Article

# The Book of Daniel - Number One-Hundred and Sixty-Eight

Kitaabka Daanyeel — Boqol iyo Lixdan iyo Siddeed

Unveiling Prophetic Truth: The Second Battle of the proxy wars and the Sealing of the 144,000

Daaha-ka-qaadidda Runta Nebinimada: Dagaalkii Labaad ee Dagaallada Wakiillada iyo Shaabadeynta 144,000ka

Author

Jeff Pippenger

Published

March 30, 2024

Formats

PDF
Word
Song MP3

We are now addressing the second battle of the proxy wars, as illustrated in Daniel chapter eleven, verses eleven and twelve. The second battle in those verses identify the war in the Ukraine, between the atheistic power of Russia, and the nation of Ukraine. In the verses, Putin is victorious, as was Ptolemy IV, but after his victory he will be lifted up in his own heart, and his narcissistic self-exaltation will become the means of his Waterloo. The historical representation of this current history is only beneficial to those who understand what the current history represents spiritually.

Haatan waxaynu ka hadlaynaa dagaalkii labaad ee dagaallada wakiillada, sida lagu muujiyey Daanyeel cutubka kow iyo tobnaad, aayadaha kow iyo tobanka iyo laba iyo tobanka. Dagaalka labaad ee aayadahaas ku xusan wuxuu tilmaamayaa dagaalka Ukraine, ee u dhexeeya quwadda cawaanka ah ee Ruushka iyo qaranka Ukraine. Aayadahaas dhexdeeda, Putin waa guulaysanayaa, sidii uu Ptolemy IV u guulaystay; laakiin guushiisa dabadeed qalbigiisa ayaa kor isu qaadi doona, isweyneynta uu naftiisa u sarraysiinayo ee ku dhisan naarsisnimaduna waxay noqon doontaa sababta Waterloo-giisa. Sawirka taariikheed ee taariikhdan hadda jirta faa’iido ayuu u leeyahay oo keliya kuwa garanaya waxa taariikhdan hadda jirtaa ruuxiyan u taagan tahay.

In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.

Aayadda koowaad ee cutubka tobnaad, Daanyeel, oo matalaya dadka Ilaah ee maalmaha ugu dambeeya, waxaa lagu aqoonsaday inuu fahmay labadaba “riyada” iyo “waxa”. Riyada iyo waxa marar badan ayaa la isu soo bandhigaa iyagoo wada jira, hase ahaatee midba midka kale ka duwan yahay, sida hal xarriiq oo run ah. Waxay yihiin webiyada Ulay iyo Xiddeqel. Waxay yihiin muuqashooyinka “mareh” iyo “chazon”. Waxay yihiin waxsii sheegidda laba kun iyo shan boqol iyo labaatan sannadood oo la xidhiidha waxsii sheegidda laba kun iyo saddex boqol oo sannadood. Waxay yihiin markhaatiga gudaha iyo kan dibadda ee dadka Ilaah. Rabbigu ma soo celceliyo waxyaalaha aan muhiimka ahayn. Xeerka xuska ugu horreeya wuxuu caddaynayaa in, maadaama waxa ugu horreeya ee laynaga sheegay Daanyeel, ee ku jira muuqashadiisii ugu dambaysay, ay tahay inuu matalayo dadka Ilaah ee maalmaha ugu dambeeya kuwaas oo fahmaya labadaba “chazon” iyo “mareh”. Sidaas darteed, riyada iyo waxa waa lama huraan in la arko, haddii taariikhda nebiyadeed ee aayadaha kow iyo toban iyo laba iyo toban si sax ah loo fahmayo.

Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.

Daanyeel wuxuu matalaa boqolka iyo afartan iyo afarta kun ee ku xusan Muujintii cutubka kow iyo tobnaad, kuwaas oo si qumman u soo celiyeey masaalkii tobanka gabdhood ee bikradaha ahaa, kaas oo ku rumoobay taariikhdii Milleriyiinta. Iyagu, sida Milleriyiintii oo kale, waxay la kulmeen niyad-jabkii ugu horreeyey, kaas oo Muujintii cutubka kow iyo tobnaad lagu matalay in lagu laayay bahalkii cawaannimada ee “woke” ka ahaa yaamayska hoose, dabadeedna meyd ahaan ugu jiifeen jidka magaalada weyn ee Masar iyo Sodom, meeshaas oo Masiixana lagu iskutallaabta ku qodbay. Geeridoodu waxay dhalisay “farxad” kuwa daba socda masduulaagga, hase yeeshee waxay Daanyeel u keentay baroor.

The history of the sealing of the one hundred and forty-four thousand was also represented by the resurrection of Lazarus, whose resurrection was identified as the sealing act of Christ’s work, and who, as a symbol of those whom Christ seals, led the triumphal entry into Jerusalem, which typified the movement of the Midnight Cry in the Millerite history, and also in the history of the one hundred and forty-four thousand. The resurrection of Lazarus occurred while his sisters, Mary and Martha were in mourning, as was Daniel during the twenty-one days in chapter ten. In chapter ten, Daniel’s mourning ends with the descent of Michael, the very personage whose “voice” brought Lazarus and Moses back to life. The resurrection of the two witnesses in Revelation chapter eleven is represented by Daniel being transformed by the causative vision of the “marah.”

Taariikhda shaabadeynta boqol iyo afartan iyo afar kun waxa kale oo lagu matalay sarakicidda Laasaros, sarakiciddiisana waxaa loo aqoonsaday inay ahayd falka shaabadeynta ee hawsha Masiixa; isaga oo astaan u ah kuwa Masiixu shaabadeeyo, ayuu horseeday gelitaankii guusha lahaa ee Yeruusaalem, kaas oo u taagnaa dhaqdhaqaaqii Oohintii Habeenbadhkii ee taariikhda Milleriyiinta, iyo sidoo kale taariikhda boqol iyo afartan iyo afar kun. Sarakicidda Laasaros waxay dhacday xilli ay walaalihiis Maryan iyo Maarta barooranayeen, sida uu Daanyeel ku ahaa muddadii kow iyo labaatanka maalmood ahayd ee cutubka tobnaad. Cutubka tobnaad, baroordiiqda Daanyeel waxay ku dhammaataa soo degitaanka Miikaa’iil, isla shakhsiga codkiisu Laasaros iyo Muuse dib ugu soo celiyey nolosha. Sarakicidda labada markhaati ee Muujintii cutubka kow iyo tobnaad waxaa lagu matalay Daanyeel oo lagu beddelay aragtida sababta leh ee “marah.”

In chapter ten, Daniel is representing the sealing of the one hundred and forty-four thousand that is also represented in chapter eleven of Revelation. In the chapter, Gabriel plainly states that he had come to Daniel to make Daniel understand what should befall God’s last-day people. The message of what will befall God’s people in the last days, is prophetically set within the context of a message that is confirmed by the methodology of laying prophetic line upon prophetic line. Within that application the rule of first mention demonstrates that the correct understanding will only be seen by those who see both the internal and external truths within the lines that are brought together. They are those who understand the “vision” and the “thing”.

