Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Walaal White marar badan waxay sanamka dahabka ah ee bannaanka Dura ku tilmaantaa sharciga Axadda.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Waxaa la taagay sabti sanam ah, sida loo taagay taalladii dahabka ahayd ee bannaanka Duura. Oo sida Nebukadnesar, oo ahaa boqorkii Baabuloon, uu u soo saaray amar ah in kuwii aan sujuudi doonin oo aan caabudi doonin sawirkan la dilo, sidaas oo kale ayaa lagu dhawaaqi doonaa in kulli kuwa aan xurmaynayn hay’adda Axadda lagu ciqaabi doono xabsi iyo dhimasho. Sidaas daraaddeed Sabtidii Rabbiga ayaa cagaha lagu tuntay. Laakiin Rabbigu wuxuu ku dhawaaqay, ‘Waxaa hoog u sugnaaday kuwa soo saara amarro xaqdarra ah, oo qora dulmi ay iyagu qoreen’ [Ishacyaah 10:1]. [Sefanyaah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
Qoraalkan gaarka ah Walaasha White waxay tixraacaysaa kitaabka Sefanyaah, iyadoo sidaas samaynaysana waxay ku sii darsaysaa isku-xidhka nebiyadeed ee Daanyeel cutubka labaad iyo cutubka saddexaad. Sefanyaah wuxuu muujinayaa in dadka Ilaah ay tahay inay isu soo ururiyaan ka hor amarka. Waxa kale oo uu tilmaamayaa farriin buun ah, taas oo astaan u ah farriin digniin ah oo ka dhan ah magaalooyinka (Dawladaha) iyo munaaradaha (Kaniisadaha). Wuxuu tilmaamayaa isu-ururin, taas oo ah qodobka “toddobada goor,” oo dhacda marka la bixiyo salaadda Laawiyiintii labaatan iyo lix. Wuxuu tilmaamayaa “qaran aan la doonayn,” isaga oo weliba carrabka ku adkaynaya imaatinka xukunka fulineed ee Ilaah oo ka bilaabma sharciga Axadda kuna sii xoogaysta ilaa Imaatinka Labaad ee Masiixa.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
Waxa ka horreeya amarka sharciga Axadda waa samaysanka ekaanta bahalka. Samaysanka ekaanta bahalka waa imtixaanka muuqda ee horyaalla dadka Ilaah, kuwaas oo hore uga gudbay imtixaankii cuntada. Ka hor amarka, kaas oo ah kan saddexaad (imtixaanka litmus-ka), dadka Ilaah, kuwaas oo Sefanyaah ku tilmaamayo “quruun aan la jeclayn,” waxaa loogu yeedhay inay isu soo ururiyaan. Waxsii sheegiddii kowaad ee Yexesqeel waa farriinta isu-ururinta, hase yeeshee waxa ay rumoobaysaa oo keliya kuwa garta xaaladdooda kala firdhisan oo tukada salaadda Laawiyiintii lix iyo labaatanaad, sidii Daanyeel ku sameeyey cutubka sagaalaad.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Maalinta weyn ee Rabbiga way dhow dahay, way dhow dahay, oo aad bay u soo degdegaysaa; xataa codka maalinta Rabbiga; ninka xoogga weynu halkaas qadhaadh buu uga qaylin doonaa. Maalintaasu waa maalin cadho ah, maalin dhib iyo cidhiidhi ah, maalin baabba’ iyo halaag ah, maalin gudcur iyo mugdi ah, maalin daruuro iyo gudcur weyn ah, maalin buun iyo qaylo-dhaan ah oo ka gees ah magaalooyinka deyrka leh, iyo munaaradaha dhaadheer. Oo anigu dadka ayaan ku soo dejin doonaa cidhiidhi, si ay ugu socdaan sida niman indha la’, maxaa yeelay, Rabbiga ayay ku dembaabeen; oo dhiiggoodana waxaa loo daadin doonaa sida boodhka oo kale, jidhkooduna sida digada. Qalinkooda iyo dahabkooduna midna ma ay samatabbixin doonaan maalinta cadhada Rabbiga; laakiin dalka oo dhammu waxaa baabbi’in doona dabka masayrkiisa; waayo, wuxuu xataa dadka dalka deggan oo dhan ku wada baabbi’in doonaa baabba’ degdeg ah. Isu soo urursada, haah, isu soo urursada, quruunyahow aan la jeclayn; amarku intuusan dhalan ka hor, maalintu intaanay u dhaafin sida xaab oo kale ka hor, cadhada kulul ee Rabbigu intaanay idinku soo degin ka hor, maalinta cadhada Rabbigu intaanay idinku soo degin ka hor. Rabbiga doondoona, kuwiinna dhulka oo dhan kuwa camalka qabow ah, oo xukunkiisa sameeyey; xaqnimo doondoona, qabownimo doondoona; waxaa laga yaabaa in laydin qariyo maalinta cadhada Rabbiga. Sefanyaah 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
