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# The Book of Daniel - Number One-Hundred and Thirty-Four

Kitaabka Daanyeel - Boqol iyo Afar iyo Soddonaad

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Furfuridda Nebinimada: Laga bilaabo Sebtembar 11, 2001, ilaa Sharciga Axadda ee Maraykanka ku soo fool leh

Author

Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Wakhtiga shaabadaynta boqolka iyo afartan iyo afarta kun, oo ka bilaabma Sebtembar 11, 2001, ilaa sharciga Axadda ee dhowaan ka iman doona dalka Maraykanka, waa xilliga nebiyadeed ee ay ku rumoobaan maalmihii ugu dambeeyey aragti kasta oo Erayga Ilaah ku jirta.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Sidaa darteed waxaad ku tidhaahdaa, Rabbiga Sayidka ahu wuxuu leeyahay; Waxaan ka dhigi doonaa maahmaahdan inay joogsato, oo mar dambe ma ay u adeegsan doonaan maahmaah ahaan reer binu Israa’iil dhexdeeda; laakiinse waxaad ku tidhaahdaa, Maalmuhu way soo dhowaadeen, iyo rumoobidda aragti kasta. Yexesqeel 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Khadkaas dhexdiisa, malaa’igtii saddexaad ayaa haddana imanaysa, waxaana taas lagu metelayaa imaanshaha malaa’igta saddexaad 22-ka Oktoobar, 1844, ilaa fallaagadii 1863. Fallaagadii 1863 waxaa lagu metelay fallaagadii ugu horraysay ee Israa’iiltii hore ee Kaadeesh, sidaas darteedna waxaa lagu metelayaa taariikhda oo dhan laga bilaabo gudubkii Badda Cas ilaa fallaagadii ugu horraysay ee Kaadeesh. Fallaagadii ugu horraysay ee Kaadeesh waxay astaan u ahayd fallaagadii labaad ee Kaadeesh, sidaas awgeedna khadka laga bilaabo dhimashadii Haaruun ilaa fallaagadii labaad ee Kaadeesh ayaa lagu soo celinayaa khadka shaabadaynta.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Taariikhda Milleriyiinta gudaheeda ayaa mar kale lagu soo celiyey, laga bilaabo 1840 ilaa 1844, taas oo lagu sii tusaaleeyey baabtiiskii Masiixa ilaa iskutallaabta, taas oo sidoo kalena matalaysay taariikhda laga soo bilaabo iskutallaabta ilaa dhagax-ku-dilkii Istefanos. Xariiqba xariiq ka dambaysa, nebiyadii hore mid kastaaba wuxuu wax ka sheegay muddadan waqtiyeed in ka badan maalmaha ay iyagu ku noolaayeen.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Mid kasta oo nebiyadii hore ah wuxuu in yar ugu hadlay wakhtigoodii marka loo eego wakhtigeenna, sidaas darteed waxsii sheegistoodu waxay xoog ku leedahay annaga. ‘Haddaba waxyaalahaas oo dhammu waxay ugu dheceen tusaale ahaan; waxaana loo qoray waanadeenna aawadeed, innagoo ah kuwa ay dhammaadka qarniyadu ku soo gaadheen.’ 1 Korintos 10:11. ‘Iyaga looma ay adeegin, laakiin annaga ayaa loo adeegey waxyaalahaas, kuwaas oo haatan laydiinku soo sheegay kuwii idiinku wacdiyey injiilka Ruuxa Quduuska ah oo samada laga soo diray; waxyaalahaas oo malaa’iguhu damcaan inay fiiriyaan.’ 