Cutubka tobnaad, Daanyeel waxa uu u taagan yahay shaabadaynta boqol iyo afartan iyo afarta kun, taas oo sidoo kale lagu metelay cutubka kow iyo tobnaad ee Muujintii. Cutubkaas dhexdiisa, Jibriil si cad ayuu u sheegay inuu u yimid Daanyeel si uu Daanyeel u fahamsiiyo waxa ku dhici doona dadka Ilaah ee maalmaha ugu dambeeya. Farriinta ku saabsan waxa ku dhici doona dadka Ilaah maalmaha ugu dambeeya, si nebiyad ahaan ah ayaa loogu dejiyey macnaha guud ee farriin lagu xaqiijiyey hab-raaca ah in xariiq nebiyadeed la dul saaro xariiq nebiyadeed. Gudaha adeegsigaas, qaanuunka xusidda ugu horraysa wuxuu muujinayaa in fahamka saxda ahi ay arki doonaan oo keliya kuwa arka runta gudaha iyo tan dibadda labadaba ee ku jirta xariiqyada la isu geeyey. Iyagu waa kuwa fahma “riyada” iyo “waxa”.

The one hundred and forty-four thousand will understand the prophetic message, but they will also experience the message, for the message and the experience cannot be separated. It is the message that sanctifies, for the message is God’s Word, and Christ is the Word of God, and the Word of God is Truth. His message is confirmed as the Truth, because it is represented through the principles of prophetic application that are nothing more or less than the principles of who and what He is. He is Palmoni, the Wonderful Numberer, the Numberer of Secrets. He is the Wonderful Linguist, the beginning and the ending, the first and the last, the Alpha and Omega. It is these elements of who He is, that define the prophetic rules which establish the message of prophecy, and produce the experience of prophecy.

Boqolka iyo afartan iyo afarta kun waxay garan doonaan farriinta nebiyadeed, laakiin sidoo kale way la kulmi doonaan farriintaas, waayo farriinta iyo waayo-aragnimadu lama kala saari karo. Waa farriinta tan quduus ka dhigta, maxaa yeelay farriintu waa Erayga Ilaah, Masiixuna waa Erayga Ilaah, Erayga Ilaahna waa Runta. Farriintiisa waxaa loo xaqiijiyaa inay tahay Runta, maxaa yeelay waxaa lagu muujiyey mabaadi’da ku-dhaqanka nebiyadeed oo aan ka badnayn ama ka yarayn mabaadi’da cidda uu yahay iyo waxa uu yahay. Isagu waa Palmoni, Tiriyaha Cajiibka ah, Tiriyaha Siraha. Isagu waa Af-yaqaanka Cajiibka ah, bilowga iyo dhammaadka, kan ugu horreeya iyo kan ugu dambeeya, Alfa iyo Oomega. Waa waxyaalahan ka mid ah cidda uu yahay kuwa qeexa xeerarka nebiyadeed ee dhidibada u taaga farriinta waxsii sheegidda, oo soo saara waayo-aragnimada waxsii sheegidda.

Before the Ulai and Hiddekel, two great rivers of Shinar, reach the Persian Gulf they form a marshy area near their confluence called the Shatt al-Arab, but they do not merge into a single river. The Shatt al-Arab is a river delta formed by the convergence of the Euphrates and Tigris rivers, as well as several smaller rivers and streams. However, even within the delta region, the Euphrates and Tigris maintain their separate identities and flow into the Persian Gulf as distinct rivers. The internal and external messages of prophecy maintain their distinct relationship, but as they reach their conclusion (in the last days), they produce a delta with several contributing rivers and streams. Jesus illustrates the spiritual with the natural, and in the last days the effect of every vision forms a delta flood land, though the two great rivers maintain their distinct roles.

Ka hor intaanay Ulai iyo Hiddekel, oo ah laba webi oo waaweyn oo Shinar ah, gaadhin Gacanka Faaris, waxay ka sameeyaan meel dhoobo-biyood ah agagaarka halka ay isku soo dhowaadaan, taas oo loo yaqaan Shatt al-Arab; hase ahaatee, iskuma milmaan hal webi oo keliya. Shatt al-Arab waa dooxada af-webiyeed ee ka samaysanta isu-imaatinka webiyada Furaat iyo Dijla, iyo sidoo kale dhowr webi oo yaryar iyo durdurro kale. Si kastaba ha ahaatee, xataa gudaha gobolka dooxada af-webiyeedka, Furaat iyo Dijla waxay sii haystaan aqoonsiyadooda gaarka ah, waxayna ugu qulqulaan Gacanka Faaris iyagoo ah webiyo kala gaar ah. Farriimaha gudaha iyo dibadda ee wax sii sheegiddu waxay sii haystaan xidhiidhkooda kala soocan; laakiin markay gaadhaan gabagabadooda (maalmaha ugu dambeeya), waxay soo saaraan dooxo af-webiyeed leh dhowr webi iyo durdurro wax ku biirinaya. Ciise wuxuu ruuxiga ku tusaaleeyaa waxa dabiiciga ah, oo maalmaha ugu dambeeya saamaynta riyo kasta waxay samaysaa dhul fatahaadeed oo af-webiyeed, in kastoo labada webi ee waaweyni ay sii haystaan doorarkooda kala gaarka ah.

The period of twenty-one days of mourning aligns with the time the two witnesses are dead in the street, and that period of time begins with the first disappointment, and the tarrying time. That period of time occurs within the larger period of time, where the sealing of the one hundred and forty-four thousand is accomplished. The sealing did not begin at the time of the end in 1989, it began when Christ, as the third angel, descended on September 11, 2001. He brought His people to their second visit at Kadesh, and this time the few who are ready will go into the promised land. The experience of God’s people from the time of the end in 1989 up until September 11, 2001, did not seal them. The sealing began when Christ descended and sounded the first note of the seventh trumpet of the third woe.

Muddadii kow iyo labaatanka maalmood ee baroortu waxay la jaanqaaddaa wakhtiga ay labada markhaati ku dhinteen jidka dhexdiisa, muddadaasna waxay ka bilaabataa niyad-jabkii ugu horreeyey iyo wakhtigii dib-u-dhaca. Muddadaas wakhtigu waxay ku jirtaa muddada ka sii weyn ee lagu dhammaystiray shaabadaynta boqol iyo afartan iyo afar kunka. Shaabadayntu kama ay bilaaban wakhtiga dhammaadka ee 1989; waxay bilaabatay markii Masiixu, isagoo ah malaa’igtii saddexaad, soo degay Sebtembar 11, 2001. Wuxuu dadkiisii keenay booqashadoodii labaad ee Kaadeesh, markanna kuwa yar ee diyaar ah ayaa geli doona dalkii ballanqaadka. Waayo-aragnimada dadka Ilaah laga soo bilaabo wakhtiga dhammaadka ee 1989 ilaa Sebtembar 11, 2001, ma shaabadayn iyaga. Shaabadayntu waxay bilaabatay markii Masiixu soo degay oo uu dhawaaqay codkii ugu horreeyey ee buunka toddobaad ee hoogga saddexaad.

