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# The Book of Daniel - Number Fourteen

Kitaabka Daanyeel - Lambar Afar iyo Toban

Daniel Chapter Two – Summary and Conclusion Part One

Daaniyeel Cutubka Labaad – Soo Koobid iyo Gabagabo Qaybta Koowaad

Author

Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Muujintii dhexdeeda ayay ku kulmaan oo ku dhammaadaan dhammaan kutubta Kitaabka Quduuska ah. Halkan waxaa ku yaal dhammaystirka kitaabka Daanyeel.” Falimaha Rasuullada, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Runta Yooxanaa ku aqoonsaday “Muujintii Ciise Masiix,” oo Libaaxa qabiilka Yahuudah uu dadkiisa ka furfurayey tan iyo Luulyo, 2023, ayaa loo dhammaystiraa si kaamil ah marka kitaabka Daanyeel lala mideeyo kitaabka Muujintii. Daanyeel cutubka labaad wuxuu metelaa farriinta malaa’igta labaad marka loo eego tijaabada sawirka bahalka ee maalmaha ugu dambeeya. Waxay tilmaamaysaa hab tijaabo ah iyo wakhti tijaabo oo gaar ah.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Muddada iyo habraaca ku xusan Daanyeel cutubka labaad, oo ay mataleen toddobaatankii sannadood ee maxaabiistii Daanyeel, waxay tusaale u ahaayeen muddadii imtixaanka ee Protestantiinta ee taariikhda Millerite-ka. Protestantiintu way ku guuldarraysteen habraacoodii imtixaanka, waxayna noqdeen gabdhaha Rooma. Si nebiyaysan, gabadhu waxay tusaale u tahay hooyadeed; Roomana waa bahal nebiyaysan. Guuldarradoodii iyo u-guuritaankoodii xigay ee ay ugu gudbeen inay noqdaan gabdhaha Rooma, waxay tusaale u yihiin imtixaanka suuradda bahalka ee taariikhdeenna hadda jirta, waayo waxay u gudbeen suurad bahalka ah. Sidaas daraaddeed habraaca imtixaankeenna hadda jira waxaa matalaya toddobaatankii sannadood ee maxaabiistii Daanyeel, iyo sidoo kale taariikhda farriintii malaa’igta labaad intii lagu jiray dhaqdhaqaaqii Millerite-ka.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Taariikhda farriintii malaa’igta labaad ee bilaabatay Sebtembar 11, 2001, waxaa ku jira xilli gaar ah iyo hab imtixaan oo si astaan ah loogu matalay riyadii sanamkii Nebukadnesar ee ku saabsanaa bahallo; waayo boqortooyo wax sii sheegidda Kitaabka Quduuska ah ku jirta sidoo kale waa bahal. Nebukadnesar iyo madaxdii diimeed ee reer Kaldayiin waxay metelaan kuwa ku dhacaya imtixaanka, halka Daanyeel iyo saddexdii mudan ay metelaan kuwa ka gudba imtixaanka. Waxay u ekaan kartaa si kale, hase ahaatee, guuldarradii Nebukadnesar waxaa lagu xaqiijinayaa cutubka saddexaad ee Daanyeel.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Habka imtixaanka, oo lagu matalay labadaba Daanyeel cutubka koowaad iyo labaad, waxaa ku jira calaamado nebiyadeed oo gaar ah oo la jaanqaadaya runta dhowaan lagu soo bandhigay kitaabka Muujintii. Cutubka koowaad, “toban maalmood” waxay matalayeen muddadii imtixaanka oo keentay in Daanyeel muujiyo suurad ka sii qurux badan oo ka sii buuran, taas oo ka dhalatay cunistiisii cunnadii jannada, halka kooxdii kale ee bohomada ay muujiyeen suuradda kuwa cunay cuntadii boqorka. Boqor, xagga nebiyadda, waa boqortooyo, oo sidoo kale xagga nebiyadda boqor ama boqortooyo waa bahal. Kuwii wejigoodu muujiyey natiijooyinka ka dhashay cunista cuntadii boqorka, waxay muujiyeen suuradda bahalka.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Cutubka labaad ee Daanyeel, Daanyeel wuxuu ku tukanayey inuu fahmo “qarsoodiga” dahsoon ee riyadii-sawirka ahayd ee Nebukadnesar. Wuxuu u baahnaa inuu ogaado waxa riyadu ahayd, iyo sidoo kale waxa ay ka dhiganayd. Isagu wuxuu matalaa kuwa maalmaha ugu dambeeya ku dadaalaya inay fahmaan qarsoodiyada la xidhiidha furidda Muujintii Ciise Masiix, waayo furidda Muujintii Ciise Masiix waa “qarsoodigii” nebiyadeed ee ugu dambeeyey ee la furo ka hor intaan albaabka nimcadu xidhmin. Nebiyada oo dhan, Daanyeelna ku jiro, waxay tilmaamayaan maalmaha ugu dambeeya. Dadaalkii Daanyeel ee ahaa inuu fahmo “qarsoodiga” wuxuu ahaa dadaal nolol iyo geeri ah, sida ay imtixaanka sawirka bahalku ugu yahay dadkii Ilaah maalmaha ugu dambeeya.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “Rabbigu si cad ayuu ii tusay in sanamka bahalka la samayn doono ka hor intaan xilligii nimcadu xidhmin; waayo, tani waxay ahaan doontaa imtixaanka weyn ee dadka Ilaah, kaas oo masiirkooda weligiis ah lagu go’aamin doono.