As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.
Markaan guda galeyno daraasadda taariikhda qarsoon, waxaannu tixgelin doonnaa labadaba xariiqyada gudaha iyo dibadda ee waxsii sheegidda, kuwaas oo hadda la fahmay inay la jaanqaadayaan taariikhda ka bilaabmaysa wakhtiga dhammaadka ee aayadda afartanka ilaa xeerka Axadda ee aayadda afartan iyo kow. Xariiqda gudaha ee taariikhdaas waxsii sheegiddu waxa lagu calaamadeeyey kitaabka Muujintii cutubka kow iyo tobnaad iyo aayadda kow iyo tobnaad. Xariiqda dibaddana waxa lagu calaamadeeyey kitaabka Daanyeel cutubka kow iyo tobnaad aayadda kow iyo tobnaad. Xariiqda dibadda ee Daanyeel 11—aayadda 11 waxay taariikhda timid sannadkii 2014, xariiqda gudahana ee Muujintii 11—aayadda 11 waxay taariikhda timid Diseembar 31, 2023. Xariiqda dibaddu waxay meteshaa geeska Jamhuuriga ah ee bahalka dhulka, xariiqda gudahana waxay meteshaa geeska Protestant-ka ah ee bahalka dhulka.
The United States
Maraykanka Midoobay ee Ameerika
The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.
Kitaabka Muujintii wuxuu aqoonsanayaa hal qaran oo asaasi ah inuu yahay mawduuca maalmaha ugu dambeeya. Qarankaasu waa bahalkii dhulka ka soo baxay ee ku qasba dunida oo dhan inay caabuddo bahalkii badda ka soo baxay ee baabawnimada. Kitaabka Muujintii wuxuu aqoonsanayaa hal qaran oo asaasi ah, hal isbahaysi oo ka kooban toban qaran, iyo hal kaniisad been-abuur ah. Qaranku waa Maraykanka, oo ah bahalkii dhulka ka soo baxay ee cutubka saddex iyo tobnaad; kaniisadda been-abuurka ahi waa bahalkii badda ka soo baxay ee cutubka saddex iyo tobnaad; isbahaysiga kitaabiga ah ee tobanka boqor ee sharka ahna waa Qaramada Midoobay. Saddexdaas quwadood, oo Muujintii lix iyo tobnaad lagu matalay sidii masduulaagii, bahalkii, iyo nebiga beenta ah, waxay dunida u hoggaamiyaan Armageddoon.
They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.
Mid kasta si gaar ah ayaa loogu aqoonsaday Daanyeel kow iyo tobnaad, aayadaha afartan ilaa afartan iyo shan, halkaas oo kaniisadda been-abuurka ahi ay ku dhammaanayso dhexdooda badaha iyo buurta quduuska ah ee ammaanta leh aayadda afartan iyo shan, taas oo juqraafi ahaan waafaqsan Armageddoonkii Muujintii. Aayadda afartan waxay ka bilaabmaysaa 1798 markii bahalkii badda, kaas oo ah kaniisadda been-abuurka ahi, uu helay nabar dilaa ah, tuducuna wuxuu ku dhammaanayaa bahalkii badda ee dib loo soo nooleeyey, kaas oo ah naagtii sinooleyd ee Muujintii toddoba iyo tobnaad, isagoo mar labaad dhimanaya, sidaas darteedna tuduca ku soo afjaraya halkii uu ka bilaabmay. Qaranka ugu weyn ee labada kitaab ee Muujintii iyo Daanyeelba waa Maraykanka, oo ah bahalka dhulka ee Muujintii saddex iyo tobnaad cutubkeeda fallaagowga. Bahalka dhulku sidoo kale waa nebiga beenta ah ee ku jira cutubka lix iyo tobnaad ee Muujintii, oo aayadda afartan ee Daanyeel kow iyo tobnaadna waa gaadhifardoodyada, maraakiibta iyo fardooleyda.
Half Truths are No Truth at All
Run-badhku ma aha run haba yaraatee
The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.