The sounding of the seventh trumpet is where the mystery of God is finished, and that mystery represents the sealing of the one hundred and forty-four thousand, which takes place during the sounding of that trumpet. That trumpet hits three notes, for it is Truth. The first note was September 11, 2001, the second note was October 7, 2023, and the third of the three notes is at the soon coming Sunday law. Those three notes, are the three steps that always exist in truth. Daniel’s three touches in chapter ten connected his experience to the period of history that is represented by the three notes of the seventh trumpet.

Dhawaaqa buunka toddobaad waa halka qarsoodiga Ilaah lagu dhammeeyo, qarsoodigaasina wuxuu ka dhigan yahay shaabadaynta boqol iyo afar iyo afartan kun, taas oo dhacda inta buunkaasu dhawaaqayo. Buunkaasu wuxuu yeedhiyaa saddex laxan, waayo waa Run. Laxanka kowaad wuxuu ahaa Sebtembar 11, 2001, laxanka labaadna wuxuu ahaa Oktoobar 7, 2023, oo kan saddexaad ee saddexda laxanuna waa sharciga Axadda ee dhowaan imanaya. Saddexdaas laxan waa saddexda tallaabo ee had iyo jeer ku jira runta. Saddexdii taabasho ee Daanyeel ee cutubka tobnaad waxay waayo-aragnimadiisa ku xireen muddada taariikheed ee ay matalaan saddexda laxan ee buunka toddobaad.

The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.

Farriinta nebinnimada ah ee dhalisa natiijada ah in loo beddelo ekaanta Masiixa, taas oo Daanyeel ku muujinayo cutubka tobnaad, waa farriinta ku saabsan waxa ku dhaca dadka Ilaah maalmaha ugu dambeeya; hase yeeshee ma aha maalmaha ugu dambeeya si guud loo fahmo. Waa farriinta ay dadka Ilaah gartaan oo ay la kulmaan inta lagu jiro wakhtiga shaabadaynta boqol iyo afar iyo afartan kun.

As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.

Markii Gabriʼeel bilaabayo inuu soo bandhigo taariikhda nebinnimada ee lagu matalay cutubka kow iyo tobnaad, wuxuu soo bandhigayaa xariiqyo gaar ah oo nebinnimo. Labada aayadood ee ugu horreeya waxay ka bilaabmaan Kuros (sida Bush kii kowaad), wakhtiga dhammaadka ee 1989, waxayna u socdaan ilaa taariikhda Donald Trump oo ah madaxweynihii afartan iyo shanaad (kii lixaad), halkaasna taariikhda nebinnimadu way joogsataa, ilaa taariikhda Qaramada Midoobay (Iskandar Weyne), oo ah boqortooyada toddobaad, lagu falanqeeyo aayadaha saddex iyo afar. Sidaas daraaddeed, farriinta Donald Trump oo ah madaxweynihii lixaad ee hodanka ah ee kiciya caalamiyiinta, waa run la oofiyey wakhtiga shaabadaynta boqol iyo afartan iyo afarta kun. Sidaas darteedna, waa runta hadda jirta.

In verses five through nine, the history of the papacy being established upon the throne, in 538 through to the deadly wound and the time of the end in 1798, is set forth. It is of course essential and important truth for it upholds and confirms verse forty, but it provides no specific prophetic narrative that occurs in the period of the sealing of the one hundred and forty-four thousand. Verse ten, like verses five through nine, confirms the validity of verse forty, but does not address the prophetic history that is fulfilled during the sealing time. It does however, mark 1989, and therefore establishes by omission a silent period from 1989, unto the Sunday law in verse forty-one.

Aayadaha shanaad ilaa sagaalaad waxaa lagu soo bandhigay taariikhda baabtinimada oo lagu dhisay carshiga sannadkii 538 ilaa dhaawicii dilaaga ahaa iyo wakhtiga dhammaadka ee 1798. Dabcan waa run lagama maarmaan ah oo muhiim ah, waayo waxay taageertaa oo xaqiijisaa aayadda afartanaad, hase yeeshee ma bixiso sheeko nebiyeed gaar ah oo dhacaysa muddada shaabadaynta boqol iyo afar iyo afartan kun. Aayadda tobnaad, sida aayadaha shanaad ilaa sagaalaad, waxay xaqiijisaa ansaxnimada aayadda afartanaad, hase yeeshee kama hadasho taariikhda nebiyeed ee rumoobaysa inta lagu jiro wakhtiga shaabadaynta. Si kastaba ha ahaatee, waxay tilmaamaysaa 1989, sidaas daraaddeedna waxay ku dhisaysaa ka-tagid ahaan xilli aamusnaan ah laga bilaabo 1989 ilaa sharciga Axadda ee aayadda afartan iyo kow.

Verses eleven through fifteen identify history that is fulfilled in the period of the sealing of the one hundred and forty-four thousand. Those verses fit within the hidden history between verses two and three, and between 1989 in verse forty unto the Sunday law in verse forty-one. Those verses are very much present truth, and must be recognized as such if we are to reap the intended benefits of understanding the verses.

Aayadaha kow iyo tobnaad ilaa shan iyo tobnaad waxay tilmaamayaan taariikh rumoowday muddada shaabadaynta boqol iyo afar iyo afartan kun. Aayadahaasu waxay ku habboon yihiin taariikhda qarsoon ee u dhexaysa aayadda labaad iyo aayadda saddexaad, iyo inta u dhexaysa sannadka 1989 ee aayadda afartanaad iyo sharciga Axadda ee aayadda kow iyo afartanaad. Aayadahaasu si weyn bay u yihiin runta hadda taagan, waana in sidaas loo aqoonsadaa haddii aynu doonayno in aynu goosanno faa’iidooyinka loogu talagalay ee ka imanaya fahamka aayadahaas.

The intended benefits are two-fold, for it represents the understanding of the prophetic history represented therein, and also the experience that is produced by the understanding of the truths of that message. The understanding of the message, a final increase of knowledge, which is being fulfilled in the period of the sealing, is what sanctifies those who are to be among the one hundred and forty-four thousand. For this reason, it is important to consider the verses from the perspective of internal and external.

Faa’iidooyinka la damacsan yahay waa laba-jibbaaran, waayo waxay ka tarjumaysaa fahamka taariikhda nebinnimada ee halkaas lagu matalay, iyo weliba waayo-aragnimada ka dhalata fahamka runta farriintaas. Fahamka farriinta, oo ah korodhkii ugu dambeeyey ee aqoonta, kaas oo hadda rumoobaya muddada shaabadaynta, ayaa ah waxa quduus ka dhiga kuwa ka mid noqon doona boqol iyo afartan iyo afar kun. Sidaas daraaddeed, waxaa muhiim ah in aayadaha laga fiiriyo dhinaca gudaha iyo dibadda.