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Baryadii Daanyeel, intii uu doonayay inuu garto “qarsoodiga,” waxay matalaysaa calaamad-waddo gaar ah oo ku jirta taariikhda dadka Ilaah maalmaha ugu dambeeya. Kitaabka Daanyeel wuxuu bixiyaa laba markhaati oo xaqiijiya calaamad-waddada “baryada” ee maalmaha ugu dambeeya. Calaamaddaas-waddadu waxay ku taallaa muddada wakhtiga ee ay matasho farriinta labaad ee xariiq kasta oo dib-u-habayn ah.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Asalka nebiyadeed ee labada ducoba waa toddobaatankii sannadood ee maxaabiisnimada, kuwaas oo astaan ahaan u matala “toddobada jeer” ee Laawiyiintii lix iyo labaatan. Daanyeel laba, aayadda kowaad, magaca “Nebukadnesar” waa la laba-jibbaaraa, taas oo laba-jibbaaridda eray ee Qorniinka ku jirtaa ay astaan u tahay farriinta malaa’igta labaad.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Qoraallada Walaasha White waxaa ku jira tixraacyo dhowr ah oo tilmaamaya in Daanyeel cutubka saddexaad uu astaan u yahay sharciga Axadda. Daanyeel cutubka koowaadna wuxuu leeyahay sifo kasta oo ka mid ah farriinta malaa’igta kowaad, waxaana naloo sheegay in aan la heli karin farriin saddexaad (Daanyeel cutubka saddexaad), iyada oo aanay jirin farriin kowaad iyo mid labaad.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Imtixaanka sawirka bahalka ayaa Ellen White ku qeexday inuu yahay imtixaanka ay tahay inaan ka gudubno ka hor intaan albaabka nimcadu xidhmin, iyo ka hor intaan nala shaabadayn. Markii muusiggu ka yeedhay cutubka saddexaad ee Daanyeel, albaabka nimcadu si astaan ahaan ah ayuu u xidhmay, waayo cutubka saddexaad wuxuu metelaa sharciga Axadda. Muusigga Nebukhadnesar wuxuu metelaa laxanka ay dhilladii Turos markaas billowdo inay ugu heesto boqorrada dhulka dhammaadka toddobaatanka sannadood ee astaanta ah ee ay illowga ku jirtay.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Oo maalintaas waxay ahaan doontaa in Turos la illoobi doono toddobaatan sannadood, sida cimriga boqor keliya; oo dhammaadka toddobaatanka sannadood ka dibna Turos waxay u heesi doontaa sida naag sinoole ah. Kataarad qaado, oo magaalada ku wareeg, naagta sinoole ahaydoo la illoobay; laxan macaan samee, heeso badanna ku hees, si laguugu xusuusto. Oo waxay ahaan doontaa in dhammaadka toddobaatanka sannadood ka dib Rabbigu soo booqan doono Turos, oo iyana waxay ku noqon doontaa mushaharkeedii, oo waxay sino la geli doontaa boqortooyooyinka dunida oo dhan ee dhulka dushiisa jooga. Ishacyaah 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Walaashii White waxay saddexda farriimood ee malaa’igaha u aqoonsataa saddex imtixaan.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Kuwo badan oo u baxay inay la kulmaan Arooska iyagoo hoos jooga farriimihii malaa’igta kowaad iyo tan labaad, waxay diideen tan saddexaad, oo ah farriinta ugu dambaysa ee imtixaanka ah ee dunida la siinayo, waxaana mowqif la mid ah la qaadan doonaa marka baaqa ugu dambeeya la yeedhiyo.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Markhaatiyo badan oo arrintaas xaqiijinaya aawadood, Daanyeel cutubka labaad waa farriintii malaa’igta labaad. Taariikhda xoojintii malaa’igta koowaad ilaa xukunka, waa taariikhda ay metelaan toddobaatankii sannadood ee maxaabiisnimadii Daanyeel. Xaaladda ay ku taallo tukashadii Daanyeel ee cutubka labaad, waxay ka dhacaysaa toddobaatankii sannadood dhexdeeda, kuwaas oo astaan u ah “toddobada jeer”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Baryada cutubka sagaalaad waxay ku bilaabataa tixraac toos ah oo ku saabsan toddobaatanka sannadood. Deegaanka nebiyadeed ee labada baryaba waa isku mid. Waxay matalaan dhinacyo kala duwan oo isla baryada ah, hase yeeshee labaduba waxaa lagu meeleeyey isla deegaanka ah “toddobada jeer,” labadubana waxay waafaqsan yihiin calaamadda jidka ee “baryo” taas oo ku taalla taariikhda boqol iyo afartan iyo afarta kun ee maalmaha ugu dambeeya.