Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Daanyeel waxaa la taabtay saddex jeer cutubka tobnaad; taabashadii kowaad iyo tii ugu dambaysayba waxa sameeyey Jibriil, taabashadii dhexena waxa sameeyey Masiixa. Waxay ahayd taabashadii dhexe tii Daanyeel sida ugu qotodheer ugu dareemay kharribaaddiisa, waayo astaanta dhexe ee runta waxay u taagan tahay caasinimo. Waxa uu ahaa Miikaa’iil kii Daanyeel taabtay mar labaad, maxaa yeelay isagu wuxuu soo degay dhammaadka kow iyo labaatanka maalmood.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Dhammaadka saddex maalmood iyo badh oo astaan ah, kuwaas oo ay labada markhaati ee Muujintii cutubka kow iyo tobnaad mayd ahaan ugu yaallaan jidka, cod baa soo nooleeya labada markhaati. Waa codkii malaa’igta sare ee soo nooleeya. Soo-degidda Miikaa’iil ee Daanyeel cutubka tobnaad, maalinta laba iyo labaatanaad, waxay la jaanqaaddaa soo nooleynta labada markhaati sannadka 2023. Intii ay labada markhaati mayd ahaan ugu yaalleen jidka, ayaa Xisqii’eel la tusay lafahoodii kala firidhsanaa, waxaana la weyddiiyey inuu u malaynayo in lafahaas engegan ee dooxada yaallaa ay soo noolaan karaan; Xisqii’eelse jawaabta keliya ee uu bixiyey waxay ahayd, “Sayidow, adigu waad ogtahay.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Markaasaa loo sheegay Yexesqeel inuu lafaha u sii wax sii sheego, taasna wuu sameeyey; oo markuu sameeyeyna, way isu urureen oo isu samaysmeen, laakiinse weli ma ay noolayn. Waxsii sheegiddii ugu horraysay ee Yexesqeel waxay ahayd isu keenidda lafaha, hase yeeshee waxa loo baahnaa waxsii sheegid labaad si lafaha loogu soo nooleeyo ciidan ahaan. Waxsii sheegiddii labaad ee Yexesqeel waxay ahayd waxsii sheegidda hoogga saddexaad, sida ay u mataleen afarta dabaylood ee lafaha nolol geliyey. Aadan kii ugu horreeyey waxaa loo abuuray kaamil, laakiinse dabadeed wuu dembaabay oo dhimashadii buu u gudbiyey farcankiisii oo dhan. Soo sarakicidda lafaha dhintay ee Yexesqeel waxay barbar socotaa abuuristii Aadan ee kaamilladiisii, waayo Aadan marka hore waa la sameeyey, dabadeedna Rabbigu wuxuu ku afuufay neefta nolosha.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Tani ma aha in la yidhaahdo labada markhaati waxay helayaan jidhadh la ammaaneeyey marka dib loo soo nooleeyo, waayo taasu ma dhacdo ilaa imaatinka labaad; hase ahaatee, sarakicitaankoodu wuxuu la mid yahay riyadii Daanyeel ee aragga sabab-dhaliyaha ah ee “marah,” marka lagu beddelo suuradda ay markaas arkaan. Xarriiq dusheed xarriiq, habka shaabadaynta waxaa si aad u taxaddar leh u dhigaya markhaatiga nebiyadeed.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Muujintii cutubka kow iyo tobnaad, “saddex maalmood iyo badh ka dibna Ruuxa nolosha oo xagga Ilaah ka yimid ayaa galay” labada markhaati, “iyaguna” markaas “waxay istaageen cagahooda; oo cabsi weyn ayaa ku dhacday kuwii arkay,” dabadeedna waxaa jiray “cod weyn oo samada ka leh iyaga, Kaalaya halkan. Oo waxay samada ugu baxeen daruur; oo cadaawayaashoodii way daawadeen.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Marka hore, Ruuxu waa galay iyaga, dabadeedna waxay istaageen cagahooda, oo markay istaageenna, cabsi ayaa ku dhacday cadaawayaashoodii hore ugu reyreeyey dhimashadooda. Markaas cod baa ugu yeedhay inay kor u soo baxaan, oo cadaawayaashooduna waxay markhaati ka yihiin dhacdadaas. Sida ku jirta Yexesqeel, marka hore waxaa loo aqoonsaday kuwo ku kala firdhiyey dooxada oo dhintay, dabadeedna wax sii sheegid baa lagu dhawaaqay oo isu ururisay, markaas wax sii sheegiddii labaad ayaa sababtay inay istaagaan iyagoo ah ciidan xoog weyn leh. Sida ku jirta Daanyeel, marka hore wuxuu arkay aragtidii weynayd ee keentay kala soocidda laba qaybood, dabadeedna saddex jeer baa la taabtay.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Markii ugu horraysay ee la taabtay xoog ma lahayn, hurdo qoto dheer ayuu ku jiray, wejigiisuna dhulka ayuu u jeeday. Hurdadu waxay astaan u tahay dhimashada. Hase yeeshee, wuxuu maqlay erayadii la hadlay.

