The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Mawduuca ku jira aayadaha kow iyo tobnaad iyo laba iyo tobnaad waa koritaanka iyo dhicitaanka boqorka koonfureed, sida ay tahay koritaankii iyo dhicitaankii ugu dambeeyey ee Maraykanka oo lagu metelay madaxweynihii ugu dambeeyey ee ku xusan aayadda labaad, kaas oo ah wakiilka dhulka ee ugu dambeeya ee xoogga masduulaaga; iyo koritaankii iyo dhicitaankii ugu dambeeyey ee Qaramada Midoobay oo lagu metelay aayadaha saddexaad iyo afraad. Aayadaha shanaad ilaa sagaalaad waxay metelaan taariikhda awoodda baabawnimada laga bilaabo 538 ilaa 1798. Sanadka 538 wuxuu calaamadeeyaa awood-siinta awoodda baabawnimada, 1798-na wuxuu calaamadeeyaa nabarkii dhimashada lahaa ee baabawnimada, sidaa darteed aayadaha shanaad ilaa sagaalaad waxay metelaan koritaankii iyo dhicitaankii ugu dambeeyey ee bahalka. Aayadda tobnaad waxay calaamadeysaa 1989 sidii dhicitaankii boqorka koonfureed, sida lagu metelay Midowgii Soofiyeeti ee hore.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Quruun kasta oo soo galay masraxa waxqabadka waxaa loo oggolaaday inay meesheeda dhulka qabsato, si loo arko inay fulin doonto iyo in kale ujeeddada ‘Ilaaliyaha iyo Kan Quduuska ah.’ Wax sii sheegiddu waxay raadraacday koritaankii iyo dhicitaankii boqortooyooyinkii waaweynaa ee dunida—Baabuloon, Maado-Faaris, Giriig, iyo Rooma. Mid kasta oo kuwan ka mid ah, sida quruumaha awoodda ka yarba, taariikhdu way is-celisay. Mid kastaaba waxay lahayd xilligeedii imtixaanka, mid kastaaba way fashilantay, ammaanteedii way libdhay, xooggeediina waa ka tegey, meesheedana mid kale ayaa qabsaday....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Koritaanka iyo dhicitaanka quruumaha sida loogu muujiyey bogagga Qorniinka Quduuska ah, waa inay ka bartaan sida aan qiimo lahayn ammaanta dibadda ah iyo tan dunyadu oo keliya. Baabuloon, iyadoo leh awooddeeda oo dhan iyo haybaddeeda, oo aan dunideennu tan iyo markaas wixii la mid ah arag,—awood iyo haybad dadkii wakhtigaas u muuqatay kuwo aad u sugan oo waara,—sidee bay gebi ahaanba u dhammaatay! Sida ‘ubaxa cawska’ ayay u baabba’day. Sidaas oo kale ayay u baabba’daan wax kasta oo aan Ilaah aasaas u ahayn. Keliya waxa ku xidhan qasdigiisa oo muujinaya dabeecaddiisa ayaa sii jiri kara. Mabaadi’diisu waa waxyaalaha keliya ee dunideennu taqaan ee aan isbeddelin.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Aayadaha kow iyo tobnaad iyo laba iyo tobnaad waxay tilmaamayaan kacitaankii ugu dambeeyey iyo dhicitaankii boqorka koonfureed, sida uu Ruushku u metelo. Aayadaha saddex iyo tobnaad ilaa shan iyo tobnaadna waxay tilmaamayaan kacitaankii ugu dambeeyey iyo dhicitaankii Maraykanka. Dhammaan sheekada waxsii sheegista ee cutubka kow iyo tobnaad waxa lagu dhisay qaab-dhismeedka kacitaanka iyo dhicitaanka boqortooyooyinka. Ardayga waxsii sheegista waa inuu tixgeliyaa xaqiiqadan haddii uu doonayo inuu yeesho wax suurtagalnimo ah oo uu si sax ah ugu qaybiyo farriinta waxsii sheegista ee cutubka kow iyo tobnaad.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Aragtida aasaasiga ah ee Daanyeel cutubka kow iyo tobnaad waa in uu ka kooban yahay tusaalooyin soo noqnoqda oo ku saabsan koritaanka iyo dhicitaanka boqortooyooyinka. Markii Sister White ay tiri, “Sidaas ayay ku baabba’een boqortooyadii Maado-Faaris, iyo boqortooyooyinkii Giriigga iyo Rooma,” waxay “Giriigga” u aqoonsanaysaa masduulaagga, “Rooma” bahalka, halka “Maado-Faaris” ay u aqoonsanayso nebiga beenta ah. Waxay tilmaamaysaa koritaanka iyo dhicitaanka ugu dambeeya ee boqortooyada ugu dambaysa ee dunida, taas oo ka kooban masduulaagga, bahalka, iyo nebiga beenta ah, kuwaas oo bilaaba koritaankooda xeerka Axadda, oo dunidana u hoggaamiya Armageddoon si ay u rumoobaan Muujintii 16:12–21. Waxay dadka Ilaah ku hagaysaa “koritaanka iyo dhicitaanka quruumaha sida loogu caddeeyey bogagga Qorniinka Quduuska ah” inay tahay aragtida la adeegsanayo si “loo barto sida aan waxba u ahayn ammaanta dibadda iyo tan dunyadeed oo keliya.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Sababta aynu ugu baahan nahay “inaynu baranno sida ay u tahay wax aan qiimo lahayn ammaanta dibadda iyo tan dunyadaba,” waa si aynu u sii fahanno in wax kasta ay baabba’aan “oo aan Ilaah saldhig u ahayn.” Sidaas darteed, waa arrin nolol iyo geeri ah in Ilaah saldhig kuu yahay ama aanu saldhig kuu ahayn. Halkaas marka fikirku ka gaadho horumarkiisa, Sister White waxay markaas qeexaysaa waxa ay ka dhigan tahay in Ilaah saldhig kuu yahay, markay tidhaahdo, “Keliya waxa ku xidhan qasdigiisa oo muujiya dabeecaddiisa ayaa waari kara.” Waxay imminka sharraxday in wax kasta oo aan ku taagnayn saldhigga Ilaah ay baabba’aan, iyo in laba shuruudood lagu garto waxa lagu dul dhisay saldhigga: in shaygu “ku xidhan yahay qasdigiisa,” iyo in uu yahay wax “muujiya dabeecaddiisa.” Dabeecaddiisu waa saldhiggiisa.