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Markii Daanyeel ku tukado cutubka sagaalaad, wuxuu ku jiraa “xilli kala-guur” oo nebiyadeed oo ka imanaya boqortooyadii Baabuloon kuna socda boqortooyadii Maadiyiinta iyo Faarisiyiinta. Bartaas kala-guurka ahi sidoo kale waa calaamad-marin, waxayna la jaanqaaddaa isla barta kala-guurka ah ee ku jirta dhaqdhaqaaqa malaa’igta saddexaad, marka dadka Ilaah ay jidka ku dhintaan iyagoo ah “La’odikiyaaniyiin”, kana soo baxaan qabriga iyagoo ah “Filadelfiyaaniyiin”. Barta kala-guurka ee dhaqdhaqaaqa malaa’igta kowaad waxay la jaanqaaddaa labadaba barta kala-guurka ee Daanyeel iyo dhaqdhaqaaqa malaa’igta saddexaad, saddexdooduna si toos ah ayay ula xiriiraan “toddobada goor” ee Laawiyiintii lix iyo labaatan. Kala-guurkii Filadelfiya ilaa La’odikiya ee dhaqdhaqaaqa Millerite-ka wuxuu dhacay markii uu yimid “iftiin cusub” oo ku saabsan “toddobada goor” sannadkii 1856, iyo diididdii xigtay ee “toddobada goor” gebi ahaanba sannadkii 1863. Daanyeel cutubka sagaalaad, dhaqdhaqaaqa malaa’igta kowaad ee wakhtigii Millerite-ka, iyo dhaqdhaqaaqa malaa’igta saddexaad ee wakhtigeenna, dhammaantood waxay leeyihiin bar kala-guur oo iswaafaqaysa, saddexdaasna dhammaantood waxaa lagu dejiyey macnaha guud ee “toddobada goor”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Taariikhda habka imtixaanka dhexdeeda, Daanyeel wuxuu matalaa farriin-sidaha la siiyey iftiinka, kaas oo uu marka hore la wadaago saddexdiisa saaxiib, sidaasna wuxuu astaan ugu yahay doorka nebiyadeed ee “Eliyaah”, kaas oo ah “codka cidlada ka qaylinaya”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Sirta” cutubka labaad ee Daanyeel waxay caddaynaysaa in boqortooyada siddeedaad ee wax sii sheegidda Kitaabka Quduuska ahi ay “ka mid tahay toddobadii” boqortooyo. Maadaama ay tahay matalaaddii ugu horraysay ee boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah, sidaas darteed waxay ku xidhmaysaa matalaadda ugu dambaysa ee boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah ee laga helo Muujintii cutubka toddoba iyo tobnaad. Boqortooyada siddeedaad, iyadoo ah mid “ka mid ah toddobadii” boqortooyo ee hore, waxay ka hadlaysaa barta kala-guurka ee dhidibada u taagaysa Baabuloon-ta casriga ah inay noqoto midowga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah. Riyadii sawirka ee Nebukhadnesar ugu dambayntii waxay tilmaamaysaa boqortooyada siddeedaad ee dhulka ee taariikhda wax sii sheegidda.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Boqortooyo waa bahal ku jira waxsii sheegidda Kitaabka Quduuska ah; sidaas darteed runta uu matalayo riyadii sanamka ee Nebukadnesar waa tixraacii ugu horreeyey ee bahalka ugu dambeeya, sida tan sidoo kale lagu aqoonsaday Muujintii cutubka toddoba iyo tobnaad. Sidaa darteed, riyada Nebukadnesar ugu dambayntii waa riyada sanamka bahalka siddeedaad oo ah kii ugu dambeeya. Waa riyada “sanamka bahalka”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Taas lafteedu waa xaqiijinta muhiimadda ay leedahay in la garto barta kala-guurka ee ka dhacda dhaqdhaqaaqa malaa’igta saddexaad, laakiin “qarsoodiga” sidoo kale waa furaha isu keena oo adkeeya wax badan oo ka mid ah wixii maqaalladii hore lagu aqoonsaday ee ku saabsan taariikhda ka dambaysay Luulyo 18, 2020. Maqaalladaas waxaa lagu soo bandhigay in afarta calaamadood ee marxaladaha ee mid kasta oo ka mid ah dhaqdhaqaaqyada dib-u-habaynta quduuska ah, kuwaas oo ay matalaan toddobaatanka sannadood ee maxaabiisnimada Daanyeel, ay mar walba leeyihiin mawduuc isku mid ah.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Afartaas astaamood ee wakhtigii Masiixa waxay ku taagnaayeen macnaha guud ee “dhimasho iyo sarakicid”. Astaanta koowaad, oo matalaysay awood-siinta farriintii kowaad, waxay ahayd baabtiiskii Masiixa, oo ah calaamadda dhimashada iyo sarakicidda. Astaanta labaad, oo matalaysa niyad-jabkii ugu horreeyey ee taariikhdaas, waxay ahayd dhimashada iyo sarakiciddii Laasaros. Astaanta saddexaadna waxay ahayd gelitaankii guusha lahaa ee Yeruusaalem, oo matalayay Oohintii Saqda Dhexe. Masiixu wuxuu u socday dhimashadiisa iyo sarakiciddiisa, Laasarosna, oo ahaa wakiilka nool ee dhimashada iyo sarakicidda, ayaa hormuud ka ahaa socodkii. Laasaros sidoo kale wuxuu caddaynayaa in intii lagu jiray ku dhawaaqidda Oohinta Saqda Dhexe, dadka Ilaah “la shaabadeeyo”.

