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# The Book of Daniel - Number One-Hundred and Eighty-Six

Kitaabka Daanyeel - Boqol iyo Siddeetan iyo Lix

Panium’s Promise: The Final Sealing and Midnight Cry Revelation

Ballanqaadka Panium: Shaabadaynta Ugu Dambaysa iyo Muujintii Qaylada Saqda Dhexe

Author

Jeff Pippenger

Published

April 16, 2024

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At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Baaniyum, oo ahayd Kaysariya Filibbos, taas oo ah aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee cutubka kow iyo tobnaad ee kitaabka Daanyeel, taas oo ah taariikhda ay geesaha Jamhuuriga iyo Borotestaanku ku rumoobaan halxidhaalaha ah inay yihiin kii siddeedaad oo ka mid ah toddobada, taas oo ah taariikhda ay Shaabadda Ilaah si joogto ah ugu dhacdo boqol iyo afar iyo afartan kun, iyo taariikhda imaatinka farriinta Qaylada Saqda-dhexe, Masiixu wuxuu dadkiisa maalmaha ugu dambeeya siiyey ballan.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Aniguna waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; oo albaabbada jahannamadu kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax alla wixii aad dhulka ku xidho, jannada ayaa lagu xidhi doonaa; oo wax alla wixii aad dhulka ku furto, jannada ayaa lagu furi doonaa. Matayos 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Muddadii shaabadaynta ee bilaabatay Sebtembar 11, 2001, markii la dumiyey dhismayaashii waaweynaa ee Magaalada New York, taas oo ku eg sharciyada Axadda ee dhowaan imanaya, waxaa dejiyey Alfa iyo Oomeega. Qaybta ugu dambaysa ee muddadaas waxay ku celinaysaa qaybtii ugu horraysay ee muddadaas. Sebtembar 11, 2001 Rabbigu wuxuu dadkiisii dib ugu hoggaamiyey waddooyinkii hore, halkaas oo, runno kale dhexdooda, ay ka heleen “toddobada goor,” sida loogu helay wakhtigii Boqor Yoosiyaah. Markaas ayaa roobkii dambe bilaabay inuu dhibciyo, waxaana bilaabatay hannaan tijaabo ah oo soo saaray kala soocidda laba dabaqadood oo caabudayaal ah.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Si waafaqsan cutubka labaad ee Xabaquuq, labadii shax ee quduuska ahaa waa la helay, waxayna noqdeen astaan u taagan muddadaas taariikhiga ah. Sidaas oo kale, “dooddii” cutubka labaad ee Xabaquuq way bilaabatay, taas oo u dhexaysay hab-raaca sadarba sadar, oo ah hab-raaca roobka dambe, kana soo horjeeday hab-raaca Protestantism-ka riddada ah ee ay Adventism-ku si tartiib-tartiib ah u qaadatay, laga bilaabo kacdoonkii 1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Ciise wuxuu ballanqaaday inuu dadkiisa maalmaha ugu dambeeya siin doono “furayaasha boqortooyada,” isagoo taas ku tilmaamaya habraaca saxda ah ee kitaabiga ah, kaas oo ka kooban furayaasha nebiyadeed ee lagama maarmaanka u ah in la garto, la adkeeyo, laguna dhawaaqo farriinta Qaylada Habeenbarka iyo Qaylada Codka Weyn.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Kuwa Ilaah la wadaaga waxay ku socdaan nuurka Qorraxda Xaqnimada. Ma ay sharaf-dhigaan Bixiyahooda iyagoo jidkooda ku kharribaya Ilaah hortiisa. Nuurka jannadu wuu ku ifayaa iyaga. Markay ku soo dhowaadaan dhammaadka taariikhdan dunida, aqoontooda ku saabsan Masiixa iyo waxsii sheegyada isaga la xiriira aad bay u sii korodhaa. Waxay Ilaah hortiisa ku leeyihiin qiime aan xad lahayn; waayo, waxay la midoobeen Wiilkiisa. Iyaga erayga Ilaah wuxuu u yahay qurux iyo soojiidasho ka sarraysa wax walba. Waxay arkaan muhiimaddiisa. Runtu waa loo muujiyey. Caqiidada jidh-qaadashadu waxaa hareeya iftiin jilicsan oo dhalaalaya. Waxay arkaan in Qorniinku yahay furaha fura wax kasta oo qarsoon oo xalliya dhibaato kasta. Kuwa aan doonayn inay nuurka aqbalaan oo nuurka ku socdaanna ma ay awoodi doonaan inay gartaan qarsoodiga cibaadada, laakiin kuwa aan ka labalabayn inay iskutallaabta qaadaan oo Ciise raacaan, waxay arki doonaan nuurka ku jira nuurka Ilaah.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Kuwa uu matalayo Butros, oo ah boqol iyo afartan iyo afar kun, waa kuwa aqbala farriinta La’odikiya ee timid 11‑kii Sebtembar, 2001, taas oo hadda dib loo celinayo tan iyo Luulyo, 2023. Farriintii La’odikiya ee timid 1856‑kii waxay ahayd aqoonta sii korodhay ee “toddobada goor,” oo marka Masiixu isu keeno lafaha engegan, dabadeedna nolol geliyo, waxay ka gudbaan dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad una gudbaan dhaqdhaqaaqa Filadelfiya ee boqol iyo afartan iyo afar kun. Isbeddelkaas waxaa keena Erayga Masiixa, waayo iyaga Eraygiisa ayaa quduus ka dhigaya, Eraygiisuna waa “run,” Eraygiisuna waa “furaha” fura Eraygiisa.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