Qaranka mawduuca u ah Daniel iyo Muujintii labadaba maalmaha ugu dambeeya waa Maraykanka, oo Daniel cutubka kow iyo tobnaadna wuxuu ku bilaabmaa isagoo si gaar ah u aqoonsanaya madaxweynihii ugu dambeeyey ee qarankaas. Runtaasu waa xaq Kitaabiga ah oo la dhisay, kaas oo Adventist‑yada Seventh‑day ee La’odikiya ay diidaan iyagoo isku qarinaya run badhkeed. Runta badhkeed ee ay arrintan ku gabadaan waa oggolaanshahooda in Maraykanku yahay bahalka dhulka ee Muujintii saddex iyo tobnaad, isla markaana uu yahay nebiga beenta ah ee cutubka lix iyo tobnaad; hase yeeshee waxay diidaan inay arkaan in Donald Trump uu yahay mawduuc weyn oo wax sii sheegidda Kitaabka Quduuska ah ku saabsan maalmaha ugu dambeeya. Ilaah marnaba isma beddelo, oo markii uu Masar la macaamilay, Fircoon wuxuu ahaa mawduuc weyn oo taariikhda wax sii sheegidda ka mid ah; dabadeedna Baabuloon, Nebukadnesar iyo Belshaasarba waa la magacaabay. Kuuros waa la magacaabay. Daariyus waa la magacaabay. Kitaabku si gaar ah ayuu u aqoonsanayaa taliyaha ugu dambeeya ee bahalka dhulka, mana aha tixraac iska yimid. Adventism‑ku wuu garanayaa cidda Maraykanku yahay marka laga hadlayo wax sii sheegidda wakhtiga dhammaadka, laakiin ma arki karo in Ilaah uu ka hadlo labadaba qaranka iyo hoggaamiyihiisa xaalad kasta oo wax sii sheegid ah, iyo in dhammaan taariikhahaas quduuska ah ee hore ay tusaale u yihiin maalmaha ugu dambeeya.
Trump in the Final Vision
Buunka ee Muujintii Ugu Dambaysay
Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.
Donald Trump waa mowduuca ugu horreeya ee ku jira aragtidii ugu dambaysay ee Daanyeel, taas oo ah gunaanadka iyo heerka ugu sarreeya ee dhammaan waxyiyada nebinnimada, ma aha oo keliya kitaabka Daanyeel, balse Kitaabka Quduuska ah oo dhan.
The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.
Mawduuca aragtida ugu dambaysa ee taariikhda nebinnimada ee ku jirta Erayga Ilaah waa Donald Trump. Isagu waa astaanta aqoonsata raadadka nebinnimada dibadda ee maalmaha ugu dambeeya ee taariikhda qarsoon ee aayadda afartan. Isagu sidoo kale waa xidhiidhka aqoonsada oo dhidibada u taaga xariiqda gudaha ee boqol iyo afar iyo afartan kun. Boqolka iyo afarta iyo afartan kun waa geeska Protestant-ka ee saaran bahalka dhulka ee Muujintii saddex iyo tobnaad, Donald Trump-na wuxuu matalaa geeska Jamhuuriga ee isla bahalkaas. Bahalku waa Dastuurka Maraykanka sida uu u metelo xukuumadda jamhuuriga dastuuriga ah ee markii hore kala sooc u dhex dhigtay labada gees, hase yeeshee ugu dambayntii geesaha ku midaynaysa sanam u eg bahalka badda ee baabnimada.
Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?
Walaal White marar badan ayay sawirka dahabka ah ee cutubka saddexaad ee Daanyeel la jaanqaadday sharciga Axadda ee maalmaha ugu dambeeya; haddaba, Nebukadnesar yaa uu matalaa? Adventism-ku wuxuu kuu sheegi doonaa in uu yahay Maraykanka, bahalka dhulka ee cutubka saddex iyo tobnaad ee Muujintii, taas oo la micno ah in la aqoonsanayo in Baabuloon ay ahayd tii Shadraq, Meeshaaq iyo Cabdinego dabka ku tuurtay. Nebukadnesar buu Kitaabku ku aqoonsan yahay kii mas’uulka ka ahaa xilligii sharciga Axadda, sidaas darteed Nebukadnesar waa kuma, haddii uusan ahayn madaxweynaha xukuma marka sharciga Axadda ee dhowaan imanayaa soo gaadho?
Three
Saddex
Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.
Muujintii ugu dambaysay ee Daanyeel, taas oo ah muujintii Webiga Xiddeqel, waxa loo kala qaybiyey saddex cutub oo mid kastaa waafaqsan yahay sifooyinka saddexda malaa’igood ee Muujintii afar iyo tobnaad. Saddexdaas cutub waxay metelaan malaa’igta kowaad, tan labaad, iyo tan saddexaad, hase yeeshee sidoo kale waxay metelaan farriintii ugu dambaysay ee Daanyeel. Farriintiisii ugu horraysay ee cutubka kowaad sidoo kale waxay meteshaa saddexda malaa’igood ee Muujintii afar iyo tobnaad, sidaas awgeedna saxeexa Alfa iyo Oomeega ayaa la dul saaray cutubka kowaad iyo muujintii Webiga Xiddeqel.
Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.
Araggii ugu dambeysay ee Daanyeel waxa lagu dejiyey qaab-dhismeedka erayga Cibraaniga ah ee “runta,” kaas oo ka kooban xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya oo ah kan laba iyo labaatanaad ee alifbeetada Cibraaniga. Cutubka tobnaad waxa uu Daanyeel ku aqoonsanayaa inuu yahay arday wax sii sheegidda barta, kaas oo laga beddelo La’odikiya una beddelo Filadelfiya maalinta laba iyo labaatanaad. Markaas Daanyeel waxaa la siiyaa awood uu ku fahmo kororka aqoonta ee aan la shaabadayn ee lagu metelay cutubka laba iyo tobnaad. Cutubyada koowaad iyo kuwa ugu dambeeya ee aragga waxay Daanyeel ku tilmaamayaan inuu yahay astaan u taagan boqol iyo afar iyo afartan kun, kuwaas oo ah ardayo dhab ah oo wax sii sheegidda barta.