1 Butros 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Kitaabku wuxuu u ururiyey oo isku xidhay khasnadihiisa qarnigan ugu dambeeya. Dhammaan dhacdooyinkii waaweynaa iyo macaamilaadkii qotada dheeraa ee taariikhda Axdiga Hore way soo noqnoqdeen, welina way ku soo noqnoqonayaan kiniisadda maalmahan ugu dambeeya.” Selected Messages, buugga 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Jiilka ugu dambeeya” waa jiilkii la doortay ee Butros, kaas oo ah boqolka iyo afartan iyo afarta kun, waxaana laga soo doortaa Sebtembar 11, 2001 ilaa sharciga Axadda ee dhowaan imanaya, markaas oo iyaga kor loo qaado sidii calamad. “Dhammaan,” ma aha qaar, balse “dhammaan dhacdooyinka waaweyn iyo hawlaha culus ee quduuska ah” ee Erayga Ilaah, ayaa “isku soo celinaya” “jiilka ugu dambeeya” ee “kaniisadda” ee “maalmaha ugu dambeeya.” Xarriiqda shaabadaynta gudaheeda, dhammaan kutubta Kitaabka Quduuska ah way ku kulmaan oo ku dhammaadaan.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Kitaabka Muujintii waxaa ku kulma oo ku dhammaada dhammaan kutubta Kitaabka Quduuska ahi. Halkan waxaa ku yaal dhammaystirka kitaabka Daanyeel. Mid waa wax sii sheegid; kan kalena waa muujin. Kitaabkii la shaabadeeyey ma aha Muujintii, ee waa qaybtaas wax sii sheegidda Daanyeel ee la xiriirta maalmaha ugu dambeeya. Malaa'igtii waxay amartay, ‘Laakiinse adigu, Daanyeelow, erayada xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka.’ Daanyeel 12:4.” Falimaha Rasuullada, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“Qaybta waxsii sheegidda Daanyeel ee khusaysa maalmaha ugu dambeeya,” oo la furfuray, waa riyooyinkii la siiyey Daanyeel agagaarka labada webi ee waaweyn ee Shincaar, Ulaay iyo Xiddeqel. Riyooyinkaas waxay matalaan Daanyeel cutubka siddeedaad, aayadaha saddex iyo tobnaad iyo afar iyo tobnaad, iyo cutubka kow iyo tobnaad aayadaha afartan ilaa afartan iyo shan. Wakhtiga shaabadaynta boqol iyo afar iyo afartan kun waa taariikhda uu Masiixu, isagoo ah Wadaadka Sare ee jannada, si weligeed ah kuwa la doortay ee jiilka ugu dambeeya ugu shaabadeeyo xidhiidh ka kooban rabbaani iyo aadmi. Aayadda afartan ee Daanyeel kow iyo tobnaad waxay aqoonsanaysaa xidhiidhka masduulaagga, bahalka, iyo nebigii beenta ahaa oo hadda si wadajir ah dunida ugu hoggaaminaya Armageddoon, sida uu u metelo taariikhda geeska Jamhuurnimada ee saaran bahalka dhulka, kaas oo u taliya sida boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah inta lagu jiro taariikhda aayadda afartan. Aayadda afartan waxay kaloo aqoonsanaysaa kala soocidda kuwa caqliga leh iyo kuwa nacasyada ah ee qeexaysa taariikhda geeska Protestantism-ka isla taariikhdaas, oo ka bilaabmaysa 1798 ilaa sharciga Axadda ee dhawaan imanaya.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Dhammaan “buugaagta Kitaabka Quduuska ah” waxay “isku yimaadaan oo ku dhammaadaan” buugga Muujintii, oo markay isku yimaadaanna, buugga Muujintii wuxuu “dhammaystiraa” buugga Daanyeel, erayga “dhammaystir”na wuxuu ka dhigan yahay in wax kaamilnimo lagu gaadhsiiyo. Wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun, sida loogu metelay buugga Muujintii, waxsii-sheegyadii Daanyeel ee maalmaha ugu dambeeya la furfuray waxaa lagu gaadhsiinayaa kaamilnimo, marka la isu keeno sadarba sadar, iyadoo lagu dul saarayo xariiqda taariikhda ee lagu metelay cutubka siddeed iyo tobnaad ee Muujintii, taas oo ka bilaabmaysa codka aayadaha kow ilaa saddex, kuna dhammaanaysa codka labaad ee aayadda afar.