> Oo malaa’igta kiniisadda Filadelfiya u qor; Waxyaalahan waxaa leeyahay kan quduuska ah, kan runta ah, kan haysta furaha Daa’uud, kan fura oo ninna xidhi karin; oo xidha, oo ninna furi karin; Waan ogahay shuqulladaada: bal eeg, waxaan hortaada dhigay albaab furan, oo ninna xidhi karin; waayo, waxaad leedahay xoog yar, oo ereygaygii waad xajisatay, magacaygana ma aadan inkirin. Muujintii 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Hab-raaca “xarriiq xarriiq dul saaran” waa furihii Masiixu u ballanqaaday dadkiisa maalmaha ugu dambeeya dagaalka ka dhaca “albaabbada” dhexdeeda. “Albaab” waa kaniisad.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

> Markaasaaquub hurdadiisii ka toosay, oo wuxuu yidhi, Hubaal Rabbigu meeshan wuu joogaa; aniguse ma aanan ogayn. Markaasuu cabsaday, oo yidhi, Meeshanu sidee bay u cabsi badan tahay! Tanu ma aha wax kale ee waa guriga Ilaah, oo tanu waa iridda samada. Bilowgii 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Dagaalka ka dhacaya irdaha wuxuu astaan u yahay dagaallada diimeed ee ka dhex dhaca runta iyo qaladka, qaladka diinta Giriigguna waa iridda jahannamada, diinta Adventism-ka La’odikiya ee riddowdayna sidoo kale waa irid. Irdaha Adventist-ka La’odikiya waxay matalaan meesha doodda Xabaquuq lagu dhammaystiro.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

