aayadda afartanaad, hase yeeshee waxaa laga yaabaa in adeegsiga ugu muhiimsan ee sadarba sadar dushiis ee aayadda afartanaad uu yahay aayadda afartanaad lafteeda.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Aayadda afartan waqtiga dhammaadka ee 1798 iyo waqtiga dhammaadka ee 1989 labadaba waa la soo bandhigay. Tani waxay ku hagaysaa ardayga waxsii sheegista inuu waqtiga dhammaadka ee 1798 dul saaro waqtiga dhammaadka ee 1989. Marka taas la sameeyo, taariikhda aayadda afartan waxay soo saartaa laba sadar oo mid kastaa ka bilaabmo 1798, kuna sii socda ilaa sharciga Axadda ee dhowaan imanaya ee aayadda afartan iyo kow. Sadarka ka bilaabma 1798 wuxuu tilmaamayaa farriinta gudaha ee dadka Ilaah ee maalmaha ugu dambeeya, halka sadarka ka bilaabma 1989 uu tilmaamayo farriinta dibadda ee dadka Ilaah ee maalmaha ugu dambeeya inta lagu jiro isla taariikhdaas. Sidaas darteed aayadda afartan waxay gudaheeda ku sidataa astaanta uu metelo isla xiriirka waxsii sheegiseed ee gudaha iyo dibadda ee toddobada kiniisadood iyo toddobada shaabadood ee ku jira kitaabka Muujintii. Oo dhacdadan waxsii sheegiseed waxaa lagu matalay hal aayad, oo ka kooban konton iyo kow eray!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Milleriyiintu waxay garteen farriinta gudaha-dibadda ah ee toddobada kaniisadood iyo toddobada shaabadood, hase ahaatee waxay kaloo garteen in toddobada buun ay sidoo kale matalayeen saf saddexaad oo run ah kaas oo ahaa cunsur ka mid ah taariikhda lagu metelay toddobada kaniisadood iyo toddobada shaabadood. Buunuhu waxay ahaayeen, sida Miller sheegay, “xukummadii gaarka ahaa” ee lagu soo dejiyey Rooma. Milleriyiintu waxay fahmeen in xukummada Ilaah ee ay mataleen toddobada buun ay ku xidhnayeen taariikhda toddobada kaniisadood iyo taariikhda isbarbar socota ee toddobada shaabadood.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Aayadda afartanaad waxaa ku jirta taariikhdii Sebtembar 11, 2001, waxaana sidaas daraaddeed, aayadda afartanaad, khadka nebiyadeed ee toddobada buun isna la waafajiyey. Malaa’igtii ugu horraysay waxay timid 1798, si ay ugu dhawaaqdo furitaanka xukunka sannadkii 1844. Xukunkaasu wuxuu u kala baxaa xukun baaritaan ah iyo xukun fulineed. Taariikhda aayadda afartanaad waa taariikhda xukunka baaritaanka, halka taariikhda aayadda kow iyo afartanaad iyo wixii ka dambeeya ilaa Miikaa’iil istaago oo toddobada belaayo ee ugu dambaysa la daadiyo ay tahay taariikhda xukunka fulinta.

The executive judgment begins when the United States speaks as a dragon.

Xukunka fulinta xukunka waxay bilaabmaysaa marka Maraykanku u hadlo sida masduulaagii.