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Kaamilnimada aragtida nebinnimada ee uu webiga Xiddeqel ku matalo kitaabka Daanyeel, waxay ka dhigan tahay kaamilnimada aragtida dibadda ee cadowyada dadka Ilaah oo ku tuntay meesha quduuska ah iyo ciidanka. Kaamilnimada aragtida nebinnimada ee uu webiga Ulay ku matalo kitaabka Daanyeel, waxay ka dhigan tahay kaamilnimada aragtida gudaha ee Masiixa oo ka dhex muuqda dadkiisa marka uu dhammaystiro yabooha axdiga ee ah isku xidhidda ilaahnimada iyo aadanaha korka qarniga ugu dambeeya ee la doortay.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Taariikhda shaabadeynta ee diiradda saareysa geeska Jamhuuriga ee bahalka dhulka, waxay ka bilaabataa bahalkii dhulka oo ku hadlaya Xeerka Patriot sannadkii 2001, waxayna ku dhammaataa hadalkii lagu matalay Xeerarkii Alien and Sedition ee 1798, kuwaas oo Muujintii cutubka saddex iyo tobnaad lagu matalay bahalka dhulka oo u hadlaya sida masduulaagii. Xeerarkii Alien and Sedition ee 1798 waxay matalaan dhammaadka sadar ka bilowday hadalkii Baaqa Madaxbannaanida ee 1776. Bartamaha muddadaas taariikhda nebiyadeed, bahalkii dhulka wuxuu ku dhawaaqay Dastuurka inuu dhaqan galo sannadkii 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Hadalka 1776 waxay la jaanqaadaysaa hadalka Patriot Act, halka Alien and Sedition Acts ay matalaan sharciga Axadda ee dhowaan imanaya gudaha Maraykanka. Bartamaha taariikhdaas waa in uu jiro hadal kale oo la jaanqaadaya 1789. Codka kowaad ee Muujintii siddeed iyo tobnaad, aayadaha kow ilaa saddex, si cad ayaa loo aqoonsaday inuu yimaaddo markii dhismayaashii waaweynaa ee Magaalada New York la dumiyey. Codka labaad ee aayadda afraadna, isaguna si cad ayaa loogu aqoonsaday inuu yahay sharciga Axadda ee dhowaan imanaya. Labadaas codba waa codad rabbaani ah, waayo labaduba waa codkii malaa’igta la doonayo inay dhulka ku iftiimiso ammaantiisa, taas oo Sister White ay ku aqoonsato inay tahay malaa’igta kowaad ee Muujintii afar iyo tobnaad. Ciise wuxuu ahaa malaa’igtii kowaad, mar walbana dhammaadka wax ayuu ku tusaaleeyaa bilowgiisa, sidaas darteed isaguna sidoo kale waa malaa’igta saddexaad, taas oo ah malaa’igta dhulka ku iftiimisa ammaantiisa.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Malaa’igta kowaad waxa kale oo lagu sawiray Muujintii cutubka tobnaad, iyadoo soo degaysa Agoosto 11, 1840, sidaasna u noqota astaan hore u sii muujinaysa soo degidda malaa’igta ee Sebtembar 11, 2001. Sister White si toos ah ayay u sheegaysaa in malaa’igta ku soo degtay cutubka tobnaad ay ahayd “qof aan ka yarayn Ciise Masiix.” Codadka kowaad iyo labaad ee Muujintii siddeed iyo tobnaad waa codka Masiixa. Taariikhdaas waxaa astaan u ah 1776, 1789, iyo 1798, markii bahalka dhulka uu hadlay saddex jeer. Codka Masiixa ee ka hadla inta u dhexaysa labada cod ee Muujintii siddeed iyo tobnaad waa markii uu ku hadlayo Muujintii cutubka kow iyo tobnaad.