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

Ha ka yaabina tan; waayo, saacaddu waa imanaysaa, taas oo kuwa qabuuraha ku wada jira oo dhammu ay codkiisa maqli doonaan. Yooxanaa 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Markaasaa Gabriel wuxuu Daaniyeel ku riday gacmihiisa iyo jilbihiisa, dabadeedna wuxuu ku amray inuu istaago, wuuna istaagay, in kastoo uu gariirayay. Dabadeedna wuxuu maqlay erayadii Gabriel, hase yeeshee carrab la’ buu ku haray. Yexesqeelna isaguna wuxuu arkay muujintii Masiixa, taasuna waxay dhalisay dhacdooyin isdaba-joog ah oo la mid ah.

And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

Oo dushooda ka sarreeyeyna waxaa ka muuqday ekaanshaha carshi, oo u eg muuqaalka dhagax safayr ah; carshiga ekaanshihiisana korkiisa waxaa ka muuqday ekaansho sidii muuqaal nin oo kale ah oo korkiisa saaran. Markaasaan arkay wax u eg midabka cambar, oo leh muuqaal dab ah oo hareerihiisa kaga jira gudaha, laga bilaabo muuqaalka dhexdiisa iyo kor, iyo laga bilaabo muuqaalka dhexdiisa iyo hoos, waxaan arkay sidii wax u eg muuqaal dab ah, oo hareerihiisana waxaa ku wareegsanaa iftiin. Sida muuqaalka qaansada daruurta ku jirta maalinta roobka, saas oo kale ayuu ahaa muuqaalka iftiinka hareeraha ku wareegsanaa. Kanu wuxuu ahaa muuqaalka ekaanshaha ammaanta Rabbiga. Oo goortaan arkay ayaan wejigayga ku dhacay, oo waxaan maqlay cod mid hadlayay. Oo wuxuu igu yidhi, Wiilka Aadamow, cagahaaga ku istaag, anna waan kula hadli doonaa. Oo Ruuxii baa i soo galay markuu ila hadlay, oo cagahayga igu taagay, si aan u maqlo kii ila hadlayay. Yexesqeel 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Muujintii waxay sababtay in Yeexesqeel iyo Daanyeel labaduba ay ku hoosaysnaadaan ciidda, halkaas oo ay wejiga dhulka ugu dhaceen. Xaaladdaas dhexdeeda labaduba weli waxay maqleen erayga Rabbiga, waxaana labadoodaba loo soo taagay si ay u maqlaan erayadii lagu hadlay iyaga, oo markii ay maqleen erayadaasna “Ruuxu wuu soo galay” iyaga. Isku-darka ilaahnimada waxaa lagu dhammaystiraa aqbalidda Erayga Ilaah ee uu Ruuxa Quduuska ahi gudbiyo. “Erayga” ayaa ah waxa gudbiya ilaahnimada oo gelinaya bini-aadmiga. Runtaan waa in la aqoonsadaa si loo fahmo culayska iyo muhiimadda taariikhda nebiyadeed ee Jibriil uu Daanyeel ku siiyo cutubka kow iyo tobnaad. Taariikhda nebiyadeed ee lagu metelay cutubka kow iyo tobnaad waa marinka saliidda quduuska ah loogu gudbiyo bikradaha xigmadda leh.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Yexesqeelna, isla markiiba waxaa lagu amray inuu farriin u gudbiyo Adventism-ka La’odikiya; hase ahaatee, Yexesqeel bilowgiiba waxaa lagu wargeliyey in Adventism-ka La’odikiya aanu maqli doonin erayadiisa, waayo iyagu waa reer fallaagoobay. Waaya-aragnimada Yexesqeel waa waaya-aragnimada Ishacyaah ee cutubka lixaad, sidaas darteedna, marka loo eego laba markhaati, markii Ilaah Daanyeel hurdada ka kiciyo, taas oo astaan u ah dhimashada, Daanyeel waxaa la siiyaa farriin loogu talagalay guriga fallaagada ah ee Adventism-ka La’odikiya, laakiin maqli maayaan.