The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Qoraalkii derbiga ku qornaa, iyo fasiraaddii Daanyeel u sameeyey Beelshaasar, waxay ka dhigan yihiin ku dhawaaqiddii ugu dambaysay ee ka dhanka ahayd labadaba geeska jamhuuriga ah ee riddowday iyo geeska Protestanka ah ee riddowday ee Maraykanka. Taariikhdii bilowga ahayd ee aabbayaashii aasaasay Maraykanka iyo hormuudyadii Adventism-ka labadaba si cad baa loo diiwaangeliyey, hase yeeshee casharradii iyo digniinihii ku dhex jiray waxaa la dhinac maray intii lagu jiray “afar fac”. Beelshaasar si qumman ayuu u metelaa runtaan.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Looma baahna in la qeexo muddo waqti oo sax ah si loo go’aamiyo waxa jiil lagu tilmaami karo, waayo Erayga Ilaah marna ma fashilmo, wuxuuna si toos ah u sheegayaa in jiilka afraad uu yahay marka Ilaah xiro xisaabta quruumaha ku caasiyoobay doonistiisa uu muujiyey.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Markaasaa Ilaah erayadan oo dhan ku hadlay, isagoo leh, Anigu waxaan ahay Rabbiga Ilaahaaga ah, kan kaa soo bixiyey dalkii Masar, gurigii addoonsiga. Ilaahyo kale igama hor yeelan doontid. Ha samaysan sanam xardhan, ama ekaan wax kasta oo samada sare ku jira, ama dhulka hoose ku jira, ama biyaha dhulka ka hooseeya ku jira; hana u sujuudin, hana u adeegin; waayo, aniga oo ah Rabbiga Ilaahaaga ah waxaan ahay Ilaah masayr badan, oo xumaanta aabbayaasha ku ciqaaba carruurta tan iyo farcanka saddexaad iyo afraad ee kuwa i neceb; oo naxariis u muujiya kumanyaalka kuwa i jecel oo amarradayda xajiya. Baxniintii 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Jiilka ugu dambaysa, sidaas darteedna “jiilka afraad” ee nebinnimada ee Israa’iiltii qadiimiga ahayd, labadaba Yooxanaa Baabtiisaha iyo Masiixuba waxay jiilkaas u aqoonsadeen inuu yahay jiil jilbisyo ah.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
Dhal jilbisyooyin yahow, sidee baad wanaag ugu hadli kartaan idinkoo shar ah? Waayo, afku wuxuu ku hadlaa waxa qalbiga ka buuxa. Ninka wanaagsan wuxuu khasnadda wanaagsan ee qalbigiisa kala soo baxaa waxyaalo wanaagsan; ninka sharka ahna wuxuu khasnadda sharka ah kala soo baxaa waxyaalo shar ah. Laakiin waxaan idinku leeyahay, Eray kasta oo aan micne lahayn oo dadku ku hadlaan, maalinta xisaabta ayay uga jawaabi doonaan. Waayo, erayadaada ayaa lagugu xaq ka dhigi doonaa, erayadaada ayaadna ku xukunsami doontaa. Matayos 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Jiilka ugu dambaysa ee bahalka dhulka, wuxuu u hadlaa sida masduulaagii (abeeso sun leh). Laga bilaabo 1863, ilaa iyo sharciga Axadda, geeska Jamhuuriga ah wuxuu ka leexday Dastuurka Maraykanka. Barakooyinkii Ilaah ku mannaystay quruunta ayaa qalbiyadii muwaadiniinta iyo hoggaamiyeyaasha ka jeediyey mas’uuliyaddoodii ahayd inay ilaaliyaan mabaadi’da soo saaray hodantinimada iyo barwaaqada ay ku naaloonayeen; waxayna illoobeen dhiirrigelintii hagaysay aabbayaashii aasaaska markii ay diyaarinayeen dukumentiga quduuska ah ee soo saaray hodantinimada iyo barwaaqadaas, taas oo dabadeed ay u oggolaadeen inay iyaga sasabto. Ma aha oo keliya inay illoobeen ujeeddadii dukumentiga quduuska ah, balse waxay kaloo illoobeen mas’uuliyaddoodii ahayd inay dhawraan mabaadi’da ku dhex jirta dukumentigaas.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
Laga bilaabo 1863 ilaa laga gaadhayo sharciga Axadda, geeska runta ah ee Protestant-ka (Adventism) wuu ka leexday xaqiiqooyinkii aasaaska u ahaa ee Ilaah ku dhisay adeegiddii William Miller. Barakooyinkii Ilaah ku mannaystay Adventism waxay qalbiyada muwaadiniinta iyo hoggaamiyeyaasha ka jeediyeen masuuliyaddoodii ahayd inay ilaaliyaan mabaadi’dii dhalisay hodantinimada ruuxiga ah ee ay ku soo raaxaysteen, waxayna illoobeen ujeeddadii hormuudkii hore ee ku aaddanayd soo saarista farriinta lagu matalay labada shax ee quduuska ah, taas oo loogu talagalay in lagu dhiso hodantinimada nebiyadeed ee ay ahayd inay dhawraan oo ku dhawaaqaan.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Markii Rabbigu axdi la galay reer binu Israa’iil ee hore Buur Siinay dusheedii, wuxuu bixiyey laba loox oo quduus ah oo ay ku qornaayeen tobankiisii qaynuun, kuwaas oo loo asteeyey inay calaamad u ahaadaan xiriirka axdiga ee isaga iyo dadkiisa ka dhexeeya. Markuu dejiyey iidaha sannadlaha ah, wuxuu amray in maalinta Bentakostiga la keeno qurbaan ka kooban laba kibisood oo kor loo qaado. Qurbaanka ruxidda ee labada kibisood wuxuu ahaa qurbaanka keliya ee adeegga meesha quduuska ah ee la doonayey in khamiir (astaanta dembiga aadanaha, xumaanta, sharnimada, iyo munaafaqnimada) lagu daro diyaargarowgiisa.