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Mucjisadan taajka ah, oo ah sara-kicintii Laasaros, waxay ahayd inay ku dhigto shaabaddii Ilaah shaqadiisa iyo sheegashadiisa ilaahnimada.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Calaamadda afraad ee xukunka waxay ahayd iskutallaabta, taasoo iyaduna ahayd dhimasho iyo sarakicid. Muddada afartaas calaamadood waxaa matalaya toddobaatankii sannadood ee maxaabiisnimada ee Daanyeel.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Taariikhda Millerite, mawduucu wuxuu ahaa “mabda’a maalin-sannad”, waxaana Agoosto 11, 1840, uu ahaa xaqiijintii mabda’aas. Niyad-jabkii ugu horreeyey wuxuu ka dhashay ku-dhaqan khaldan oo mabda’a maalin-sannad ah. Oohintii Habeenbadhku waxay ahayd kaamilnimadii mabda’a maalin-sannad ee la xidhiidha wax sii sheegidda laba-kun iyo saddex-boqol oo sannadood iyo wax sii sheegidda laba-kun iyo shan-boqol iyo labaatan oo sannadood, dabadeedna Xukunka Baadhitaanku wuxuu bilaabmay markii waxsii-sheegyadaas maalin-sannadku ay ku rumoobeen Oktoobar 22, 1844. Mawduuca afarta calaamadood ee jidka ee taariikhda Millerite oo dhan wuxuu ahaa “mabda’a maalin-sannad”. Wakhtiga afartaas calaamadood ee jidka ah waxaa matala toddobaatankii sannadood ee maxaabiisnimada Daanyeel.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Maalmihii Boqor Daa’uud, mawduucu wuxuu ahaa “sanduuqa Ilaah”. Markii Daa’uud la siiyey awood, markaas ayuu go’aansaday inuu sanduuqa keeno magaalada Daa’uud.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Daa’uudna wuu sii socday, wuuna weynaanayay, oo Rabbiga Ilaaha ciidammadu waa la jiray isaga. 2 Samuu’eel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Niyad-jabkii ugu horreeyey wuxuu ahaa markii Cuusaah dembaabay isaga oo taabtay sanduuqii axdiga. Calaamaddii saddexaad ee jidka waxay ahayd markii Daa’uud gartay in Rabbigu barakeeyey gurigii Coobeed-Edoom kii Gitii ahaa, oo sanduuqii axdiga lagu hayey tan iyo fallaagadii Cuusaah. Markaasaa Daa’uud tegey oo soo qaaday sanduuqii axdiga si uu ugu soo galo Yeruusaalem gelitaan guul leh (inkasta oo xaaskiisu markaas muujisay cadho aan habboonayn iyo “niyad-jab” ku saabsan gelitaankii Daa’uud). Mid kasta oo ka mid ah afartaas calaamadood ee jidka waxaa matala sanduuqii axdiga. Wakhtiga afartaas calaamadood ee jidka ahna waxaa matala toddobaatankii sannadood ee maxaabiisnimada Daanyeel.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Sebtembar 11, 2001, Islaamka “Ayaanka saddexaad” waa la sii daayay, dabadeedna waa la xakameeyey. Luulyo 18, 2020, waxay ahayd saadaal fashilantay oo ku saabsan doorka Islaamka. Farriinta lafaha qalalan ee dhintay nolosha ku soo celisa waxay ka timaaddaa “afarta dabaylood”, kuwaas oo astaan u ah Islaamka, isla markaana matala farriinta Qaylada Habeenbadhka. Burburka qaran ee ka dambeeya riddada qaran ee sharciga Axadda ee Maraykanka waxaa keena Islaamka “Ayaanka saddexaad”. Muddada afartaas calaamadood ee jidka waxaa matala toddobaatankii sannadood ee maxaabiisnimada Daanyeel.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Dhaqdhaqaaqii malaa’igta kowaad waxa uu matalayaa dhaqdhaqaaqa malaa’igta saddexaad, farriintii Qayladii Habeenbadhkuna ee taariikhda Millerite waxay ahayd sixidii saadaashii fashilantay ee dhalisay niyad-jabkii ugu horreeyey.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Kuwii niyad jabay waxay Qorniinka ka arkeen in ay ku jireen wakhtigii dib-u-dhaca, ayna tahay in ay samir ku sugaan oofinta riyada. Isla caddayntii ku hoggaamisay in ay Rabbigooda sugaan 1843, ayaa ku hoggaamisay in ay filaan isaga 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Caddaynta la midka ah ee weerar Islaami ah oo lagu qaado Nashville, waa caddaynta weerar lagu qaadi doono Nashville oo dhici doona isagoo jawaab u ah dhaqan-gelinta cibaadada Axadda. Qoraallada Ruuxa Wax sii Sheegidda marnaba ma fashilmaan. Saadaasha weerar lagu qaadayo Nashville waxaa lagu caddeeyey qoraallada Ruuxa Wax sii Sheegidda. Saadaasha Nashville way rumoobi doontaa, laakiin saadaasha weerarka Nashville waxay ku salaysnaan doontaa sixitaan lagu sameeyo saadaashii hore u fashilantay, sidii ay ugu dhacday taariikhda Millerite-ka. Waxay ku