Article

# The Book of Daniel - Number Twelve

Kitaabka Daanyeel - Tirada Laba iyo Toban

Darkness

Mugdi

Author

Jeff Pippenger

Published

December 7, 2023

Formats

PDF
Word
Song MP3

A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Erey ama odhaah laba-laaban oo ku dhex jirta Erayga la waxyooday waa astaan u ah farriinta malaa’igta labaad.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> Oo sannaddii labaad ee boqornimadii Nebukadnesar, Nebukadnesar wuxuu ku riyooday riyooyin, kuwaas oo ruuxiisu ku qasmeen, hurdadiisiina way ka tagtay. Markaasaa boqorkii amray in loo yeedho saaxiriinta, xiddigiska yaqaan, sixiroolayaasha, iyo reer Kaldayiin, si ay boqorka ugu sheegaan riyooyinkiisii. Sidaas daraaddeed way yimaadeen oo boqorka hortiisa ayay istaageen. Boqorkiina wuxuu ku yidhi, Waxaan ku riyooday riyo, ruuxayguna wuu qasmay si aan riyada u ogaado. Daanyeel 2:1–3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

“Gudcurka” habeenkii, Nebukadnesar wuxuu ku riyooday sanam, laakiin riyadii ma uu soo xusuusan karin. Riyadii habeenka ayuu ku riyooday sanam, laakiin riyadii sanamka waxay fahamkiisa ugu ahayd mugdi la mid ah mugdigii habeenkii uu ku riyooday riyadaas.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Markaasaa reer Kaldayiin waxay boqorka kula hadleen afka Suuriyaanka, Boqorow, weligaa noolow; addoommadaada noo sheeg riyadii, annaguna waxaannu kuu muujin doonnaa fasirkeeda. Boqorkiina wuu u jawaabay oo reer Kaldayiin ku yidhi, Arrintu way iga luntay; haddii aydaan i ogeysiin riyadii iyo fasirkeedaba, waa laydin jarjari doonaa, guryihiinnana waxaa laga dhigi doonaa meel qashin iyo digo lagu qubo. Laakiinse haddii aad ii muujisaan riyadii iyo fasirkeedaba, waxaad iga heli doontaan hadiyado iyo abaalmarinno iyo sharaf weyn; sidaas daraaddeed i tusiya riyadii iyo fasirkeedaba. Daanyeel 2:4–7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Imtixaankii riyadii sanamka Nebukhadnesar wuxuu ahaa imtixaan loo dejiyey in lagu garto cidda bixin karta sharaxaad nebinimo oo sax ah oo ku saabsan sanam gudcur ku daboolan, iyo weliba fasiraadda waxa ku jira riyada. Farriintii malaa’igta labaad oo lagu biiriyey farriintii Qaylada Habeenbadhkii ee taariikhda Milleriyiinta, waxaa hore u sii matalay Eliyaas tartankii Buur Karmel. Iyaduna sidoo kale waxay ahayd imtixaan muujin lahaa, ma aha oo keliya cidda ah Ilaaha runta ah, laakiin sidoo kale cidda ah nebiga runta ah. William Miller, oo Sister White si toos ah u tidhaahdo in Eliyaas lagu matalay, wuxuu Karmel ku matalay Eliyaas. Hase ahaatee, ma ahayn William Miller qudhiisa waxa la matalayey, inta badan sida ay ahaayeen xeerarka fasiraadda nebinnimada ee loo horseeday inuu fahmo. Buur Karmel, nebiyadii ilaaha labka ah ee Bacal iyo nebiyadii ilaaha dheddigga ah ee Ashtarooth waxaa lagu caddeeyey inay ahaayeen nebiyo been ah. Taariikhda Milleriyiinta, kaniisadaha Protestant-ka ah waxaa lagu caddeeyey inay ahaayeen nebiyo been ah sida uu Buur Karmel u sii matalay.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Markii kaniisadaha Protestanka ahi muujiyeen diidmadooda xeerarkii fasiraadda nebinnimada ee William Miller, waxay noqdeen gabdhihii Rooma. Si nebiyad ahaan ah, gabadhi waa sawirka hooyadeed. Imtixaankii ay Protestanku ku fashilmeen taariikhda Millerite wuxuu ahaa imtixaankii aqoonsaday oo soo saaray sawirka (gabadhii) bahalka. Halkaas ayay geeska Protestannimada runta ahi ku muuqatay iyadoo ka soo horjeedda geeska Protestannimada riddowday. Nebukadnesar wuxuu dalbanayay fasiraad, isagoo sidaas yeelayana, si daryeelka Ilaah ah ayuu ugu lug lahaa soo saarista muujinta nebiyada beenta ah iyo nebiyada runta ah.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Mar kale ayay u jawaabeen oo yidhaahdeen, Boqorku addoommadiisa ha u sheego riyadii, annaguna fasirkeeda waannu muujin doonnaa. Boqorkiina wuu u jawaabay oo yidhi, Hubaal baan u ogahay inaad wakhti doonaysaan, maxaa yeelay waxaad arkaysaan in arrinkii iga lumay. Laakiin haddaaddaan riyada ii caddayn, waxaa idiin yaal amar keliya; waayo, waxaad isu diyaarisay erayo been iyo xumaan leh inaad hortayda kaga hadashaan ilaa wakhtigu is beddelo. Sidaas daraaddeed ii sheega riyada, markaasaan ogaan doonaa inaad fasirkeeda ii muujin kartaan. Daniel 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Dhammaadka xilliyadii imtixaanka, kala soociddii lagu muujiyey Buur Karmel, iyo 22-kii Oktoobar, 1844, ayaa sidoo kale lagu sawiray cutubka labaad ee Daanyeel. Saddexda muuqaal ee nebiyadeed ee Buur Karmel, taariikhda Millerite-ka, iyo riyadii Nebukadnesar ee taallada, culaysku wuxuu saaran yahay fasiraadda saxda ah ee waxsii sheegista sida ay u meteleen Eliiyaah, Miller, iyo Daanyeel. Fasiraadda riyadu waa farriinta la furay ee taariikhda lagu muujiyo halkaas oo laba dabaqadood oo nebiyo ahi ka soo baxaan.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Kaldeyiintii ayaa boqorka hortiisa ugu jawaabay, oo waxay yidhaahdeen, Ma jiro nin dunida jooga oo muujin kara arrinta boqorka; sidaas daraaddeedna ma jiro boqor, sayid, ama taliye waxyaalahan oo kale weyddiistay sixiroole, ama xiddigis, ama Kaldeyi ah. Oo waxa boqorku dalbanayaa waa wax naadir ah, mana jiro mid kale oo boqorka hortiisa ku muujin kara, ilaahyada mooyaane, kuwaas oo hoygoodu aanu la jirin binu-aadmiga. Sababtaas aawadeed boqorkii wuu cadhooday oo aad buu u xanaaqay, oo wuxuu amray in la wada baabbi'iyo nimankii xigmadda lahaa oo dhan ee Baabuloon. Daanyeel 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