> Maalintaas Rabbiga ciidammadu wuxuu kuwa dadkiisa ka hadhay u ahaan doonaa taaj ammaaneed iyo koofiyad qurux badan, Oo wuxuu u ahaan doonaa ruux garsoor kan garsoorka ku fadhiya, iyo xoog kuwa dagaalka iridda ku celiya. Laakiinse kuwani sidoo kale khamri bay ku qalloocdeen, oo cabbitaan xoog leh ayay jidka kaga leexdeen; wadaadka iyo nebigu cabbitaan xoog leh bay ku qalloocdeen, khamri baa liqay, cabbitaan xoog leh ayay jidka kaga leexdeen; riyada bay ku qaldamaan, xukunka bay ku turunturoodaan. Waayo, miisaska oo dhammu waxaa ka buuxa matag iyo wasakh, si aan meel nadiif ah u jirin. Bal yaa aqoon la bari doonaa? Bal yaase waxbaridda la fahamsiin doonaa? Ma kuwa caanaha laga gudhiyey oo naasaha laga kaxeeyey baa? Waayo, amar waa inuu amar dul saarnaadaa, amar dul amar; sadar dul sadar, sadar dul sadar; halkan wax yar, halkaasna wax yar; Waayo, bushimo turunturoonaya iyo af kale ayuu dadkan kula hadli doonaa. Kuwii uu ku yidhi, Kanu waa nasashadii aad kuwa daallan ku nasin lahaydeen; tanuna waa qaboojintii; hase ahaatee ma ay dhegaysan. Laakiinse eraygii Rabbigu wuxuu iyaga ugu noqday amar dul amar, amar dul amar; sadar dul sadar, sadar dul sadar; halkan wax yar, halkaasna wax yar; si ay u socdaan, oo dib ugu dhacaan, oo u jabaan, oo dabin loogu rido, oo lagu qabto. Haddaba maqla erayga Rabbiga, kuwiinna quudhsadayaasha ah ee xukuma dadkan Yeruusaalem jooga. Ishacyaah 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Furayaasha boqortooyadu waa erayada Qorniinka, kuwaas oo Ereygu siiyo dadka Ilaah ee maalmaha ugu dambeeya.

> “There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

> “Waxaa Erayga ku jira xaqiiqooyin, kuwaas oo, sida xididdo macdan qaali ah, dusha hoosteeda ku qarsoon. Khasnadda qarsoon waxaa la helaa marka la baadho, sida macdan-qode u raadiyo dahab iyo qalin. Caddaynta runnimada Erayga Ilaah waxay ku jirtaa Erayga laftiisa. Qorniinku waa furaha lagu furo Qorniinka. Macnaha qoto dheer ee xaqiiqooyinka Erayga Ilaah waxaa maskaxdeena u furaa Ruuxiisu.”

> “The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

> “Kitaabku waa buugga weyn ee casharrada u ah ardayda ku jirta dugsiyadeenna. Waxay baraysaa doonista Ilaah oo dhan ee ku saabsan wiilasha iyo gabdhaha Aadan. Waa qaanuunka nolosha, iyadoo ina baraysa dabeecadda ay tahay inaan u samaysanno nolosha mustaqbalka. Uma baahnin iftiinka daciifka ah ee dhaqanka si uu Qorniinka nooga dhigo mid la fahmi karo. Si la mid ah ayaan u malayn karnaa in qorraxda duhurnimadu u baahan tahay iftiinka biligleynaya ee tooshka dhulka si uu u kordhiyo ammaanteeda. Hadallada wadaad iyo khudbaale looma baahna si dadka looga badbaadiyo qaladka. Kuwa la tashada Wahyiga rabbaaniga ah waxay heli doonaan iftiin. Kitaabka Quduuska ah dhexdiisa waajib kasta si cad ayaa loogu muujiyey. Cashar kasta oo la bixiyey waa la fahmi karaa. Cashar kastaa wuxuu inoo muujinayaa Aabbaha iyo Wiilka. Eraygu waa awoodaa inuu dadka oo dhan xigmad u siiyo xagga badbaadada. Erayga dhexdiisa sayniska badbaadada si cad ayaa loogu muujiyey. Baadha Qorniinka, waayo waa codka Ilaah oo nafta la hadlaya.” Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Furayaashii Masiixu siiyey kiniisadda maalmaha ugu dambeeya waxay leeyihiin isla awooddii ay lahaayeen markii Butros la siiyey.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

> “Butros wuxuu muujiyey runta ah aasaaska iimaanka kiniisadda, Ciisena hadda wuxuu maamuusay isaga isagoo ah wakiilka guud ahaan jidhka rumaystayaasha oo dhan. Wuxuu yidhi, ‘Waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax kasta oo aad dhulka ku xidho jannada waa lagu xidhi doonaa; oo wax kasta oo aad dhulka ku furto jannada waa lagu furi doonaa.’”