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Dabadeedna Daanyeel ayaa mar labaad la taabtay, waxaana taabtay Masiixa qudhiisu, oo bushimihiisa taabtay, sidii uu bushimihii Ishacyaah ugu taabtay dhuxul meesha allabariga laga soo qaaday. Markaasaa Daanyeel hadli karay, hase yeeshee weli xoog ma lahayn, welina neef ma uu lahayn. Sida ku qoran Yexesqeel, neeftu waxay la timaaddaa farriinta “afarta dabaylood”, taas oo ahayd waxsii sheegiddii labaad ee Yexesqeel. Waxsii sheegidda Yexesqeel ee afarta dabaylood waxay waafaqsan tahay taabashadii saddexaad ee Daanyeel, waayo markaas ayaa neeftu lafaha gashaa, oo iyagu waxay u istaagaan sidii ciidan weyn oo xoog leh. Taabashadii saddexaad ee Daanyeel ayay tahay meesha lagu xoojiyey.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Bishii Luulyo 18, 2020, dadka Ilaah ee maalmaha ugu dambeeya way kala firdheen oo waxay galeen wakhtigii dib-u-dhaca ee masaalka. Taariikhda shaabadaynta waxaa lagu muujiyey taariikhdii Oktoobar 22, 1844, ilaa kacdoonkii 1863. Xariiqda taariikheed ee halkaas lagu matalay waxay is dul saartaa muddada Sebtembar 11, 2001, ilaa sharciga Axadda, hase yeeshee waxay kaloo is dul saartaa taariikhda Luulyo 18, 2020, ilaa sharciga Axadda. Muuqaalkan nebiyadeed wuxuu ku salaysan yahay xaqiiqda ah in calaamaduhu leeyihiin wax ka badan hal macne, macnahana waxaa lagu go’aamiyaa duruufaha lagu dabaqay.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Markaan ka fiirsanno imaatinka iyo shaqada mid kasta oo ka mid ah saddexda malaa’igood, dhammaantood waxaa xukuma isla taxanaha dhacdooyinka. Waxay yimaadaan barta uu saadaasha la xidhiidha iyaga laga furay shaabadda. Saadaashaas waxaa lagu dhisay saddex tallaabo. Imaatinkeeda, awood-siinteeda, iyo albaabka xiran ee dhammaadkeeda. Taariikhda gudaheeda waxaa ku jira calaamado kale oo jidka ah, laakiin saddexda calaamadood ee imtixaanka ah ee imaatinka mid kasta oo ka mid ah saddexda malaa’igood, tan kowaad waa calaamadda jidka ee ugu horraysa halkaas oo wax sii sheegid laga furo shaabadda. Farriinta la furo shaabaddeeda waxaa lagu xoojiyaa xaqiijin; xaqiijintaas iyo awood-siintaas ayaa dabadeed tijaabisa ragga iyo dumarka taariikhdaas. Gunaanadka taariikhdu wuxuu soo saaraa imtixaan kala sooc ah oo muujinaya in kuwa taagan imtixaanka saddexaad ay yihiin kuwo xigmad leh ama kuwo nacas ah.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Gudaha taariikhda Sebtembar 11, 2001 ilaa sharciga Axadda waxaad ku aqoonsan kartaa saddex malaa’igood. Kii koowaad wuxuu yimid Sebtembar 11, 2001, kii labaadna wuxuu yimid Luulyo 18, 2020, kii saddexaadna wuxuu imanayaa sharciga Axadda ee dhowaan imanaya (imtixaanka kala-soocidda). Oktoobar 22, 1844 wuxuu la jaanqaadaa Sebtembar 11, 2001, 1856-na wuxuu la jaanqaadaa Luulyo 18, 2020, 1863-na wuxuu la jaanqaadaa sharciga Axadda. Taas marka la yiraahdo, Oktoobar 22, 1844 ilaa 1863 sidoo kale wuxuu la jaanqaadaa Luulyo 18, 2020 ilaa sharciga Axadda, waayo Luulyo 18 wuxuu ahaa imaatinkii malaa’igta labaad ee taariikhda shaabadaynta. Taariikhda soo socota weli si sax ah ayaa loogu aqoonsanayaa inay si fudud tahay calaamadaha jidka ee malaa’ig kasta.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