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Faankiinnu ma wanaagsana. Miyaydnaan ogayn in khamiir yaru uu cajiinka oo dhan khamiiriyo? Haddaba ka bixiya khamiirkii hore, si aad u ahaataan cajiin cusub, sida aad tihiin kuwa aan khamiirka lahayn. Waayo Masiixii, Kormariddii inoo ahayd, ayaa inoo loo allabaryay. Sidaas daraaddeed aynu iidda u dhawrno, innagoo aan ku dhawrayn khamiirkii hore, ama khamiirka xumaanta iyo shararka, laakiinse kibista aan khamiirka lahayn ee daacadnimada iyo runta. 1 Korintos 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Isla markaasna, markii ay isu soo urureen dad aan la tirin karin, ilaa ay isu tumanayeen, ayuu bilaabay inuu xertiisii marka hore ku yidhaahdo, Iska jira khamiirka Farrisiinta, kaas oo ah munaafaqnimo. Luukos 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
Labadii kibsood ee ruxruxidda ahaan kor loo qaaday qurbaan ahaan, waxay ahaayeen astaan calanka ah ee boqolka iyo afar iyo afartan kun, kuwaas oo, in kastoo ay dembilayaal ahaayeen, haddana xoogga Ilaah ku sifaysteen khamiirkoodii xumaanta, sharnimada, iyo munaafaqnimada. Khamiirka ku jiray kibsooyinka wuxuu matalayay dadka (dembilayaasha), kuwaas oo dembiga kaga adkaaday habka daahirinta ee lagu matalay in lagu “dubay” dabka foornada ee malaa’igta axdiga ee ku xusan Malaakii cutubka saddexaad. Kibsooyinkuna sidoo kale waxay matalayeen “kibista samada”, waayo, markii la bixinayay, waxay ahayd in ruxruxid ahaan kor loogu qaado xagga samada.
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
Maalintii Bentekoste, markii rumoobiddii tusaalaha labada kibsood ee sannad kasta lagu bixin jiray iidda Bentekoste ay timid, xertii Masiixu waxay bilaabeen hawshii ay koox kale (kibistii labaad) uga yeedhayeen dunida quruumaha. Markaas waxaa jiri lahaa laba kibsood oo labaduba dembi (khamiir) laga daahiriyeeyey.
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
Labadii loox ee Tobanka Amar waxay noqdeen astaanta xidhiidhka axdiga ee Israa’iiltii hore, labadii kibsood ee ruxruxaanna waxay matalaan xidhiidhka axdiga ee kaniisaddii Masiixiyiinta hore. Bilowgii taariikhda bahalka dhulka, labadii loox ee quduuska ahaa ee Xabaquuq waxaa loo bixiyey inay noqdaan astaanta xidhiidhka axdiga ee Israa’iilka casriga ah, geeska Protestant-ka runta ah, sida dastuurka quduuska ah loogu bixiyey geeska Jamhuuriga. Rabbigu haatan wuxuu u yeedhayaa boqolka iyo afar iyo afartan kun inay u istaagaan sidii ciidan xoog badan, oo markay sidaas yeelaanna, waxaa kor loo qaadi doonaa sidii qurbaan ruxruxid ah (calan) marka lagu tuuro foornada toddoba jeer ka sii kulayl badan.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Calankaasu wuxuu matalaa sharciga Tobanka Amar, wuxuuna kaloo matalaa kuwa ku socda dabka foornada iyadoo Kibista nool ee Samadu garab taagan tahay, iyo weliba kuwa adkeeya waxbarista aasaasiga ah ee lagu calaamadeeyey labada loox ee quduuska ah ee Xabaquuq. Astaamahaas oo dhammu waxaa lagu matalayaa labada markhaati ee Muujintii cutubka kow iyo tobnaad.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Xukunkii Belshasar wuxuu matalaa markhaatiga ka geesta ah labada gees ee bahalka dhulka. Wakhtiga xukunkaas, waxaa jirtay hal naag (kaniisad), oo garanaysay in ninka keliya ee boqortooyada ku jiray ee aqoonsan kari lahaa oo fasiri kari lahaa qoraalka gacanta uu ahaa Daanyeel.