rumoobaysaa calaamadda afraad, taas oo ah calaamadda matalaysa “xukunka”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Ciise had iyo jeer dhammaadka ku tusaaleeyaa bilowga, oo calaamaddii ugu horraysay ee jidka ee Sebtembar 11, 2001, waxay ahayd weerar ay Islaamku geysteen; sidaas daraaddeed, xukunka sharciga Axadda waxaa jiri doona weerar Islaami ah oo lagu qaado Nashville. Aad bay suurtagal u tahay in ay ku jiraan bartilmaameedyo kale sidoo kale, laakiin farriinta Qaylada Saqda-dhexe waa farriinta saxidda u ah farriintii dhalisay niyad-jabkii ugu horreeyey. Niyad-jabkii ugu horreeyey waxaa sababay dembiga ah in qodobka waqtiga lagu dabaqo saadaasha, ee ma aha erayadii Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Waa muhiim in la garto in afarta calaamadood ee jidka ee ka bilaabma “xoogsiinta” farriinta kowaad (taas oo Daanyeel gudaheeda ka dhacda bilowga toddobaatanka sannadood ee astaan ahaan loo adeegsaday), ay mar walba ku hoos jiraan isla mawduuca. Haddii aad aqbashay Sebtembar 11, 2001, in ay ahayd dhammaystiridda wax sii sheegidda, waxaad si wax sii sheegid ah u cuntay “kitaabka qarsoon”. Dad aad u yar ayaa dhab ahaantii cunay runtaas, hase yeeshee waxaa jiray kuwo, sida uu Daanyeel u matalayo, oo qalbigooda ku goostay inaanay ku nijaasoobin cuntadii Baabuloon. Haddana waxaa jira kuwo qirta inay rumaysan yihiin in Sebtembar 11, 2001 ay ahayd dhammaystiridda wax sii sheegidda, balse ku doodaya inaanu ahayn Islaam, ee ay ahayd qoyska Bush, ama caalamiyiinta, ama Jesuit-yada, ama CIA-da, ama isku-dar ka mid ah eedeysanayaasha caadiga ah ee inta badan ay adeegsadaan aragtiyayaasha shirqoolka ee casriga ahi. Isagoo ah Alfa iyo Oomeega, Ciise wuxuu dhammaadka ku iftiimiyaa bilowga; sidaas darteed, haddii aynu ku qaldannahay wixii si wax sii sheegid ah loogu matalay Sebtembar 11, 2001, waxaynu burburinaynaa awooddeenna ah inaynu si sax ah u kala saarno Erayga wax sii sheegidda ee “runta”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Awoodsiinta” farriintii kowaad ee taariikhda Millerite-ku waxay ahayd Islaamka hooggii labaad, oo awoodsiintaasina waxay astaysay awoodsiintii dhacday Sebtembar 11, 2001, taas oo uu keenay Islaamka hooggii saddexaad.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islaamku markabka koowaad wuxuu aqoonsanayaa Islaamka markabka ugu dambeeya. Markabka ugu dambeeya wuxuu metelaa xukunka, oo Maraykankana waxaa lagu xukumaa sharciga Axadda. Waa farriintii labaad ee Yexesqeel cutubka toddoba iyo soddonaad, taas oo kuwii dhintay nolosha ku soo celisa, farriintaasina waa farriinta markabka saddexaad, taas oo ah Qayladii Habeenbadhka. Waa farriinta shaabadaynta, sida lagu sii tusaaleeyey gelitaankii guusha lahaa ee Masiixu isagoo fuushan “dameer”, taas oo astaan u ah Islaamka. Farriinta shaabadaynta ee Qayladii Habeenbadhka waxaa sida Islaamka.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Gabadhii Siyoon waxaad ku tidhaahdaan, Bal eeg, Boqorkaagu wuu kuu imanayaa, isagoo qabow, oo fuushan dameer iyo qayl dameer dhalay. Matayos 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Waxsii labaad ee Ezekiel waxay ka timaaddaa “afarta dabaylood,” taas oo sidoo kale astaan u ah Islaamka. Waa lama huraan si buuxda in runtaas loo caddeeyo, waayo farriinta ah Qaylada Saqda Dhexe waa farriinta aqoonsanaysa Islaamka hoogga saddexaad inuu yahay awoodda xukunka ku soo dejisa Maraykanka marka la gaaro sharciga Axadda, isla markaana keenta burburka qaran ee ka dambeeya amarka.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Toddobada Buugga Muujintii waxay ahaayeen xukummadii Ilaah ee ku soo degay dhaqan-gelintii cibaadada Axadda ee ay meel mariyeen Roomaankii jaahilka ahaa iyo Roomaankii baadariga ahaa labaduba.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  Afarta Buun ee hore waxaa lagu soo dejiyey Roomaantii jaahilka ahayd ka dib markii Constantine meel mariyey sharcigii ugu horreeyey ee Axadda sannadkii 321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Buunkii shanaad iyo lixaad (kuwaas oo sidoo kale ah hooggii koowaad iyo labaad ee Islaamka), waxay ahaayeen xukunnadii Ilaah ee ka geesta ahaa Roomaanka baadariga ah sababta sharcigii Axadda ee baadarigu dejiyey Shirkii Orleans sannadkii 538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Buunka toddobaad (oo ah Hoogga saddexaad ee Islaamka), waa xukunka lagu soo dejin doono Maraykanka marka uu mustaqbalka dhow ku qasbo cibaadada Axadda.