“Nin xoog leh” ee Qorniinka ku jira waa nin awood leh, tixraacii ugu horreeyey ee “nin xoog leh”na waa Gidcoon.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Markaasaa waxaa yimid malaa'igtii Rabbiga, oo fadhiisatay geed alloon ah oo ku yiil Cofraah, oo uu lahaa Yoo'aash kii reer Abiiyeeser; wiilkiisii Gidecoonna wuxuu sarreen ku tumayay meel lagu cadaadiyo canabka agteeda, si uu uga qariyo reer Midyaan. Markaasaa malaa'igtii Rabbigu u muuqatay, oo ku tidhi, Rabbigu waa kula jiraa, geesi xoog badanow. Gidecoonna wuxuu ku yidhi, Sayidkaygiiyow, haddii Rabbigu nala jiro, maxaa haddaba waxyaalahan oo dhammu noogu dheceen? Oo xaggee bay ku sugan yihiin cajaa'ibyadiisii oo dhan ee awowayaashayo nooga sheegeen, iyagoo leh, Sow Rabbigu nagama soo bixin Masar? Laakiinse haatan Rabbigu waa naga tegey, oo wuxuu nagu gacangeliyey gacanta reer Midyaan. Markaasaa Rabbigu isaga eegay, oo ku yidhi, Ku tag xooggan aad haysato, oo reer binu Israa'iilna waxaad ka badbaadin doontaa gacanta reer Midyaan; sow anigu kuma aanan dirin? Oo isna wuxuu ku yidhi, Sayidkaygiiyow, maxaan reer binu Israa'iil ku badbaadiyaa? Bal eeg, qoyskeygu waa kan ugu liita reer Manaseh dhexdiisa, aniguna waxaan ahay kan ugu yar guriga aabbahay. Rabbiguna wuxuu ku yidhi, Hubaal anigu waan kula jiri doonaa, oo reer Midyaanna waxaad u dili doontaa sidii nin keliya. Xaakinnada 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
Sefanyaah gudaheeda ninka xoogga badan, oo weliba ah Gidcoon, waa inuu qadhaadh u qayliyaa. Ereyga “qayli” waa astaan u ah Qayladii Saqda Dhexe ee maalmaha ugu dambeeya, erayga “qadhaadh”na wuxuu matalaa caro xaq ah. Gidcoon, ama “ninka xoogga badan” ee Sefanyaah, waa astaan u ah farriinta Eliiyaah oo leh masuuliyadda ah inay dadka Ilaah tusiso dembiyadooda, dabcan, iyo weliba dembiyadii awowayaashood.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Qayli cod dheer, hana u tudhin, codkaagana sidii buun u qaad; oo dadkayga tus xadgudubkooda, iyo reer Yacquub dembiyadooda. Ishacyaah 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Nebiyada oo dhammu way isku waafaqaan maalmaha ugu dambeeya, sidaas daraaddeed farriinta buunka ee Ishacyaah sidoo kale waa “qaylada” ninka xoogga badan ee Sefanyaah, kaas oo ah Gidecoon, oo dhammaantoodna waxay tilmaamayaan rasuulka Eliiyaah iyo shaqadiisa maalmaha ugu dambeeya. Ishacyaah dhexdiisa aayadaha soo socda waxay dembiyadooda ku aqoonsanayaan isla-weynaysi, waayo waxay rumaysan yihiin inay dhab ahaan Rabbiga caabudayaan oo u adeegayaan.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Habase yeeshee, maalin kasta ayay i doondoonaan, oo waxay ku farxaan inay jidadkayga gartaan, sidii quruun xaqnimo samaysay oo aan ka tegin qaynuunka Ilaaheeda; waxay i weyddiistaan xukummada caddaaladda; waxayna ku farxaan inay Ilaah u soo dhowaadaan. Ishacyaah 58:2.
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
Qaylada qadhaadh ee ninka xoogga leh waa farriinta Qaylada Saqda Dhexe, taas oo ku jirto muujinta ah in Luulyo 18, 2020 ay ahayd dembi kibir iyo ku xadgudub ah oo Rabbiga laga galay, oo ay waajib tahay in laga toobad keeno oo la qirto. Ujeeddooyinka aasaasiga ah ee farriinta Qaylada Saqda Dhexe waa samaysanka sawirka bahalka, iyo xukunka ka dambeeya ee Islaamku ku soo dejiyey Maraykanka, dabadeedna dunida.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Marka tukashada Laawiyiintii labaatan iyo lix la dhammaystiro dhammaadka cidlada saddexda maalmood iyo badhka ah ee Muujintii kow iyo tobnaad, waxa qaaliga ah iyo waxa xun waa la kala saari doonaa. Kuwa caqliga leh iyo kuwa nacasyada ah ama waxay yeelan doonaan saliidda dahabka ah ama ma yeelan doonaan, oo wakhtigaas waxay ahaan doonaan sidii “hal nin” ee Gidecoon. Sida ku qoran Sefanyaah, ka hor amarka sharciga Axadda, Gidecoon, oo ah Eliyaah, oo ah Yexesqeel, oo ah ninka xoogga badan, ayaa soo bandhigi doona farriinta Qaylada Habeenbadhka, iyada oo la socda qadhaadhnimada muujinta dembiga dadka Ilaah ee ka qaybgalka saadaashii Luulyo 18, 2020, iyo isku daygoodii aan xaq lagu lahayn ee ay ku doonayeen inay ku caddeeyaan saadaashooda ka dib markii ay gebi ahaanba fashilantay.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