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Oo waxaan kaa maqlay inaad fasiraado samayn karto oo aad shakiga furfuri karto; haddaba haddii aad qorniinka akhriyi karto oo aad ii ogeysiin karto fasirkiisa, waxaa laguu huwin doonaa guduud, silsilad dahab ahna qoorta ayaa laguu gelin doonaa, oo waxaad ahaan doontaa taliyaha saddexaad ee boqortooyada. Markaasaa Daanyeel u jawaabay oo boqorka hortiisa ku yidhi, Hadiyadahaagu ha kuu ahaadeen adiga, abaalgudkaagana mid kale sii; hase ahaatee, anigu boqorka ayaan u akhrin doonaa qorniinka, oo waxaan isaga ogeysiin doonaa fasirkiisa.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Boqorow, Ilaaha ugu sarreeya wuxuu Nebukadnesar oo ah aabbahaa siiyey boqortooyo, haybad, ammaan, iyo sharaf. Haybadda uu isaga siiyey aawadeedna, dadyowga oo dhan, quruumaha, iyo afafku way ka gariireen oo ka cabsadeen hortiisa; kii uu doonona wuu dili jiray, kii uu doonona wuu sii dayn jiray, kii uu doonona wuu sarreyn jiray, kii uu doonona wuu hoos dhigi jiray. Laakiinse markii qalbigiisu kor isu qaaday, oo maankiisiina kibir ku adkaaday, carshigiisii boqornimo waa laga dejiyey, oo ammaantiisiina waa laga qaaday. Oo waxaa laga eryay binu-aadmiga; qalbigiisiina waxaa laga dhigay sidii kan dugaagga, hoygiisiina wuxuu la jiray dameeraha duurka; caws bay u quudin jireen sidii dibiyada oo kale, jidhkiisiina waxaa qoyn jiray sayaxa samada, ilaa uu gartay in Ilaaha ugu sarreeyaa ka taliyo boqortooyada dadka, oo uu ka dul dhigo kan uu doonayo.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
Adiguna wiilkiisii, Boqor Belshaasarow, qalbigaagana ma aadad is-hoosaysiin, in kastoo aad waxyaalahan oo dhan ogayd; laakiinse waxaad iska sarraysiisay Rabbiga samada; weelashii gurigiisana waa laguu keenay adiga hortiisa, oo adiga, iyo amiirradaadii, iyo naagahaagii, iyo kuwaagii addoommahaaga dumar ahuba, khamri baad kaga cabteen; oo waxaad ammaanteen ilaahyada lacagta, iyo dahabka, iyo naxaasta, iyo birta, iyo qoryaha, iyo dhagaxa, kuwaas oo aan waxba arkin, oo aan waxba maqlin, oo aan waxba garanayn; laakiin Ilaaha neeftaadu gacantiisa ku jirto, oo jidadkaaga oo dhammuna ay isaga leeyihiin, ma aadad maamuusin. Markaasaa qaybtii gacanta isaga xaggiisa laga soo diray; oo qorniinkanna waa la qoray. Oo kanu waa qorniinkii la qoray, MENE, MENE, TEKEL, UPHARSIN. Oo waxanuna waa fasirkii arrinta: MENE; Ilaah wuxuu tiriyey boqortooyadaadii, wuuna dhammeeyey. TEKEL; Waxaa lagugu miisaamay miisaannada, oo waxaa lagaa helay wax ka dhiman. PERES; Boqortooyadaadii waa la qaybsaday, oo waxaa la siiyey reer Maaday iyo reer Faaris.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
Markaasaa Belshaasar amray, oo waxay Daanyeel u huwiyeen dhar guduudan, silsilad dahab ahna qoortiisa ayay surreen, oo isaga waxay ka dhex naadiyeen in uu boqortooyada ka noqon doono taliyaha saddexaad. Habeenkaas ayaa la dilay Belshaasar oo ahaa boqorkii reer Kaldayiin. Daa’uus kii reer Maadayna boqortooyadii buu qabsaday, isagoo ku dhowaad laba iyo lixdan jir ah. Daanyeel 5:16–31.