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Oo saddex maalmood iyo badh ka dib Ruuxa nolosha oo xagga Ilaah ka yimid ayaa galay iyaga, markaasay cagahooda ku istaageen; cabsi weynina waxay ku dhacday kuwii arkayay. Oo waxay maqleen cod weyn oo samada ka leh, Kaalaya halkan sare. Markaasay daruur ku kor bexeen samada; cadaawayaashoodiina way daawanayeen. Muujintii 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Bishii Luulyo ee 2023, cod samada ka timid (codka Masiixa) ayaa billowday inay sara kiciso labada markhaati ee lagu laayay jidadka dhexdeeda bahalka aan Ilaah rumaysnayn ee yaamayska ka soo baxay. Halkaas markay maraysay, arrimaha la xidhiidha Dastuurka Maraykanka waxay noqdeen mowduuc nebiyadeed, waayo codka xiga, oo uu matalo 1798, Dastuurka si buuxda ayaa loo afgembiyi doonaa. Mid kasta oo ka mid ah saddexda calaamadood ee 1776, 1789, iyo 1798, waxay la jaanqaadaan saddexda cod ee rabbaaniga ah ee lagu asteeyey Sebtembar 11, 2001, Luulyo 2023, iyo sharciga Axadda ee dhowaan imanaya.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Saddexda tallaabo waxay la jaanqaadaan saddex tallaabo oo hoogga saddexaad ah, oo ay matalaan Sebtembar 11, 2001, Oktoobar 7, 2023, iyo sharciga Axadda ee dhowaan iman doona, marka buunka toddobaad, kaas oo ah Hoogga saddexaad, si kedis ah u yimaado saacadda “dhulgariirka weyn”. Sannadkii 2023, waxaa bilaabmay kala-guurka labada gees ee bahalka dhulka, sida uu u metelo riyadii qarsoodiga ahayd ee sanamka Nebukadnesar. Riyadii Nebukadnesar ee cutubka labaad waxay ahayd qarsoodi uu Ilaah keliya muujin karo, oo isaguna wuxuu u muujiyey kuwii ka gudbay imtixaankii kowaad ee lagu metelay cutubka koowaad ee Daanyeel.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Daa’uud iyo saddexdii mudane ee ku jira cutubka koowaad, kuwii ka gudbay imtixaankii ugu horreeyey, waxay ahaayeen kuwii doortay inay cunaan cuntadii jannada oo diideen cuntadii Baabuloon. Iyagu waa kuwa uu Yooxanaa ku matalo Muujintii cutubka tobnaad, kuwaas oo kitaabka yar ka qaata gacanta malaa’igta, oo aan ahayn cid kale mooyaane Ciise Masiix, oo cuna farriinta ku qoran dhexdeeda. Iyaguna waa kuwa ku jira Yooxanaa cutubka lixaad, kuwii doortay inay cunaan jidhka oo cabbaan dhiigga maannada jannada, taas oo kooxdii kale diidday, markaasna Masiixa ka jeesatay oo mar dambe weligeed la socon, cutubka LIXAAD, aayadda LIX IYO LIXDAN.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Xariiqdaas Masiixu wuxuu wax ku barayay Galili, taas oo micnaheedu yahay “bir” ama “meel leexasho.” Halkaas ayuu ku soo bandhigay farriinta maannada samada, oo xertiisu ay ahayd inay cunaan, sida Yooxanaa u cunay Muujintii cutubka tobnaad, iyo sida Yexesqeel u cunay cutubka saddexaad, iyo Yeremyaahna u cunay cutubka shan iyo tobnaad. Taariikhda uu Yooxanaa ku metelay Muujintii cutubka tobnaad, markii uu cunay buuggii yaraa, waxay metelaysay taariikhda Milleriyiinta laga soo bilaabo 1840 ilaa 1844, hase yeeshee si ka sii toos ah waxay u metelaysay muddadii shaabadaynta boqol iyo afartan iyo afarta kun in ka badan taariikhda Milleriyiinta. Tani waxay ka muuqataa cutubka dhexdiisa tilmaamihii Yooxanaa la siiyey markii lagu amray inuu cuno buuggii yaraa.