The “seven times” of Leviticus twenty-six is absolutely part of the sealing time of the one hundred and forty-four thousand, for Daniel’s two prayers, represented in chapter two and nine, represent a twofold prayer to understand the prophetic history represented by the image of the beast, and also to receive the experience that is produced by those who fulfill the Leviticus twenty-six prayer of forgiveness of their sins and the sins of their fathers. The external prayer identifies the image of the beast, and the internal prayer produces the image of Christ.

“Todobada goor” ee Laawiyiintii lix iyo labaatan ku xusan si dhab ah waa qayb ka mid ah wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun, waayo, labadii tukasho ee Daanyeel, oo lagu matalay cutubka laba iyo sagaal, waxay matalaan tukasho laba-geesood ah oo lagu garto taariikhda nebiyadeed ee uu matalayo sawirka bahalka, iyo weliba in la helo waayo-aragnimada ay soo saaraan kuwa oofiya tukashada Laawiyiintii lix iyo labaatan ee ku saabsan dembidhaafka dembiyadooda iyo dembiyada aabbayaashood. Tukashada dibaddu waxay aqoonsataa sawirka bahalka, tukashada guduhuna waxay soo saartaa sawirka Masiixa.

Understanding the history represented in the various passages in Daniel eleven, that specifically address history that is fulfilled within the sealing time, is represented by Daniel’s prayer in chapter two. He and the three worthies sought to understand the secret message of Nebuchadnezzar’s dream of the image of the metals. When the correct understanding of the prophetic history represented in Nebuchadnezzar’s hidden dream is recognized, the understanding identifies to those who understand, that they are without hope, unless they personally accomplish the experience of complete repentance represented by Daniel’s prayer in chapter nine.

Fahamka taariikhda lagu matalay tuducyada kala duwan ee Daanyeel kow iyo toban, kuwaas oo si gaar ah uga hadlaya taariikhda rumoobaysa wakhtiga shaabadaynta, waxaa lagu metelayaa ducadii Daanyeel ee cutubka labaad. Isaga iyo saddexdii mudnayduba waxay doonayeen inay fahmaan farriinta qarsoon ee riyadii Nebukhadnesar ee sanamka ka samaysnaa biraha kala duwan. Marka la aqoonsado fahamka saxda ah ee taariikhda nebiyadeed ee lagu matalay riyadii qarsoonayd ee Nebukhadnesar, fahamkaasu wuxuu u caddaynayaa kuwa fahmaya inay yihiin kuwo aan rajo lahayn, haddii aanay shakhsi ahaan u dhammaystirin waaya-aragnimada toobad buuxda ee lagu matalay ducadii Daanyeel ee cutubka sagaalaad.

To separate the experience represented by Daniel in chapter ten, from the prophetic narrative of end time events in chapter eleven, is to fail as a student of prophecy. In Daniel chapter eleven, verses eleven and twelve, the war of the borderline, the Battle of Raphia and the victory of the southern king, represents the second of the three proxy wars which are marked in God’s prophetic Word. The key that brings this revelation of truth into view is the Wonderful Linguist’s use of the king of the north overflowing and passing over, up to the fortress (the neck), in verse ten. He provided two other verses that address the overflowing and passing over, and in so doing He brings together the prophetic narrative of events and the experience the understanding of those events is to produce.

In waayo-aragnimada lagu matalay Daanyeel ee cutubka tobnaad laga sooco sheekada nebinnimo ee dhacdooyinka wakhtiga dhammaadka ee cutubka kow iyo tobnaad, waa ku fashilmid ardayga nebinnimada. Daanyeel cutubka kow iyo tobnaad, aayadaha kow iyo tobnaad iyo laba iyo tobnaad, dagaalka xuduudda, Dagaalkii Raafiya iyo guushii boqorka koonfureed, wuxuu matalaa kii labaad ee saddexda dagaal ee wakiillada ah ee lagu calaamadeeyey Erayga nebinnimada ee Ilaah. Furaha waxyigan runta ah muuqaalka u keena waa adeegsiga Af-yaqaanka Cajiibka ah ee boqorka woqooyi oo ku fatahaya oo ku gudbaya ilaa qalcadda (luqunta), ee ku xusan aayadda tobnaad. Wuxuu bixiyey laba aayadood oo kale oo ka hadlaya ku fatahidda iyo ku gudbidda, sidaasuu isugu keenayaa sheekada nebinnimo ee dhacdooyinka iyo waayo-aragnimada ay tahay in fahamka dhacdooyinkaas uu soo saaro.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:10–12.

> Laakiinse wiilashiisu way kici doonaan, oo waxay isu ururin doonaan ciidan fara badan oo xoog leh; oo mid baa hubaal iman doona, wuuna qulquli doonaa oo gudbi doonaa; dabadeedna wuu soo noqon doonaa, oo wuu kici doonaa, ilaa qalcaddiisa. Oo boqorka koonfureedna cadho baa kicin doonta, wuuna soo bixi doonaa oo la diriri doonaa isaga, kaasoo ah boqorka woqooyi; oo isna wuxuu soo taagi doonaa ciidan fara badan; laakiinse ciidankaas waxaa lagu gacangelin doonaa gacantiisa. Oo markuu ciidamadaas qaaday, qalbigiisu wuu kici doonaa; oo wuxuu ridi doonaa tobanaan kun oo badan; laakiinse taas kuma xoogaysan doono. Daanyeel 11:10–12.

In 2014, Putin began a war in the Ukraine, and in order to recognize this truth as represented in verse eleven of chapter eleven, a student of prophecy must first be able to see that verse ten represents a history that illustrates the second part of verse forty of Daniel chapter eleven. When they recognize that, they then see that what verse ten adds to verse forty, is that when the Soviet Union was swept away in 1989, that the king of the north only went up to his fortress (the “neck”). But a student of prophecy would not know what that indicated, until he saw Isaiah chapter eight verse eight. Then he would have the prophetic authority to identify that all three verses are tied together by an expression that is only employed three times in the Bible.

Sannadkii 2014, Putin wuxuu bilaabay dagaal ka dhacay Yukrayn, si runtaas loogu garto sida loogu matalay aayadda kow iyo tobnaad ee cutubka kow iyo tobnaad, ardayga wax sii sheegidda waa inuu marka hore awood u yeeshaa inuu arko in aayadda tobnaad ay matalayso taariikh iftiiminaysa qaybta labaad ee aayadda afartanaad ee Daanyeel cutubka kow iyo tobnaad. Markay taas gartaan, waxay markaas arkayaan in waxa aayadda tobnaad ku kordhinayso aayadda afartanaad ay tahay in, markii Midowgii Soofiyeeti la xaaqay sannadkii 1989, boqorkii woqooyi uu keliya u kacay qalcaddiisii (“luqunta”). Laakiin ardayga wax sii sheegiddu ma uu garan lahaa waxa taasu tilmaamayso ilaa uu arko Ishacyaah cutubka siddeedaad aayadda siddeedaad. Markaas ayuu yeelan lahaa awoodda wax sii sheegidda ee uu ku aqoonsan karo in saddexdaas aayadood oo dhammu ay isku xiran yihiin odhaah mar keliya oo Kitaabka Quduuska ah laga adeegsaday saddex jeer oo keliya.