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
Marka sharciga Axadda ee Maraykanka la dhaqan geliyo, koobka dembiga iyo koobka wakhtiga tijaabada ahi way buuxsami doonaan, qaran ahaan iyo geeska Jamhuuriga ee riddada galay iyo geeska Protestant-ka ee riddada galayba, waayo Ilaah wuxuu “tiriyey” (boqortooyadii lixaad), “wuuna dhammeeyey.” Labada geesba iyo qarankuba waxay ahaan doonaan kuwo “miisaannada lagu miisaamay” (ee xukunka ka socda meesha quduuska ah) “oo laga helay inay dhiman yihiin.” Markaas Maraykanku wuxuu noqon doonaa mid “la qaybin doono,” iyadoo dagaal sokeeye iyo kelitalisnimo ay ka dhalanayaan, dabadeedna waxaa loo gacan gelin doonaa boqortooyooyinka toddobaad iyo siddeedaad ee wax sii sheegidda Kitaabka Quduuska ah.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Rabbigu reer Amor wuxuu ka yidhi: “Qarniga afraad ayay mar kale halkan ku soo noqon doonaan, waayo xumaantii reer Amor weli ma ayan buuxsamin.” In kasta oo quruuntani ay caan ku ahayd sanamcaabudkeeda iyo xumaanteeda, haddana weli ma ayan buuxin koobkii xumaanteeda, oo Ilaahna amar uma bixin lahaa baabba’geeda dhammaystiran. Dadku waa inay arkaan xoogga Ilaah oo si muuqata loo muujiyey, si aanay cudurdaar u yeelan. Abuuraha naxariista badan leh wuxuu raalli ka ahaa inuu u dulqaato xumaantooda ilaa qarniga afraad. Markaas, haddii aan wax isbeddel ah oo wanaag u janjeedha la arag, xukummadiisu way ku soo degi lahaayeen.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Ilaaha aan xad lahayni weli si aan gef lahayn ayuu xisaab ula hayaa quruumaha oo dhan. Inta naxariistiisa la bixinayo iyadoo loo marayo baaqyo towbadkeen ah, xisaabtani way furnaan doontaa; laakiinse marka tirooyinku gaadhaan xaddi cayiman oo Ilaah dejiyey, adeegga cadhadiisu wuu bilaabmaa. Xisaabtu way xidhmaysaa. Dulqaadka rabbaanigu wuu joogsadaa. Mar dambe looma baryayo naxariis iyaga daraaddood.
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
Nebigu, isagoo qarniyada hoos u eegaya, ayaa wakhtigan lagu soo bandhigay araggiisa hortiisa. Quruumaha wakhtigan jooga waxay ahaayeen kuwii helay naxariiso aan hore loo arag. Kuwa ugu qaalisan ee barakooyinka samada ayaa la siiyey; hase ahaatee, kibir kordhay, damac, sanamcaabudid, quudhsiga Ilaah, iyo mahadnaq-xumo liidata ayaa iyaga lagu qoran yahay. Si degdeg ah ayay xisaabtooda Ilaah ula xidhayaan.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Laakiin waxa iga dhiga inaan gariiro waa xaqiiqada ah in kuwii helay iftiinka iyo mudnaanta ugu weyn ay ku wasakhoobeen xumaanta baahsan. Iyagoo ay saameeyeen kuwa xaqdarrada ah ee ku xeeran, dad badan, xataa kuwo ka mid ah kuwa runta qirta, way qabowdeen oo waxaa hoos u jiiday qulqulka xooggan ee sharka. Yasidda guud ee lagu sameeyo cibaado run ah iyo quduusnimo waxay kuwa aan si dhow ula midoobin Ilaah u horseeddaa inay lumiyaan xurmadii ay u hayeen sharcigiisa. Haddii ay iftiinka raaci lahaayeen oo ay runta qalbiga ka addeeci lahaayeen, sharcigan quduuska ah wuxuu ula ekaan lahaa mid kasii qaalisan iyaga marka sidaas loo quudhsado oo dhinac loo dhigo. Sida ixtiraam-darrada loo muujiyo sharciga Ilaah ay u sii muuqato, xariiqda kala-soocidda u dhexaysa kuwa dhawra iyo dunidu way sii caddaataa. Jacaylka loo qabo amarrada rabbaaniga ah wuxuu ku kordhaa koox, si la mid ah sida quudhsigooda ugu kordho koox kale.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Qalalaasuhu si degdeg ah ayuu u soo dhowaanayaa. Tirooyinka si xawli ah u kordhaya waxay muujinayaan in wakhtigii booqashada Ilaah ku dhowaaday inuu yimaado. In kasta oo uu ka cagojiidayo inuu ciqaabo, haddana wuu ciqaabi doonaa, oo taasna si dhakhso ah. Kuwii iftiinka ku socda waxay arki doonaan calaamadaha khatarta soo dhowaanaysa; laakiin looma aha inay aamusnaan ku fadhiistaan, iyagoo aan dan ka lahayn oo sugaya halaagga, kuna qalbiqaboojinaya naftooda rumaysadka ah in Ilaah dadkiisa dabooli doono maalinta booqashada. Sidaas ma aha haba yaraatee. Waa inay gartaan in waajibkoodu yahay inay si dadaal leh ugu hawlgalaan badbaadinta kuwa kale, iyagoo rumaysad xoog leh ku eegaya Ilaah si uu u caawiyo. ‘Baryada kulul oo waxtar leh ee nin xaq ah wax badan bay tarto.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