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Markaasaan u tegey malaa’igtii, oo waxaan ku idhi, I sii kitaabka yar. Oo isna wuxuu igu yidhi, Qaado, oo cun dhammaantiis; oo wuxuu calooshaada ka dhigi doonaa qadhaadh, laakiinse afkaaga wuxuu ugu macaanaan doonaa sida malabka. Muujintii 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Aayaddaas, Yooxanaa hore ayaa loogu sheegay, ka hor intii uusan qaadan oo cunin kitaabka yar, waayo-aragnimada ay dhalin doonto farriinta uu cunay. Milleriyiintu hore uma ay fahmin waaya-aragnimada qadhaadh-macaan inta aan weli taariikh ahaan loo fulin astaantii Yooxanaa ee khadkooda taariikhda waxsii sheegidda. Laakiin boqolka iyo afartan iyo afarta kun hore ayaa loogu sheegay, waxaana laga doonayaa inay ogaadaan. Marka Yooxanaa sawiro taariikhda dhaqdhaqaaqa malaa’igta kowaad ama taariikhda malaa’igta saddexaad, farriintu waxay soo saartaa laba dabaqadood oo caabudayaal ah, dabadeedna waxay ku dhammaataa niyad-jabka qadhaadh. Markii Yeremyaah cunay kitaabka yar, markaas ayuu diiday inuu la xidhiidho “shirka kuwa jeesjeesa.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Anigu maan fadhiisan shirkii kuwa wax quudhsada, kumana aanan rayrayn; keligay baan fadhiistay gacantaada aawadeed, waayo waxaad iga buuxisay cadho. Yeremyaah 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Markii Yexesqeel cunay buuggii yaraa, waxaa lagu amray inuu farriinta gaadhsiiyo fallaagada reer binu Israa’iil, kuwaas oo aan dhegaysan doonin.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Oo weliba wuxuu igu yidhi, Wiilka Aadanow, cun waxaad hesho; duudduubkan cun, oo tag oo la hadal reer binu Israa'iil.... Laakiinse reer binu Israa'iil kuma ay dhegaysan doonaan; waayo, anigana ima ay dhegaysan doonaan; maxaa yeelay reer binu Israa'iil oo dhammu waa madax adag oo qalbi adag. Ezekiel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Markii Masiixu kibistii samada, oo ahayd jidhkiisa iyo dhiiggiisa, u bixiyey kiniisaddiisii guriga ee Galili, kooxdii dib uga noqotay mar dambe lama ayan socon Isaga, xaqiiqduna in tani ka dhacday cutubka LIXAAD, aayadda LIXDAN IYO LIX, waxay tilmaamaysaa in cunistu ay tahay tijaabada ugu horraysa ee geeddi-socod tijaabo oo saddex tallaabo ah, kaas oo ku bilaabma soo-degidda malaa’igta. Tijaabada labaadna waa halka ay labada qaybood ku muuqdaan, ha ahaato isbarbardhigga u dhexeeya Yexesqeel iyo guriga reer binu Israa’iil ee qalbi-adag, ama bikradaha xigmadda leh iyo kuwa nacasyada ah ee bilowga iyo dhammaadka Adventism-ka labadaba, ama Yeremyaah iyo shirka kuwa jeesjeesa, ama Daanyeel iyo saddexdii mudaneyaasha ahaa oo loo dhigayo kuwo ka soo horjeeda nimankii xigmadda lahaa ee Baabuloon ee cutubka labaad ee Daanyeel.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Safkii Yooxanaa cutubka lixaad, imaatinka Galili waa Sebtembar 11, 2001. Farriinta ah in la cuno jidhka oo la cabbo dhiigga waa taariikhda ugu dambayntii horseedda xeerka Axadda ee soo dhow. “Waxaad tahay waxa aad cuntid,” sida uu u matalo Daanyeel iyo saddexdii mudane ee cutubka koowaad, iyo Yooxanaa lixaad, kuwa doortay inay cunaan jidhka Masiixa oo ay cabbaan dhiiggiisa, waxay noqdeen sawirka waxa ay cuneen. Waxay noqdeen sawirka Masiixa, halka qaybta kale ee jeesatay oo aan mar dambe la socon Masiixa ay muujisay sawirka bahalka. Qayb ka mid ah waxay ahayd sawirka Abuuraha, qaybta kalena sawirka uunka. Yooxanaa cutubka lixaad wuxuu ku daraa Sebtembar 11, 2001, macnaha “Galili,” waayo macnihiisu waa “xidhiidhka roganka,” sidaas darteedna wuxuu calaamadinayaa barta leexashada ee xerta. Miyey u jeesan lahaayeen cuntada samada mise cuntada Baabuloon? Waa xilliyada roganka nebiyadeed marka Masiixu muujiyo iftiinka muddada xigta, sida uu u matalay soo degiddiisii 2001, markii dhulku ku iftiimay ammaantiisa.