18-kii Luulyo, 2020, waxaa la furay run la shaabaddii laga qaaday oo ahayd in ay tijaabiso jiilkaas. Tallaabada labaad ee taariikhdaas waa marka labada markhaati la soo sara kiciyo. Markaas waxaa lagu tijaabiyaa inay aqbali doonaan iyo in kale iftiinka markaas la muujiyey, kaas oo hadda socda. Dabadeedna marka uu yimaado sharciga Axadda (imtixaanka kala sooca), waxaa la muujin doonaa kii ah iyo kii aan ahayn bikrad xigmad leh. Marka aynu taariikhda u eegno iyadoo si fudud u tahay qaab-dhismeedka malaa’ig keliya, dabadeedna aynu dul saarno Oktoobar 22, 1844, ilaa kacdoonkii 1863, taariikhda 18-kii Luulyo, 2020 ilaa sharciga Axadda, waxaynu ogaanaynaa in 1849, Sister White ay aqoonsatay in Rabbigu mar kale gacantiisa u fidiyey inuu soo ururiyo hadhaagii dadkiisa.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Laga bilaabo Oktoobar 22, 1844 ilaa 1849, dadka Ilaah way kala firdhadeen. Sannadkii 1850 waxay soo saareen tii labaad ee labada loox ee Xabaquuq. Bishii Janaayo 1851 waxay ku xayaysiinayeen jaantuska cusub ee Review. Dadka Ilaah way kala firdhaysnaayeen, markaasaa malaa’igtii saddexaad timid iyadoo sidata iftiin. Dabadeed Ilaah wuxuu bilaabay inuu mar kale isu soo ururiyo, ka dibna wuxuu siiyey sawir muuqaal ah oo farriinta ay ahayd inay ku dhawaaqaan, sidii uu sameeyey 1842. Iftiinkii yimid Oktoobar 22, 1844 wuxuu ahaa korodh aqoon ah, wuuna sii socday, isagoo hanuunkiisa ku hoos kobcaya; sannadkii 1856na waxaa la soo bandhigay dhagaxii ugu sarreeyey ee iftiinkaas. Iftiinkaas wuxuu ku saabsanaa “toddobada jeer,” kaas oo ahaa iftiinkii ugu horreeyey ee William Miller garto, laguna metelay sidii mid ka mid ah waxsii sheegyadii ku rumoobay Oktoobar 22, 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Iftiinkii “todobada wakhti,” ee 1856, waxay ahayd dhammaadka korodhkii aqoonta ee la siiyey Miller, oo ahaa malaa’igtii farriinta malaa’igta kowaad; hase ahaatee, waxay kaloo ahayd iftiinkii ugu dambeeyey ee malaa’igta saddexaad oo la bixiyey Oktoobar 22, 1844. Diidmada iftiinkaas ee 1856, waxay ahayd labadaba diidmo loo diiday korodhkii aqoonta ee la furfuray 1798, iyo sidoo kale korodhkii aqoonta ee la furfuray Oktoobar 22, 1844; waxaana diiday kuwii markaas oo halkaas kaga gudbay waayo-aragnimada Philadelphia una gudbay waayo-aragnimada Laodicea. Kacdoonkii 1863, wuxuu ahaa kii saddexaad, iyo imtixaankii litmus-ka, kaas oo lagu muujiyey shax been-abuur ah oo meesha ka saartay iftiinkii “todobada wakhti.