Sefanyaah wuxuu tilmaamayaa isu-imaatinka dadka Ilaah ee maalmaha ugu dambeeya, kaas oo ka horreeya amarka sharciga Axadda. Isu-imaatinkaas waxa kale oo lagu metelay waxsii sheegiddii ugu horraysay ee Yexesqeel ee cutubka toddoba iyo soddonaad.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Sidaas ayaan u sii waxyooday sidii la iigu amray; oo markaan waxyoodayayna waxaa dhacay sanqadh, oo bal eeg, gariir baa dhacay, lafihiina way isu yimaadeen, laf walibana lafteedii bay ku biirtay. Oo markaan fiiriyeyna, bal eeg, seedihii iyo hilibkiiba way ku soo bexeen, maqaarkuna korkooda ayuu ku daboolay; laakiinse neef kuma jirin dhexdooda. Yexesqeel 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Yexesqeel wuxuu wax u sii sheegay lafihii engegnaa ee meydadka ahaan ugu yaallay jidka magaaladaas ku xusan Muujintii cutubka kow iyo tobnaad, halkaas oo Rabbigeenna sidoo kale lagu qodbay. Marka hore waa la isu ururiyaa.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Oo meydadkooduna waxay yaalli doonaan jidka magaalada weyn, taas oo ruux ahaan loogu yeedho Sodom iyo Masar, meeshaas oo Rabbigeenna sidoo kale lagu iskutallaabay. Oo kuwa ka mid ah dadyowga iyo qolooyinka iyo afafka iyo quruumaha ayaa arki doona meydadkooda saddex maalmood iyo badh, mana oggolaan doonaan in meydadkooda qabuuraha lagu rido. Oo kuwa dhulka degganuna way ku farxi doonaan iyaga aawadood, wayna rayrayn doonaan, hadiyadona way isu diri doonaan; maxaa yeelay labadan nebi waxay cadaab ku hayeen kuwii dhulka degganaa. Muujintii 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
Waxaa la isu soo ururiyey iyadoo saddexda maalmood iyo badhku ku dhow yihiin dhammaadkoodii. Saddexda maalmood iyo badhku waxay u taagan yihiin wakhtiga dib-u-dhaca ee Matayos cutubka shan iyo labaatanaad, hase ahaatee sidoo kale waa kala firdhinta “toddobada goor” ee Laawiyiintii lix iyo labaatanaad. Kuwii la isu soo ururiyey hore ayaa loo kala firdhiyey, oo Sefanyaahna wuxuu ku tilmaamaa inay yihiin “qaran aan la jeclayn.” Qaranka aan la jeclayn waa kuwa meyd ahaan ugu yaallay jidadka intii dunidu ku farxaysay meydadkooda, laakiin haddana la isu soo ururiyey, dabadeedna noqda qaranka bartilmaameedka u ah weerarka xoogga masduulaagga ee maalmaha ugu dambeeya, kuwaas oo ka dhigta dhilladii Turos madaxooda.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.
Gabay ama Sabuur uu tiriyey Aasaaf. Ilaahow, ha iska aamusin; ha aamusan, oo ha xasillin, Ilaahow. Waayo, bal eeg, cadaawayaashaadu buuq bay kiciyeen; kuwa ku necebna madax bay kor u qaadeen. Dadkaaga waxay uga taliyeen xeelad qarsoon, oo kuwaaga qarsoonna way ka wada tashadeen. Waxay yidhaahdeen, Kaalaya, aynu ka goynno inay quruun dambe ahaan waayaan, si magaca reer binu Israa’iil aan mar dambe loo soo xusuusan. Waayo, iyagoo isku ra’yi ah ayay wada tashadeen; oo axdi bay ka galeen inay kaa gees noqdaan. Sabuur 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
Ujeeddadoodu waa inay qaataan reer binu Israa’iil ee ruuxiga ah ee maalmaha ugu dambeeya oo ay ku tuuraan foornada dabka kulul ee Nebukadnesar. Marka lafaha dhintay ay marka ugu horraysa maqlaan “codka” Ishacyaah, iyagoo ku dhawaaqaya farriinta Qaylada Saqda Dhexe, weli waxay ku jiraan cidladii saddexda maalmood iyo badhka ahayd. Dabadeedna waa inay doortaan inay aqbalaan ama diidaan Gargaaraha Masiixu ballanqaaday inuu soo diri doono, kaas oo ku qanciya dembigoodii 18-ka Luulyo, 2020.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Qalbiya, qalbiya dadkayga, ayuu Ilaahiinnu leeyahay. Yeruusaalemna si raaxo leh ula hadla, oo ugu qayliya in dagaalkeedii dhammaaday, in xumaanteedii la cafiyey; waayo, gacanta Rabbiga ayay laba-laab uga heshay dembiyadeedii oo dhan. Waa codka kan cidlada kaga qaylinaya, Jidka Rabbiga diyaariya, oo cidlada ka toosiya waddo weyn oo Ilaaheenna ah. Dooxo kasta kor ha loo qaado, oo buur kasta iyo taag kasta hoos ha loo dhigo; oo qalloocanuna ha toosnaado, meelaha qallafna bannaan ha noqdaan. Oo ammaanta Rabbiga waa la muujin doonaa, oo binu-aadmiga oo dhammuna way wada arki doonaan; waayo, afka Rabbiga ayaa saas ku hadlay. Ishacyaah 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Qoraalka tilmaamaya hawsha codka ku qaylinaya cidlada wuxuu xanbaarsan yahay xog aad u faahfaahsan. Farriintiisu waxay ku salaysnaan doontaa muujinta dabeecadda Masiixa, sida ay ka tarjumayso xaqiiqda ah in “ammaanta,” oo ah dabeecadda Masiixa, la muujin doono. Muujintii Ciise Masiix ee la furo wax yar ka hor xidhitaanka wakhtiga imtixaanka waa furitaan dabeecadda Masiixa sida uu u metelo qaybta dabeecaddiisa ee lagu tilmaamay Alfa iyo Oomeega. Waxa kale oo la muujin doonaa in dabeecaddiisu ay tahay “run.”