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Markaas weedha ugu dambaysa ee tuduca ayay ku sheegaysaa in “Mabaadi’diisu ay yihiin waxyaabaha keliya ee dunideennu taqaan ee adkaysiga leh.” Dabeecadda Ilaah waa mabaadi’diisa, mabaadi’diisuna waxay muujiyaan dabeecaddiisa. Waa arrin nolol iyo geeri ah sida aadanuhu ula xidhiidho Ilaah oo ah aasaaska wax kasta. Waxaan ku doodayaa in qaab-dhismeedka aasaasiga ah ee Daanyeel cutubka kow iyo tobnaad lagu dhisay qisada koritaanka iyo dhicitaanka boqortooyooyinka. Waxa jira tuduc uu waxyigu noogu sheego nooc daraasad ah oo sax ah.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Waxaa jira daraasad taariikheed oo aan la cambaaraynayn. Taariikhda quduuska ah waxay ka mid ahayd maaddooyinkii lagu baran jiray dugsiyadii nebiyada. Diiwaanka waxyaalihii uu quruumaha kula macaamilay waxaa laga dhex raadin jiray raadadkii Rabbiga. Sidaas oo kale maanta waa inaynu ka fiirsannaa sida Ilaah ula macaamilo quruumaha dunida. Waa inaynu taariikhda ku aragnaa rumoobidda wax sii sheegidda, aynu daraasaynaa hawlgalka Qaddarinta Ilaah ee dhaqdhaqaaqyadii waaweynaa ee dib-u-habaynta, oo aynu fahamnaa sida dhacdooyinku u horumarayaan marka quruumaha loo abaabulayo dagaalka ugu dambeeya ee muranka weyn.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Daraasad taariikheed oo quduus laga dhigay waxaa lagu gartaa in la barto sida Ilaah ula macaamilay quruumaha dhulka, iyo weliba hoggaamintiisa daryeelka leh ee dhaqdhaqaaqyadiisa dib-u-habaynta; sidaas darteed taariikh quduus laga dhigay waxa ay ka kooban tahay xariiq dibadeed iyo xariiq gudahaba oo daraasadeed. Ujeeddada taariikhda loogu adeegsado xaqiijinta Erayga nebinnimada ee Ilaah waa in taariikhdaas nebinnimada ah loo adeegsado si “loo fahmo horusocodka dhacdooyinka ku jira isu-dubbaridka quruumaha ee colaadda ugu dambaysa ee khilaafka weyn.” Baaragaraafkii hore ee laga soo xigtay Sister White waxaa laga soo qaatay sharraxaad aad u iftiinsan oo ku saabsan baahida loo qabo in la dhiso hannaan nebinnimo oo taariikh quduus ah kaas oo ku dhisan qaab-dhismeedka aasaasiga ah ee uu matalo “koritaanka iyo dhicidda” boqortooyooyinka.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Diyaar-garow ahaan loogu talagalay hawsha Masiixiga, kuwo badan waxay u haystaan inay lagama maarmaan tahay in la helo aqoon ballaadhan oo ku saabsan qoraallada taariikhiga ah iyo kuwa fiqiga. Waxay u maleeyaan in aqoontan ay u noqon doonto caawimaad xagga baridda injiilka. Laakiin daraasaddooda hawl-badani ku dheehan tahay ee ku saabsan fikradaha dadka waxay u janjeertaa inay daciifiso adeeggooda, halkii ay ka xoojin lahayd. Markaan arko maktabado ay ka buuxaan jildad culus oo xanbaarsan aqoonta taariikhiga ah iyo tan fiqiga, waxaan is idhaahdaa, Maxaa lacag loogu bixiyaa wax aan kibis ahayn? Cutubka lixaad ee Yooxanaa wuxuu inoo sheegayaa wax ka badan inta laga heli karo shuqulladaas oo kale. Masiixu wuxuu leeyahay: ‘Anigu waxaan ahay Kibistii Nolosha; kii ii yimaadaa weligiis ma gaajoon doono; kii i rumaystaana weligiis ma harraadi doono.’ ‘Anigu waxaan ahay Kibista nool oo samada ka soo degtay; haddii nin cuno Kibistan, weligiis wuu noolaan doonaa.’ ‘Kii i rumaystaa wuxuu leeyahay nolol weligeed ah.’ ‘Erayada aan idinkula hadlo, waa ruux waana nolol.’ Yooxanaa 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Waxaa jira daraasad taariikheed oo aan la cambaaraynayn. Taariikhda quduuska ahi waxay ka mid ahayd culuumtii lagu baran jiray dugsiyadii nebiyada. Diiwaanka macaamilkiisii quruumaha lala yeeshay waxaa laga raacay raadadkii Rabbiga. Sidaas oo kale maanta innaguna waa inaynu ka fiirsannaa sida Ilaah ula macaamilay quruumaha dunida. Waa inaynu taariikhda ku aragnaa rumoobidda waxsii sheegyada, aynu daraasaynno hawlgalka Hanuunka Rabbaaniga ah ee dhaqdhaqaaqyada waaweyn ee dib-u-habaynta, oo aynu fahamnaa horusocodka dhacdooyinka marka quruumaha loo abaabulayo iska horimaadka ugu dambeeya ee muranka weyn.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
Daraasad noocaas ahi waxay bixin doontaa aragtiyo ballaadhan oo dhammaystiran oo ku saabsan nolosha. Waxay naga caawin doontaa inaan wax ka fahanno xidhiidhadeeda iyo isku-tiirsanaanteeda, sida yaabka leh ee laynoogu xidhay walaaltinnimada weyn ee bulshada iyo quruumaha, iyo ilaa heerka weyn ee dulmiga iyo hoos-u-dhigista xubin keliya ay uga dhigan tahay khasaare dhammaanteen.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Laakiin taariikhdu, sida caadi ahaan loo derso, waxay ku saabsan tahay guulaha aadanaha, guulihiisa dagaallada, iyo sida uu ugu guulaystay helidda awood iyo weynaan. Doorka Ilaah ee arrimaha dadka lagama jeesto. In yar baa daraaseeya sida ujeeddadiisu uga hirgasho koritaanka iyo dhicitaanka quruumaha.