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Niyad-jabkii ugu horreeyey ee Abriil 19, 1844, Ilaah baa ku keenay dhaqdhaqaaqii Filadelfiya ee malaa’igta koowaad, isagoo gacantiisa ku daboolay qalad ku jiray qaar ka mid ah tirooyinka ku qornaa jaantuskii hormuudka ee 1843. Niyad-jabkii ugu horreeyey ee Luulyo 18, 2020, waxaa ku dhacay dhaqdhaqaaqii La’odikiya ee malaa’igta saddexaad, maxaa yeelay dadku way iska indhatireen in Oktoobar 22, 1844, Masiixu gacantiisii kor ugu qaaday samada oo uu ku dhaartay in wakhti dambe jiri doonin. Luulyo 18, 2020, waxaa la furfuray farriin loogu talagalay inay tijaabiso qarnigan bikradaha ah. Sida sannadkii 1850, Sayidku sannadkii 2023 wuxuu mar labaad gacantiisa u fidiyey inuu soo ururiyo lafihii engegnaa ee Yexesqeel, kuwaas oo dhintay jidka dhexdiisa tan iyo Luulyo 18, 2020. Marka la gaadhay 1851, waxaa jiray matalaad muuqaal ah oo cusub oo farriinta ah taas oo ahayd dhammaystirka wax sii sheegidda Xabaquuq cutubka labaad, sidaas darteedna muujinaysa in 2023 ka dib, Sayidku yeelan doono calamad cusub oo nool oo uu kor u qaado, taas oo lagu astaanqeexay labada loox ee Xabaquuq.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Labadii loox ee Xabaquuq waxaa loo sii muujiyey astaan ahaan labada loox ee Tobanka Amar, iyo sidoo kale labada kibsood ee la ruxo ee iidda Bentekostiga. Boqolka iyo afartan iyo afarta kun waxaa lagu aqoonsadaa inay yihiin qurbaanka midhaha ugu horreeya, waana kuwa ku xusan Malaakii oo matala qurbaanka “sida maalmihii hore, iyo sidii sannadihii hore.” Waxaa kor loo qaadaa sidii qurbaanka la ruxo oo dunida oo dhammu ay arki doonto.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Soo kicidda boqol iyo afartan iyo afarta kun waxay ka bilaabataa isu-ururinta, isu-ururintaasna waxaa lagu fuliyaa Erayga Ilaah; waayo lafihii engegnaa ee Yexesqeel waxaa la isu ururiyaa markay maqlaan Erayga Ilaah, iyagoo weli meyd ah. Yexesqeel wuxuu matalaa qalabka aadanaha ee ku dhawaaqa farriinta isu keenta lafaha, marka Rabbigu mar labaad gacantiisa fidiyo si uu u soo ururiyo hadhaaggiisa. Ishacyaah, Yeremyaah, Daanyeel, Yooxanaa, iyo Yexesqeel dhammaantood waxay tilmaamayaan curiyaha aadanaha ee gudbiya farriinta rabbaaniga ah lafaha engegnaa ee meydka ah.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Marka lafaha la soo ururiyo, Rabbigu wuxuu muujinayaa korodhka aqoonta ee la shaabadda ka qaadayo wax yar ka hor inta aanu xidhmin waqtiga imtixaanku, aqoontaasaana waxaa lagu matalaa “qaybta wax sii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya.” Wax sii sheegiddii labaad ee Yexesqeel, iftiinka la shaabadda ka qaadayo waa hoogga saddexaad, kaas oo ah farriinta dabaysha bari ee neef gelisa lafaha oo sabab ahaan uga dhigta inay istaagaan iyagoo ah ciidan weyn oo xoog leh. Iftiinka loo muujiyey Daanyeel waa iftiinka uu matalo boqorka woqooyi cutubka kow iyo tobnaad. Si wadajir ah, Yexesqeel iyo Daanyeel waxay matalaan “qaybta wax sii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya,” taas oo ah warka dabaysha (bari) iyo boqorka (woqooyi).