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Faahfaahin kale ayaa ah in marka codku bilaabo inuu qayliyo, uu weli ku jiro cidladii saddexda maalmood iyo badhka ahayd, maxaa yeelay wuxuu ku qaylinayaa cidlada. Sida nebiyaddu tilmaamayso, marka shuqulkiisu bilaabmo labada markhaatina weli way ku dhinteen jidka mara dooxada Yexesqeel. Xaqiiqo kale oo gaar ah ayaa ah in marka codku bilaabo shuqulkiisa, dunida oo dhammu ay heli doonto fariintaas. Aragti kale ayaa ah in farriinta la bixiyo xilligii maalmaha ugu dambeeya markii Masiixu tirtirayo dembiyada boqol iyo afartan iyo afarta kun, waayo xumaantoodii waa la cafiyey. Xaqiiqada murugada leh ee iyaduna lagu muujiyey “sadba sadka ka dambeeya,” ayaa ah in kuwa keliya ee buuxiya shuruudaha injiilka ay heli doonaan cafiska laga fulinayo taariikhdaas.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Kuwa keliya kuwa ka jawaaba dalabaadka la xidhiidha tukashada Laawiyiintii labaatan iyo lix ayaa dembiyadooda iyo dembiyadii aabbayaashood la tirtiri doonaa, waayo waxay heli doonaan “labanlaab dembiyadeeda oo dhan aawadood.” “Gacanta” Rabbiga ee la xidhiidha dembiyadooda iyo dembiyadii aabbayaashood waa astaan niyad-jabkii kowaad, markii Rabbigu gacantiisa ku daboolay khalad keenay niyad-jabkii kowaad. Taariikhda Millerite, gacantiisu waxay ka hor istaagtay dadka Ilaah inay arkaan run qarsoon. Gacantiisu taariikhdaas waxay ka dhiganayd qaddarintiisa rabbaaniga ah. Maalmaha ugu dambeeya gacantiisu waxay ka dhigan tahay diidmada dadka Ilaah ee run Ilaah muujiyey, gacantiisuna markaas waxay ka dhigan tahay xukunkiisa rabbaaniga ah.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Codka waxsii ugu horraysay ee Ezekiel ayaa kuwii dhintay isu keenaya oo isu qaabaynaya, hase yeeshee weli uma taagna sida ciidan weyn oo xoog badan. Waxsii labaad ee Ezekiel cutubka soddon iyo toddobaadna taas ayay dhammaystirtaa, iyadoo keenta neefta ka imanaysa afarta dabaylood.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
Markaasuu igu yidhi, U sii sheeg dabaysha, sii sheeg, wiilka Aadanow, oo dabaysha ku dheh, Rabbiga Ilaah ahu wuxuu leeyahay, Kaalay afarta dabaylood, neefsashoy, oo ku neefso kuwaas la laayay, inay noolaadaane. Sidaas daraaddeed waan sii sheegay sidii uu igu amray, oo neeftiina way soo gashay dhexdooda, wayna noolaadeen, oo cagahoodii bay ku istaageen, iyagoo ah ciidan aad iyo aad u weyn. Markaasuu igu yidhi, Wiilka Aadanow, lafahanu waa reer binu Israa'iil oo dhan; bal eeg, waxay yidhaahdaan, Lafahayagii way engegeen, rajadeennuna way dhammaatay; annagu dhinacayaga waa nalaga gooyay. Haddaba sii sheeg oo ku dheh iyaga, Rabbiga Ilaah ahu wuxuu leeyahay, Bal eega, dadyowgaygiyow, qabriyadiinna waan furi doonaa, oo waxaan idinka soo bixin doonaa qabriyadiinna, oo waxaan idin keeni doonaa dalka Israa'iil. Oo waxaad ogaan doontaan inaan anigu Rabbiga ahay, markii aan furo qabriyadiinna, dadyowgaygiyow, oo aan idinka soo bixiyo qabriyadiinna, oo aan Ruuxayga idin dhex dhigo, idinkuna waad noolaan doontaan, oo waxaan idin dejin doonaa dalkiinna; markaas waxaad ogaan doontaan in aniga Rabbigu aan ku hadlay oo aan sameeyey, ayaa Rabbigu leeyahay. Yexesqeel 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Neeftaas oo ku jirta waxsii sheegiddii Yexesqeel waa farriinta shaabadaynta, waayo waxay ka timaaddaa afarta dabaylood.
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. Revelation 7:1–3.
Oo dabadeed waxaan arkay afar malaa’igood oo taagan afarta gees ee dhulka, iyagoo haya afarta dabaylood ee dhulka, si aanay dabayshu ugu dhicin dhulka, ama badda, ama geedna. Markaasaan arkay malaa’ig kale oo bari ka soo baxaysa, iyadoo haysata shaabaddii Ilaaha nool; oo cod weyn bay ugu qaylisay afartii malaa’igood ee loo siiyey inay waxyeelleeyaan dhulka iyo badda, iyadoo leh, Waxyeello ha gaadhsiinina dhulka, ama badda, ama geedaha, ilaa aannu ku shaabadayno addoommada Ilaaheenna fooddooda. Muujintii 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Afarta dabaylood waxay ka kacaan bari, oo si nebinnimo ah Islaamku waa labadaba “dabaysha bari” iyo “reeraha bari.” “Neefta” ku jirta Yexesqeel, taas oo jidhadkii la sameeyey u beddesha “ciidan weyn oo aad u badan,” waa farriinta shaabadaysa boqol iyo afartan iyo afarta kun. Farriinta shaabadaynta ee Muujintii cutubka toddobaad waxay ka soo baxdaa bari. Farriintaas waa farriinta Oohintii Habeenbadhka, oo Sefanyaahna wuxuu ku aqoonsadaa inay tahay buunka “digniinta ka dhanka ah magaalooyinka deyrka leh, iyo ka dhanka ah munaaradaha dhaadheer.”
A tower is a symbol of the church.