Khamiirkii cibaadadu gebi ahaanba ma lumin awooddiisii. Waqtiga ay khatarta iyo niyad-jabka kiniisaddu ugu weyn yihiin, kooxda yar ee iftiinka ku taagan waxay u taahayaan oo u ooyayaan karaahiyada lagu sameeyo dalka gudihiisa. Laakiin si gaar ah ayaa baryadoodu ugu kici doonaan kiniisadda aawadeed, maxaa yeelay xubnaheedu waxay u dhaqmayaan sida dunidu u dhaqanto.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Baryadan qotada dheer ee kuwaas daacadda ah ee tiro yar ma noqon doonaan kuwo aan micne lahayn. Marka Rabbigu u soo baxo sidii aargude, wuxuu kaloo u iman doonaa sidii ilaaliye dhammaan kuwa iimaanka ku xajistay daahirnimadiisa oo naftooda ka dhawray wasakhowga dunida. Waa wakhtigan in Ilaah ballanqaaday inuu u aargudi doono kuwa uu doortay oo habeen iyo maalinba isaga u qayshada, in kastoo uu muddo dheer u samirayo.”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
Amarku waa kan: “Dhex mara magaalada, xagga dhexe ee Yeruusaalem dhexdeeda, oo calaamad ku saara foodaha ragga taahaya oo u ooyaya karaahiyooyinka oo dhan ee dhexdeeda lagu sameeyo.” Kuwan taahaya oo ooyaya waxay hayeen oo faafinayeen erayadii nolosha; way canaanteen, la taliyeen, oo baryeen. Qaar ka mid ah kuwii Ilaah sharaftiisa wax u dhimayay way toobad keeneen oo qalbiyadoodii ayay hortiisa ku hoosaysiiyeen. Laakiinse ammaantii Rabbigu way ka tagtay Israa’iil; in kastoo qaar badan ay weli sii wadeen qaababka diinta, haddana xooggiisii iyo joogitaankiisii way ka maqnaayeen.” Testimonies, volume 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Kuwii uu Daanyeel metelayay markii uu hor taagnaa Belshaasar, oo yaqaan “Mustaqbalka Ameerika,” markaas waxay heli doonaan Daanyeel “khamiiskiisii guduudnaa,” “silsilad dahab ah” ayaa qoortooda loo suri doonaa, waxaana lagu dhawaaqi doonaa inay yihiin “taliyaha saddexaad ee boqortooyada.” Guduudku waa calaamadda iyo midabka curadka, kuwa hela qayb labanlaab ah oo ka mid ah dhaxalka Aabbaha, kuwaas oo ah boqol iyo afar iyo afartan kun.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Kuwanu waa kuwa aan dumarka la wasakhayn; waayo, waa bikrado. Kuwanu waa kuwa Wanka raaca meel kastoo uu tago. Kuwanu waxaa laga soo furtay dadka dhexdiisa, iyagoo ah midhaha ugu horreeya oo loo bixiyey Ilaah iyo Wanka. Muujintii 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Labada kibsood ee calan ahaan loo taago, waa curadka (midhaha ugu horreeya) kan xarig guduudan gacantooda lagu xidhay.
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
Oo waxay noqotay, markay foolanaysay, in kii midkood gacantiisii soo bixiyey; markaasay umulisadii qaadday oo xarig guduudan gacantiisa ugu xidhay, iyadoo leh, Kanu baa marka hore soo baxay. Oo waxay noqotay, intuu gacantiisii dib u celiyey, bal eeg, walaalkiis baa soo baxay; markaasay tidhi, Sidee baad jid u furtay? jebintan adigay kugu dul taal; sidaas daraaddeed magiciisii waxaa loo bixiyey Feres. Dabadeedna waxaa soo baxay walaalkiis, kii gacantiisa ku lahaa xariggii guduudnaa; magiciisiina waxaa loo bixiyey Serax. Bilowgii 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
Markii ugu horraysay ee “casaan guduudan” lagu xuso Qorniinka waa markii “Zarah,” oo ah curadkii, magiciisuna ka dhigan yahay ‘iftiin soo baxaya,’ uu markii hore soo baxay, isaga oo ka mid ahaa mataanihii uu Yahuudah dhalay. Hooyadii, Taamaar (tii dhillaysatay), waxay ahayd naagtii wiilkii sharka lahaa ee Yahuudah oo dhintay. Zarah, oo ah ‘iftiinka soo baxaya,’ wuxuu ka yimid qabiilka Yahuudah, waxaana gacantiisa ku xidhnaa dun casaan guduudan ah. “Pharez” macnihiisu waa inuu dillaaco ama jebiyo xayndaabka, wuxuuna u taagan yahay kuwa ka goosta baabbanimada, oo ka soo baxa Baabuloon intii lagu jiray qalalaasaha sharciga Axadda.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“Khadka guduudan” sidoo kale wuxuu ahaa calaamaddii ilaalisay dhilladii Yerixoo, markii magaalada Yerixoo la baabbi’iyey.