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Islaamka hoogga saddexaad wuxuu u taagan yahay calaamaddii ugu horraysay ee Sebtembar 11, 2001. Saadaashii fashilantay ee weerarkii Islaamku ku qaadi lahaa Nashville 18-ka Luulyo, 2020 waxay u taagan tahay niyad-jabkii ugu horreeyey, oo ah calaamadda labaad. Farriinta “afarta dabaylood” ee Islaamka, sida loogu matalay nebiyaddii labaad ee Yexesqeel ee cutubka soddon iyo toddobaad, waxay u taagan tahay Oohintii Habeenbadhka, oo ah calaamadda saddexaad, dabadeedna calaamadda afraad oo ah fulinta saadaashii fashilantay ee 18-ka Luulyo, 2020 marka la gaaro sharciga Axadda. Kuwanu waa afarta calaamadood ee nebiyadeed ee ka dhaca taariikhda nebiyadeed ee boqolka iyo afartan iyo afarta kun, sida loogu matalay toddobaatankii sano ee maxaabiisnimada Daanyeel.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Garashada farriinta Qaylada Saqda Dhexe waa qayb asaasi ah oo ka mid ah “qarsoodiga” lagu muujiyey tusaale ahaan Daanyeel, markii uu u tukaday inuu garto riyadii sawirka ahayd ee Nebukadnesar. Tukashadiisu waa astaan-jid oo taalla dhammaadka saddexda maalmood iyo badhka ah ee dhimashada labada markhaati ee Muujintii kow iyo tobnaad. Tukashadii Daanyeel ee Laawiyiintii lix iyo labaatanaad, sida loogu qoray cutubka sagaalaad, waxay ahayd sannaddii kowaad ee Daariyos. Tani waxay dhigaysaa tukashadiisa meelaha kala-guurka.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Barta kala-guurka ee taariikhda Millerite waxay ahayd 1856 markii dhaqdhaqaaqii Millerite, sida ay sheegeen James iyo Ellen White, uga gudbay Philadelphia una gudbay Laodicea. Isla sannadkaas, “iftiin cusub” oo ku saabsan “toddobada jeer” ayaa ka soo muuqday maqaalada Hiram Edson ee Review and Herald, laakiin 1863 (“toddoba jeer” ka dib), “toddobada jeer” gebi ahaanba waa la diiday. Daanyeel wuxuu tukaday “salaadda” loo aqoonsaday “dawada” loogu talagalay “kala firdhinta” “toddobada jeer” ee barta kala-guurka u dhexaysa boqortooyada koowaad iyo boqortooyada labaad ee waxsii-sheegidda Kitaabka Quduuska ah.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Saddex iyo badh waa astaan u ah kun iyo laba boqol iyo lixdan sannadood, kuwaas oo iyaguna astaan u ah “toddobadii wakhti.” 18-ka Luulyo, 2020, dhaqdhaqaaqii La’odikiya ee Future for America wuxuu muujiyey caasinimo ka dhan ah amarka Ilaah ee ahaa inaan mar dambe farriin nebiyadeed lagu sudhin wakhti. Markaas dabadeed dhaqdhaqaaqa waa la “dilay” oo waa lagu “kala firdhiyey” jidka Muujintii kow iyo tobnaad, kaas oo dhex mara dooxada lafaha qalalan ee dhintay ee Yexesqeel. Dhammaadka wakhtigaas “kala firdhinta,” oo sidoo kale ah “wakhtiga dib-u-dhaca” ee masaalka tobanka bikradood, hadda waxaa laga yeedhayaa qabuurahooda iyada oo loo marayo “cod qaylinaya” oo ka imanaya gudaha “lamadegaanka” ee “saddexda iyo badhka” maalmood.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Sida Milleriyiintu ugu dambayntii u garteen in ay markaas ku jireen “wakhtiga dib-u-dhaca” ee Matayos cutubka shan iyo labaatanaad, iyo Xabaquuq cutubka labaad, sidaas oo kalena, “labada markhaati ee dhintay” waxaa waajib ku ah inay gartaan halka ay joogaan, marka “codka cidlada ka yeedhaya” qayliyo. Waa inay gartaan inay yihiin “kuwo kala firidhsan”. Garashadaasina waa baaq ku wajahan “salaad”, laakiin ma aha salaad keliya; waa baaq ku wajahan salaaddii Daanyeel ee Laawiyiintii lix iyo labaatanaad. Salaaddaas gaarka ah la’aanteed, ma jiro soo nooleyn. Soo nooleyntuna waxay calaamadisaa barta kala-guurka ee La’odikiya ilaa Filadelfiya, waxayna soo saartaa ifafaalaha nebinnimo ee kan siddeedaad oo ka mid ah toddobada, sida lagu xaqiijiyey sanamka Nebukhadnesar ee Daanyeel cutubka labaad.