Munaaraddu waa astaan kaniisadda.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
“Masaalkaas ninkii guriga lahaa wuxuu matalayay Ilaah, beertii canabkuna quruunta Yuhuudda, xayndaabkuna sharciga rabbaaniga ah oo ahaa ilaalintooda. Munaaraddu waxay astaan u ahayd macbudka.” The Desire of Ages, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Magaalo waa boqortooyo ku jirta waxsii-sheegidda Kitaabka Quduuska ah. Baabtinimadu waa “Baabuloon,” “magaaladaas weyn.” Faransiiska iyo dabadeed Maraykanka waa “magaalada weyn,” ee “Sodom iyo Masar.” Yeruusaalem waa “magaalada weyn,” oo samada ka soo degta. Fariinta Sefanyaah waxay ka gees tahay magaalooyinka iyo munaaradaha, ama ka gees tahay isku-darka kaniisadda iyo dawladda, kaas oo qeexitaan ahaan ah sawirka bahalka. Waa fariinta “qarsoon” ee Daanyeel cutubka labaad.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Wax yar ka hor amarka sharciga Axadda, kaas oo ah imtixaanka taallada dahabka ah ee Nebukadnesar ee ku xusan Daanyeel cutubka saddexaad, meydadkii dhintay way soo toosaan oo waxaa loo beddelaa ciidan xoog badan si ay u naadiyaan farriinta aqoonsanaysa oo ka soo horjeedda samaysanka isbahaysiga kaniisadda iyo dawladda, iyagoo sidoo kale muujinaya in Islaamku yahay qalabka qaddariga ah ee Ilaah adeegsado si uu xukunkiisa ugu fuliyo kuwa dhaqan-geliya cibaadada Axadda, sida uu ku sameeyey taariikhdii hore. Farriintu waxay caddeynaysaa in marka sawirku si buuxda u samaysmo oo uu dhaqan-geliyo calaamadda bahalka, xukunku iman doono.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Ma jiro tixraac toos ah oo ku jira Daanyeel cutubka saddexaad oo ku saabsan sanamka bahalka ee horseeda oo gaadha bisaylkeeda sharciga Axadda, hase ahaatee ma jiri karto farriin saddexaad la’aanteed middii kowaad iyo middii labaad, waayo cutubka labaad ee Daanyeel waa in lagu daraa muujinta xaqiiqooyinka lagu matalay Daanyeel cutubka saddexaad. “Sirta” riyadii sanamka ee cutubka labaad waxay aqoonsanaysaa dadkii Ilaah iyagoo imanaya inay garwaaqsadaan saamaynta nolol iyo dhimasho ee sanamka bahalka ee Nebukadnesar.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
Caqliga quduuska ahu waxay dalbanaysaa in markii Nebukadnesar go’aansaday inuu sameeyo xaflad quduus-ka-dhigid ah oo uu u sameeyo sanamkiisii dahabka ahaa, ay lagama maarmaan ahayd in marka hore sanamka la dhiso, muusikiistayaashuna ay u baahnaadaan inay ku tababartaan muusigga ay xafladda ka tumayaan. Waa in ay jireen diyaargarow hore oo dhisme ah oo socday muddo, oo ay ku jireen qodis, aasaas la dhigay, jaranjarooyin dhismeed, iyo shaqaale imanaya oo tegaya; diyaargarowgaasina wuxuu ahaa samaysankii sawirka riyadii Nebukadnesar, laakiin kibirka Nebukadnesar ayaa go’aamiyey in la sameeyo sawirka hal bahal oo keliya, ee aan ahayn boqortooyooyinka oo dhan ee wax sii sheegidda Kitaabka Quduuska ah. Dhismaha sawirkaas waa imtixaanka ay tahay in dadka Ilaah ka gudbaan ka hor inta aanu wakhtiga nimcadu xidhmin, iyo ka hor inta aan la shaabadayn, ka hor inta aan muusiggu yeedhin.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
Caqliga quduuska ahu waxay kaloo garwaaqsanaysaa in Shadrach, Meshach, iyo Abednego aanay ahayn addoommadii Cibraaniyiinta oo keliya ee markhaati ka ahaa diyaarinta hore ee loo sameeyey daahfurka sanamka dahabka ah. Waxay si fudud ahaayeen Cibraaniyiintii keliya ee fahmay micnaha diyaargarowgaas inuu yahay digniin nolol iyo dhimasho khusaysa, oo sameeyey diyaargarowgooda shakhsiyeed ee qalalaasaha soo socda.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Qoraalka walaasha White ee ku xusan bilowga maqaalkan, ma aha oo keliya inay amarka Sefanya ku waafajiso sanamka dahabka ah ee Nebukadnesar iyo sharciga Axadda, balse sidoo kale waxay aqoonsanaysaa amarka xaqdarrada ah ee Ishacyaah.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
Waxaa hoog u sugnaaday kuwa qora amarro xaqdarro ah, iyo kuwa qoro dulmi ay iyagu amreen; inay masaakiinta ka leexiyaan caddaaladda, oo ay saboolka dadkayga ka qaadaan xaqa, si ay carmalladu u noqdaan wixii ay ugaadhsadaan, oo ay agoonta u dhacaan! Oo maxaad samayn doontaan maalinta booqashada, iyo baabbi’inta meel fog ka iman doonta? Yaad u carari doontaan gargaar? Oo xaggee baad ammaantiinna kaga tegi doontaan? Ishacyaah 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
“Xeerka aan xaqa ahayn” ee Ishacyaah sheegay waa sharciga Axadda, waana “maalinta booqashada” iyo “baabbi’inta” u ah Maraykanka; waayo “riddo qaran” waxa raaca “halaag qaran.” Sida uu Ishacyaah sheegay, marka la joogo sharciga Axadda, oo sidoo kale ah sanamka dahabka ah ee Nebukadnesar, “baabbi’intu” “waxay ka iman doontaa meel fog.”