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

> “‘Furayaasha boqortooyada jannada’ waa erayada Masiixa. Dhammaan erayada Qorniinka Quduuska ah waa kuwii Isaga, waxaana halkan ku jira dhammaantood. Erayadani waxay leeyihiin awood ay jannada ku furaan kuna xidhaan. Waxay sheegaan shuruudaha lagu aqbalo ama lagu diido dadka. Sidaas awgeed, hawsha kuwa ku wacdiya ereyga Ilaah waxay tahay udgoon nolol u horseeda nolol ama dhimasho u horseedda dhimasho. Koodu waa hawl culayskeedu la miisaaman yahay natiijooyin daa’im ah.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Awoodda ka muuqata erayadiisa, marka gacanta dadka la geliyo, waxay ku dhisan tahay mabaadi’da lagu aqoonsaday Eraygiisa. Tan ugu fudud laga yaabee, isla markaana laga yaabee tan ugu qotada dheer, waa in runtu ku taagan tahay markhaatifurka laba.

> “Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

> “Xumaan kale oo aad u weyn oo ka dhex dhalatay kiniisadda waxay ahayd in walaaluhu isu dacweeyaan maxkamadaha dhexdooda. Diyaargarow ku filan baa loo sameeyey xallinta dhibaatooyinka ka dhex dhaca rumaystayaasha. Masiixa qudhiisu wuxuu bixiyey tilmaamo cad oo ku saabsan sida arrimaha noocaas ah loo hagaajinayo. ‘Haddii walaalkaa kugu xadgudbo,’ ayuu Badbaadiyuhu kula taliyey, ‘tag oo khaladkiisa u sheeg adiga iyo isaga keliya; haddii uu ku maqlo, walaalkaa waad soo ceshatay. Laakiin haddii uusan ku maqlin, kaxee weliba hal ama laba kale, si hadal kasta loogu adkeeyo afka laba ama saddex markhaati. Oo haddii uu diido inuu iyagana maqlo, kiniisadda u sheeg; laakiin haddii uu kiniisaddana diido inuu maqlo, ha kuu ahaado sidii nin jaahili ah iyo cashuurqaade. Runtii waxaan idinku leeyahay, wax kasta oo aad dhulka ku xidhataan waxaa lagu xidhi doonaa samada; wax kasta oo aad dhulka ku furtaanna waxaa lagu furi doonaa samada.’ Matayos 18:15–18.” Falimaha Rasuullada, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Waxaa jira ugu yaraan saddex markhaati juqraafiyeed oo ku saabsan xilliga marka boqol iyo afartan iyo afarta kun la shaabadeeyo qaylada Saqda-dhexe. Iyadoo la xusuusan yahay xaqiiqda ah in qaylada saqda-dhexe ay goor dambeyso tahay in saliidda la helo, waxaan helaynaa markhaatiga juqraafiyeed ee kulankii xerada Exeter oo bixinaya sawir ka turjumaya barta ay dadka Ilaah ee maalmaha ugu dambeeya lagu shaabadeeyo; waxaanna helaynaa in runtaas ay matasho juqraafiga Kaysariya Filibbo, iyo weliba markhaatiga dagaalkii Panium, ee aayadaha saddex iyo toban ilaa shan iyo toban ee Daanyeel cutubka kow iyo tobnaad. Waxaa laga yaabaa inay wax yar ka fog tahay in saddexdan markhaati loo aqoonsado kuwo juqraafiyeed, laakiin eraygaas ayaan adeegsanayaa, maxaa yeelay juqraafigu hubaal ahaan waa qayb ka mid ah duruufaha Exeter iyo Kaysariya Filibbo. Ciise wuxuu Butros dhex dhigayaa juqraafiga nebiyadeed ee ay boqol iyo afartan iyo afarta kun isku arkaan maalmaha ugu dambeeya. Markaas ayuu amar bixiyaa.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

> Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax kasta oo aad dhulka ku xidho, jannada waa lagu xidhi doonaa; oo wax kasta oo aad dhulka ku furto, jannada waa lagu furi doonaa. Markaasuu xertiisii ku amray inaanay ninna u sheegin inuu isagu yahay Ciise Masiixa. Wakhtigaas dabadiis ayuu Ciise bilaabay inuu xertiisa tuso inuu khasab ku yahay inuu Yeruusaalem tago, oo uu waxyaalo badan kaga silco waayeellada iyo wadaaddada sare iyo culimmada, oo la dilo, oo maalinta saddexaad haddana la sara kiciyo. Markaasaa Butros dhinac ula baxay, oo bilaabay inuu canaanto, isagoo leh, Sayidow, Ilaah ha kaa fogeeyo; taasu kuguma dhici doonto. Laakiin isagu wuu jeestay, oo wuxuu Butros ku yidhi, Gadashayda iga gal, Shayddaanow; waxaad ii tahay turunturo, waayo, kama fikiraysid waxyaalaha Ilaah, laakiinse waxaad ka fikiraysaa waxyaalaha dadka. Matayos 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Ereyga “Exeter” waa magaca magaalo ku taalla Devon, England. Asalka magacan waxaa dib loogu raadin karaa Ingiriisigii hore, halkaas oo lagu yiqiin “Exanceaster” ama “Execestre.” Magaca waxaa la rumaysan yahay inuu ka soo farcamay erayadii Ingiriisiga hore ee “Exe” (oo tixraacaya Webiga Exe, kan ay magaaladu ku taallo) iyo “ceaster” (oo macnihiisu yahay “qalcad Roomaan ah” ama “magaalo derbi leh”). Sidaas darteed, “Exeter” waxay ka dhigan tahay ama “qalcadda ku taalla Webiga Exe,” ama “magaalada derbiga leh ee ku taal agagaarka Webiga Exe.” Juqraafiga la xiriira imaanshaha iyo dhammaystirka Qayladii Habeenbarka ee taariikhda Millerite-ku wuxuu tilmaamayaa goob ay biyo ku yaalleen, kuwaas oo metelaya daadinta Ruuxa Quduuska ah, iyo meel Ilaah ka kicinayay ciidan si ay dunida ugu naadiyaan farriinta, taas oo Sister White ay inoo sheegtay inay u baxday sida “hir durdur weyn leh.” Hir durdur weyn leh ma aha si fudud biyo webi; waa biyo si weyn oo ka sarreeya caadiga loo xoogsiiyey.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Taariikhda Millerite waxay ahayd dhammaystirka masaalkii tobanka bikradood, oo marka boqol iyo afartan iyo afar kun la keeno dhammaadka wakhtiga shaabadaynta, waxay ku celin doonaan calaamadaha jidka ee lagu aqoonsaday bilowgii wakhtiga shaabadaynta, iyo weliba taariikhda shirkii xerada Exeter. Malaa’ig baa soo degi doonta iyadoo wadata farriin imtixaan ah oo ay tahay in la cuno. Farriintaasu waxay u horseedi doontaa aasaasyada, oo waxay labada kooxood ku hor keeni doontaa “toddobada jeer” ee Laawiyiintii lix iyo labaatan. Waxay ka koobnaan doontaa Muujintii Ciise Masiix, taas oo Butros u matalay sida aqbalidda in Ciise loo subkay Masiixa ahaan, markii astaantii rabbaaniga ahayd ay ku soo degtay qaab qoolley ah, taas oo astaan u ahayd Sebtembar 11, 2001. Waxay ka koobnaan doontaa garashada in Ciise yahay Wiilka rabbaaniga ah ee Ilaah, iyo weliba in, maadaama Ciise dabeecaddiisii rabbaaniga ahayd uu dusha saaray jidhka aadanaha dhacay, uu isaguna yahay Wiilka Aadanaha.