The student would then need a second witness that the three times the expression “overflow and pass over” occur in the Bible, is a purposeful repetition. The second witness to this fact is established because all three verses (witnesses), identify a king of the north attacking a southern king. Together the three witnesses, that are confirmed as the same symbolic history by two types of internal witnesses, lead the student of prophecy to then lay all three verses upon each other, in a line upon line fashion. That application expands the content of the verses, which portray the battle between a king of the north and the king of the south.

Markaas ardaygu wuxuu markaas u baahnaan lahaa markhaati labaad oo caddaynaya in saddexda jeer ee hadalka “ku fatahi doona oo gudbi doona” uu kaga dhaco Kitaabka Quduuska ah ay yihiin ku-celin ula kac ah. Markhaatiga labaad ee xaqiiqadan waxaa lagu taagayaa sababta oo ah dhammaan saddexda aayadood (markhaatiyaasha) waxay tilmaamayaan boqor woqooyi ah oo weeraraya boqor koonfureed. Wadajir ahaan saddexdan markhaati, oo lagu xaqiijiyey inay yihiin isla taariikh astaan ah iyada oo loo marayo laba nooc oo markhaatiyo gudaha ah, waxay ku hoggaaminayaan ardayga waxsii sheegista inuu markaas saddexda aayadood is dul saaro, si xariiq dusheed xariiq ah. Adeegsigaas wuxuu ballaadhinayaa nuxurka aayadaha, kuwaas oo sawiraya dagaalka u dhexeeya boqor woqooyi iyo boqor koonfureed.

Isaiah chapter seven, verses eight and nine, provide the key to solving the riddle of what the “fortress” in verse ten represents, for the Hebrew word for “fortress” is also the “fortress” that the king of the south entered into in verse seven of chapter eleven. “Fortress” is also translated as “strength” in the expression “sanctuary of strength” in verse thirty-one of Daniel eleven. Thus, the two verses (seven and thirty-one), provide two witnesses that the “fortress” is the capital of a kingdom or a king. With that fact established upon two witnesses (both in chapter eleven), then what Isaiah identifies in his cryptic passage in chapter seven, verses eight and nine, when he establishes with two internal witnesses that the fortress is the capital of a kingdom, or the king of the kingdom, establishes that prior to 1989, the Soviet Union, the capital of which was Russia, with its capital city of Moscow, had a head that was Mikal Gorbachev. It is not an accident that the visual characteristic of Gorbachev was his forehead.

Ishacyaah cutubka toddobaad, aayadaha siddeed iyo sagaal, waxay bixiyaan furaha lagu xallinayo halxidhaalaha waxa “qalcadda” ku jirta aayadda tobnaad ay ka dhigan tahay, waayo erayga Cibraaniga ah ee “qalcad” loo adeegsaday waa isla “qalcaddii” uu boqorkii koonfureed galay aayadda toddobaad ee cutubka kow iyo tobnaad. “Qalcad” waxaa sidoo kale loo tarjumay “xoog” weedha ah “meesha quduuska ah ee xoogga” ee aayadda kow iyo soddonaad ee Daanyeel 11. Sidaas awgeed, labadaas aayadood (toddoba iyo kow iyo soddon) waxay bixiyaan laba markhaati oo caddaynaya in “qalcaddu” tahay caasimadda boqortooyo ama boqor. Markii xaqiiqadaas lagu adkeeyo laba markhaati (labaduba cutubka kow iyo tobnaad ku jira), markaas waxa Ishacyaah ku aqoonsanayo tuducdiisa dahsoon ee cutubka toddobaad, aayadaha siddeed iyo sagaal, markii uu ku sugayo laba markhaati oo gudahooda ah in qalcaddu tahay caasimadda boqortooyo, ama boqorka boqortooyada, waxay caddaynaysaa in ka hor 1989, Midowgii Soofiyeeti, oo caasimaddiisu ahayd Ruushka, magaaladiisa caasimadduna ahayd Moscow, uu lahaa madax la odhan jiray Mikal Gorbachev. Ma aha wax iska dhacay in sifada muuqaalka ah ee Gorbachev ay ahayd fooddiisa.

Line upon line, the conclusion of this application emphasizes its importance when it states, “If ye will not believe, surely ye shall not be established.” Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken.” [See Luke 24:25] Ezra wrote, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” [See 2 Chronicles 20:20] Seven times in the book of Revelation the command is given to hear. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Qodob qodob dusheed, gunaanadka codsiganu wuxuu adkaynayaa muhiimaddiisa markuu leeyahay, “Haddaadan rumaysan, hubaal laydinma adkayn doono.” Ciise wuxuu yidhi, “Kuwiinna nacasyada ahow, oo qalbiga ka gaabiya inaad rumaysataan wax walba oo nebiyadu ku hadleen.” [Eeg Luukos 24:25] Cesraa wuxuu qoray, “Oo aroor hore bay kaceen, oo waxay u baxeen cidladii Teqooca; oo intay baxayeen ayaa Yehooshaafaad istaagay oo yidhi, I maqla, Yahuudahow, iyo idinkoo Yeruusaalem degganow; Rabbiga Ilaahiinna ah rumaysta, oo sidaas baa laydiin adkayn doonaa; nebiyadiisa rumaysta, oo sidaas baad u barwaaqoobi doontaan.” [Eeg 2 Taariikhdii 20:20] Toddoba jeer buugga Muujintii amarka in la maqlo ayaa lagu bixiyaa. “Kii dhego leh, ha maqlo waxa Ruuxu kiniisadaha ku leeyahay.”

To be established, is to be among the wise virgins, for fools are slow of heart to believe the prophets. The wise believe what God has spoken through His prophets, and they are established and prosper, for they hear what the Spirit saith to the churches. The identification of Russia, and the war it began in 2014 against the Ukraine, is what establishes those who are the wise students of prophecy in the period when Christ unseals that very truth.

La adkeeyo, waa in laga mid ahaado bikradaha xigmadda leh, waayo nacasyadu qalbi ahaan way ka gaabiyaan inay rumaystaan nebiyada. Kuwa xigmadda lehna waxay rumaystaan wixii Ilaah ku hadlay isagoo adeegsanaya nebiyadiisa, oo way adkaadaan oo way barwaaqoobaan, waayo waxay maqlaan waxa Ruuxu ku leeyahay kiniisadaha. Aqoonsiga Ruushka, iyo dagaalkii uu sannadkii 2014 ka bilaabay Yukrayn, waa waxa adkeeya kuwa ah ardayda xigmadda leh ee waxsii sheegidda xilliga uu Masiixu shaabadda ka furo runtaas qudheeda.

That truth arrived in history in 2014, which is after 2001, and therefore is located within the sealing time of the one hundred and forty-four thousand. The next year, 2015, the richest president, who is the sixth president from the time of the end in 1989, began to stir up the globalists. Verse ten identifies the history of 1989, but it also establishes Russia as the “fortress,” and in the next two verses, Russia would begin the second battle of the proxy wars, and Putin will win that battle. The truth of the verses is unsealed when the history it represents is fulfilled.