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.
“In kasta oo horumarka garaad ee aadamigu gaadho, yuusan hal ilbiriqsi ku fikirin in aan loo baahnayn baadhitaan qoto dheer oo joogto ah oo Qorniinka ah si loo helo iftiin ka sii weyn. Innaga oo ah qoom, waxaa naloo yeedhay in aynu mid kasta gaar ahaan u noqono ardayda waxsii sheegidda.” Testimonies, volume 5, 708.
Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.
Cutubka koowaad wuxuu tilmaamayaa isla xaqiiqooyinka aragga Webiga Hiddeqel, aragga Webiga Hiddeqelna cutubkiisa koowaad wuxuu tilmaamayaa isla runta uu tilmaamayo cutubkiisa saddexaad oo ugu dambeeya. Kitaabka Daanyeel wuxuu xambaarsan yahay saxiixa Alfa iyo Oomeega, waayo cutubka koowaad wuxuu tilmaamayaa habka imtixaanka ee saddexda talaabo ah ee injiilka weligiis ah, cutubka laba iyo tobnaadna sidaas oo kale ayuu yeelaa. Haddaba saddexda cutub ee ka kooban araggii ugu dambeeyey ee Daanyeel gudahood, cutubka koowaad waa alfa, cutubka saddexaadna waa oomeega. Tani waxay la jaanqaadaysaa imtixaankii ugu horreeyey ee Daanyeel ee ku saabsanaa cuntada la cuni lahaa iyo imtixaankiisii saddexaad oo ugu dambeeyey markii Nebukhadnesar uu xukumay saddex sannadood dabadood. Imtixaankii alfa ee Daanyeel 1 wuxuu ku saabsanaa habraaca daraasadda Baybalka, sida ay u metelayeen cunista cuntooyinka Baabuloon ama cuntada khudradeed.
Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.
Daacadnimadii Daanyeel ee hab-raaca “xarriiq ka kor xarriiq” ayaa sababtay in lagu helo inuu “wax kasta oo xigmad iyo garasho ah oo boqorku iyaga ka weyddiiyey, uu ka helay iyagoo toban jeer ka sii wanaagsan saaxiriintii iyo xiddig-yaqaannadii dalka oo dhan ku jiray oo dhan.” Cutubka laba iyo tobnaad ee omega, kuwa xigmadda leh ayaa ah kuwa garta dhammaan arrimaha xigmadda ee sii kordha marka Erayga nebinnimada la furo. Cutubka laba iyo tobnaad waa omega-ga cutubka koowaad, sidoo kalena waa omega-ga cutubka tobnaad, alpha-da aragtida Xiddeqel. Cutubkaas alpha ee tobnaad, Daanyeel wuxuu ku degayaa waayo-aragnimada ruuxiga ah, taas oo la jaanqaadaysa kuwa xigmadda leh oo ku degaya waayo-aragnimada garashada ee cutubka laba iyo tobnaad. Cutubka koowaad wuxuu hoosta ka xarriiqayaa in hab-raaca daraasadda Kitaabka Quduuska ahi yahay waxa u saamaxa ardayga waxsii sheegidda inuu ku dego runta, ruuxiyan iyo garaad ahaanba, si loo shaabadeeyo.
Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.
Iyagoo metelaya ardayda dhabta ah ee wax sii sheegidda maalmaha ugu dambeeya, Daanyeel iyo saddexdii nin ee sharafta lahaa waa kuwa xigmadda leh oo aan keliyahoo garanayn korodhka aqoonta ee la furay wakhtiga dhammaadka sannadkii 1989, laakiin sidoo kale waxay garanayaan korodhka aqoonta ee 9/11. Ugu dambayntii, waxay garanayaan korodhka aqoonta ee la furay 31-ka Diseembar, 2023.
In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.
Iyagoo raacdadooda iftiinka nebinnimo ee Ilaah, waxaa laga beddelaa dhaqdhaqaaqa La’odikiyaanka ee Seventh-day Adventist-ka ee boqol iyo afar iyo afartan kun loona beddelaa dhaqdhaqaaqa Filadelfiyaanka ee boqol iyo afar iyo afartan kun. Marka isbeddelku dhaco, waxaa laga soocaa kuwii ka cararay muujintii muraayadda.
Message of Human Rebellion
Farriinta Kacdoonka Aadanaha
Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.