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Bal eeg, markaynu dalka soo galno, xariggan dunta guduudan ah waxaad ku xidhaysaa daaqadda aad naga soo dejisay; oo aabbahaa, iyo hooyadaa, iyo walaalahaa, iyo reerka aabbahaa oo dhanba gurigaaga ayaad ku soo ururinaysaa. Oo waxay ahaan doontaa in ku alla kii ka baxa albaabbada gurigaaga oo jidka gala, dhiiggiisu madaxiisa ayuu saarnaan doonaa, annaguna eedlaawe baannu ahaan doonnaa; oo ku alla kii guriga kula jooga, dhiiggiisu madaxayaga ayuu saarnaan doonaa, haddii gacan lagu taago isaga. Laakiinse haddaad arrintayadan sheegto, dhaartii aad nagu dhaarisay waannu ka xor noqon doonnaa. Markaasay tidhi, Sida erayadiinnu yihiin ha ahaato. Oo iyana way sii daysay, markaasay tageen; oo iyana xariggii guduudnaa ayay daaqadda ku xidhay. Yashuuca 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Dharkii casaanka ahaa ee Daanyeel wuxuu muujinayaa in markaas uu matalayo boqol iyo afar iyo afartan kun, kuwaas oo ah kan ugu horreeya labada kibisood ee lulidda ah ee kor loo qaado. Sida kibisood oo kale waxay matalaan Kibista samada, kii lagu huwiyey khamiis guduudan hoolka caamka ah intii uu ku sii socday iskutallaabta. Hoolka martiqaadka ee Belshaasaar, kaas oo tusaale u ahaa hoolka caamka ah ee Ciise lagu siiyey khamiis guduudan, waxaa la siiyaa kuwa fahmaya dhibaatada wax yar ka horraysa ee ku jirta “Future for America”.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Markaas askartii taliyaha ayaa Ciise geeyey hoolkii weynaa, oo waxay isugu yeedheen isaga guutadii askarta oo dhan. Oo way dharkiisii ka siibeen, waxayna u geliyeen khamiis guduudan. Matayos 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Dharka la siiyey kuwa uu Daanyeel matalo waa dharkii xaqnimada Masiixa, kaas oo cad.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Aynu faraxno oo rayraynno, oo isaga maamuusno; waayo, arooskii Wanka waa yimid, afadiisiina way isdiyaarisay. Oo waxaa la siiyey inay huwadato maro wanaagsan oo khafiif ah, daahir ah oo cad; waayo, marada wanaagsan oo khafiifka ahu waa xaqnimada quduusiinta. Muujintii 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
Khaybka la siiyo kuwa loo matalay sidii Daanyeel waa guduud iyo caddaanba; waayo khaybahoodu waxaa lagu maydhay saabuunta nadiifiyaha dharka, oo uu adeegsaday nadiifiyaha lagu sheegay Malaakii cutubka saddexaad, markuu daahirinayo wiilashii Laawi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Laakiinse yaa adkaysan kara maalinta imaatinkiisa? Oo yaa istaagi doona markuu muuqdo? Waayo, isagu waa sida dabka sifeeyaha, oo kale sida saabuunta dhar maydhaha; Oo isagu wuxuu u fadhiisan doonaa sida mid lacagta sifeeya oo daahiriya; oo wuxuu daahirin doonaa wiilasha Laawi, oo wuxuu u sifeyn doonaa sida dahab iyo sida lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Malaakii 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Khumaddu waa caddaan, laakiin taasu waa oo keliya sababta oo ah waxaa lagu maydhay dhiigga guduudan ee Wanka.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Iyo ka yimid Ciise Masiix, oo ah markhaatiga aaminka ah, iyo curadka kuwii dhintay, iyo amiirka boqorrada dhulka. Kan ina jeclaaday oo dembiyadeennii inooga maydhay dhiiggiisii qudhiisa, Oo naga dhigay boqorro iyo wadaaddo Ilaah iyo Aabbihiis u ah; isaga ammaanu ha u ahaato iyo xukun weligiis iyo weligiis. Aamiin. Muujintii 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
Xusitaanka ugu horreeya ee silsilad dahab ah waxaa la xusaa markii Yuusuf loo magacaabay hoggaanka Masar.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Fircoonna wuxuu Yuusuf ku yidhi, Bal eeg, waxaan kaa dhigay taliye u sarreeya dalka Masar oo dhan. Markaasaa Fircoonna faraantigiisii shaabadda ahaa gacantiisa ka siibay, oo gacanta Yuusuf u geliyey, oo wuxuu u huwiyeey dhar wanaagsan oo maro wanaagsan ah, silsilad dahab ahna qoortiisa ayuu suray; oo wuxuu ka dhigay inuu fuulo gaadhifaraskii labaad oo uu isagu lahaa; oo hortiisa ayay kaga qayliyeen, Jilba joogsada; oo wuxuu ka dhigay taliye u sarreeya dalka Masar oo dhan. Markaasaa Fircoonna faraantigiisii shaabadda ahaa gacantiisa ka siibay, oo gacanta Yuusuf u geliyey, oo wuxuu u huwiyeey dhar wanaagsan oo maro wanaagsan ah, silsilad dahab ahna qoortiisa ayuu suray. Bilowgii 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Sababta Yuusuf Fircoon ugu magacaabay taliye ka sarreeya Masar waxay ahayd in Yuusuf fasiri karay riyadii Fircoon ee ku saabsan “toddoba jeer,” taas oo la xiriirtay neeftii baabbi’isay ee “dabaysha bari.”