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Taas xusuusta, oo rag isu muujiya; mar kale maanka ku haya, kuwiinna xadgudubka ahow. Xusuusta waxyaalihii hore ee tan iyo waagii hore jiray; waayo, anigu waxaan ahay Ilaah, oo mid kale ma jiro; anigu waxaan ahay Ilaah, oo mid ila mid ahi ma jiro, anigoo bilowgii ka sii sheega dhammaadka, oo tan iyo wakhtiyadii hore ka sii sheega waxyaalaha aan weli la samayn, anigoo leh, Taladaydu way taagnaan doontaa, oo waxaan samayn doonaa wax kasta oo aan ku farxo; anigoo bari ka yeedhaya shimbir ugaadha ah, oo dal fog uga yeedhaya ninka fuliya taladayda; haa, waan ku hadlay, oo weliba waan ka dhigi doonaa inay dhacdo; waan qasdiyay, oo weliba waan samayn doonaa. I maqla, kuwiinna qalbi adagow, oo xaqnimada ka fogow: xaqnimadayda waan soo dhowaynayaa; ma fogaan doonto, oo badbaadadayduna ma raagi doonto; oo Siyoon ayaan badbaado ku dhex dhigi doonaa, reer binu Israa'iilna ammaantayda. Ishacyaah 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Ishacyaah wuxuu tuducan dhigayaa dhammaadka wakhtiga dib-u-dhaca, waayo markaas “badbaadadiisu” mar dambe ma “dib u dhici doonto.” Waxay ku beegan tahay dhammaadka saddexda maalmood iyo badhka ah ee Muujintii cutubka kow iyo tobnaad. Dhammaadka wakhtiga dib-u-dhaca waxaa lagu calaamadeeyaa imaatinka farriinta Qayladii Saqdhexe, marka ciidankii weynaa ee Yexesqeel istaagaan. Markay istaagaan, waxaa kor loogu qaadaa sidii calan oo kale Muujintii cutubka kow iyo tobnaad.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard 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. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Oo saddex maalmood iyo badh dabadeed Ruuxa nolosha oo xagga Ilaah ka yimid ayaa galay iyaga, markaasay cagahooda ku istaageen; cabsi weynina waxay ku dhacday kuwii arkayay. Oo waxay maqleen cod weyn oo samada ka leh, Kaalaya halkan kor. Markaasay cirka ugu baxeen daruur dhexdeed; cadaawayaashoodiina way daawadeen. Isla saacaddaasna waxaa dhacay dhulgariir weyn, oo tobankii meelood meel magaalada ka mid ah ayaa dumay, dhulgariirkana waxaa ku dhintay toddoba kun oo nin; kuwii hadhayna way cabsadeen, oo ammaanta ayay siiyeen Ilaaha samada. Hoogtii labaad way dhammaatay; oo bal eeg, hoogtii saddexaad si dhakhso ah bay u imanaysaa. Muujintii 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Labadii markhaati ee Muujintii cutubka kow iyo tobnaad waxay samada u koraan iyagoo ah calaamadda, isla saacadda uu dhulgariirku dhaco, kaas oo ah sharciga Axadda. Waqtigaas, ama sida Yooxanaa leeyahay, “saacaddaas,” sida ku qoran Ishacyaah cutubka afartan iyo lix, Ilaah wuxuu u yeedhaa “ninkii” fuliya taladiisa, kaas oo sidoo kale ah “haad wax booba oo bari ka yimaada.” Haadka wax booba, kaas oo ah “ninkii” Ilaah u adeegsado inuu taladiisa fuliyo, wuxuu ka yimaadaa “dal fog.” Ishacyaah cutubka tobnaad, wakhtiga “qaanuunka aan xaqa ahayn” oo ah sharciga Axadda, “baabba’a” Maraykanku wuxuu ka yimaadaa “meel fog.” “Bari” waa astaan Islaamka, waayo wax sii sheegidda dhexdeeda labadaba waxaa lagu tilmaamaa “dadka bari,” iyo “dabaysha bari.” “Shimbir” wax sii sheegidda dhexdeeda waa diin, sida lagu muujiyey Baabuloon oo ah qafas ay ka buuxaan haado neceb oo wasakh ah. “Haadka wax booba” ee ka yimaada dal fog oo bari ku yaal waa diinta Islaamka.
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 18:2.
Markaasuu cod weyn ku qayliyey isagoo leh, Baabuloon tii weynayd waa dhacday, way dhacday, oo waxay noqotay hoyga jinniyada, iyo meesha lagu hayo ruux kasta oo wasakh leh, iyo qafiska shimbir kasta oo nijaas ah oo la karaahiyo. Muujintii 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
Isbahaysiga saddex-geesoodka ah ee Baabuloonta casriga ahi waxay matalaysaa saddex nooc oo dowladnimo ah, waxayna sidoo kale matalaysaa saddex nooc oo diin ah. Diinta Qaramada Midoobay waa ruuxi-wadaadnimo, diinta Maraykankuna waa Protestantism-ka riddada ah, diinta baadariguna waa Katoolig. Dhammaan qancinnadaas diineed mararka qaarkood waxaa lagu astaynayaa haween, laakiin sidoo kale shimbiro. Waa awoodda diineed iyo siyaasadeed ee Qaramada Midoobay, iyadoo Maraykanku yahay boqorka ugu weyn, ta dhigta baadarinimada carshiga dhulka. Kitaabka Sekaryaah, waa laba shimbirood oo dhidibada u taaga baadariga, kaas oo rasuul Bawlos ku aqoonsaday “kan sharka leh” ee ku xusan labaad Tesaloniika.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Markaasaa malaa'igtii ila hadlaysay ayaa soo baxday, oo waxay igu tidhi, Hadda indhahaaga kor u qaad, oo eeg waxa kanu yahay ee baxaya. Aniguna waxaan idhi, Waa maxay? Oo waxay tidhi, Kanu waa eefaah baxaysa. Oo weliba waxay tidhi, Kanu waa ekaantooda dunida oo dhan dhexdeeda. Oo bal eeg, waxaa kor loo qaaday xabbad rasaas ah oo talan ah; oo tanuna waa naag dhex fadhida eefaahda. Oo waxay tidhi, Tanu waa sharnimo. Markaasay ku dhex tuurtay eefaahda; oo culayskii rasaastana afkeeday ku tuurtay. Markaasaan indhahayga kor u qaaday, oo wax fiiriyey, oo bal eeg, waxaa soo baxay laba naagood, oo baalashoodana dabayl baa ku jirtay; waayo, waxay lahaayeen baallo sida baalasha xuurta oo kale; markaasay eefaahdii kor u qaadeen, iyada oo u dhexaysa dhulka iyo samada. Markaasaan ku idhi malaa'igtii ila hadlaysay, Kuwanu xaggee bay eefaahda u qaadayaan? Oo waxay igu tidhi, In gurigeeda looga dhiso dalka Shinecaar; oo halkaasaa lagu adkayn doonaa, laguna qotomin doonaa salkeeda qudheeda. Sekaryaah 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