““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

“Geesaha u eg wan iyo codka masduulaagga ah ee astaantu waxay tilmaamayaan iskhilaaf muuqda oo u dhexeeya sheegashooyinka iyo ku-dhaqanka ummadda sidaas lagu matalay. ‘Hadalka’ ummaddu waa ficilka maamuladeeda sharci-dejinta iyo garsoorka. Ficilkaas oo kale ayay ku beenin doontaa mabaadi’daas xorriyadda iyo nabadda ah ee ay soo bandhigtay inay yihiin aasaaska siyaasaddeeda. Saadaasha ah inay u hadli doonto ‘sida masduulaag’ oo ay ku dhaqmi doonto ‘awoodda oo dhan ee bahalkii kowaad’ si cad ayay u sii sheegaysaa koboc ku yimaadda ruuxa dulqaad-la’aanta iyo silicdilka oo ay muujiyeen quruumaha uu matalayey masduulaaggu iyo bahalkii shabeelka u ekaa. Hadalka ah in bahalka labada gees leh uu ‘dhulka iyo kuwa degganba ku qasbo inay caabudaan bahalkii kowaad’ wuxuu muujinayaa in awoodda ummaddan loo adeegsan doono ku khasbidda dhaqan-xafid gaar ah oo noqon doona fal xurmayn ah oo loo muujinayo baabasiinnimada.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Marka Maraykanku “hadlo,” oo hirgeliyo sharciga Axadda ee dhowaan iman doona, “codka labaad” ee Muujintii cutubka siddeed iyo tobnaadna “wuu hadlaa,” isagoo ragga iyo dumarka uga yeedhaya Baabuloon.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

Oo waxaan samada ka maqlay cod kale oo leh, Dadkaygow, ka soo baxa iyada, si aydaan dembiyadeeda ula wadaagin, oo aydaan belaayooyinkeeda uga qayb qaadan. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay. U abaalguda iyada sida ay idiin abaalgudday, oo laba-laab ugu celi sida shuqulladeeda tahay; koobkii ay buuxisay, laba-laab ugu buuxiya. Muujintii 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Aayadda afartan iyo kow, marka Maraykanku hadlo, kuwa weli ku jira deegaanka saddex-geesoodka ah ee Baabuloonka casriga ah waa loo yeedhaa inay ka soo baxaan marka “codkii labaad” ee Muujintii cutubka siddeed iyo tobnaad hadlo. Kuwa markaas loo yeedho inay soo baxaan waxaa aayadda afartan iyo kow lagu matalayaa “Edom, Moo’aab, iyo kuwa ugu horreeya ee reer Cammoon.” Aayaddaas, kuwa lagu matalay calaamadda saddex-geesoodka ah ee Baabuloonka casriga ah waxay ka baxsadaan gacanta boqorka woqooyi (baadarinimada). Ereyga Cibraaniga ah ee “ka baxsadaan” wuxuu ka dhigan yahay in laga baxsado si simbiriirixan ah, macnihiisa asaasiga ahna waa in baxsashadu ka timaaddo wax ay kuwii baxsaday ka hor baxsashadaas ku hayeen maxaabiisnimo.

He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

Oo wuxuu kaloo geli doonaa dalka ammaanta leh, oo dalal badan baa la afgembiyi doonaa; laakiin kuwan ayaa gacantiisa ka baxsan doona, kuwaas oo ah Edom, iyo Moo'aab, iyo madaxda reer Cammoon. Oo gacantiisuu ku fidin doonaa dalalka; oo dalka Masarna kama baxsan doono. Daanyeel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Aayadda laba iyo afartan, baabtiisnimadu (boqorka woqooyi) waxay ka adkaataa caqabaddeedii juqraafiyeed ee saddexaad marka ay qabsato Masar, taas oo astaan u ah Qaramada Midoobay, sida uu u sii tilmaamayo maalintii dhalashada Herodos, markii uu u gacan galo qoob-ciyaarka khiyaanada leh ee Salome (Maraykanka), oo ah gabadha Herodiyaas (baabtiisnimada). Tani waxay caddaynaysaa goorta Qaramada Midoobay (“tobanka boqor” ee Muujintii toddoba iyo toban) ay ku heshiiyaan inay boqortooyadooda bahalka siiyaan hal saac. Halkaas “hal saac” waa saacadda “dhulgariirka weyn” ee Muujintii kow iyo toban, waana “saacadda” dhilladii Baabuloon lagu xukumo. Aayadda laba iyo afartan, Masar (Qaramada Midoobay), “ma baxsan doonto.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Ereyga Cibraaniga ah ee aayadda afartan iyo labaad lagu tarjumay “baxsasho” wuu ka duwan yahay ereyga Cibraaniga ah ee ku jira aayadda afartan iyo koowaad. Aayadda afartan iyo labaad, ereyga “baxsasho” waxa uu ka dhigan yahay “inaan samatabbixin la helin”, hase yeeshee aayadda afartan iyo koowaad waxay tilmaamaysaa in kuwii ka horreeyey sharciga Axadda ee dhowaan imanaya ay gacan-saarka la lahaayeen baabbanimada, dabadeedna ay u baxsadaan sidii wax simbiriirixanaya. Ka hor saacadda qalalaasaha sharciga Axadda, kuwa ku jira wadaagga Baabuloonka casriga ah waxay aqbalayeen fikradda shaydaannimada ah ee ah in Axaddu tahay maalinta cibaadada ee Ilaah. Marka summadda bahalka la dhaqan-geliyo, qofku wuxuu ama u aqbali karaa sabab kastaba ha ahaatee, ama dhab ahaan ayuu u rumaysan karaa inay sidaas tahay. In la rumaysto waxay la mid tahay in summadda laga helo foodda, halka si fudud loo aqbalaana ay la mid tahay in summadda laga helo gacanta.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Kuwa ka baxsada gacanta baabannimada marka sharciga Axadda la dejiyo, waxay diidaan fikradda shaydaannimo ee leh in maalinta Ilaah ee cibaadadu ay tahay maalinta qorraxda, isla waqtigaas oo Maraykanka iyo Qaramada Midoobay ay gacmaha is qabsanayaan dhilladii Rooma, awoodda baabannimada, boqorka woqooyi.