But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

Laakiinse warar ka iman doona bari iyo woqooyi ayaa isaga dhibi doona; sidaas daraaddeed wuxuu la bixi doonaa cadho weyn si uu u baabbi’iyo, oo uu gebi ahaanba u tirtiro dad badan. Daanyeel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Sanadkii 1856, Rabbigu wuxuu ula kacay inuu dhammaystiro shuqulkiisa ku saabsan shaabadaynta dadkiisa, laakiinse way caasiyoobeen. Farriintii uu damacsanaa inuu ku adeegsado si uu uga soo saaro xaaladdooda La’odikiya waxay ahayd “toddobada jeer” ee Laawiyiintii labaatan iyo lix. Markii Rabbigu bilaabay inuu dadkiisa soo ururiyo bishii Luulyo, 2023, wuxuu mar kale hortooda keenay farriinta “toddobada jeer,” wuxuuna, waxyaalaha kale ka mid ah, caddeeyey in Maalinta Kafaaraggudka ee astaan-dhabta ah buunka Yubiliigu uu dhawaaqi lahaa, taas oo sidoo kale ah wakhtiga buunka toddobaadna uu dhawaaqi lahaa. Buunka Yubiliigu waa astaan ka mid ah “toddobada jeer,” buunka toddobaadkuna waa hoogga saddexaad. Markii Miikaa’iil soo degay cutubka tobnaad ee Daanyeel, Daanyeel wuxuu matalayay kuwa hela waayo-aragnimada kuwa tukada ducada Laawiyiintii labaatan iyo lix, iyo kuwa doonaya inay fahmaan qarsoodiga nebiyadeed ee cutubka labaad ee Daanyeel.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Daanyeel wuxuu matalaa kuwa lagu soo ururiyey codka Ilaah, dabadeedna cagahooda ku istaaga iyagoo la xoogeeyey si ay u naadiyaan farriinta bari iyo woqooyi. Waxay farriintaas naadiyaan ilaa sharciyada Axadda ee dhowaan imanaya. Hannaanka lagu kiciyo ciidankaas waa mawduuc nebiyadeed oo aad u faahfaahsan, barta uu Ilaahnimadu ka bilaabmo in ay la midoobto dadnimada iyadoo la fulinayo shaabadaynta boqol iyo afar iyo afartanka kun waxay ka bilaabatay taariikhda lagu matalay aayadda kow iyo tobnaad ee Daanyeel kow iyo toban. Taariikhda lagu matalay laga bilaabo aayadda koowaad ee Daanyeel kow iyo toban ilaa aayadda lix iyo tobnaad waxay buuxisaa taariikhda qarsoon ee aayadda afartanka, taas oo ah “qaybta wax sii sheegidda Daanyeel ee la xiriirta maalmaha ugu dambeeya.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Marka aynu bilowno in aynu ka fiirsanno aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel kow iyo toban, kuwaas oo markii ugu horraysay ku rumoobay Dagaalkii Panium sannadkii 200 BC, waxaa lama huraan ah in la fahmo muhiimadda aayadahan. Panium waa kii saddexaad ee saddex dagaal oo wakiillo ah. Dagaalkii koowaad wuxuu ku dhammaaday guul ay gaadheen baabbanimadu iyo ciidankeedii wakiilka ahaa ee Maraykanka sannadkii 1989. Dagaalka xiga, oo ay matalaan aayadaha kow iyo toban iyo laba iyo toban, kaas oo ku rumoobay Dagaalkii Raphia, boqorka koonfureed (Ruushka) wuxuu ka adkaan doonaa boqorka woqooyi iyo ciidankiisa wakiilka ah gudaha Yukrayn. Dagaalka saddexaadna wuxuu ahaan doonaa sidii kii koowaad, iyadoo baabbanimadu (boqorka woqooyi) ka adkaan doonto Shuuciyadda (Qaramada Midoobay), iyadoo adeegsanaysa ciidankeeda wakiilka ah (Maraykanka). Hase yeeshee dagaalkaas saddexaad ee wakiillada ah oo ah Dagaalkii Panium, wuxuu sidoo kale bilaabi doonaa Dagaalkii Dunida ee Saddexaad.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Sida isku-dhafka giraangiraha oo kale ay ugu hoos jireen hoggaanka gacanta ka hoosaysay baalasha keruubiinta, sidaas oo kale isku-dhafka murugsan ee dhacdooyinka aadanaha ayaa ku jira xukunka Ilaah. Dhexda iska-hor-imaadka iyo buuqa quruumaha, Kan ka kor fadhiya keruubiinta weli wuxuu hagaa arrimaha dhulka.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Taariikhda quruumaha, kuwaas oo midba midka kale ka dambeeyey u qabsaday waqtigoodii iyo meeshoodii loo qoondeeyey, iyagoo aan ka warqabin haddana markhaati ka ahaa runta ay iyagu qudhoodu aanay garanayn macnaheeda, ayaa nala hadasha. Quruun kasta iyo qof kasta oo maanta jooga, Ilaah wuxuu u qoondeeyey meel ku jirta qorshihiisa weyn. Maanta dadka iyo quruumahaba waxaa lagu cabbirayaa xadhigga miisaanka ee ku jira gacanta Kan aan marnaba qalad samayn. Dhammaantood waxay ikhtiyaarkooda ku go’aaminayaan masiirkooda, Ilaahna wax walba wuu ka sarreysiiyaa si uu u dhammeystiro ujeeddooyinkiisa.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