Runtaasu taariikhda ayay timid sannadkii 2014, taas oo ka dambaysa 2001, sidaas darteedna waxay ku taallaa wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun. Sannadkii xigay, 2015, madaxweynihii ugu taajirsanaa, oo ah madaxweynihii lixaad tan iyo wakhtigii dhammaadka ee 1989, ayaa bilaabay inuu kiciyo kuwa caalamiyeynta wada. Aayadda tobnaad waxay tilmaamaysaa taariikhda 1989, hase yeeshee waxay sidoo kale Ruushka u taagaysaa inuu yahay “qalcadda,” labada aayadood ee xigana, Ruushku wuxuu bilaabi doonaa dagaalkii labaad ee dagaallada wakiillada, Putin-na wuu ku guulaysan doonaa dagaalkaas. Runta aayadaha waxaa laga qaadaa shaabadda marka taariikhda ay matalaan la oofiyo.

> “Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

> “Daanyeel wuxuu taagan yahay qaybtiisii iyo meeshiisii. Waxsii sheegyadii Daanyeel iyo Yooxanaa waa in la fahmaa. Mid walba kan kale ayuu fasirayaa. Waxay dunida siinayaan runno ay tahay in qof kastaa fahmo. Waxsii sheegyadani waa inay dunida markhaati uga ahaadaan. Dhammaystirkooda maalmahan ugu dambeeya, ayay iyagu isfasiri doonaan.” The Kress Collection, 105.

The prophecy of verses eleven and twelve, are unsealed through their historical fulfillment in the sealing time of the one hundred and forty-four thousand, but “line upon line,” there is another important fact connected with these verses. In order for the student of prophecy to bring the three passages of the “overflowing, and passing over” together, the student must also bring the prophecy of the sixty-five years into the prophetic line. The sixty-five year prophecy marks the beginning of the two twenty-five hundred and twenty year prophecies, and it identifies that they begin forty-six years apart from one another. In identifying the sixty-five years in the beginning, it also identifies that Alpha and Omega would produce sixty-five years at the ending.

Waxsii aayadaha kow iyo tobnaad iyo laba iyo tobnaad waxaa laga furay shaabaddoodii iyada oo loo marayo rumoobitaankooda taariikheed ee wakhtiga shaabadaynta boqolka iyo afartan iyo afarta kun; hase yeeshee, “sadarraba sadar,” waxaa jira xaqiiqo kale oo muhiim ah oo ku xidhan aayadahan. Si ardayga waxsii sheegashadu isugu keeno saddexda tuduc ee “qulqulaya, oo ka gudbaya,” ardaygu waa inuu sidoo kale waxsii sheegashada shan iyo lixdanka sannadood geliyo xariiqda waxsii sheegashada. Waxsii sheegashada shan iyo lixdanka sannadood waxay calaamadisaa bilowga labada waxsii sheegasho ee min laba kun iyo shan boqol iyo labaatan sannadood ah, waxayna caddaynaysaa inay bilaabmaan iyaga oo isu jira lix iyo afartan sannadood. Marka la aqoonsado shan iyo lixdanka sannadood bilowga, waxa kale oo ay caddaynaysaa in Alfa iyo Oomeega ay dhamaadka ka soo saari doonaan shan iyo lixdan sannadood.

The sixty-five years at both the beginning and ending, each possess the signature of three waymarks. The first was 742 BC, then nineteen years later 723 BC, then forty-six years later 677 BC. Those three waymarks are represented at the end with 1798, 1844, and 1863. The period of forty-six years in the beginning (Alpha), represent the trampling down of the temple and host, and the forty-six years at the ending (Omega), represent the restoration of the sanctuary and host, when the Messenger of the Covenant (who is also Alpha and Omega), would suddenly enter into the temple He had raised up in the forty-six years from 1798 to 1844.

Lixdan iyo shanta sannadood ee bilowga iyo dhammaadka labadaba, mid kastaa waxa uu xambaarsan yahay astaanta saddex calaamadood. Kii ugu horreeyey wuxuu ahaa 742 BC, dabadeed sagaal iyo toban sannadood ka dib 723 BC, dabadeed lix iyo afartan sannadood ka dib 677 BC. Saddexdaas calaamadood dhammaadka waxaa lagu metelaa 1798, 1844, iyo 1863. Muddada lix iyo afartan sannadood ee bilowga (Alpha), waxay matalaysaa ku tumaniddii macbudka iyo ciidanka, halka lix iyo afarta sannadood ee dhammaadka (Omega), ay matalaan soo celintii meesha quduuska ah iyo ciidanka, markii Rasuulka Axdiga (kaas oo isaguna ah Alpha iyo Omega), uu si kedis ah u geli lahaa macbudka uu kor u qaaday intii lagu jiray lix iyo afarta sannadood ee 1798 ilaa 1844.

The forty-six years that are preceded by nineteen years in the time when Isaiah set forth the prophecy in the year 742 BC, represent forty-six years at their conclusion, that are then followed by nineteen years in a chiastic pattern. The nineteen years from 1844 to 1863 provide an illustration of Christ’s intentions for the one hundred and forty-four thousand that was left unfulfilled due to the rebellion that occurred in that history. The work that is required of a student of prophecy to rightly divide the word of truth concerning verses ten through twelve of Daniel chapter eleven, not only establishes (if you believe) that Russia would initiate a war in the Ukraine in 2014, but that the war would be initiated in the sealing time of the one hundred and forty-four thousand. As important as the prophetic history represented in the verses is, the history where the truth of that very history is unsealed, is also represented by the history of the nineteen years from 1844 to 1863.

Lixda iyo afartan sannadood ee ay ka horreeyaan sagaal iyo toban sannadood xilligii Ishacyaah soo bandhigay waxsii sheegidda sannadkii 742 BC, waxay matalaan lix iyo afartan sannadood marka ay dhammaadaan, kuwaas oo markaas ay daba socdaan sagaal iyo toban sannadood qaab kiyaastiik ah. Sagaal iyo tobanka sannadood ee 1844 ilaa 1863 waxay bixiyaan tusaale muujinaya ujeeddooyinka Masiixa ee ku saabsan boqol iyo afartan iyo afarta kun, taas oo aan rumoobin sababta kacdoonkii ka dhacay taariikhdaas. Hawsha laga rabo ardayga waxsii sheegidda si uu si qumman ugu kala qaybiyo erayga runta ee ku saabsan aayadaha toban ilaa laba iyo toban ee Daanyeel cutubka kow iyo tobnaad, ma aha oo keliya inay caddaynayso (haddii aad rumaysato) in Ruushku bilaabi lahaa dagaal ka dhaca Yukrayn sannadkii 2014, balse sidoo kale in dagaalkaas la bilaabi lahaa wakhtiga shaabadaynta ee boqolka iyo afartan iyo afarta kun. Sida ay muhiim u tahay taariikhda waxsii sheegidda ee aayadahani matalaan, taariikhda lagu furayo runta taariikhdaas qudheeda ayaa iyaduna sidoo kale waxaa metela taariikhda sagaal iyo tobanka sannadood ee 1844 ilaa 1863.