Eefaahu waa dambiil wax lagu cabbiro. Labada naagood ee dhigaya eefaahda, ama dambiisha uu baabbanimadu dhex fadhiyo, waa laba kaniisadood. Laba diimood ayaa qaadi doona diinta Kitaabka Quduuska ahi ku tilmaamay “kan sharka leh” oo guri uga dhisi doona dalka Shincaar. Shincaar waa magac kale oo Baabuloon ah, kaniisadda Kaatooligguna waa Baabuloon tii weynayd maalmaha ugu dambeeya.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
Labada naagood ee “dhidibada u taaga” naagta sharka leh ee Baabuloon, waxay “baalashooda ku sitaan dabayl.” Naagahaasu sidoo kale waa shimbiro, waayo waxay leeyihiin “baallo,” cudurdaarkooda ay naagta ku dejinayaanna waa “dabaysha” Islaamka, maxaa yeelay Islaamku wuxuu isu keenaa nin kasta gacantiisa. Naagta kor loo qaadayo waxay ku xannibnayd eefaahdii tan iyo dhaawaceedii dhimashada ahaa ee ku dhacay 1798, waayo waxaa afka eefaahdii ay ku jirtay la saaray miisaan rasaas ah. Laakiin markii muusigga xafladda cibaadada Nebukadnesar bilaabmo, labada naagood ee Protestantism-ka riddada galay iyo Ruuxaaniyadda waxay ka qaadaan miisaanka rasaasta ah, oo kor u qaadaan madaxa siddeedaad oo ka mid ah toddobada.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Sida aynu ugu sii dhawaanayno dhibaatada ugu dambaysa, aad bay muhiim u tahay in wada noolaansho iyo midnimo ay ka dhex jiraan hay’adaha Rabbiga u adeega. Dunidu waxaa ka buuxa duufaan, dagaal, iyo khilaaf. Hase yeeshee, hal madax hoostiis—awoodda baadariga—dadku way midoobi doonaan si ay Ilaah uga hor yimaadaan iyagoo ka soo horjeeda markhaatiyaashiisa. Midowganna waxaa isku haya riddo-weynaha weyn. Intuu doonayo inuu wakiilladiisa mideeyo si ay runta ula dagaallamaan, ayuu haddana ka shaqayn doonaa inuu kala qaybiyo oo kala firdhiyo kuwa runta u dooda. Masayr, mala-awaal xun, iyo hadal-xumo, isaga ayaa kiciya si ay u dhaliyaan isafgaranwaa iyo kala qaybsanaan.” Testimonies, volume 7, 182.
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Midowga saddex-geesoodka ahi waxay kor u qaadaa baabannimada inay tahay madaxa, waayo waxay damacsan yihiin inay baabbi’iyaan quruunta aan la doonayn.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.
Waayo, bal eeg, cadaawayaashaadu buuq bay kiciyeen; oo kuwa ku necebuna madaxay kor u qaadeen. Dadkaaga ayay kula tashadeen xeelad qarsoon, oo kuwaaga qarsoon ayay ka wada tashadeen. Waxay yidhaahdeen, Kaalaya, aynu ka goynno inay quruun sii ahaadaan, si aan magaca reer binu Israa’iil mar dambe loo xusuusan. Sabuur 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Shimbir waa diin, oo “shimbirta wax boobta oo bari ka timaadda” oo Ilaah yeedho “saacadda” sharciga Axadda, marka farriinta Qaylada Habeenbadhka la dhawaaqayo, waa Islaamka. Taas aawadeed isla saacadda ay kuwii dhintay ee la soo sara kiciyey cirka ugu koraan sidii calan, “hoogga saddexaad” ee Islaamkuna si dhaqso ah ayuu u yimaadaa. Sidaas daraaddeed Ishacyaah wuxuu aayadda kowaad ee cutubka tobnaad ku leeyahay, “Hoog” waxaa leh kuwa soo saara amarro aan xaq ahayn. “Hoogyada” Muujintuna waa Islaam, Islaamkuna waa xukunka qaddariga ah, ama aaladda, ama ushii (Ishacyaah 10:5) uu Ilaah u adeegsado inuu ku ciqaabo Maraykanka isagoo ku qasbaya cibaadada Axadda.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Ishacyaah cutubka afartan iyo lixaad wuxuu qeexayaa “shimbirta waxbooba ee bari ka timaadda” inay tahay “ninkii taladayda fuliya.” “Ninkaasu” waa Islaamka, waxaana loogu yeedhaa “dal fog ka yimid,” waayo, Ilaah wuxuu “go’aamiyey” inuu Maraykanka xukumo, dabadeedna dunida, sababo la xiriira dhaqan-gelinta Axadda, sida uu waagii hore ugu sameeyey Roomaankii jaahilka ahaa iyo afartii buun ee ugu horraysay, dabadeedna Roomaankii baadariga ahaa buunankii shanaad iyo lixaad ee “Aayada.” Ujeeddadiisu Ishacyaah cutubka afartan iyo lixaad waa inuu yeedho “shimbirta waxbooba ee bari ka timaadda,” wuxuuna dadkiisa doonaya inay gartaan taladiisa iyo qasdigiisa ku wargelinayaa: “Xusuusta waxyaalihii hore ee qadiimka ahaa, waayo, anigu waxaan ahay Ilaah, oo mid kale ma jiro; anigu waxaan ahay Ilaah, oo mid ila mid ahu ma jiro, anigoo tan iyo bilowgii waxyaalaha dhammaadkooda sheega, oo wakhtiyadii hore ka sii sheega waxyaalaha aan weli la samayn, anigoo leh, Taladaydu way taagnaan doontaa, oo waxaan samayn doonaa waxaan ku farxo oo dhan.”