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Fircoon wuxuu Yuusuf ku yidhi, Riyadaydii, bal eeg, waxaan taagnaa qarka webiga; oo bal eeg, waxaa webigii ka soo baxay toddoba sac oo jidh buuran oo quruxsan, oo waxay daaqayeen cawska doogga ah; oo bal eeg, toddoba sac oo kale ayaa ka daba soo baxay, miskiin ah oo aad u fool xun oo caato ah, kuwaas oo xumaantooda oo kale aanan weligay ku arag dalka Masar oo dhan; oo sacii caatada ahaa oo foolxumaa waxay cuneen toddobadii sac ee hore oo buuranaa; oo markay cuneen dabadeed lama garan karin inay cuneen; laakiinse weli waxay ahaayeen fool xun sidii bilowgii. Sidaas daraaddeed waan toosay. Oo waxaan ku arkay riyadaydii, oo bal eeg, toddoba madax oo hadhuudh ah ayaa ka baxay hal jirid, oo buuxa oo wanaagsan; oo bal eeg, toddoba madax oo engegay, oo dhuudhuuban, oo dabaysha bari ay gubtay, ayaa iyaga ka daba soo baxay; oo madaxyadii dhuudhuubnaa waxay liqeen toddobadii madax ee wanaagsanaa; oo waxaan taas u sheegay saaxiriintii; laakiinse mid iiga fasiri karaa ma jirin. Markaasaa Yuusuf wuxuu Fircoon ku yidhi, Riyada Fircoon waa mid keliya; Ilaah wuxuu Fircoon tusay waxa uu ku dhow yahay inuu sameeyo. Bilowgii 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Yuusuf wuxuu ku fasiray riyadii Fircoon mabda’a ah “xarriiq korkeed xarriiq,” waayo, wuxuu marka hore Fircoon u sheegay in labada riyo ay hal yihiin. Dabadeedna wuxuu fasiray erayga “toddoba,” oo lala xiriiriyey “lo’da,” iyo “sabuuradaha hadhuudhka,” isagoo u aqoonsaday calaamado. Erayga “toddoba” ee ku jira tuducaas waa isla erayga loo tarjumay “toddoba goor,” ee ku jira Laawiyiintii lix iyo labaatan. Yuusuf wuxuu “toddobada” u fasiray inay calaamad u tahay toddoba sannadood, ama laba kun iyo shan boqol iyo labaatan maalmood. Yuusuf iyo Daanyeel labaduba waxay fasirayeen calaamad ka mid ah “toddobada goor” ee Laawiyiintii lix iyo labaatan.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Riyadii Fircoon, abaarta waxa sababay madaxii hadhuudhka oo “dabaysha bari ku gubtay.” Tuducba tuduc, sida Yuusuf si toos ah u adeegsado, “dabaysha bari” waxay tilmaamaysaa in Islaamku yahay waxa soo saara muddada abaarta iyo burburka dhaqaale ee bilaabma marka Yuusuf iyo Daanyeel la siiyo silsiladda dahabka ah, taas oo u taagan kor u qaadista calanka dunida loo taagayo (Masartii Yuusuf), iyo in adhiga kale ee Ilaah looga yeedho Baabuloonkii (Daanyeel).
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
Labada gees ee Maraykanka waxaa metela dhammaan quwadaha waxsii-sheegidda Kitaabka Quduuska ah ee lagu muujiyey laba quruumood ahaan. Tani waxay ku jiri lahayd Faransiiska, oo waxsii-sheegid ahaan ka kooban Sodom iyo Masar, iyo reer binu Israa’iil oo ka koobnaa boqortooyooyinka woqooyi iyo koonfureed, iyo weliba Boqortooyadii Maado-Faaris. Labada gees ee Maado-Faaris ee ku xusan Daanyeel cutubka siddeedaad waxay tilmaamayaan in mid ka mid ah geesaha boqortooyadu uu soo baxo dambeba.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Markaas ayaan indhahaygii kor u taagay, oo wax arkay, oo bal eeg, webiga hortiisa waxaa taagnaa wan laba gees leh; oo labada geesna way dheeraayeen; laakiinse middood ayaa tii kale ka dheerayd, oo tii ka dheerayd ayaa dambeba soo baxday. Daanyeel 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
Labada gees ee Medo-Faaris waxay matalaan labada gees ee bahalka dhulka, sidaas darteedna mid ka mid ah geesaha bahalka dhulka waa inuu ka dheeraa kan kale oo soo baxaa ugu dambaysta. Wakhtiga dhammaadka ee 1798, taliskii bahalka dhulka ayaa billowday, geeskii Protestantism-kana waxaa loo kaxaystay Buur Karmel oo uu geeyay Eliiyaah nebiga, kaas oo uu matalayay William Miller. Waxaa jiray in la helo loollan muujinaya kala soocidda u dhexaysa nebigii runta ahaa iyo nebigii beenta ahaa, taas oo lagu dhammaystiri lahaa imtixaankii Buur Karmel, kaas oo dhacay laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
Adventism-ka Millerite si qaddar leh ayaa loogu aqoonsaday inuu yahay nebiga runta ah, isla waqtigaas oo ururradii Protestant-ka ee Maraykanku ay dib ugu noqdeen, oo ay gabdhihii Rooma papal-ka noqdeen. Sannadkii 1863, geeskii Protestant-ka runta ah ee Adventism-ka Millerite wuxuu ku noqday isla wadaagistii Protestantism-ka riddada ah isaga oo dib ugu noqday habkii musuqmaasuqa ahaa ee barashada Kitaabka Quduuska ah ee Protestantism-ka riddada ah, iyagoo bilaabay hawshoodii sii socotay ee ay ku diidayeen farriintii Eliiyaah. Isla muddadaas ayuu bilaabmay Dagaalkii Sokeeye ee Maraykanka. (Ogow in marka Ruuxa Quduuska ah la diido, markaas ruuxa kale ayaa talada la wareega, dagaalkuna mar walba waa natiijada ka dhalata.) Qaranku markaas wuxuu si dhab ah, siyaasad ahaan iyo nebiyad ahaanba u kala qaybsanaa. Geeska Jamhuuriyadda, laga bilaabo bartaas, wuxuu ku jiri lahaa halgan sii xoogaysanaya oo u dhexeeya laba xisbi siyaasadeed oo waaweyn.