“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

“Borotestanka Maraykanka ayaa hormuud u noqon doona fidinta gacmahooda iyagoo ka tallaabaya boholta si ay u qabsadaan gacanta Ruuxiyadnimada; waxay ka dul gaadhi doonaan godka moolka ah si ay gacmo ula qabsadaan awoodda Roomaanka; oo saamaynta midowgan saddex-geesoodka ah hoostiisa, dalkani wuxuu raaci doonaa raadkii Rooma isagoo ku tumanaya xuquuqda damiirka.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Waa muhiim in waqti loo qaato in la soo bandhigo qaab-dhismeedka lixda aayadood ee ugu dambaysa ee Daniel kow iyo toban inta aynu ku guda jirno tixgelintayada aayadda afartan. Boqorka woqooyi, oo ah Rooma Casriga ah, wuxuu ka adkaadaa saddex carqaladood oo juqraafiyeed si loogu adkeeyo carshiga dunida. Roomaankii jaahiliga ahaa wuxuu ka adkaaday saddex carqaladood oo juqraafiyeed, sidaas oo kalena Roomaanka baadariga ahi, sidaas darteed Rooma Casriga ah wuxuu ka adkaadaa boqorka koonfureed (Midowgii Soofiyeeti ee hore) aayadda afartan, dabadeedna wuxuu ka adkaadaa dhulka sharafta badan (Maraykanka) aayadda afartan iyo kow, ka dibna Masar (Qaramada Midoobay) aayadaha afartan iyo laba iyo afartan iyo saddex.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Laakiin sida xigashadii hore ee Walaashii White ay tilmaamayso, Maraykanku wuxuu isla mar ahaantaas gacmaha la qabsanayaa baabtiisnimada iyo Qaramada Midoobay. Midowga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah waxaa lagu dhammaystiraa sharciga Axadda ee dhowaan imanaya, in kastoo Daanyeel cutubka kow iyo tobnaad, aayadaha afartan iyo kow ilaa afartan iyo saddex, ay si isku mar ah qabsashada u aqoonsadaan iyadoo taxane ahaan loo soo bandhigayo. Taxanaha la muujiyey wuxuu matalaa socodka dhacdooyinka, laakiin dhammaantood waxaa lagu dhammaystiraa sharciga Axadda ee dhowaan imanaya.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Markaas “codkii labaad” ee Muujintii siddeed iyo tobnaad ayaa “hadla,” isla meeshii Maraykanku “hadlo.” Ilaah wuxuu ku hadlaa meesha iyo goorta Shaydaanku ku hadlo. Aayadda afartan iyo afar, warar ka imanaya bari iyo woqooyi ayaa boqorka woqooyi ka nixiya, waxaana la bilaabaa xasuuqii dhiigga badnaa ee ugu dambeeyey ee baabtiisnimada. Aayadda afartan iyo afar, sida ay la mid tahay aayadaha afartan iyo laba iyo afartan iyo saddex, waxay ka bilaabataa aayadda afartan iyo kow, marka malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad ay bilowdo baaqeeda ay adhigeeda kale uga soo baxayaan Baabuloon.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Farriinta uu soo bandhigayo waa farriinta aqoonsanaysa Islaamka hoogga saddexaad inuu yahay aaladdiisa xukunka, iyo ciqaabta dhilladii Baabuloon. Islaamka waxaa lagu matalaa “wararka bari”, halka baabtiisnimaduna (boqorka woqooyi ee been-abuurka ah) ay tahay “wararka woqooyi”. Daanyeel kow iyo toban aayadda afartan waxay aqoonsanaysaa xukunka baaritaanka, aayadaha kow iyo afartan ilaa shan iyo afartanna waxay aqoonsanayaan xukunka fulinta.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Waxaan qodobka xiga ku sii wadi doonnaa tixgelinteenna aayadda afartanaad ee Daanyeel kow iyo tobnaad.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Mar aan ku sugnaa Magaalada New York, xilli habeen ah ayaa laygu yeedhay inaan arko dhismayaal dabaq dabaq ugu sii kacaya xagga samada. Dhismayaashan waxaa la dammaanad qaaday inay dabka ka adkaysanayaan, waxaana loo dhisay in lagu maamuuso milkiilayaashooda iyo kuwii dhisay. Sare iyo weliba ka sii sare ayay dhismayaashani u sii kacayeen, waxaana lagu isticmaalay qalabka ugu qaalisan. Kuwii ay dhismayaashani lahaayeen isma ay weydiinayn: ‘Sidee baynu ugu wanaagsanaan karnaa inaan Ilaah ammaano?’ Rabbigu kuma uu jirin fikirradooda.