Cutubyada tobnaad iyo laba-iyo-tobnaad waxay ka hadlayaan boqolka iyo afartan iyo afarta kun, waayo iyagu waa tallaabooyinka koowaad iyo saddexaad ee qaab-dhismeedka runta. Markay ku xoogaystaan waayo-aragnimada gudaha ee aragtida muraayadda ee cutubka tobnaad, isla markaana lagu iftiimiyo fahamka la furfuray ee Daanyeel laba-iyo-tobnaad, waa inay ku dhawaaqaan farriinta caasinnimada aadanaha. Farriinta caasinnimada aadanaha waxaa matala kutubta Daanyeel iyo Muujintii, farriintaas caasinnimaduna waxaa la dhex dhigay qaab-dhismeedka nebiyadeed ee boqortooyooyinka waxsii-sheegga Kitaabka Quduuska ah ee lagu soo bandhigay Daanyeel. Astaanta nebiyadeed ee markhaatiga caasinnimada aadanaha ee ku jirta kitaabka Daanyeel waxaa si buuxda loogu metelay cutubka kow-iyo-tobnaad. Cutubka kow-iyo-tobnaad waa taariikh ka bilaabmaysa dhammaadka Baabuloon iyo bilowga Maaday iyo Faaris. Sidaas daraaddeed waxay ka bilaabmaysaa dhaawicii dilaaga ahaa ee Baabuloon, kaas oo astaan u ah dhaawicii dilaaga ahaa ee baabtinimada 1798. Marka dhaawicii dilaaga ahaa ee baabtinimadu ka bogsado xeerka Axadda ee dhowaan imanaya, iyadu waxay noqotaa madaxa isbahaysiga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah. Markaas iyadu waa naagtii fuushan bahalka ee Muujintii toddoba-iyo-tobnaad, naagtaas oo wejigeeda ku qoran yahay Baabuloon Weyn. Xeerka Axadda ee dhowaan imanaya waxaa ku bogsanaya dhaawicii dilaaga ahaa ee Baabuloon iyo kan baabtinimadaba.
The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.
Caasinnimada aadanaha ee laga matalay wakhtigii Baabuloon laga soo bilaabo ilaa dhammaadka dunida waa qaab-dhismeedka kitaabka Daanyeel, cutubka kow iyo tobnaaduna waa farriinta nebinimada ee dibadda ah ee taariikhaynaysa caasinnimadaas maalmaha ugu dambeeya. Markhaatigaas caasinnimada ee laga helo cutubka kow iyo tobnaad wuxuu la jaanqaadaa oo ku dhex jiraa lixda aayadood ee ugu dambeeya cutubka. Lixdaas aayadood ee ugu dambeeya waa farriinta caasinnimada aadanaha, lixdaas aayadood ee ugu dambeeyana waxaa lagu metelayaa taariikhda qarsoon ee aayadda afartan. Sidaas awgeed kitaabka Daanyeel waxaa lagu soo koobayaa hal cutub, kaas oo haddana lagu sii soo koobayo lix aayadood oo cutubkaas ka mid ah, taas oo haddana lagu sii soo koobayo taariikhda qarsoon ee nuska dambe ee hal aayad.
Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.
Cutubka kow iyo tobnaad wuxuu metelaa xarafka saddex iyo tobnaad oo ay ka horrayso xarafka kowaad, kana daba yimaaddo xarafka ugu dambeeya ee alifbeetada Cibraaniga, waxaana xarafka kowaad iyo kan ugu dambeeya had iyo jeer isku mid yihiin. Cutubka kowaad wuxuu tilmaamayaa kuwa xigmadda leh oo laga soocayo kuwa nacasyada ah aragtida muraayadda fiirinta, cutubka ugu dambayna wuxuu tilmaamayaa kuwa xigmadda leh oo laga soocayo kuwa nacasyada ah marka la furayo wixii la shaabadeeyey. Waxyi ayaa inoo sheegay in shaabadaynta boqol iyo afar iyo afartan kun ay tahay “ku sugnaansho runta dhexdeeda, maskax ahaan iyo ruux ahaanba.” Cutubka tobnaad wuxuu tilmaamayaa shaabadaynta boqol iyo afar iyo afartan kun dhinaca ruuxiga ah, cutubka laba iyo tobnaadna wuxuu muujinayaa dhinaca maskaxeed. Cutubka tobnaad wuxuu tilmaamayaa saddex taabasho iyo saddex la-kulmid makhluuqaad samawi ah. Cutubka laba iyo tobnaadna wuxuu tilmaamayaa daahirinta saddex-tallaabo ah ee kuwa xigmadda leh, taas oo lagu dhammaystiro korodhka runta waxsii sheegista ee maskaxeed, sida “la daahiriyey, la caddeeyey, oo la tijaabiyey.” Sida cutubka tobnaad uu u leeyahay laba calaamadood oo saddexle ah, kuwaas oo ah saddexda taabasho iyo saddexda la-kulmid ee samawiga ah; sidaas oo kale cutubka laba iyo tobnaad wuxuu leeyahay habka imtixaanka saddex-tallaabo ah, iyo weliba saddex waxsii sheegis oo waqtiyeed.
Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.
Saddexda la-kulmid ee samada ee ku jira cutubka tobnaad waxay xambaarsan yihiin shaabadda runta, waayo kan ugu horreeyey iyo kan ugu dambeeyey ee samada oo la falgalay Daanyeel wuxuu ahaa malaa’igta Jibriil, kan dhexena wuxuu ahaa Miikaa’iil. Saddex malaa’igood, hase yeeshee Masiixu wuxuu ahaa malaa’igta tallaabada labaad. Saddexda taabasho waxay matalaan xoojin horusocod ah oo saddex-tallaabo ah oo Daanyeel la siiyey. Gudaha tuducan Daanyeel wuxuu saddex jeer ku tilmaamayaa aragtida muraayadda, sidaasna wuxuu ku dhex meeleynayaa saddexda aragti ee muraayadda toddoba tixraac oo ku saabsan aragtida mareh ee cutubka tobnaad. Laba jeer erayga Cibraaniga ah ee mareh waxaa loo tarjumay “muuqaal,” laba jeerna “aragti,” saddex jeer oo kalena waxaa loo tarjumay “aragti.” “Saddexda jeer ee kale” ma aha mareh; waa qaabka dheddigga ah ee mareh, kaas oo ah marah. Cutubka tobnaad wuxuu leeyahay saddex taabasho oo xoojin horusocod ah, saddex la-kulmid oo samada ah oo xambaarsan shaabadda runta, iyo saddex aragti oo muraayad ah oo qayb ka ah toddoba tixraac oo ku saabsan muuqashada Masiixa.
Appearance
Muuqaal
The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.
Labada jeer ee mareh loo tarjumay “muuqaal” waxay waafaqsan yihiin labada jeer ee loo tarjumay “ri’yo.” Marka la isu geeyo, waxay Masiixa u aqoonsanayaan calaamad u muuqata sidii astaan-jid ah oo ku dhex jirta taariikhda waxsii sheegidda. Muujintii cutubka tobnaad, malaa’ig baa soo degta oo cag ka saarta dhulka, tan kalena badda. Sister White waxay inoo sheegaysaa in malaa’igtaasu ahayd “qof aan ka yarayn Ciise Masiix.” Malaa’igta Muujintii tobnaad waa “muuqaalka” Masiixa ee taariikhda waxsii sheegidda. Wuxuu ka muuqdaa aayadda saddex iyo tobnaad ee Daanyeel cutubka siddeedaad isagoo ah Palmoni, Muujintii cutubka shanaad iyo wixii ka dambeeyana wuxuu uga muuqdaa sida Libaaxa qabiilka Yahuudah. Daanyeel wuxuu matalayaa kuwa maalmaha ugu dambeeya ee raaca muuqaalada waxsii sheegidda ee Masiixa, meel kastoo uu ku socdoba. Haddii ay daacad ku yihiin inay sidaas yeelaan, waxaa lagu hoggaaminayaa riyadii muraayadda, halkaas oo kuwa aan daacadda ahayni ka cararaan.
Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.
Nadiifinta saddex-geesoodka ah ee cutubka laba iyo tobnaad, oo ku dhisan fahamka aqoonta sii kordhaysa marka wax sii sheegid la furo, waxa la socda saddex “wax sii sheegid oo waqti ah,” kuwaas oo metelaya saddex rumoobidood oo kala duwan mid kasta oo ka mid ah saddexda aayadood. Kun iyo laba boqol iyo lixdanka sannadood ee aayadda toddobaad, kun iyo laba boqol iyo sagaashanka sannadood ee aayadda kow iyo tobnaad, iyo kun iyo saddex boqol iyo shan iyo soddon sannadood ee aayadda laba iyo tobnaad, waxay tilmaamayaan saddex aayadood oo mid kastaaba xambaarsan yahay wax sii sheegid waqti ah oo taariikhda ku rumoowday, dabadeedna ay Milleriyiintu u aqoonsadeen inay tahay caddayn taariikheed oo xaqiijinaysa farriintii ay ku dhawaaqayeen. Saadaasha ku jirta aayadda, rumoobiddeeda taariikhiga ah, iyo sida Milleriyiintu taariikhdaas ugu dabaqeen, waxay marag ka yihiin rumoobidda saddexdaas wax sii sheegid ee maalmaha ugu dambeeya. Hase yeeshee, dabaqiddii wakhtiga ee Milleriyiintu mar dambe sax ma aha, sidaas darteed tixraacyada wakhtiga ee aayadaha waa in loo dabaqaa calaamado ahaan, ee aan loo qaadan waqti ahaan. Astaamaysigaas waxaa lagu aasaasayaa aayadaha dhexdeeda iyada oo la adeegsanayo aayadda, rumoobiddeeda taariikhiga ah, iyo soo bandhiggii farriinta ee Milleriyiinta.
Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.
Taariikh-xigeedka kacdoonka aadanaha ee cutubka kow iyo tobnaad waxa lagu tolay isbahaysiyo, heshiisyo, iyo axdiyo. Axdiyada aadanaha ee lagu matalay taariikhda cutubka kow iyo tobnaad waxa la barbar dhigayaa axdiga Ilaah.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Maalmaha ugu dambeeya ee taariikhda dhulkan, axdiga Ilaah la leeyahay dadkiisa amarradiisa dhawra waa in dib loo cusboonaysiiyaa.” Review and Herald, February 26, 1914.
Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.
Rooma ayaa dejisa aragtida oo dhan, oo marka ugu horraysa ee Rooma baadariya lagu xuso cutubka kow iyo tobnaad, waxaa lagu aqoonsadaa “kuwa ka taga axdiga quduuska ah.” Xariiqda gudaha ee ku jirta Daanyeel kow iyo tobnaad, taas oo sidoo kale ah xariiqda gudaha ee ku jirta taariikhda qarsoon ee aayadda afartanaad, waxay meteshaa kuwa maalmaha ugu dambeeya axdi la gala Ilaah, halka xariiqda dibadduna ay tilmaamayso kuwa ka taga isla axdigaas. Marka la muujinayo kooxda aan ka faa’iidaysan doonin korodhka aqoonta ee maalmaha ugu dambeeya, taariikhdooda dibaddeed waxaa lagu tolay dunta nebiyadeed ee heshiisyada aadanaha ee la jebiyey.
Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.
Waxaa lagu dhex tolay xariiqda gudaha ee boqol iyo afar iyo afartan kun astaamo iyo sawirro badan oo muujinaya xidhiidhka axdiga ee Ilaah la leeyahay dadkiisa hadhay ee maalmaha dambe. Astaanta tirada “kow iyo toban” waa mid ka mid ah xaqiiqooyinkaas, waxaana xaqiiqada ah in aayadda kow iyo tobnaad ee cutubka kow iyo tobnaad ay aqoonsanayso aragtida dibadda iyo tan gudaha ee maalmaha dambe sii xoojinaya Ishacyaah, isaga oo cutubka kow iyo tobnaad, aayadda kow iyo tobnaad, ku tilmaamaya ujeeddada iyo shaqada dadka axdiga ee Ilaah ee maalinta ugu dambaysa.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.
Oo maalintaas waxaa dhici doonta in Rabbigu mar labaad, markii labaad, gacantiisa u fidin doono inuu soo ceshado kuwa ka hadhay dadkiisa, kuwaas oo hadhay, oo ka kala iman doona Ashuur, iyo Masar, iyo Fatroos, iyo Kuush, iyo Ceelaam, iyo Shincaar, iyo Xamaad, iyo jasiiradaha badda. Ishacyaah 11:11.
The Scattering
Kala Firdhidda
In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.
Maalmaha ugu dambeeya dadka hadhay ee Ilaah laba jeer bay kala firdhiyeen noqon doonaan, iyagoo u baahan in la soo ururiyo. Aayadda toddobaad ee Daanyeel laba iyo tobnaad waxay tilmaamaysaa kala firdhin dadka Ilaah maalmaha ugu dambeeya, sidaas awgeedna waxay ka dhigaysaa kun iyo laba boqol iyo lixdanka maalmood astaan u ah kala firdhin.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Markaasaan maqlay ninkii dharka linenka ah qabay, oo dul taagnaa biyaha webiga, markii uu gacantiisa midig iyo gacantiisa bidixba xagga samada u taagay, oo uu ku dhaartay Kan weligiis iyo weligiiba nool in ay ahaan doonto wakhti, wakhtiyo, iyo badh; oo markii uu dhammaystiro kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Daanyeel 12:7.
The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.
Labadii markhaati waa la kala eryay Muujintii cutubka kow iyo tobnaad ka dib markii ay markhaatifurkoodii bixiyeen.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 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 11:7–10.
Oo markay dhammeeyaan markhaatifurkooda, bahalkii ka soo baxaya yamayska aan gunta lahayn ayaa dagaal kula geli doona, wuuna ka adkaan doonaa, wuuna dili doonaa. Oo meydadkooduna waxay yaalli doonaan waddada magaalada weyn, taas oo xagga ruuxa ahaan loogu yeedho Sodom iyo Masar, halkaas oo weliba Rabbigeenna lagu qodbay. Oo kuwa ka mid ah dadyowga iyo qabiillooyinka iyo afafka iyo quruumaha ayaa meydadkooda arki doona saddex maalmood iyo badh, mana oggolaan doonaan in meydadkooda qabuuraha lagu aaso. Oo kuwa dhulka degganuna way ku farxi doonaan iyaga aawadood, wayna rayrayn doonaan, hadiyadona way isu diri doonaan; maxaa yeelay, labadan nebi waxay cadaab u ahaayeen kuwa dhulka deggan. Muujintii 11:7–10.