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Waxaana, ilaa xad weyn, fiqiga, sida loo barto oo loo dhigo, uu yahay oo keliya diiwaan mala-awaal bini’aadmi ah, oo adeegaya oo keliya inuu ‘talada ku madoobeeyo erayo aan aqoon lahayn.’ Marar aad u badan ujeeddada buugaagtan tirada badan loo ururiyo ma aha sidaas uun rabitaan ah in la helo cunto maskaxda iyo nafta ah, sida ay u tahay hammuun lagu doonayo in lagu barto faylasuufiinta iyo fiqiyayaasha, iyo rabitaan lagu doonayo in Masiixiyadda dadka loogu soo bandhigo erayo iyo qodobo cilmi-ku-dheehan.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Ma aha buugaagta la qoro oo dhan kuwa u adeegi kara ujeeddada nolol quduus ah. ‘Iga barta,’ ayuu yidhi Macallinkii Weynaa, ‘harqoodkayga korkiinna qaata,’ ‘dabacsanaantayda iyo is-hoosaysiintayda barta.’ Kibirkiinna garaadeed idinma caawin doono inaad la xiriirtaan nafaha halaagsamaya sababo la xiriira baahi ay u qabaan kibista nolosha. Markaad buugaagtan baranaysaan waxaad u oggolaanaysaan inay qaataan meeshi casharrada wax-ku-oolka ah ee ay ahayd inaad Masiixa ka barataan. Natiijooyinka daraasaddan dadka laguma quudiyo. Aad bay u yar tahay in baadhitaanka maskaxda sidaa u daaliya uu keeno wax ka caawinaya qof inuu noqdo shaqaale ku guulaysta nafaha.”
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
Badbaadiyuhu wuxuu u yimid “inuu masaakiinta injiilka ugu wacdiyo.” Luukos 4:18. Waxbariddiisii wuxuu ku adeegsaday erayada ugu fudud iyo calaamadaha ugu cadcad. Waxaana la yidhi “dadkii caadiga ahaa si farxad leh bay u dhegaysan jireen.” Markos 12:37. Kuwa doonaya inay wakhtigan shaqadiisa qabtaan waxay u baahan yihiin garasho ka sii qoto dheer oo ku saabsan casharrada uu bixiyey.
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Erayada Ilaaha nool waa waxbarashada ugu sarraysa wax kasta oo waxbarasho ah. Kuwa dadka u adeega waxay u baahan yihiin inay cunaan kibista nolosha. Taasu waxay siin doontaa xoog ruuxi ah; markaasay diyaar u ahaan doonaan inay u adeegaan dadka nooc kasta leh.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Walaal White waxay sii qeexaysaa in garashada sida xoogga Ilaah uga dhex shaqeeyo dejinta boqorro iyo ka qaadista boqorro iyada oo ku salaysan doorashooyinka boqorka ay tahay falsafadda runta ah ee daraasadda taariikhda.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Taariikhda quruumaha dhexdeeda, kan barta Erayga Ilaah wuxuu arki karaa rumoobidda tooska ah ee waxsii sheegidda rabbaaniga ah. Baabuloon, ugu dambayntii la jajabiyey oo la burburiyey, way dabar go’day, maxaa yeelay xilligii barwaaqadeeda taliyayaasheedu waxay isu haysteen inay Ilaah ka madax-bannaan yihiin, oo ammaanta boqortooyadoodana waxay u nisbeeyeen waxqabadka aadanaha. Boqortooyadii Maadooyinkii iyo Beershiyaanku waxaa ku dhacday cadhadii Samada, maxaa yeelay dhexdeeda sharciga Ilaah waxaa lagu tuntay cagaha hoostooda. Cabsida Rabbiga meel kuma ay lahayn qalbiyada intooda badan ee dadka. Xumaan, cay Ilaah ka dhan ah, iyo musuqmaasuq baa talinayey. Boqortooyooyinkii ka daba yimidna waxay ahaayeen kuwo ka sii liita oo ka sii fasaadsan; kuwaasina waxay ku sii degeen, hoos iyo hoosba, miisaanka qiimaha akhlaaqda.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Awoodda uu taliye kasta oo dhulka jooga adeegsado waa mid Samadu bixisay; guushiisuna waxay ku xidhan tahay sida uu u isticmaalo awooddaas sidaas loo siiyey. Mid kasta waxaa ku socota erayga Ilaalada rabbaaniga ah: ‘Waxaan kuu xidhay suun, in kastoo aadan i aqoon.’ Ishacyaah 45:5. Mid kastaana hadalladii waagii hore Nebukadnesar lagula hadlay ayaa u ah casharka nolosha: ‘Dembiyadaada xaqnimo ku jebi, xumaatooyinkaagana masaakiinta u naxariisid ku fogee; bal inay taasu xasilloonidaada sii dheereyso aawadeed.’ Daanyeel 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
“In waxyaalahanas la garto,—in la garto in ‘xaqnimadu qaran bay sarraysiisaa;’ in ‘carshigu xaqnimo lagu adkeeyo,’ oo ‘naxariis lagu tiiriyo;’ in la aqoonsado dhaqan-galka mabaadi’dan marka ay ka muuqdaan muujinta xoogga Kan ‘boqorro ka qaada, oo boqorro taaga,’—taasu waa in la garto falsafadda taariikhda. Maahmaahyadii 14:34; 16:12; 20:28; Daanyeel 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Erayga Ilaah oo keliya ayaa arrintan si cad loogu muujiyey. Halkan waxaa lagu tusay in xoogga quruumaha, sida kan shakhsiyaadka, aanu ku jirin fursadaha ama sahayda u muuqata inay ka dhigayaan kuwo aan laga adkaan karin; kuma jiro weynida ay ku faanaan. Waxa lagu cabbiraa daacadnimada ay ugu gutaan qasdiga Ilaah.” Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Mawduuca aayadaha kow iyo tobnaad iyo laba iyo tobnaad ku jiraa waa kacitaanka iyo dhicitaanka boqorka koonfureed, hase yeeshee si ka sii muhiimsan aayadahani waxay calaamad u yihiin shaabadaynta boqolka iyo afar iyo afartan iyo afarta kun, iyo imtixaankii labaad ee saddexda imtixaan ee bilowday wakhtiga dhammaadka sannadkii 1989 sida lagu matalay aayadda tobnaad.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Shaabadeyntaas waxaa metelayaa Daanyeel oo ku jira godka libaaxyada, saddexdii mudane oo ku jira foornada dabka kulul, Daanyeel iyo saddexdii mudane oo u ducaysanaya inay fahmaan riyadii Nebukadnesar ee taallada xayawaanka ee cutubka labaad, Daanyeel oo cutubka sagaalaad ku tukanaya ducadii Laawiyiintii lix iyo labaatanaad, kuwa caqliga leh ee garanaya korodhka aqoonta, Yashuuca oo dembigiisii laga qaaday Sekaryaah cutubka saddexaad, Serubaabel oo ku jira cutubka afraad, Yuusuf oo noqday taliyaha labaad ee Masar, xertii oo toban maalmood ku sugnaa qolka sare ka hor Bentakostiga, Milleriyiintii shirkii teendhada ee Exeter, Laasaros oo hormuud ka ahaa socodkii Gelitaankii Guusha, iyo boqol iyo afar iyo afartan kun ee Muujintii cutubka toddobaad.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Aayadda kow iyo tobnaad waxay timid sannadkii 2014 bilowgii dagaalkii Yukreyn, oo bishii Luulyo ee 2023 tijaabadii muuqaalka ahayd, halkaas oo dadka Ilaah “la caddaynayo,” ay bilaabatay. Sadarka shanaad ee cutubka kow iyo tobnaad waa aayadaha saddex iyo toban ilaa shan iyo toban.
Fifth Line Overview
Dulmar Guud ee Sadarka Shanaad
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Waayo, boqorka woqooyi wuu soo noqon doonaa, oo wuxuu soo bixin doonaa ciidan tiro badan oo ka sii weyn kii hore; oo hubaal ahaan ayuu iman doonaa sannado dabadeed isagoo wata ciidan weyn iyo maal badan. Oo wakhtiyadaas qaar badan ayaa ka hor kici doona boqorka koonfureed; weliba kuwa dadkaaga wax dhaca ayaa isa sarraysiin doona si ay u adkeeyaan riyadii; laakiinse way dhici doonaan. Sidaas daraaddeed boqorka woqooyi wuu iman doonaa, oo wuxuu tuuri doonaa tuulmo, oo wuxuu qabsan doonaa magaalooyinka aad loo deyray; oo cududaha koonfureeduna ma adkaysan doonaan, dadkiisa la doortayna ma adkaysan doonaan, mana jiri doonto xoog lagu adkaysto. Daanyeel 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Aayadahani waxay rumoobeen sannadkii 200 BC, waxayna tilmaamayaan Dagaalkii Panium, kaas oo ka kooban boqorradii iska soo horjeeday iyo isbahaysiyadoodii; aayadahani sidoo kale waa barta taariikhda ee Roomaankii jaahiliga ahaa markii ugu horraysay isku muujiyey taariikhda Daanyeel kow iyo toban. Aayadahani waxay ka kooban yihiin koritaankii ugu dambeeyey iyo dhicitaankii boqortooyadii lixaad ee wax sii sheegidda Kitaabka Quduuska ah, hase yeeshee sidoo kale waxay ka kooban yihiin taariikhda kitaabiga ah ee Masiixu ku booqday Kaysariya Filibbi, halkaas oo Butros ku meeleeyo shaabadaynta boqol iyo afar iyo afartan kun. Taariikhdani waxay tusaale u tahay shaabadaynta boqol iyo afar iyo afartan kun iyada oo la gaadhay imaatinka tii saddexaad ee saddexda imtixaan ee cutubka laba iyo tobnaad, oo ka kooban in la “daahiriyo, cadaan laga dhigo, oo la tijaabiyo.”
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Saddexdan aayadood waxay horseedaan aayadda lix iyo tobnaad halkaas oo sharciga Axadda ee Maraykanka lagu matalay. Markii shirkii teendhada ee Exeter uu dhammaaday 17-kii Agoosto, 1844, bikradihii xigmadda lahaa waxay farriintii Qaylada Saqbadh u qaadeen xeebaha bari ee Maraykanka muddo lix iyo lixdan maalmood ah. Waxaa jira waqti ay bikradaha oo dhammu toosaan, oo fasal keliya aanu saliid lahayn, iyo wax kasta oo arrintaas lagu garto. Markii magaca Simoon Barjona loo beddelay Butros, waxaa la calaamadiyaa shaabadaynta boqol iyo afar iyo afartan kun. Halkaas wixii ka dambeeyey Ciise wuxuu bilaabay inuu xertii baro dhacdooyinka la xidhiidha iskutallaabta.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Iskutallaabtu waa astaan muujinaysa xidhitaanka wakhtiga tijaabada; William Millerna, oo lagu sii calaamadeeyey Yooxanaa Baabtiisaha, kaas oo isna lagu sii calaamadeeyey Eliiyaah, ayaa loo kiciyey inuu soo bandhigo “dhacdooyinka la xidhiidha xidhitaanka wakhtiga tijaabada,” sida ay sameeyeen Yooxanaa Baabtiisaha iyo Eliiyaah labaduba. Yooxanaa sidan buu u yidhi.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Laakiin goortuu arkay qaar badan oo Farrisiinta iyo Sadduqiinta ah oo u imanaya baabtiiskiisa, ayuu ku yidhi, Farcanka jilbisyadiin yahow, yaa idiinka digay inaad ka carartaan cadhada imanaysa? Matayos 3:7.