In verse three Isaiah chapter ten, Isaiah records three important questions:
Aayadda saddexaad ee Ishacyaah cutubka tobnaad, Ishacyaah wuxuu qorayaa saddex su’aalood oo muhiim ah:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
Oo maxaad samayn doontaan maalinta booqashada, iyo baabba’a ka iman doona meel fog? yaad u carari doontaan caawimaad? oo xaggee baad kaga tegi doontaan ammaantiinna? Ishacyaah 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
Su’aasha ugu dambaysa waxay muujinaysaa in dhulkii ammaanta lahaa uu ammaantiisa ku waayo amarka aan xaqa ahayn. Ammaanta Maraykanka waa Dastuurka, kaas oo gebi ahaanba la afgambiyo marka la soo saaro sharciga Axadda.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
“Dastuurkuna wuxuu dadka u dammaanad qaaday xaqa is-maamulidda, isagoo dhigaya in wakiillada lagu doorto codka dadweynaha ay dejin oo maamulaan sharciyada. Xorriyadda caqiidada diimeedna sidoo kale waa la siiyey, iyadoo nin kasta loo oggolaaday inuu Ilaah u caabudo sida ay ku farayso damiirkiisu. Jamhuuriyadnimo iyo Protestantinimadu waxay noqdeen mabaadi’da aasaasiga ah ee qaranka. Mabaadi’dan ayaa ah sirta xooggiisa iyo barwaaqadiisa.” The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
Waa Dastuurka waxa aqoonsada ammaanta boodhka lagu reebayo xeerka Axadda.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Markii quruunta uu Ilaah sida yaabka leh ugu dhex shaqeeyey, oo uu korkeed ku fidiyey gaashaanka Awoodda oo dhan, ay ka tagto mabaadi’da Protestant-ka, oo ay iyada oo adeegsanaysa sharci-dejinteeda u hiiliso oo u taageerto Romanism-ka iyadoo xaddidaysa xorriyadda diinta, markaas Ilaah wuxuu ku shaqayn doonaa awooddiisa qudheeda isagoo u hiilinaya dadkiisa runta ah. Dulmiga Rooma waa la adeegsan doonaa, laakiin Masiixu waa magangalkayaga.” Testimonies to Ministers, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Markii Ishacyaah ee “amarka aan xaqa ahayn,” kaas oo ah sharciga Axadda, ammaantii Maraykanku way dhammaatay, isla markiiba na wuxuu ka jawaabayaa su’aashii labaad ee Ishacyaah isagoo si nebiyad ah ugu cararaya Qaramada Midoobay, oo ah isbahaysiga tobanka boqor ee Muujintii cutubka toddoba iyo tobnaad, si gargaar looga helo wax uga qabashada weerarka Islaamka ee “Hooggii” saddexaad. Su’aasha koowaad ee saddexda su’aalood waxay tilmaamaysaa duruufaha baabi’inta sharciga Axadda oo sababaya in Maraykanku bilaabo hawshiisa xigta ee ah inuu dunida oo dhan ku qasbo inay aqbasho isku-darka kaniisadda iyo dawladda, sida ay u taagan tahay mideynta Qaramada Midoobay iyo Kaniisadda Katooliga, iyadoo baadarigu gacanta ku hayo xiriirkaas aan quduuska ahayn. Waxay baabi’intaas ugu yeedhaysaa “maalinta booqashada”. Dhammaan xaqiiqooyinkan nebiyadeed waxay la jaanqaadayaan adeegga quduus-ka-dhigista ee Nebukadnesar ee sanamka dahabka ah.
We will continue chapter three of Daniel in the next article.
Waxaannu ku sii wadi doonnaa cutubka saddexaad ee Daanyeel maqaalka xiga.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
“Taariikhda Nebukadnesar iyo Belshaasar dhexdeeda, Ilaah wuxuu la hadlayaa dadka maanta jooga. Xukunka canaanta ah ee ku dhici doona dadka dhulka deggan maalintan wuxuu noqon doonaa sababta oo ah diidmadooda iftiinka. Canaantayada xukunka kama iman doonto xaqiiqada ah in aynu ku noolayn qalad, laakiin waxay ka iman doontaa xaqiiqada ah in aynu dayacnay fursadihii samada ka yimid ee lagu ogaan lahaa runta. Hababka lagu heli karo aqoon iyo garasho runta ah waxay wada gaadhi karaan qof kasta; laakiin, sida boqorka is-raacsiiska iyo nafsad-jeclaysiga leh, innagu waxaynu u sii jeedinnaa waxyaalaha dhegta soo jiita, oo isha ka farxiya, oo dhadhanka raalligeliya, in ka badan waxyaalaha maanka hodmiya, kuwaas oo ah khasnadaha rabbaaniga ah ee runta. Waa runta dhexdeeda tan aynu kaga jawaabi karno su’aasha weyn, ‘Maxaan sameeyaa inaan badbaado?’” Bible Echo, September 17, 1894.