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Waxaa jira casharro laga baranayo taariikhdii hore; oo fiiro gaar ah ayaa loo jeedinayaa kuwaas, si dhammaanu u fahmaan in Ilaah uu maanta ku shaqeeyo isla mabaadi’dii uu weligiisba ku shaqayn jiray. Gacantiisa waxaa lagu arkaa shuqulladiisa iyo quruumaha dhexdooda hadda, si la mid ah sidii ay weligeedba u muuqanaysay tan iyo markii injiilka markii ugu horraysay loogu dhawaaqay Aadan Ceeden dhexdeeda.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Waxaa jira waqtiyo ah meelo rogmad ah oo ku jira taariikhda quruumaha iyo kaniisadda. Sida ku jirta maamulidda Ilaah, marka dhibaatooyinkan kala duwani yimaadaan, iftiinka wakhtigaas ku habboon waa la bixiyaa. Haddii la aqbalo, waxaa xiga horumar ruuxi ah; haddii la diido, waxaa ka daba yimaada hoos-u-dhac ruuxi ah iyo burbur. Rabbigu Eraygiisa wuxuu ku muujiyey hawsha horusocodka ah ee injiilka sida loo waday waagii hore, oo loo wadi doono mustaqbalka, xataa ilaa dagaalka ugu dambeeya, marka xoogagga Shaydaanku ay samayn doonaan dhaqdhaqaaqoodii yaabka badnaa ee ugu dambeeyey.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Ilaah had iyo goor wuxuu ku shaqeeyaa isla xariiqyadii taariikhdii hore, weligiina isma beddelo. Waxaa jira “meelo leexasho” (Galili), kuwaas oo ah “xilliyo qalalaase,” oo marka la joogo “meelahaas leexashada” “iftiinka wakhtigaas ayaa la bixiyaa.” Iftiinkii muddada shaabadaynta boqol iyo afar iyo afartan kun waxaa la bixiyey qalalaasihii bilaabmay Sebtembar 11, 2001. Haddii iftiinkaas “la aqbalo, waxaa jira horumar ruuxi ah; haddii la diido, hoos-u-dhac ruuxi ah iyo burbur ayaa ka dambeeya.” Iftiinku wuxuu soo saaraa laba dabaqadood oo caabudayaal ah. Iftiinka ka dambeeya meesha leexashada wuxuu matalaa farriinta soo saarta laba dabaqadood oo caabudayaal ah.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Daanyeel cutubkiisa labaad wuxuu tusaale ka bixinayaa imtixaankii labaad, oo ah imtixaanka ka dambeeya imtixaankii cuntada ee cutubka koowaad. Aayadda koowaad ee cutubka koowaad ee Daanyeel, Yahuudah waxaa hadda uun qabsaday Nebukadnesar, kaas oo markaas noqday boqortooyadii ugu horraysay ee waxsii sheegidda Kitaabka Quduuska ah. Waxay ahayd meel taariikhdu ka leexatay, taariikhda quruumaha iyo tan kaniisaddaba; waxay ahayd qalalaase weyn, markaasna waxaa la bixiyey iftiinka imtixaanka cuntada. Daanyeel iyo saddexdii mudane waxay ka gudbeen imtixaankaas, dabadeedna cutubka labaad, waxay mar kale mataleen kuwa ka gudbay imtixaankii labaad. Imtixaankii labaad wuxuu ahaa imtixaan ku saabsanaa sir aanu ninna, xataa Nebukadnesar laftiisu, aqoon.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Astaanta imtixaanku waxay ahayd sanamkii riyadii Nebukadnesar. Waxay ahayd imtixaan nolol iyo geeri ku saabsan sanam aan cidina aqoon. Sanamku wuxuu tilmaamay boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah, oo cutubyada toddobaad iyo siddeedaad ee Daanyeel, isla boqortooyooyinkii Daanyeel laba waxaa lagu matalay dugaag. Imtixaankii Nebukadnesar wuxuu ahaa imtixaanka “ekaanta dugaagga”, kaas oo maalmaha ugu dambeeya dhaca inta lagu jiro xilliga shaabadaynta boqol iyo afar iyo afartan kun.