In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.
Aayadda xigta, aayadda kow iyo tobnaad, labada markhaati ayaa laga soo sara kiciyaa dhimashadoodii jidka Sodom iyo Masar. Isla dhimashadaas ayuu Yexesqeel ku sawiraa sidii dooxo ay ku firdhan yihiin lafo qalalan oo dhintay. Labada markhaati waxay matalaan geesaha Jamhuuriga iyo Borotestaanka oo la laayay sannadkii 2020. Geeska Borotestaanka wuxuu ku dhintay saadaashiisii beenta ahayd ee Luulyo 18, 2020, geeska Jamhuuriguna wuxuu ku dhintay doorashadii la xaday ee 2020. Ishacyaah wuxuu tilmaamayaa in marka markhaatiyaasha la soo sara kiciyo, taas oo uu ku aqoonsanayo in mar labaad la soo ururiyey, markhaatiyaashaasu ay noqdaan calanka lagu soo ururiyo shaqaalaha saacadda kow iyo tobnaad.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Oo maalintaas waxaa jiri doona xididkii Yesay, kan calan u ahaan doona dadyowga; isaga ayay quruumuhu doondooni doonaan, nasashadiisuna waxay ahaan doontaa mid ammaanu ku jiro. Oo maalintaas waxaa dhici doonta in Rabbigu mar labaad gacantiisa u taagi doono inuu soo cesho kuwa hadhay oo dadkiisa ka hadhay, kuwaas oo ka hadhay Ashuur, iyo Masar, iyo Fatroos, iyo Kuush, iyo Ceelaam, iyo Shincaar, iyo Xamaad, iyo jasiiradaha badda. Oo wuxuu quruumaha u taagi doonaa calan, oo wuxuu soo ururin doonaa kuwa reer binu Israa’iil laga eryay, oo wuxuu afarta gees ee dhulka ka soo wada ururin doonaa kuwa Yahuudah ku kala firidhsan. Ishacyaah 11:10–12.
When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.
Marka Rabbigu gacantiisa mar labaad fidiyo si uu u soo ururiyo, wuxuu isu keenaa “kuwa reer binu Israa’iil laga eryay.” “Kuwa reer binu Israa’iil laga eryay” waxay calan u noqdaan dadka aan Yuhuudda ahayn, sababtaas aawadeedna waa in la eryaa ka hor intaan la soo ururin. Waxaa lagu tuuray dooxadii lafaha dhintay ee Yexesqeel, oo mar la laayay waxay jiifeen jidka dhexdiisa, meeshaas oo Rabbigeennuna lagu qodbay, halka kooxdii kale ay faraxday.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Maqla erayga Rabbiga, kuwiinna eraygiisa ka gariira; Walaalihiin idin necbaa, oo magacayga daraaddiis idiin eryay, waxay yidhaahdeen, Rabbigu ha ammaano: laakiinse isagu wuxuu u muuqan doonaa farxaddiinna, iyaguna way ceeboobi doonaan. Ishacyaah 66:5.
Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.
Kuwa Ilaah cabsida Eraygiisa ayay walaalahoodii nacay ay dibadda u tuureen. Yeremyaah wuxuu tilmaamayaa waxa ku dhacaya walaalahaas nacay calanka.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.
Sidaas daraaddeed, Rabbigu wuxuu leeyahay, Bal eega, waxaan iyaga ku soo dejin doonaa belaayo ayan ka baxsan karin; oo in kastoo ay ii qayshaan, anigu iyaga ma dhegaysan doono. Yeremyaah 11:11.
The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.
Macnaha aayadda kow iyo tobnaad waa axdiga Ilaah, nebiyaduna dhammaantood waxay ka hadlaan maalmaha ugu dambeeya; sidaas darteed axdiga laga hadlayaa waa cusboonaysiinta axdiga lala yeelanayo boqol iyo afartan iyo afar kun.
The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.
Kanu waa eraygii Yeremyaah xagga Rabbiga uga yimid, isagoo leh, Maqla erayada axdigan, oo la hadla nimanka Yahuudah iyo dadka Yeruusaalem deggan; oo waxaad ku tidhaahdaa, Rabbiga ah Ilaaha reer binu Israa'iil wuxuu leeyahay, Inkaaru ha ku dhacdo ninka aan addeecin erayada axdigan, kan aan awowayaashiin ku amray maalintii aan ka soo bixiyey dalkii Masar, oo ahaa foornada birta, anigoo leh, Codkayga addeeca, oo yeela sida kulli waxaan idinku amro; sidaasaad dadkayga ku ahaan doontaan, anna Ilaahiinna baan ahaan doonaa; inaan oofiyo dhaartii aan awowayaashiin ugu dhaartay, inaan iyaga siiyo dal caano iyo malab la barwaaqoobay, sida ay maanta tahay. Markaasaan ugu jawaabay, oo idhi, Aamiin, Rabbiyow.
Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Markaasaa Rabbigu wuxuu igu yidhi, Erayadan oo dhan ka dhex naadi magaalooyinka dalka Yahuudah iyo jidadka Yeruusaalem, adigoo leh, Erayada axdigan maqla, oo sameeya. Waayo, aad baan ugu markhaati furay awowayaashiin maalintii aan iyaga ka soo bixiyey dalkii Masar ilaa maantadan, anigoo aroor hore kici jiray oo markhaati u sii furi jiray, anigoo leh, Codkayga addeeca. Habase yeeshee ma ay addeecin, dhegna ma ay u dhigin, laakiinse midkood kastaaba wuxuu ku socday qallooca qalbigiisa sharka leh; sidaas daraaddeed waxaan iyaga ku soo dejin doonaa erayada axdigan oo dhan, kaasoo aan ku amray inay sameeyaan, laakiinse ma ay samayn.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.
Markaasaa Rabbigu wuxuu igu yidhi, Shirqool baa laga dhex helay dadka Yahuudah iyo dadka Yeruusaalem deggan. Waxay ku noqdeen xumaatooyinkii awowayaashood hore, kuwaas oo diiday inay maqlaan erayadayda; oo waxay raaceen ilaahyo kale inay u adeegaan; reer binu Israa'iil iyo reer binu Yahuudahba waxay jebiyeen axdigaygii aan la dhigtay awowayaashood. Sidaas daraaddeed Rabbigu wuxuu leeyahay, Bal ogaada, waxaan iyaga ku soo dejin doonaa masiibo aanay ka baxsan karin; oo in kastoo ay ii qayshadaan, anigu ma maqli doono. Yeremyaah 11:1–11.
The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.
Mawduuca xukunka Adventism-ka Todobaadka ee La’odikiya ee Yeremyaah tilmaamayo waxa mar kale ku celinaya Yexesqeel cutubka kow iyo tobnaad, aayadda kow iyo tobnaad.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Magaaladanu dherigiinna ma ahaan doonto, idinkuna hilibka dhexdeeda ma ahaan doontaan; laakiinse waxaan idinku xukumi doonaa xuduudda Israa'iil. Yexesqeel 11:11.
Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.
Waxyigu si toos ah ayuu u aqoonsanayaa in shaabadaynta ku xusan Yexesqeel cutubka sagaal ay tahay isla shaabadayntii boqol iyo afar iyo afartan kun ee ku xusan Muujintii toddoba. Aayadda kow iyo tobnaad ee cutubka kow iyo tobnaad waa uun sii socoshada sheekada isdaba-joogga ah ee Yexesqeel ee ku saabsan xukunka lagu ridayo kaniisadda Adventist-ka Maalinta Toddobaad, taas oo Walaashii White ay u aqoonsanayso Yeruusaalemta Yexesqeel cutubka sagaal. Kuwii aan helin shaabadda waxaa lagu xukumaa oo lagu baabbi'iyaa riyada cutubyada sagaal ilaa kow iyo tobnaad.
The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.
Aragtida 9/11 ee ku jirta Ezekiel waxay tilmaamaysaa kuwa aan aaminka ahayn in dibadda Yeruusaalem loo kaxeeyo si loo xukumo, sidaasna waxay u muujinaysaa kala-soocidda ugu dambaysa ee kuwa qirta inay yihiin kiniisadda ugu dambaysa ee lagu sawiray kitaabka Muujintii. Astaanta “kow iyo toban, kow iyo toban” waa astaan axdiga ay boqol iyo afartan iyo afar kun la galaan Ilaah. Marka la isu geeyo, tirooyinku waxay ka dhigan yihiin labaatan iyo laba, taas oo ah toban meelood meel laba boqol iyo labaatan, oo ka mid ah astaamaha isu-darka Ilaahnimada iyo aadannimada.
Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.
Laba boqol iyo labaatan sano oo u dhexeeya 677 iyo 457 BC waxay isku xidhayaan wax sii sheegiddii Daanyeel ee laba kun iyo saddex boqol oo maalmood iyo wax sii sheegiddii Muuse ee toddoba jeer. Wax badan ayaa laga garan karaa labada boqol iyo labaatanka sano inay yihiin astaan u ah hawsha kafaaraggudka oo bilaabatay markii labadaas wax sii sheegid ay isla gaadheen sannadkii 1844. Wax badan ayaa la soo bandhigi karaa oo ku saabsan waxa si astaan ahaan ah uu u metelo tirada labaatan iyo laba sida toban meelood meel laba boqol iyo labaatan ah, sida ay tahay xaaladduna tirada kow iyo toban. Waxa aan halkan doonayo inaan muujiyo waa xidhiidhka ka dhexeeya kow iyo toban iyo labaatan iyo laba.
We will continue these thoughts in the next article.
Waxaan sii wadi doonnaa fikradahan maqaalka xiga.