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Runahani waxay soo saari doonaan laba nooc oo caabudayaal ah, sidii ay u sameeyeen wixii ka dambeeyey Sebtembar 11, 2001. Labadaas nooc waxaa lagu matalay shirkii teendhooyinka ee Exeter, waayo shirkii teendhooyinkaasi waxa ka taagnayd teendho ay lahaayeen koox ka timid Watertown, kuwaas oo diiday farriintii Qayladii Habeenbadhka sida loogu soo bandhigay Samuel Snow. Waxay qabteen shirar been-abuur ah oo aad u qaylo iyo qiiro badnaa, sidaas darteed hoggaamiyayaashii shirarka Snow ayaa u tegay oo ku wargeliyey inay dejistaan. Shirkii teendhooyinka waxaa ka muuqday laba nooc, labaduba waxay qirteen inay biyo la xiriiraan, hase yeeshee midkood wuxuu ahaa been-abuur oo wuxuu matalayay nacasyadii aan saliidda lahayn. Kooxdii teendhada Exeter ku jirtay waxay ahaayeen ciidankii ahaa magaalada, taas oo sidoo kale ahayd qalcad, waayo waxay astaan u ahaayeen lafihii qalalay ee dhintay ee Ezekiel, kuwaas oo loo sara kiciyo ciidan weyn farriinta Qayladii Habeenbadhka.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Taariikhda ay labadaas kooxood ku muujiyeen, Butros wuxuu matalay labadaba kooxood. Qirashadiisii uu ku aqoonsaday Ciise inuu yahay Masiixa iyo Wiilka Ilaah waxaa dhalisay waxyiga Ruuxa Quduuska ah, waayo Masiixu si cad ayuu ugu sheegay, “Jidh iyo dhiig midna kuuma muujin tan, laakiin Aabbahayga jannada ku jira.” Markaas markii Ciise xertiisii ku wargeliyey iskutallaabta, Butros, isagoo wakhtigaas ka madhnaa saamaynta Ruuxa Quduuska ah, ayuu Masiixa qabtay, “oo bilaabay inuu canaanto, isagoo leh, Taasu kaa fogaatow, Rabbiyow, tanina kugu dhici mayso. Laakiin Isagu wuu jeestay, oo Butros ku yidhi, Gadaashayda ka noqo, Shayddaan yahow; waayo, waxaad ii tahay turunturo; maxaa yeelay ma fikiraysid waxyaalaha Ilaah, laakiin waxaad ka fikiraysaa waxyaalaha dadka.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Qiiro-kicintii Butros waxay la jaanqaadday cibaadadii qiiro-kicinta lahayd ee ka socotay teendhadii Watertown markii Samuel Snow soo bandhigayay farriintii Qaylada Habeenbadhka. Heerkaas, Butros wuxuu matalaa kuwa musharraxiinta u ah inay ka mid noqdaan boqol iyo afartan iyo afarta kun. Musharraxiintaasu waxay matalaan dabaqad leh saliidda, taasoo ah Ruuxa Quduuska ah, waana farriinta, waana dabeecadda; halka dabaqadda kale ay saliidda ka madhan tahay. Marka laga eego dhacdadii Kaysariya Filibbos, Masiixu wuxuu bilaabay inuu muujiyo “in uu khasab ku yahay inuu Yeruusaalem tago, oo uu waxyaalo badan kaga silco waayeellada iyo wadaaddada sare iyo culimmada, oo la dilo, oo maalinta saddexaad haddana la sara kiciyo.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Niyad-jabkii xertii markay dhacdooyinkaas dhab ahaan ugu rumoobeen iskutallaabta dusheeda waa taariikh ay Sister White u adeegsato inay ku muujiso niyad-jabkii Oktoobar 22, 1844, iyo niyad-jabkii Cibraaniyiinta ee gudubkii Badda Cas markii ciidankii Fircoon soo daba xirmeen, biyihii badduna hortooda yiilleen. Dhammaan markhaatiyaashaasu waxay tilmaamayaan sharciga Axadda ee dhowaan imanaya, muujinta aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel kow iyo tobanina waxay bixisaa markhaatiga dhacdooyinka horseeda sharcigaas Axadda. Markay sidaas samaynayaanna, waxay sidoo kale matalaan “qaybta wax sii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya.”