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
Laga bilaabo 1863, oo ah astaan kala-qaybsanaan ah, waayo sannadkaasu wuxuu ahaa xuddunta dagaalkii sokeeye ee u dhexeeyey Waqooyiga iyo Koonfurta, waxaa soo baxay laba garab siyaasadeed oo geeska Jamhuuriga ah iyo laba garab oo geeska Borotestaanka ah oo ka koobnaa xisbiyada Dimuqraadiga iyo Jamhuuriga, iyo Borotestaanno riddaysan oo xajiya Axadda iyo kuwo xajiya Sabtida. Kala-qaybsanaanta laba-geesoodka ah ee gees kasta waxaa maalmaha Masiixa lagu sii sawiray Saduuqiyiinta iyo Farrisiinta. Qayb baa si toos ah u diidday mabaadi’dii aasaaska ahayd, halka qaybta kalena ay qiratay inay taageerayso mabaadi’dii aasaaska ahayd, hase ahaatee ugu dambayntii waxay ku beddeleen caadooyin iyo dhaqammo dad sameeyey.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
11-kii Sebtembar, 2001, muddadii imtixaanka ee ekaanshaha bahalka ayaa si nebiyad ah loo bilaabay, waxayna gaadhaa heerkeeda ugu sarreeya xeerka Axadda, ama cashadii sakhraannimada ee Belshaasaar. Xeerka Axaddu waa summadda lagu garto in isku-darka kaniisadda iyo dawladdu si buuxda u bislaaday. Halkaas ayay labada gees ee Jamhuuriyadnimada riddada ah iyo Borotestaannimada riddada ahi ku noqdaan hal gees oo riddaysan, waana markaas Daniel laga dhigo geeska saddexaad, ama taliyaha saddexaad, ama geeska Borotestaanka runta ah ee ugu dambaysta soo baxa oo ka sarreeya, maxaa yeelay waa markaas isaga kor loo qaado sidii calan.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Yuusuf iyo Daanyeel waa isla xariiqdii wax sii sheegidda, waayo xariiqba xariiqda ka dambaysa, nebiyada oo dhammu waxay tilmaamayaan maalmaha ugu dambeeya. Labadooduba waxay garteen “toddobada waqti,” markay arkeen. “Dabaysha bari” ee Islaamku waxay ka soo gelaysaa derbiga hoostiisa, iyagoo Belshaasar iyo Fircoon u bixinaya fasiraaddooda waxa “Mustaqbalka Ameerika” yahay. Waxay xidhan yihiin “khamiiska guduudan” ee xaqnimada Masiixa, kaas oo ah “khamiiska cad” ee sidaas ku noqda dhiigga Masiixa. Waxaa kor loo qaadaa sidii calamad, waxaana loo metelaa sidii taaj ama silsilad dahab ah, markay noqdaan taliyaha saddexaad ee kor u soo baxa oo ugu dambaysta soo baxa.
We will continue with Daniel chapter six, in the next article.
Waxa aynu ku sii wadi doonnaa Daanyeel cutubka lixaad, maqaalka xiga.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“Habeenkaas ugu dambeeyey ee waallida xun, Belshaasar iyo amiirradiisii waxay buuxiyeen qiyaastii dembigooda iyo dembiga boqortooyada reer Kaldayiin. Gacanta Ilaah ee celisa mar dambe ma ay karin inay ka horjoogsato sharka soo fool leh. Ilaah, isagoo adeegsanaya daryeello badan oo rabbaani ah, wuxuu doonay inuu baro ixtiraamka sharcigiisa. ‘Waxaan bogsiin lahayn Baabuloon,’ ayuu ka sheegay kuwii xukunkoodu hadda samada gaadhayay, ‘laakiinse lama bogsiin.’ Yeremyaah 51:9. Qallooca yaabka leh ee qalbiga aadanaha aawadiis, Ilaah ugu dambayntii wuxuu u arkay inay lagama maarmaan tahay inuu ku dhawaaqo xukunka aan laga noqon karin. Belshaasar waa inuu dhaco, boqortooyadiisuna waa inay u gudubtaa gacmo kale.” Prophets and Kings, 530.