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Maalmaha ugu dambeeya, samaysanka sawirka bahalka ayaa ah imtixaanka weyn ee dadka Ilaah, kuwaas oo uu wakiil uga yahay Daanyeel iyo saddexdii mudane. Waa imtixaanka ay tahay inay ka gudbaan ka hor intaan la shaabadayn; sidaas daraaddeed waa farriinta shaabadaynta‑imtixaanka ah oo ama soo saarta koox hesha shaabadda Ilaah oo ka tarjumaysa sawirka Ilaah, ama koox hesha shaabadda bahalka, sidaas darteedna ka tarjumaysa sawirka bahalka. Daanyeel cutubka labaad, farriinta ku saabsan sawirka bahalka waa la shaabadeeyey ilaa taariikhdii ay noqotay arrin nolol iyo geeri ah. Sawirkii Nebukadnesar waxaa si sax ah u fahmay Milleriyiintii, laakiin taariikhda shaabadaynta dhexdeeda waxaa la furfuraa run qarsoon oo ku xidhan sawirka Nebukadnesar, hase yeeshee waxaa loo furaa oo keliya kuwa qaatay farriintii la rabay in la cuno markii meeshii isu‑roggaanku timid.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Cuntadaasu waa farriinta roobka dambe ee bilaabatay markii malaa’igta Muujintii siddeed iyo tobnaad soo degtay, farriinta roobka dambena waa habraaca xariiq ka dambaysa xariiq. Haddii aan runtaas la cunin, farriinta qarsoon ee samaysanka sawirka bahalka lama arki karo.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White waxaa si “cad loogu tusay in ekaanta bahalka la samayn doono ka hor intaan wakhtiga nimcadu xidhmin.” Farriinta ku saabsan samaysanka ekaanta bahalka ee ku jirta Daanyeel laba, waxay matalaysaa samaysanka ekaanta oo keliya lagu arki lahaa taariikhda xigtay “barta leexashada”, marka iftiinka markaas la bixin doono. Waxa hadda laga fahmay ekaantii Nebukadnesar waa in aanay si fudud u aqoonsan afarta boqortooyo ee ugu horraysa ee wax sii sheegidda Kitaabka Quduuska ah, balse ay aqoonsatay dhammaan siddeedda boqortooyo, fahamkaasina wuxuu soo saaraa samays cusub oo ah ekaanta bahalka.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Runtaasu waxay caddeyneysaa in bahalkii siddeedaad uu ka mid yahay toddobadii, waxayna intaas sii caddaynaysaa in Maraykanka, oo marka hore sameeya ekaanta bahalka, dabadeedna dunida oo dhan ku khasba inay sidaas oo kale sameeyaan, uu yeelan doono sifada nebiyadeed ee bahalka uu ekaantiisa sameeyo. Ekaantaasna waxaa ku jira in uu yahay kii siddeedaad, oo ka mid ah toddobadii; taariikhda saddexda cod ee Masiixa gudaheedna, waxay calaamadaynaysaa barta isrogga ee Sebtembar 11, 2001, codka 2023 ee lafaha engegan ee dhintay ee labada markhaati ugu yeedhaya inay cagahooda ku istaagaan, iyo codka baaqa ka soo bixidda Baabuloon.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Codka 2023 waa codka aqoonsada sirta taallada Nebukadnesar iyo goorta ay hadasho.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Sebtembar 11, 2001 wuxuu u taagan yahay muddada halkaas ka bilaabmata, kuna dhammaata Luulyo 18, 2020. Muddada codka labaad ee cutubka kow iyo tobnaad waxay u taagan tahay muddada ka bilaabmata Luulyo 18, 2020, ilaa codka saddexaad ee sharciga Axadda ee dhowaan imanaya. Muddada labaad ee ka bilaabmata Luulyo 18, 2020, waxay ka kooban tahay calaamadda jidka ee Noofembar 3, 2020, iyo calaamadda jidka ee Janaayo 6, 2021, markaas kuwii dilay labadii markhaati ay bilaabeen inay farxaan oo hadiyado isu diraan; waxayna sidoo kale ka kooban tahay Luulyo, 2023, markii codkii cidlada ku qaylinayay bilaabay inuu dhawaaqo digniinta buunka toddobaad.