1844 identifies the arrival of the third angel, and it typifies the arrival of the third angel on September 11, 2001. 1863 represents the rebellion symbolized by the rebuilding of Jericho. The waymark of 1863 also typifies the obedience of the one hundred and forty-four thousand who are used to “bring down the walls of Jericho”, at the soon coming Sunday law. In the verses we are considering, verse sixteen represents the Sunday law in the United States. Verse eleven marks from 2014 to Putin’s ultimate victory. The verses identify the beginning of the second proxy war that is followed by the third proxy war, as represented in verses thirteen to fifteen.

1844 waxay tilmaamaysaa imaatinka malaa’igta saddexaad, waxayna tusaale u tahay imaatinka malaa’igta saddexaad ee 11-ka Sebtembar, 2001. 1863 waxay matalaysaa kacdoonka lagu astaysay dib-u-dhiska Yerixoo. Astaanta-jidka ee 1863 sidoo kale waxay tusaale u tahay addeecidda boqol iyo afar iyo afartan kun ee loo adeegsado inay “soo daadiyaan derbiyada Yerixoo”, marka sharciga Axadda ee dhowaan imanaya la gaaro. Aayadaha aynu tixgelinayno, aayadda lix iyo tobnaad waxay matalaysaa sharciga Axadda ee Maraykanka. Aayadda kow iyo tobnaadna waxay calaamadaynaysaa muddada laga bilaabo 2014 ilaa guusha kama dambaysta ah ee Putin. Aayaduhu waxay tilmaamayaan bilowga dagaalkii labaad ee wakiillada, kaas oo uu xigo dagaalkii saddexaad ee wakiillada, sida ku cad aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad.

Bringing verse two together with verses eleven and twelve, we identify the Ukrainian war beginning in 2014, which was then followed by the US Presidential campaign of 2015, and the subsequent election of the richest president in 2016. Verse twelve is followed by the retaliation of the last president before the Sunday law, in the third proxy war. The second proxy war, which is the battle of the borderline, began just before the election of the sixth and richest president.

Marka aayadda labaad lala xidhiidhiyo aayadaha kow iyo tobnaad iyo laba iyo tobnaad, waxaan aqoonsanaynaa dagaalkii Yukrayn ee bilaabmay sannadkii 2014, kaas oo markaas ay xigtay ololihii doorashada Madaxweynaha Maraykanka ee 2015, iyo doorashadii xigtay ee madaxweynihii ugu taajirsanaa sannadkii 2016. Aayadda laba iyo tobnaadna waxaa xigta aargudashada madaxweynihii ugu dambeeyey ka hor sharciga Axadda, taas oo ka dhacaysa dagaalkii wakiillada ee saddexaad. Dagaalkii labaad ee wakiillada, kaas oo ah dagaalkii xuduudda, wuxuu bilaabmay wax yar ka hor doorashadii madaxweynihii lixaad ee ugu taajirsanaa.

In the history of 1844 to 1863, the two sticks of Ezekiel were to be joined. Their joining represented the combination of divinity and humanity, which is the work of sealing the one hundred and forty-four thousand. In 1844 the third angel arrived and unsealed the light associated with the heavenly sanctuary, the law of God, the Sabbath, and the third angel. In 1849 the Lord stretched forth His hand a second time to gather the scattered flock that had suffered a scattering at the great disappointment. In 1850 He led His people to prepare Habakkuk’s second chart, to graphically illustrate the message His people were to proclaim as He led them to “bring down the walls of Jericho”. That chart included the “seven times” as did the “old chart”.

Taariikhda u dhexeysa 1844 ilaa 1863, labadii ul ee Ezekiel waa inay midoobaan. Midowgoodu wuxuu matalayey isku-darka ilaahnimada iyo aadamnimo, taas oo ah shaqada shaabadaynta boqol iyo afartan iyo afarta kun. Sannadkii 1844 malaa’igtii saddexaad ayaa timid, waxayna furtay iftiinkii la xiriiray meesha quduuska ah ee samada, sharciga Ilaah, Sabtida, iyo malaa’igta saddexaad. Sannadkii 1849 Rabbigu wuxuu gacantiisa u fidiyey mar labaad si uu u soo ururiyo adhigii kala firidhsanaa ee ku kala firdhay niyad-jabkii weynaa. Sannadkii 1850 wuxuu dadkiisa ku hoggaamiyey inay diyaariyaan shaxdii labaad ee Xabaquuq, si ay farriinta uu dadkiisu ku dhawaaqi lahaayeen ugu muujiyaan si sawireed, intuu ku hoggaaminayey inay “dumiyaan derbiyadii Yerixoo”. Shaxdaas waxaa ku jiray “toddobada waqti” sida ay ugu jireen “shaxdii hore”.

In 1856, He unsealed the light that was to seal His people in advance of the “Battle of Jericho”. That light was an increase of the first light that Alpha and Omega had revealed to William Miller. It was the light of the “seven times,” as repeatedly represented in the ancient Battle of Jericho. The light that was to seal His people, was also the Laodicean message that was to awaken them, and transition them back again to the experience of Philadelphia. That last light was an increase of the first light, but His people neglected the light and by default chose to wander in the wilderness of Laodicea. 1844, 1849, 1850, 1856 and 1863 represent five waymarks that are represented in the history of September 11, 2001 unto the soon coming Sunday law.

Sannadkii 1856, Wuxuu furfuray iftiinkii la rabay inuu dadkiisa ku shaabadeeyo ka hor “Dagaalkii Yerixoo”. Iftiinkaasu wuxuu ahaa kordhin ka timid iftiinkii ugu horreeyey ee Alfa iyo Oomeega u muujiyeen William Miller. Wuxuu ahaa iftiinkii “toddobada goor,” sida marar badan loogu matalay Dagaalkii qadiimiga ahaa ee Yerixoo. Iftiinkii la rabay inuu dadkiisa ku shaabadeeyo, wuxuu kaloo ahaa farriintii La'odikiya ee la rabay inay toosiso, oo dib ugu gudbiso waayo-aragnimadii Filadelfiya. Iftiinkaas ugu dambeeyey wuxuu ahaa kordhin ka timid iftiinkii ugu horreeyey, laakiin dadkiisu way dayaceen iftiinka oo si iska caadi ah ayay u doorteen inay ku dhex warwareegaan cidlada La'odikiya. 1844, 1849, 1850, 1856 iyo 1863 waxay metelaan shan calaamadood oo taariikheed kuwaas oo lagu matalay taariikhda Sebtembar 11, 2001 ilaa axdiga Axadda ee dhowaan imanaya.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