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

Waxaan is-idhi: ‘Alla, haddii kuwa sidaas maalgelinaya maalkooda ay arki lahaayeen jidkooda sida Ilaah u arko! Waxay isa saarayaan dhismayaal waaweyn oo heer sare ah, laakiin sidee nacasnimo ugu tahay indhaha Taliyaha koonka qorshayntooda iyo hindisahoodu. Kuma dadaalayaan, iyagoo adeegsanaya xoogagga oo dhan ee qalbiga iyo maskaxda, sida ay Ilaah u ammaani karaan. Waxay indhaha ka lunsadeen tan, taas oo ah waajibka ugu horreeya ee binu-aadmiga.’

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

Markii dhismayaashan dhaadheer la taagayey, milkiilayaashoodu waxay ku farxeen kibir hammi leh, iyagoo leh hanti ay ugu adeegsadaan qancinta nafta iyo kicinta xaasidnimada deriskooda. Lacagta badan ee ay sidaas ku maalgeliyeyna waxaa lagu helay ku takrifal, iyadoo saboolka la cadaadiyey oo la baabi’iyey. Waxay illoobeen in samada lagu hayo xisaabta macaamil kasta oo ganacsi; heshiis kasta oo caddaalad darro ah, fal kasta oo khiyaano ah, halkaas waa lagu diiwaangeliyaa. Waxaa soo dhow waqtigii ay dadku khiyaanadooda iyo isla weynidooda ku gaadhi doonaan heer aanu Rabbigu u oggolaan doonin inay ka gudbaan, markaasay ogaan doonaan in dulqaadka Rabbiga, Yehowah, uu leeyahay xad.