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

> “Daraasad taxaddar leh oo lagu sameeyey noocyada iyo kuwii ka soo horjeeday ayaa horseeday in la garto in iskutallaabta Masiixu ay dhacday isla maalintii sannadlaha ahayd ee wareegga cibaadooyinka loo siiyey Israa’iil oo wanqalka Kormaridda la gowracayey. Miyaanay haddaba nadiifinta meesha quduuska ah ee lagu sii sawiray Maalinta Kafaaraggudka—oo ku beegan maalinta tobnaad ee bisha toddobaad—iyaduna ku dhici lahayn isla maalinta sannadka ee noocaas lagu xusay? (eeg The Great Controversy, 399). Tani, marka loo eego xisaabinta saxda ah ee waqtiga ee Muuse, waxay noqon lahayd Oktoobar 22. Horraantii Agoosto, 1844, kulan teendhooyin ah oo ka dhacay Exeter, New Hampshire, aragtidan ayaa la soo bandhigay, waxaana loo aqbalay inay tahay taariikhda rumoobidda wax sii sheegidda 2300ka maalmood. Masaalka tobanka gabdhood ee Matthew 25:1–13 wuxuu yeeshay muhiimad gaar ah—dib-u-dhaca arooska, sugitaanka iyo hurdo-miirashada kuwii sugayey guurka, qayladii habeenbadhka, xidhitaanka albaabka, iyo wixii la mid ah. Farriintii ahayd in Masiixu iman doono Oktoobar 22 ayaa loo yiqiin ‘qayladii habeenbadhka.’ “ ‘Qayladii habeenbadhka,’ ayay Ellen White qortay, ‘waxaa ku dhawaaqay kumannaan rumaystayaal ah.’ Waxay intaas ku dartay:”

> “‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

> “‘Sida hir weyn oo baddu leedahay ayay dhaqdhaqaaqii [bishii toddobaad] ugu fiday dalka oo dhan. Magaalo ilaa magaalo, tuulo ilaa tuulo, iyo ilaa meelaha miyiga fogfog ah ayuu gaadhay, ilaa dadkii Ilaah ee sugayay si buuxda loo toosiyey.—The Great Controversy, 400.’

> “The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

> Xawaaraha uu farriintu ku fiday waxaa lagu muujiyey qoraayaal uu soo xigtay L. E. Froom:

> “‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “‘Bates wuxuu diiwaanka uga tagay in farriintii Exeter ay ‘u duushay, sida iyadoo ku socota baalasha dabaysha.’ Rag iyo dumarba waxay ku kala dheereeyeen tareen iyo doon, gaari-faras iyo fardo-fuul, iyagoo sida xidhmooyin buugaag iyo waraaqo ah, kuna qaybinaya si ‘aad u faro badan sida caleemaha dayrta.’ White wuxuu yidhi, ‘Hawsha horteenna taal waxay ahayd inaan u duulno qayb kasta oo berrinkaas ballaadhan ah, digniinta ka dhawaajino, oo kuwa hurda toosino.’ Wellcome-na wuxuu ku darayaa in dhaqdhaqaaqu u qarxay sida biyihii biyo-xidheen laga sii daayay. Beero hadhuudh bislaaday ah ayaa laga tegey iyagoo aan la goosan, baradhona si buuxda u kortay ayaa dhulka looga tegey iyagoo aan la qodin. Imaatinka Rabbigu wuu soo dhowaa. Hadda wakhti looma hayn waxyaalahan dunida ah.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

> “Sida markhaati-indheed iyo ka-qaybgale ka ahaa dhaqdhaqaaqa, Ellen White waxay ku sifaysay dabeecadda shaqada si degdeg ah u xawaareysanaysay:”

> “‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

> “‘Mu’miniintu waxay arkeen shaki iyo jahawareerkoodii oo laga qaaday, rajana iyo dhiirranaan ayaa qalbiyadooda kicisay. Shaqadu way ka madhnayd xadgudubyadaas had iyo goor soo muuqda marka ay jirto kacsanaan bini’aadmi iyada oo aanay jirin saamaynta xukunta ee Erayga iyo Ruuxa Ilaah…. Waxay sidatay astaamihii lagu garto shaqada Ilaah wakhti kasta. Farxad rayrayn xad-dhaaf ah aad bay u yarayd, balse waxaa badnayd baadhitaan qoto dheer oo qalbiga ah, qirashada dembiga, iyo ka-tegidda dunida. U diyaargarowga in Rabbiga lala kulmo ayaa ahaa culayskii saarnaa nafaha murugaysan ee halgamaya….