“Taariikhda uu ANIGA WEYN ahu ku calaamadeeyey Eraygiisa, isaga oo isku xidhaya xidhiidhba xidhiidhka ka dambeeya ee silsiladda wax sii sheegidda, tan iyo weligii hore ilaa weligii iman doona, waxay inoo sheegaysaa meesha aynu maanta kaga jirno socodka qarniyada, iyo waxa laga filan karo wakhtiga iman doona. Wax kasta oo wax sii sheegiddu sii sheegtay inay dhici doonaan, ilaa wakhtigan xaadirka ah, waxaa lagu raad raacay bogagga taariikhda, oo waxaynu ku kalsoonaan karnaa in wax kasta oo weli iman doona ay u rumoobi doonaan sida ay u kala horreeyaan.”

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

“Burburka ugu dambaysa ee dhammaan xukunyada dhulka waxaa si cad loogu sii sheegay ereyga runta ah. Wax sii sheegiddii la sheegay markii xukunka Ilaah lagu dhawaaqay boqorkii ugu dambeeyey ee Israa’iil waxaa ku qoran farriintan:

“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

“‘Sayidka Rabbiga ahu wuxuu leeyahay; Qaad cimaamadda, oo ka qaad taajka: … kor u qaad kan hooseeya, oo hoos u dhig kan sarreeya. Waan afgembiyi doonaa, afgembiyi doonaa, afgembiyi doonaa; oo mar dambe ma jiri doonto, ilaa uu yimaado Kan xaqiisu yahay; oo anna isaga ayaan siin doonaa.’ Yexesqeel 21:26, 27.

“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

“Taajkii reer binu Israa’iil laga qaaday wuxuu si isdaba-joog ah ugu gudbay boqortooyooyinkii Baabuloon, Maado-Faaris, Giriig, iyo Rooma. Ilaah wuxuu leeyahay, ‘Mar dambe ma jiri doonto, ilaa uu yimaado Kan xaqa u leh; oo anna waxaan siin doonaa isaga.’”

“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

“Wakhtigaasu waa dhow yahay. Maanta calaamadaha wakhtiyadu waxay caddeynayaan in aynu taagan nahay marinka hore ee dhacdooyin waaweyn oo quduus ah. Wax kasta oo dunideenna ku jiraa kacsanaan bay ku jiraan. Indhahayaga hortooda waxaa ka rumoobaya waxsii sheegiddii Badbaadiyaha ee ku saabsan dhacdooyinka ka hor mari doona imaatinkiisa: ‘Waxaad maqli doontaan dagaallo iyo warar dagaallo…. Quruun baa quruun ku kici doonta, boqortooyona boqortooyo; waxaana jiri doona abaaro, belaayooyin, iyo dhulgariirro meelo kala duwan.’ Matayos 24:6, 7.

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Waqtigan la joogo waa wakhti xiiso aad u weyn u leh dhammaan kuwa nool. Taliyayaal iyo rag dawladnimo, niman haya jagooyin aaminaad iyo amar leh, rag iyo dumar wax-fahamsan oo ka kala socda dabaqadaha oo dhan, waxay indhahooda ku hayaan dhacdooyinka hareeraheenna ka socda. Waxay eegayaan xidhiidhada kacsan ee aan degganayn ee ka dhex jira quruumaha. Waxay arkayaan xoojinta qabsanaysa curiye kasta oo dunidan ka mid ah, waxayna garanayaan in wax weyn oo go’aan leh uu qarka u saaran yahay inuu dhaco—in dunidu taagan tahay qarka dhibaato aad u weyn.”