> Markaas Yerixoo aad baa loo xidhay carruurtii reer binu Israa’iil aawadood; ninna kama bixin, ninna uma soo gelin. Rabbiguna wuxuu Yashuuca ku yidhi, Bal eeg, Yerixoo, boqorkeeda, iyo raggii xoogga badnaa ee dagaalyahannada ahaa ayaan gacantaada geliyey. Oo waa inaad magaalada hareeraheeda ku wareegtaan, idinka oo ah ragga dagaalka oo dhan, oo magaalada hal mar ku wareega. Sidaasna waa inaad yeeshaan lix maalmood. Toddoba wadaadna waa inay sanduuqa hortiisa ku qaadaan toddoba buun oo geeso wan ah; oo maalinta toddobaad waa inaad magaalada toddoba jeer ku wareegtaan, wadaadduna waa inay buunanka afuufaan. Oo waxay noqon doontaa in marka ay geeska wanka si dheer u yeedhiyaan, oo markaad maqashaan codka buunka, dadka oo dhammu ay qaylo weyn ku dhawaaqaan; markaas derbiga magaalada si siman ayuu u dumi doonaa, dadkuna kor bay u geli doonaan, nin kasta si toos ah hortiisa. Markaasaa Yashuuca ina Nuun wadaaddadii u yeedhay, oo wuxuu ku yidhi, Sanduuqa axdiga qaada, toddoba wadaadna ha ku qaadeen toddoba buun oo geeso wan ah sanduuqa Rabbiga hortiisa. Oo dadkiina wuxuu ku yidhi, Hore u gudba, oo magaalada ku wareega, oo kan hubaysanuna ha ka hor maro sanduuqa Rabbiga. Oo waxay noqotay, markii Yashuuca dadkii la hadlay, in toddobadii wadaad ee sitay toddobadii buun ee geesaha wananka ahaa ay Rabbiga hortiisa mareen, oo ay buunankii afuufeen; sanduuqii axdigii Rabbiguna wuu ka daba socday. Raggii hubaysnaana waxay ka hor socdeen wadaaddadii buunanka afuufaysay, dabagalka dambena wuxuu ka daba yimid sanduuqa, iyadoo wadaaddadu ay sii socdeen oo ay buunanka afuufayeen. Yashuucana dadka wuxuu ku amray, isagoo leh, Waa inaydaan qaylin, codkiinnana waa inaydaan maqlaysiin, erayna afkiinna yuusan ka soo bixin, ilaa maalinta aan idinku idhaahdo, Qayliya; markaas ayaad qaylin doontaan.

> So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams’ horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.

> Sidaas daraaddeed sanduuqii Rabbigu wuxuu ku wareegay magaalada, isagoo hal mar ku wareegaya; markaasay xeradii ku soo noqdeen, oo ay xerada ku hoydeen. Yashuuca subaxdii hore ayuu kacay, oo wadaaddadiina waxay qaadeen sanduuqii Rabbiga. Toddoba wadaad oo sita toddoba buun oo geesaha wananka ah, oo ka horreeya sanduuqii Rabbiga, ayaa si joogto ah u socday, oo buunankii afuufayay; nimankii hubaysnaana way ka hor socdeen; laakiin ciidankii daba-joogga ahaa ayaa ka daba socday sanduuqii Rabbiga, wadaaddaduna way socdeen iyagoo buunankii afuufaya. Oo maalintii labaad ayay magaalada hal mar ku wareegeen, dabadeedna xeradii ayay ku noqdeen; sidaasayna sameeyeen lix maalmood. Oo maalintii toddobaad waxay aroor hore kaceen waagii baryayay, oo magaalada ayay sidaas oo kale toddoba jeer ugu wareegeen; maalintaas oo keliya ayay magaalada toddoba jeer ku wareegeen. Oo markii toddobaad, markay wadaaddadu buunankii afuufeen, Yashuuca wuxuu dadkii ku yidhi, Qayliya; waayo, Rabbigu magaalada wuu idin siiyey.

> And the city shall be accursed, even it, and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

> Oo magaalada iyo waxa ku jira oo dhammu Rabbiga ha u ahaadeen wax la inkaaray; laakiinse Rahab oo ahayd dhillo ha noolaato, iyada iyo kuwa guriga kula jira oo dhan, maxaa yeelay waxay qarisay ergadii aannu dirnay. Idinkuse si kastaba ha iska ilaaliyaan waxa la inkaaray, yaanay idinku noqon kuwo la inkaaray markaad ka qaadataan waxa la inkaaray, oo xerada reer binu Israa'iil aad ka dhigtaan wax la inkaaray, oo aad dhibtaan. Laakiinse lacagta oo dhan, iyo dahabka, iyo weelasha naxaasta iyo birta ahuba Rabbiga waa u quduus; oo waxay geli doonaan khasnadda Rabbiga. Sidaas daraaddeed dadkii way qayliyeen markii wadaaddadii buunanka afuufeen; oo waxay noqotay in markii dadku maqleen codkii buunka, oo dadkii ku qayliyeen qaylo weyn, derbigii si siman ayuu u dumay; markaasaa dadkii magaalada u fuuleen, nin waluba si toos ah hortiisa, oo magaalada way qabsadeen.

> And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. So the Lord was with Joshua; and his fame was noised throughout all the country. Joshua 6:1–27.

> Oo waxay si buuxda u baabbi’iyeen wax kasta oo magaalada ku jiray, nin iyo naagba, yar iyo weynba, dibi, ido, iyo dameerroba, iyagoo afka seefta ku laayay. Laakiin Yashuuca wuxuu ku yidhi labadii nin ee dalka soo basaastay, Gala guriga naagta dhillada ah, oo halkaas ka soo bixiya naagta iyo wax kasta oo ay leedahay, sidaad iyada ugu dhaarateen. Markaasay raggii dhallinyarada ahaa ee basaasiinta ahaa galeen, oo waxay soo bixiyeen Raxaab, iyo aabbaheed, iyo hooyadeed, iyo walaalaheed, iyo wax kasta oo ay lahayd; oo waxay soo bixiyeen dhammaan qaraabadeeda, oo waxay dejiyeen bannaanka xerada reer binu Israa'iil. Oo magaaladii dab bay ku gubeen, iyada iyo wax kasta oo ku jirayba; lacagta iyo dahabkase, iyo weelashii naxaasta iyo birta ahaa, waxay geliyeen khasnadda guriga Rabbiga. Oo Yashuuca wuxuu badbaadiyey Raxaab oo ahayd naagtii dhillada ahayd, iyada oo nool, iyo reerkii aabbaheed, iyo wax kasta oo ay lahayd; oo iyadu reer binu Israa'iil bay dhex deggan tahay ilaa maantadan, maxaa yeelay waxay qarisay ergadii Yashuucu diray inay Yerixoo soo basaastaan. Oo Yashuuca wakhtigaas wuu ku dhaariyey iyaga, isagoo leh, Ninka Rabbiga hortiisa ka kaca oo magaaladan Yerixoo dib u dhisaa ha inkaarmo; curadkiisa ayuu aasaaskeeda ku dhigi doonaa, wiilkiisa ugu yarna irdaheeda ayuu ku taagi doonaa. Sidaas daraaddeed Rabbigu Yashuuca wuu la jiray; oo warkiisuna dalka oo dhan buu ku fiday. Yashuuca 6:1–27.

Back to Articles