> “‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

> “‘Dhaqdhaqaaqyadii diimeed ee waaweynaa oo dhan tan iyo wakhtigii rasuullada, midkoodna kama uu madhnayn cilladaha aadanaha iyo xeeladaha Shayddaanka sida kii dayrtii 1844. Xataa imminka, kaddib markii sannado badani ay ka soo wareegeen [1888], kuwii dhammaantood ka qaybqaatay dhaqdhaqaaqaas oo ku adkaystay madasha runta weli waxay dareemayaan saamaynta quduuska ah ee hawshaas barakaysan, waxayna markhaati ka yihiin in ay Ilaah ka timid.—Ibid., 400, 401.’”

> “In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

> “In kasta oo ay jireen caddaymo muujinaya hawl dalka oo dhan ku fidaysay oo kumannaan qof ku soo jiidaysay wehelnimada Imaatinka Labaad, iyo qiyaastii laba boqol oo wadaaddo ah oo ka kala socday kaniisado kala duwan oo ku midoobay faafinta farriinta, [Eeg C. M. Maxwell, Tell it to the world, bogg. 19, 20.] haddana kaniisadaha Protestant-ka guud ahaan way diideen, waxayna adeegsadeen hab kasta oo ay awood u lahaayeen si ay uga hor istaagaan in rumaysadka imaatinka dhow ee Masiixa sii fido. Qofna kuma dhiirran jirin inuu adeeg kaniisadeed ku xuso rajada imaatinka dhow ee Ciise, laakiin kuwii sugayay dhacdada arrintu aad bay uga duwanaan jirtay.”

> “Ellen White told what it was like:

> “Ellen White waxay sheegtay sida ay ahayd:

> “‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

> “‘Daqiiqad kasta waxay ila muuqatay mid qaali ah oo leh muhiimadda ugu sarraysa. Waxaan dareemay in aynu qabanaynay hawl u taagan weligeed, iyo in kuwa dayaca ah oo aan danaynayn ay ku jireen khatarta ugu weyn. Rumaysadkaygu ma uu qarribmin, waxaana naftayda u qaatay ballammadii qaaliga ahaa ee Ciise….

> “‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

> “‘Annagoo si feejigan qalbiga loo baadhayo iyo qirasho is-hoosaysiin leh ayaannu si ducaysan ku gaadhnay wakhtigii filashada. Subax kasta waxaannu dareemaynay in hawshayada ugu horraysa ay tahay inaan helno caddaynta ah in nolosheenna ay Ilaah hortiisa qumman tahay. Waxaannu garowsannay in haddii aannan quduusnimada ku sii soconayn, hubaal aan dib-u-gurasho ku dhacaynno. Xiisahayagii aan isu qabnay wuu kordhay; wax badan ayaannu wada ducaysan jirnay oo isu ducayn jirnay.

> “‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

> “Waxaannu isugu nimi beeraha geedaha miraha leh iyo geedaha hadhka leh si aannu Ilaah ula wadaagno oo aannu baryadayada ugu bixinno Isaga, annagoo si ka sii cad u dareemayna joogitaankiisa markii ay nagu hareeraysnaayeen shuqulladiisa dabiiciga ah. Farxadaha badbaadadu waxay nooga sii daruuri badnaayeen cuntadayada iyo cabbitaankayaga. Haddii daruuro maskaxdayada qariyaan, kuma aannu dhiirran jirin inaannu nasanno ama seexanno ilaa ay ka xaaqmaan ogaanshaha in Rabbigu na aqbalay.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

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