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Marka salaaddaas towbadkeenka iyo qirashadu ay rumoowdo, ballanku waa in Ilaah markaas xusuusan doono axdigiisa oo uu soo ururin doono dadkiisa kala firidhsan. Waxsii sheegistii ugu horraysay ee Yexesqeel lafihii bay isu keentay, dabadeedna waxsii sheegistiisii “afarta dabaylood” waxay “Filadelfiyiin”-tii immika dhalatay u beddeshay ciidan xoog badan… ciidan xoog badan oo, sida ku xusan Muujintii kow iyo tobnaad, markaas loo “kor qaadi lahaa samada” iyaga oo la jira “daruur malaa’ig ah”. Markaas iyagu waa “calankiisa” Rabbiga.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Sirta” Daanyeel labaad, sida Libaaxa qabiilka Yahuudah uu hadda u muujinayo, waxay xaqiijinaysaa ifafaalaha “kan siddeedaad oo ka mid ah toddobada”… waxaana walxaha kale oo dhan ee waxsii-sheegga Daanyeel labaad ay waafaqsan yihiin isku-xigxiga waxsii-sheegga ee labada markhaati ee Muujintii kow iyo tobnaad. Labada markhaati ee cutubka kow iyo tobnaad ee Muujintii waxaa “loo taagaa sidii calan” isla “saacadda” uu dhaco sharciga Axadda, waayo waxaa kor loo qaadaa marka uu dhaco “dhulgariirka weyn” ee cutubka kow iyo tobnaad ee Muujintii. “Dhulgariirka weyn” wuxuu baabbi’iyaa toban meelood meel magaalada, oo Maraykankuna waa boqorka ugu weyn ee “tobanka boqor”, sida ay ahayd Faransiisku, markii “dhulgariirkii” Kacaankii Faransiiska uu tirtiray Faransiiska, taasoo ahayd dhammaystirka Muujintii cutubka kow iyo tobnaad.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Dhammaystirka kaamilka ah ee dhulgariirkaas waxaa lagu fuliyaa bahalka “dhulka” ah, sharciga Axadduna ee boqortooyada bahalka dhulka ayaa keena gariir. Dhammaystirka buuxa ee “dhulgariirka” ku xusan Muujintii kow iyo tobnaad waa sharciga Axadda marka bahalka “dhulka” ah “la gariiriyo” oo riddada qaran ay ka daba timaaddo halaag qaran. Saacaddaas, labada markhaati waxaa “loo qaadaa sida calan oo kale”. Waxay “daruuro ayay samada ugu kacaan”, sida Masiixu samada ugu kacay markii ugu dambaysay. Erayadiisii ugu dambeeyey ee uu xertiisii kula hadlay—kuwaas oo astaan u ah dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo iyaguna ay tahay in samada loogu qaado sida calan oo kale—waxaa lagu qoray kitaabka Falimaha Rasuullada.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> Markaasuu wuxuu ku yidhi, Idinku ma lihidin inaad ogaataan wakhtiyada ama xilliyada Aabbuhu ku dhigay amar iyo xukunkiisa. Laakiin waxaad heli doontaan xoog markii Ruuxa Quduuska ahi idinku soo dego; oo waxaad markhaatiyaal iiga ahaan doontaan Yeruusaalem, iyo Yahuudiya oo dhan, iyo Samaariya, iyo ilaa meesha ugu fog dhulka. Oo goortuu waxyaalahaas hadlay, intay fiirinayeen ayaa kor loo qaaday; daruur baana indhahooda ka qaadday. Falimaha Rasuullada 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Kuwa doonaya inay noqdaan “calaamadda” waa inay ka jeestaan ku-dhaqanka “waqtiyada iyo xilliyada”, haddii ay doonayaan inay helaan xoogga Ruuxa Quduuska ah si ay u gutaan hawsha “calaamadda”.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Sirta” loo muujiyey Daanyeel cutubka labaad, waa sirta Muujintii Ciise Masiix oo la furfuro wax yar ka hor xidhitaanka wakhtiga nimcada. “Sirta”as waxa ku jirta “taariikhda qarsoon” ee “Toddobada Onkod.” Taariikhdaas waxa loo habeeyey iyada oo ku dhisan erayga Cibraaniga ah ee la sameeyey markii la isu geeyey xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga. Markii xarfahaas la isu geeyo, waxay sameeyaan erayga Cibraaniga ah ee ah “run.” Ciise waa “runta”, kaas oo sidoo kale ah Kan Ugu Horreeya iyo Kan Ugu Dambeeya. Saddexdaas xaraf waxay matalaan qaab-dhismeedka dhaqdhaqaaq kasta oo dib-u-habayn weyn ah, waayo waxay matalaan malaa’igta koowaad, labaad, iyo saddexaad. Waxay matalaan habka saddexda-tallaabo ah ee daahirinta ee Daanyeel ku matalay cutubka laba iyo tobnaad, sida “la daahiriyey, la caddeeyey, oo la tijaabiyey”. Habkaas saddexda-tallaabo ah ee imtixaanka iyo daahirintu waxa in ka badan labaatan sano soo bandhigay Future for America, laakiin hadda waxa la aqoonsaday in uu matalayo “taariikh qarsoon” oo ku dhex jirta khadadka dib-u-habaynta quduuska ah. “Taariikhda qarsoon”aas waa dhammaystirka kaamilka ah ee “Toddobada Onkod” ee la shaabadeeyey ilaa imminka, wax yar ka hor xidhitaanka wakhtiga nimcada.