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Muuqaalkii xigay ee hortayda ka dhacay wuxuu ahaa digniin dab. Dadku waxay eegeen dhismayaasha dhaadheer ee loo haystay inay dabka ka badbaadaan, waxayna yidhaahdeen: ‘Aad bay ammaan u yihiin.’ Laakiin dhismayaashaas waxaa gubay dabku sidii iyagoo daamur laga sameeyey. Mashiinnadii dab-damisku waxba ma ay qaban karin si ay burburka u joojiyaan. Dab-demiyayaashuna ma ay awoodin inay ku shaqaysiiyaan mashiinnada.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Waxaa lay faray in marka wakhtiga Rabbigu yimaado, haddii aanu wax isbeddel ahi ku dhicin qalbiyada dadka kibirka iyo hammiga sare leh, dadku waxay ogaan doonaan in gacantii xoogga u lahayd inay badbaadiso ay xoog u yeelan doonto inay halligto. Awood dunyawi ah ma joojin karto gacanta Ilaah. Ma jiro wax qalab ah oo loo adeegsan karo dhismaha dhismayaal si looga ilaaliyo burburka marka wakhtigii Ilaah u qoondeeyey yimaado inuu ciqaab ku soo dejiyo dadka sababta ay sharcigiisa u dayaceen iyo hamigooda nafsiga ah.

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

Xitaa dad badan ma aha, xataa kuwa ka mid ah barayaasha iyo madaxda dawladda, oo garanaya sababaha salka ku haya xaaladda hadda ee bulshada. Kuwa haya hoggaanka talada dawladda ma awoodaan inay xalliyaan dhibaatada musuqmaasuqa akhlaaqda, saboolnimada, caydhnimada, iyo dembiyada sii kordhaya. Waxay si aan waxtar lahayn ugu halgamayaan inay hawlaha ganacsiga ku dhisaan saldhig ka sii ammaan badan. Haddii dadku dheg dheeraad ah siin lahaayeen waxbaridda Erayga Ilaah, waxay heli lahaayeen xal u ah dhibaatooyinka iyaga wareeriya.

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

Qorniinku waxay tilmaamayaan xaaladda dunida wax yar ka hor imaatinka labaad ee Masiixa. Kuwa dadka ah ee boob iyo baad ku uruursanaya maal badan, waxaa qoran: “Waxaad maal isu urursateen maalmaha ugu dambeeya. Bal eega, mushaharkii shaqaalihii beerihiinna goostay, oo aad idinku khiyaano ku celiseen, wuu qaylinayaa; oo qaylada kuwii goostayna waxay gaadheen dhegaha Rabbiga Saba’ood. Dhulka waxaad ku noolaateen raaxo iyo istareex; qalbiyadiinnana waxaad u nafaqayseen sidii maalinta gawraca. Kan xaqa ah waad xukunteen oo dishay; isaguna idinma hor istaago.” Yacquub 5:3–6.

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Laakiin yaa akhriya digniinaha ay bixiyaan calaamadaha wakhtiyada ee si degdeg ah u rumoobaya? Saameyn noocee ah bay ku yeeshaan kuwa dunida ku mashquulsan? Isbeddel noocee ah ayaa lagu arkaa hab-dhaqankooda? Mid aan ka badanayn kii lagu arkay hab-dhaqankii degganayaashii dunidii Nuux xilligii. Iyagoo ku milmay ganacsiga iyo raaxada dunida, kuwii ka hor daadkii way ‘garan waayeen ilaa Daadkii yimid oo uu kulligood wada qaaday.’ Matayos 24:39. Waxay heleen digniino samada laga soo diray, laakiinse way diideen inay dhegaystaan. Maantana dunidu, iyada oo gebi ahaanba aan dan ka lahayn codka digniinta Ilaah, waxay ku degdegaysaa halaag weligeed ah.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

“Dunidu waxaa kacsan ruuxa dagaalka. Wax sii sheegidda cutubka kow iyo tobnaad ee Daanyeel waxay ku dhowdahay inay gaadho rumoobid buuxda. Dhawaan waxaa dhici doona muuqaalada dhibaatada ee lagaga hadlay wax sii sheegyada.”

Testimonies to the Church, volume NINE, page ELEVEN.

Markhaatiyada Kaniisadda, mugga SAGAALAAD, bogga KOW IYO TOBAN.