Elijah said it this way.
Eliyaah sidan buu u yidhi.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Oo Axaabna wuxuu sameeyey geed Asheeraah; oo Axaabna wuxuu Rabbiga ah Ilaaha reer binu Israa’iil kaga cadhaysiiyey boqorradii reer binu Israa’iil oo isaga ka horreeyey oo dhan in ka badan. Wakhtigiisii ayuu Xi’eel kii reer Beytel ahaa dhisay Yerixoo; aasaaskeedii wuxuu ku dhigay Abiiraam oo ahaa curadkiisii, oo irdaheedii wuxuu ku taagay Saguub oo ahaa wiilkiisii ugu yaraa, sidii eraygii Rabbiga oo uu ku hadlay Yashuuca ina Nuun. Oo Eliyaah kii reer Tishbe ahaa, oo ka mid ahaa dadka degganaa Gilecaad, wuxuu Axaab ku yidhi, Rabbiga ah Ilaaha reer binu Israa’iil wuu nool yahay, kan aan hortiisa taaganahay, sannadahan roob iyo sayax toona ma jiri doono, eraygayga mooyaane. 1 Boqorradii 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Iyadoo ka hadlaysa hawshii William Miller ee dib‑u‑habeeye casri ah, Sister White waxay tidhi:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Waxay ahayd lama huraan in dadka lagu baraarujiyo halistooda; in la kiciyo si ay isugu diyaariyaan dhacdooyinka culus ee la xiriira xidhitaanka wakhtiga nimcada.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad waxay matalaan “dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada.” Dhacdooyinkaas waxaa la furfuray wakhtigii dhammaadka sannadkii 1989, waxaana si cad loo muujiyey.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Kahor iskutallaabtiisii Badbaadiyuhu wuxuu xertiisa u sharraxay in la dili doono oo uu haddana xabaasha ka soo sara kici doono, malaa’iguna way joogeen si ay hadalladiisa ugu daabacaan maanka iyo qalbiga. Laakiin xertii waxay sugayeen samatabbixin ku meel gaadh ah oo laga helo harqoodkii Roomaanka, mana ay qaadan karin fikirka ah in Kan rajadoodii oo dhammu ku urursanaayeen uu ku dhiman doono dhimasho ceeb leh. Erayadii ay u baahnaayeen inay xusuustaan waa laga fogeeyey maankooda; oo markii wakhtigii imtixaanku yimid, wuxuu ku helay iyagoo aan diyaar ahayn. Geeridii Ciise waxay si buuxda u baabi’isay rajadoodii, sidii isagoo aan hore uga diginba. Sidaas oo kale, waxsii sheegyada mustaqbalka ayaa hortayada looga furay si cad sidii loogu furay xertii erayadii Masiixa. Dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada iyo hawsha isu-diyaarinta wakhtiga dhibaatada, si cad ayaa loo soo bandhigay. Laakiin dad aad u badan ma laha wax ka badan fahamka runnahan muhiimka ah sidii iyagoo aan weligood la muujin. Shaydaanku wuxuu feejigan yahay inuu dafiro raad kasta oo ka dhigi lahaa kuwo xigmad u leh badbaadada, oo wakhtiga dhibaataduna wuxuu ku heli doonaa iyagoo aan diyaar ahayn.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Waxay ahayd Kaysariya Filibbi, taas oo ah Panium, taas oo ah aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad, meeshaas oo Masiixu ka bilaabay inuu xertiisa wax kaga dhigo iskutallaabta, sidaasna ku noqotay astaan u taariikhda kulankii xerada Exeter ilaa Oktoobar 22, 1844. Bilowgii dhaqdhaqaaqii dib-u-habaynta ee boqolka iyo afartan iyo afarta kun, “dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada” waa la furay, dhammaadka dhaqdhaqaaqa boqolka iyo afartan iyo afarta kunna “dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada” waa lagu furay taariikhda qarsoon ee aayadda afartan.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Maanta, ruuxa iyo xoogga Eliyaas iyo Yooxanaa Baabtiisaha, wargeeyayaal Ilaah u magacaabay ayaa u yeedhaya dareenka dunida xukunka ku wajahan dhacdooyinka culus ee dhowaan dhici doona ee la xidhiidha saacadaha ugu dambeeya ee wakhtiga nimcada iyo muuqashada Masiixa Ciise isagoo ah Boqorka boqorrada iyo Sayidka sayidyada.” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“Dhacdooyinka la xidhiidha xidhitaanka wakhtiga nimcada” waa dhacdooyinka lagu furfuro taariikhda qarsoon ee aayadda afartanaad. Cutubka saddexaad ee Sekaryaah waxaa lagu sawiray muuqaalada ugu dambeeya ee xukunka baaritaanka. Waxyigu wuxuu markhaatifurka Sekaryaah ku daraa kuwii la shaabadeeyey ee ku xusan Yexesqeel cutubka sagaalaad.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
Dadka Ilaah waxay la taahayaan oo la ooyayaan karaahiyada dalka lagu sameeyo. Iyagoo ilmeynaya ayay kuwa sharka leh uga digayaan khatarta ku jirta ku tumashada sharciga rabbaaniga ah, murugo aan la sheegi karinna way isku hoosaysiiyaan Rabbiga hortiisa xadgudubyadooda aawadood. Kuwa sharka lihi way ku jeesjeesaan murugadooda, waxay ku qoslaan baaqyadooda culus, waxayna ku majaajiloodaan waxa ay ugu yeeraan daciifnimadooda. Laakiin murugada iyo is-hoosaysiinta dadka Ilaah waa caddayn aan la dafiri karin oo muujinaysa inay dib u helayaan xoogga iyo sharafka dabeecadeed ee ku lumay dembiga awgiis. Waa maxaa yeelay waxay u sii dhowaanayaan Masiixa, indhahooduna ay ku foogan yihiin daahirsanaantiisa kaamilka ah, in ay si aad u cad u gartaan dembiga dembi-nimadiisa xad-dhaafka ah. Qoomamadooda iyo is-dullaysigoodu indhaha Ilaah hortiisa aad iyo aad bay uga sii aqbal badan yihiin ruuxa isku-filnaanshaha iyo isla weynida leh ee kuwa aan arkin sabab ay u barooran, ee quudhsada is-hoosaysiinta Masiixa, oo sheegta kaamilnimo iyagoo ku xadgudbaya sharciga quduuska ah ee Ilaah. Qabownaanta iyo is-hoosaysiinta qalbigu waa shuruudaha xoogga iyo guusha. Taajka ammaantu wuxuu sugayaa kuwa ku sujuuda cagta iskutallaabta. Waxaa barakaysan kuwa murugaysan, waayo waa la qalbiqaboojin doonaa.