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Muddo dheer ayaa la fahamsanaa in Toddobada Onkod ay metelaan “faahfaahin dhacdooyin ah oo dhacay intii lagu jiray farriimihii malaa’igta kowaad iyo tan labaad,” iyo in ay sidoo kale metelaan “dhacdooyin mustaqbal ah oo la muujin doono siday u kala horreeyaan.” Hadda waxaa lagu muujiyey Muujinta “runta,” in saddexda calaamadood ee ugu dambeeya ee xariiqda dibuhabayntu ay yihiin “taariikhda qarsoon” ee Toddobada Onkod. Calaamadahaasu waxay ka bilaabmaan niyad-jabkii “ugu horreeyey” waxayna ku dhammaadaan niyad-jabkii “ugu dambeeyey.” Calaamadda dhexe waa Oohintii Habeenbadhka. Niyad-jabkii ugu horreeyey wuxuu calaamadeeyaa bilowga “wakhtiga dib-u-dhaca”, kaas oo ku dhammaada Oohintii Habeenbadhka. Farriinta Oohinta Habeenbadhka waxay ku dhammaataa “xukunka” halkaas oo niyad-jabkii ugu dambeeyey lagu calaamadeeyo.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Niyad-jabkii ugu horreeyey ee ku jira Daanyeel cutubka labaad wuxuu ahaa garashada Daanyeel ee ah in isaga la geliyey “amar dhimasho”. Markaas ayuu dalbaday “wakhti”, sidaasna ku calaamadeeyey bilowga “wakhtiga dib-u-dhaca”. Taasina waxay u horseedday fahamkiisa “qarsoodiga”, kaas oo ah farriinta Qaylada Saqda-dhexe, oo markaas loo soo bandhigay Nebukadnesar si uu u “xukumo” farriinta Daanyeel.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Xukunkii” Nebukadnesar ee ku saabsan riyadii iyo fasiraaddii uu Daanyeel soo bandhigay waxa uu calaamad u yahay tii saddexaad ee saddexda calaamadood ee matala “taariikhda qarsoon” ee Toddobada Onkod. Xukunkaas waxaa kaloo lagu sii ambaqaadaa cutubka saddexaad ee Daanyeel, kaas oo matalaya mabda’a si adag loogu adeegsado buugaagta Daanyeel iyo Muujintii, mabda’aas oo ah “ku celi oo sii ballaadhi.”

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Waxaan kaga hadli doonnaa cutubka saddexaad maqaalka xiga, hase ahaatee waxaa habboon in halkan lagu caddeeyo in xukunka waymark-ka saddexaad ee cutubka saddexaad uu tilmaamayo niyad-jabkii ugu dambeeyey, kaas oo lagu matalay niyad-jabkii ugu horreeyey. “Taariikhda qarsoon” ee toddobada onkod waxay tilmaamaysaa saddex waymarks, iyada oo ka bilaabmaysa kuna dhammaanaysa niyad-jab. Cutubka labaad ee Daanyeel, niyad-jabkii ugu horreeyey waxa lala xidhiidhinayaa “amar dil” oo ka yimid Nebukhadnesar, cutubka saddexaadna niyad-jabkii ugu dambeeyey waxa lala xidhiidhinayaa “amar dil” kale oo ka yimid Nebukhadnesar.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Taariikhda qarsoon” ee “labada markhaati”, kuwaas oo matala dhaqdhaqaaqa Future for America, waxay matalaysaa niyad-jabkii dhacay Luulyo 18, 2020. Markaas waxaa bilaabmay “wakhtiga sugitaanka” sida ay u matalaan “saddex maalmood iyo badh” ee Muujintii cutubka kow iyo tobnaad. Baraarugga iyo sarakicidda kuwa “lagu laayay jidadka” byawaanka ka soo baxay “bohol aan gun lahayn” waxaa si gaar ah loogu faahfaahiyey Erayga nebinnimada ee Ilaah; laakiin heer sahlan, marka labada markhaati toosaan, waxay fahmaan “sirta” lagu matalay Daanyeel cutubka labaad.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

“Sirtaas” waa farriinta Qaylada Saqda-dhexe, taas oo ay markaas sii naadiyaan ilaa Daanyeel cutubka saddexaad, marka sharciga Axadda ee dhowaan imanaya soo gaadho, oo niyad-jabkii ugu dambeeyey dhaco. Niyad-jabkii ugu horreeyey waxa la kulmay kuwii lagu matalay “Daanyeel” 18-ka Luulyo, 2020. Niyad-jabka ugu dambeeya waxa la kulma hoggaamiyaha “tobanka boqor,” kaas oo ah Maraykanka, marka riddada qaran ay horseeddo burbur qaran oo ka yimaadda Islaamka.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Waxaannu ku dhammaystiri doonnaa soo koobidda iyo gunaanadka cutubka labaad ee Daanyeel maqaalka xiga.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Shayddaan baa dunida maxbuus ka dhigtay. Wuxuu soo bandhigay sabti sanam ah, isaga oo u ekaysiinaya in ay leedahay muhiimad weyn. Wuxuu maamuuskii dunida Masiixiyiinta ka xaday Sabtida Rabbiga, oo wuxuu u weeciyey sabtigan sanamka ah. Dunidu waxay u sujuuddaa dhaqan iyo amar dadku sameeyey. Sida Nebukadnesar uga taagay sanamkiisii dahabka ahaa bannaankii Duura, oo sidaas isugu sarraysiiyey, ayuu Shayddaan isugu sarraysiiyaa sabtigan beenta ah, kaas oo uu uga xaday astaantii samada.” Review and Herald, March 8, 1898.

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