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

“Malaa’igta ayaa hadda xakameynaya dabaylaha colaadda, si aanay u dhicin ilaa dunida laga digo halligaaddeeda soo socota; hase yeeshee duufaan ayaa isa soo urursanaysa, oo diyaar u ah inay dhulka ku qaraxdo; oo markii Ilaah ku amri doono malaa’igtiisa inay sii daayaan dabaylaha, markaas waxaa jiri doona muuqaal colaadeed oo qalinna aanu sawiri karin.

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

“Kitaabka Quduuska ah, oo Kitaabka Quduuska ah oo keliya, ayaa bixiya aragti sax ah oo ku saabsan waxyaalahan. Halkan waxaa lagu muujiyey muuqaalada waaweyn ee ugu dambeeya ee taariikhda dunideenna, dhacdooyin durba hadhkoodii hor u sii tuuraya, dhawaaqa soo-dhawaanshahooduna wuxuu ka dhigayaa dhulku inuu gariiro, qalbiyadana dadka cabsi aawadeed ugu itaal beelaan.

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

“‘“Bal eega, Rabbigu wuxuu dhulka ka dhigaa madhan, oo cidla buu ka yeelaa, oo rogrog buu u rogaa, oo wuxuu kala firdhiyaa dadka deggan.... Waxay ku xadgudbeen sharciyadii, qaynuunkiina way beddeleen, oo axdigii weligiisna way jebiyeen. Sidaas daraaddeed inkaartii ayaa dhulka baabbi'isay, oo kuwii degganaa way cidloobeen.... Farxaddii dafafka way joogsatay, qayladii kuwa reyreynayay way dhammaatay, farxaddii kataaradduna way joogsatay.’ Ishacyaah 24:1–18.

“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

“‘“Hoogay maalintaas! waayo, maalintii Rabbigu waa dhow dahay, oo waxay u iman doontaa sida baabba’ ka yimaadda Qaadirka…. Abuurkii wuu qudhmay carradu hoosteeda, bakhaarradiina waa la cidleeyey, maqsinnadiina waa la dumiyey; waayo, hadhuudhkii wuu engegay. Sidee bay xooluhu u taahaan! Lo’dii waxay ku wareersan yihiin, maxaa yeelay, daaq ma haystaan; xataa adhigii idahana waa la baabbi’iyey.’ ‘Geedkii canabka ahaa wuu engegay, oo geedkii berdaha ahaana wuu tabar darnaaday; geedkii rummaanka ahaa, geedkii timirta ahaa, iyo geedkii tufaaxa ahaaba, xataa geedaha duurka oo dhammu way engegeen, maxaa yeelay, farxaddii way ka engegtay binu-aadmiga.’ Yoo’eel 1:15–18, 12.”

“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

“Qalbigayga aad buu u xanuunsan yahay; … ma aamusi karo, waayo adigu waad maqashay, naftaydoy, dhawaaqa buunka iyo qaylada dagaalka. Baabba’ baabba’ kale ku daba jira ayaa lagu dhawaaqayaa; maxaa yeelay, dalkii oo dhammu waa la baabbi’iyey.”

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

“‘Waxaan fiiriyey dhulka, oo bal eeg, wuxuu ahaa madhan oo qaab la’aan ah; samadana, oo iftiin ma ay lahayn. Waxaan fiiriyey buuraha, oo bal eeg, way gariireen, oo kurmadii oo dhammuna si fudud bay u dhaqaaqeen. Waxaan fiiriyey, oo bal eeg, nin ma jirin, oo haadkii samadana oo dhammu way carareen. Waxaan fiiriyey, oo bal eeg, meeshii midhaha lahayd waxay noqotay cidla, oo magaalooyinkeedii oo dhammuna way dummeen.’ Yeremyaah 4:19, 20, 23–26.”

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

“Waxaa hoog ah! Waayo, maalintaasu waa weyn tahay, oo mid la mid ahuna ma jiro; waana wakhtigii dhibaatada Yacquub; hase ahaatee isagaa laga badbaadin doonaa.” Yeremyaah 30:7. Waxbarashada, 178–181.