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
Kuwa aaminka ah ee tukada waxay yihiin, sida lagu odhan karo, kuwo Ilaah la xidhxidhan. Iyaga qudhoodu ma oga sida ammaan adag loogu gaashaaman yahay. Iyagoo Shayddaan ku riixayo, taliyayaasha dunidan waxay doonayaan inay iyaga baabbiʼiyaan; hase ahaatee, haddii indhahoodu furmi lahaayeen, sida indhihii addoonkii Eliishaa loogu furay Dothan, waxay arki lahaayeen malaaʼigaha Ilaah oo hareerahooda deggan, kuwaas oo iftiinkooda iyo ammaantooda ku celinaya oo xakamaynaya ciidammada gudcurka.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Sida dadka Ilaah nafahooda hortiisa ugu dhibaan, iyagoo baryaya daahirnimo qalbi, ayaa amarka la bixiyaa, ‘Ka siiba dharka wasakhda ah’ iyaga; waxaana lagu hadlaa erayada dhiirrigelinta leh, ‘Bal eeg, xumaantaadii waan kaa fogeeyey, oo waxaan kugu huwin doonaa dhar kale.’ Khamiiska aan iin lahayn ee xaqnimada Masiixa ayaa la saaraa carruurta Ilaah ee la tijaabiyey, la duufsaday, hase ahaatee aaminka ku sii hadhay. Kuwa hadhay ee la quudhsaday waxaa lagu huwiyaa dhar ammaano leh, oo aan mar dambe weligood lagu wasakhayn musuqmaasuqa dunida. Magacyadooda waxaa lagu hayaa kitaabka nolosha ee Wanka, iyagoo lagu qoray kuwa aaminka ah ee qarniyada oo dhan. Waxay iska caabiyeen dhagarta khiyaanoolaha; daacadnimadooda lagama jeedin qaylada masduulaagga. Hadda waxay weligood ka nabad qabaan xeeladaha jirrabaadaha. Dembiyadooda waxaa loo wareejiyaa asaasaha dembiga. Kuwii hadhayna dembi-dhaaf iyo aqbalid keliya ma helaan, laakiin waa la maamuusaa. ‘Duub qurux badan’ ayaa madaxooda la saaraa. Waxay ahaan doonaan boqorro iyo wadaaddo Ilaah u ah. Intii Shayddaan eedaymihiisa ku adkaynayey oo uu doonayey inuu kooxdan baabbi’iyo, malaa’igta quduuska ah, iyagoo aan la arki karin, ayaa hore iyo gadaal u soconayey, iyagoo korkooda saaraya shaabadda Ilaaha nool. Kuwanu waa kuwa Buur Siyoon la taagan Wanka, iyagoo magaca Aabbaha kaga qoran yahay fooddooda. Waxay carshiga hortiisa ku heesaan gabayga cusub, kaas oo ah gabay aan ninna baran karin marka laga reebo boqol iyo afar iyo afartan kun, kuwaas oo dhulka laga soo furtay. ‘Kuwanu waa kuwa Wanka raaca meel kasta oo uu tago. Kuwanu dadka dhexdooda waa laga soo furtay, iyagoo ah midhaha ugu horreeya ee Ilaah iyo Wanka. Afkoodana lagama helin khiyaano; waayo, carshiga Ilaah hortiisa eedla’aan bay ku yihiin.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Hadda waxaa la gaaray dhammaystirka buuxa ee erayadaas Malaa’igta: ‘Haddaba maqal, Yashuuca wadaadka sare ahow, adiga iyo saaxiibbadaa hortaada fadhiya; waayo, iyagu waa niman lala yaabo; waayo, bal eeg, addoonkayga Laanta ah ayaan soo bixin doonaa.’ Masiixa waxaa loo muujiyey inuu yahay Bixiyaha iyo Samatabbixiyaha dadkiisa. Hadda runtii kuwa hadhay waa ‘niman lala yaabo,’ sida ilmadooda iyo dullinimadii xajkoodii ay meel uga bannaynayaan farxad iyo sharaf ay ku helaan hortiisa Ilaah iyo Wanka. ‘Oo maalintaas Laanta Rabbigu waxay ahaan doontaa qurux iyo ammaan, oo midhaha dhulkuna waxay u ahaan doonaan kuwii reer binu Israa’iil ee baxsaday heer sare iyo bilic. Oo waxay noqon doontaa in kan Siyoon ku hadhay iyo kan Yeruusaalem ku sii hadhay loogu yeedhi doono quduus, xataa mid kasta oo kuwa nool ku qoran Yeruusaalem dhexdeeda ka mid ah.’” Testimonies, volume 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Boqol iyo afartan iyo afarta kun ee ku jira kitaabka Muujintii waa kooxda Yexesqeel ee “la shaabadeeyey” iyagoo “taahaya oo qaylinaya” xumaatooyinka karaahiyada ah ee dalka ku jira aawadood. Waxaa la shaabadeeyaa marka la siiyo dharka xaqnimada Masiixa iyo cimaamadda quruxda badan oo matasha “boqorro iyo wadaaddo” Butros, kuwaas oo aan hore u ahaan jirin dadka Ilaah, laakiin haatan noqday dadka Ilaah.