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Webiga Webiga Kebaar dusheeda, Yexesqeel wuxuu arkay dabayl cirwareen ah oo u muuqata inay woqooyi ka imanaysay, ‘daruur weyn, iyo dab is-rogrogaya, iftiinina hareeraheeda ayuu ka jiray, oo dhexdeedana waxaa ka soo baxay wax u eg midabka cambarka.’ Taayirro tiro badan, oo is-dhexgalaya, waxaa dhaqaajinayay afar noole. Dhammaantood ka sarreeyana ‘waxaa ku yiil ekaanta carshi, sida muuqaalka dhagax safayr ah; oo ekaanta carshiga korkeedana waxaa yiil ekaan sida muuqaalka nin oo ka sarreeya dusheeda.’ ‘Karuubiimtiina waxaa ka dhex muuqday qaabka gacan nin oo baalashooda hoostooda ku jirtay.’ Yexesqeel 1:4, 26; 10:8. Taayirradu si aad u murugsan ayay isu habaysnaayeen, sidaas daraaddeed aragga ugu horreeya waxay u ekaayeen kuwo jahawareer ku jira; hase yeeshee, waxay u socdeen is-waafajin qumman. Kuwii samada, oo ay taageeraysay oo ay hagaysay gacanta ka hoosaysa baalasha karuubiimta, ayaa dhaqaajinayay taayirradan; korkoodana, carshiga safayrka ah dushiisa, waxaa ku fadhiyay Kan Daa’imka ah; carshiga hareertiisana waxaa ku wareegsanaa qaanso-roobaad, oo ah astaanta naxariista Ilaah.”

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Sida isku-dhafka giraangiruhu uu hoos imanayey hagidda gacanta ku jirtay baalasha keruubiimta hoostooda, sidaas oo kale ciyaarta murugsan ee dhacdooyinka aadanaha waxay ku hoos jirtaa xukunka Ilaah. Dhexda colaadda iyo qalalaasaha quruumaha, Kan ku fadhiya keruubiimta korkooda weli wuxuu hagaa arrimaha dhulka.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Taariikhda quruumaha, kuwaas oo midba midka kale ka dambeeyey u qabsaday wakhtigii iyo meeshii loo qoondeeyey, iyagoo aan miyir qabin markhaati uga ahaa runta ay iyagu qudhoodu garanayn macnaheeda, ayaa nala hadasha. Qaran kasta iyo qof kasta oo maanta jooga Ilaah wuxuu u qoondeeyey meel qorshihiisa weyn gudaheeda. Maanta dadka iyo quruumaha waxaa lagu cabbirayaa miisaanka toosan ee ku jira gacanta Kan aan marnaba qalad samayn. Dhammaantood, doorashadooda ay iyagu sameeyaan, waxay ku go’aaminayaan qaddarkooda, Ilaahna wuxuu ka talinayaa wax walba si uu u fuliyo ujeeddooyinkiisa.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> “Taariikhda uu ANIGU WEEYNAHA ahi ku calaamadeeyey Eraygiisa, isaga oo isku xidhaya giraanba giraanta ka dambaysa ee silsiladda wax sii sheegidda, laga bilaabo daa’imnimadii hore ilaa daa’imnimada iman doonta, waxay inoo sheegaysaa meesha aynu maanta kaga sugan nahay socodka qarniyada, iyo waxa laga fili karo wakhtiga iman doona. Wax kasta oo wax sii sheegiddu sii sheegtay inay dhici doonaan, ilaa wakhtigan la joogo, waxaa lagu raadraacay bogagga taariikhda, oo waxaynu ku kalsoonaan karnaa in wax kasta oo weli iman doona ay u rumoobi doonaan sida ay u kala horreeyaan.” Education, 177, 178.

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