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Laakiin idinku waxaad tihiin farcan la doortay, wadaadnimo boqornimo leh, quruun quduus ah, dad Ilaah si gaar ah u leeyahay; si aad u muujisaan ammaanta kan idinka yeedhay gudcurka idiin geeyey iftiinkiisa yaabka leh: kuwaas oo waagii hore aan dad ahayn, laakiinse imminka ah dadka Ilaah; kuwaas oo aan naxariis helin, laakiinse imminka helay naxariis. Gacaliyayaalow, waxaan idinka baryayaa sida qariibbo iyo socdaalayaal, inaad ka fogaataan damacyada jidhka, kuwaas oo la dirira nafta; idinkoo dhexdiinna aan Yuhuudda ahayn ku leh dhaqan daacad ah; si, meeshii ay idiinkaga hadlaan sidii kuwo xumaanfalayaal ah, ay shuqulladiinna wanaagsan, oo ay arki doonaan, ugu ammaanaan Ilaah maalinta booqashada. 1 Butros 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Haddaba haddaba, haddii aad codkayga si dhab ah u addeecdaan oo aad axdigayga xajisaan, markaas waxaad ii ahaan doontaan hanti ii gaar ah oo ka sarraysa dadyowga oo dhan; waayo, dunida oo dhammu anigaa iska leh. Oo waxaad ii ahaan doontaan boqortooyo wadaaddo ah iyo quruun quduus ah. Kuwanu waa erayadii aad kula hadli doonto reer binu Israa’iil. Baxniintii 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Maalmaha ugu dambeeya ee taariikhda dhulkan, axdiga Ilaah la leeyahay dadkiisa amarradiisa dhawra waa in dib loo cusboonaysiiyaa. ‘Oo maalintaas waxaan iyaga axdi ula dhigi doonaa dugaagga duurka, iyo haadadka samada, iyo waxa gurguurta dhulka; oo qaansada iyo seefta iyo dagaalkana waan ka jebin doonaa dhulka, oo waxaan ka dhigi doonaa inay ammaan ku seexdaan. Oo weligay ayaan kuu meherin doonaa; haa, waxaan kugu meherin doonaa xaqnimo, iyo caddaalad, iyo raxmad jacayl leh, iyo naxariisooyin. Xataa waxaan kugu meherin doonaa aaminnimo; oo waxaad garan doontaa Rabbiga.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Oo maalintaas way dhici doontaa, anigu waan maqli doonaa, ayaa Rabbigu leeyahay; samooyinka waan maqli doonaa, iyaguna dhulka ayay maqli doonaan; dhulkuna wuxuu maqli doonaa hadhuudhka, iyo khamriga, iyo saliidda; iyaguna waxay maqli doonaan Yesreceel. Oo iyada dhulka ayaan naftayda ugu beeran doonaa; oo waxaan u naxariisan doonaa tii aan naxariis helin; oo kuwii aan dadkayga ahayn waxaan ku odhan doonaa, Adigu waxaad tahay dadkayga; iyaguna waxay odhan doonaan, Adigu waxaad tahay Ilaahaygayga.’ Hoosheeca 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“Maalintaas, ... kuwa hadhay oo reer binu Israa’iil ah, iyo kuwa ka baxsaday reer Yacquub, ... Rabbiga, Kan Quduuska ah ee Israa’iil, ayay run ku tiirsanaan doonaan.” Ishacyaah 10:20. “Quruun kasta, qabiil kasta, af kasta, iyo dad kasta” dhexdood waxaa ka iman doona kuwo si farxad leh uga jawaabi doona farriinta ah, “Ilaah ka cabsada, oo ammaanta isaga siiya; waayo, saacaddii xukunkiisa waa timid.” Waxay ka jeesan doonaan sanam kasta oo ku xira dhulkan, oo waxay “caabudi doonaan kii sameeyey samada, iyo dhulka, iyo badda, iyo ilaha biyaha.” Waxay iska xorayn doonaan dabin kasta oo ku wareersan, oo dunida horteeda ayay u taagnaan doonaan iyagoo ah taallooyin naxariista Ilaah. Iyagoo addeecaya amar kasta oo Rabbaani ah, malaa’igaha iyo dadkuba waxay u aqoonsan doonaan inay yihiin kuwa “xajiya amarrada Ilaah, iyo rumaysadka Ciise.” Muujintii 14:6–7, 12.
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Bal eeg, waxaa imanaya maalmo, ayaa Rabbigu leeyahay, oo ninkii qodi jiray uu gaadhi doono kii goosanayay, kii canabkana tumayayna kii iniinta beerayay; oo buurahu waxay daadin doonaan khamri macaan, oo kuraha oo dhammuna way dhalaali doonaan. Oo waxaan soo celin doonaa maxaabiisnimada dadkayga reer binu Israa’iil, oo waxay dhisi doonaan magaalooyinkii baabba’ay, wayna degi doonaan; waxay beeran doonaan beero canab ah, oo way cabbi doonaan khamrigooda; waxay kaloo samayn doonaan beero, oo way cuni doonaan midhahooda. Oo waxaan ku dhex beerayaa dalkooda, oo mar dambe lagama rujin doono dalkooda aan iyaga siiyey, ayaa Rabbiga Ilaahiinna ahu leeyahay. Amos 9:13–15.’” Review and Herald, February 26, 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Way caddahay in laga bilaabo xilliga jiilka ugu dambeeya ee la doortay ee boqol iyo afartan iyo afarta kun la shaabadeeyo, inay weli jiraan quruumo aan Yuhuud ahayn oo ay saamayn ku yeelan karto hab-nololeedka (wada-sheekaysiga) boqol iyo afartan iyo afarta kun inta lagu jiro maalinta booqashadii quruumaha aan Yuhuudda ahayn.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“Awoodda aadanaha iyo xoogga aadanuhu ma ay dhisin kiniisadda Ilaah, mana ay burburin karaan. Ma aha korkii dhagaxa xoogga aadanaha, laakiinse waxay kiniisaddu ku dhisan tahay Ciise Masiix, Dhagaxii Weligiis, ‘oo albaabbada jahannamana kama adkaan doonaan.’ Matayos 16:18. Joogitaanka Ilaah ayaa xasillooni siiya qaddiyaddiisa. ‘Ha isku hallaynina amiirrada, ama wiilka aadanaha,’ waa erayga inooga yimaada. Sabuurka 146:3. ‘Xasilloonida iyo kalsoonida ayaa xooggiinnu ahaan doona.’ Ishacyaah 30:15. Hawsha Ilaah ee ammaanta badan, oo ku dhisan mabaadi’da weligeed ah ee xaqnimada, marnaba waxba kuma dambayn doonto. Waxay uga sii socon doontaa xoog ilaa xoog, ‘ma aha xoog, mana aha awood, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.’ Sekaryaah 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
Ballanqaadka ah, “Gacmihii Serubaabel ayaa dhigay aasaaska gurigan; gacmihiisuna way dhammayn doonaan,” si dhab ah ayuu u rumoobay. Aayadda 9. “Odayaashii Yuhuuddu way dhiseen, wayna ku liibanaayeen wax sii sheegiddii Xaggay nebigii iyo Sekaryaah ina Ciddoo. Wayna dhiseen, wayna dhammeeyeen, sida uu amray Ilaaha reer binu Israa’iil, iyo sida uu amray Kuuros, Daariyus, iyo Artaxshasta oo ahaa boqorkii Faaris. Oo gurigan waxaa la dhammeeyey maalintii saddexaad ee bisha Aadaar [bisha laba iyo tobnaad], taas oo ahayd sannaddii lixaad oo boqornimadii Boqor Daariyus.” Cesraa 6:14, 15. Nebiyo iyo Boqorro, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad waxay matalaan dhacdooyinka nebiyadeed ee horseeda xidhitaanka wakhtiga imtixaanka ee kuwa Sabtida xajiya marka la dejiyo sharciga Axadda. Waxa kale oo ay matalaan tallaabada saddexaad ee saddexda tallaabo ee ku xusan aayadda tobnaad ee Daanyeel laba iyo tobnaad. Aayadda tobnaad waa “daahirinta,” aayadaha kow iyo tobnaad iyo laba iyo tobnaadna waxay matalaan “la caddaysiiyey,” halka aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ay matalaan imtixaanka lagu kala saaro ee ay bikradaha Sabtida xajiya “lagu tijaabiyo.”
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Farriinta gudaha ee ku jirta kitaabka Daanyeel waxaa lagu metelaa muujintii Webiga Ulay ee cutubyada toddobaad ilaa sagaalaad, farriinta dibaddana waxaa lagu metelaa muujintii Webiga Hiddeqel ee cutubyada tobnaad ilaa laba iyo tobnaad. Cutubka laba iyo tobnaad waa gunaanadka ugu sarreeya ee labada muujinba, wuxuuna soo bandhigayaa habka Masiixu ku kiciyo oo ku nadiifiyo boqol iyo afartan iyo afarta kun. Aayadaha toban ilaa lix iyo toban waxay metelaan taariikhda qarsoon ee aayadda afartan laga bilaabo 1989 ilaa sharciga Axadda ee aayadda afartan iyo kow iyo lix iyo toban. Aayadaha ku habboon taariikhda qarsoon waxay metelaan dhammaystirka kaamilka ah ee aayadda tobnaad ee cutubka laba iyo tobnaad.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Qaar badan waa la daahirin doonaa, oo la caddayn doonaa, oo la tijaabin doonaa; laakiin kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma fahmi doono; laakiin kuwa xigmadda leh way fahmi doonaan. Oo laga bilaabo wakhtiga allabariga joogtada ah la qaadi doono, oo karaahiyada baabba’a keenta la taagi doono, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kan suga, oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Daniel 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
“Kuwa caqliga leh” ee fahmaya aayadaha tobnaad ilaa lix iyo tobnaad, oo lagu shaabadeeyey labadaba “caqli ahaan” iyo “ruux ahaan,” waa kuwa fahmaya farriinta nebiyadeed ee dibadda ah ee lagu matalay taariikhda qarsoon ee aayadda afartanaad, oo waxay “caqli ahaan” ugu degeen fahamkaas ka hor sharciga Axadda. “Kuwa caqliga leh” waa kuwa lagu beddelay farriinta gudaha ah ee lagu matalay Muujintii cutubka kow iyo tobnaad iyo aayadda kow iyo tobnaad, oo waxay ku degeen waayo-aragnimadaas ka hor sharciga Axadda.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“Xigmadda leh” waa kuwa helay “barakada” la xiriirta “sugidda,” taasoo ku calaamadaynaysa boqol iyo afar iyo afartan kun inay yihiin kuwa rumoobiya dhammaystirka qumman oo ugu dambeeya ee tobanka bikradood. Muujintii kow iyo toban aayadda kow iyo tobnaad waxay timid Luulyo 2023, sidaasna waxay ku calaamadaysay “wakhtiga dhammaadka,” marka Daanyeel iyo Muujintuba laba markhaati ku muujiyaan in korodhka aqoonta ee la furfuray Luulyo 2023 uu tilmaamayo habka shaabadaynta ee boqol iyo afar iyo afartan kun. Kow iyo toban lagu daray kow iyo toban waa labaatan iyo laba, taas oo ah astaan muujinaysa isu-geynta ilaahnimada iyo dadnimada, kuwa ka gudba habka daahirinta ee saddexda tallaabo leh ee soo saara boqol iyo afar iyo afartan kunna waxaa lagu aqoonsaday Daanyeel 12:12, taasoo bixisa saxeex kale oo Palmoni ah, waayo laba iyo toban jeer laba iyo toban waa boqol iyo afar iyo afartan kun.
We will continue this study in the next article.
Waxaan sii wadi doonnaa daraasaddan maqaalka xiga.