Buurta Karmel dusheeda, Eliyaah wuxuu soo jeediyey imtixaanka, imtixaankii uu soo jeediyeyna ma ahayn oo keliya in lagu muujiyo kan ah Ilaaha runta ah, laakiin sidoo kale kan ah nebiga runta ah. Daanyeel cutubka labaad, waa reer Kaldayiin kuwa tilmaamaya imtixaanka muujiyey kala duwanaanta u dhexaysa kan runta ah iyo kan beenta ah. Waxay sharxayaan in fasiraadda Nebukadnesar raadinayo lagu garan karo oo keliya Ilaah, ee aanay dadku garan karin. Waxay kaloo ka cawdeen in xiriirka ka dhexeeya Nebukadnesar iyo xigmadyahannadiisii diineed uu ahaa xiriir khaldan markay yidhaahdeen, “waa wax naadir ah waxa boqorku dalbanayo.” Waxay doonayeen in boqorka, oo matalaya Dawladda, uu ka fogaado goobta diinta ee iyaga loo fahmay inay ka yihiin kuwa awoodda ku leh. Kama ay soo horjeedin mabaadi’da isu-geynta kaniisadda iyo dawladda; waxay ka soo horjeedeen in Nebukadnesar, oo matalaya Dawladda, uu dalbanayo inuu xukumo kaniisadda. Waxay ku raalli ahaan lahaayeen xiriir kaniisad-dawladeed, haddii hoggaamiyeyaasha diintu ay ka talin lahaayeen dawladda. Imtixaanka sawirka bahalka ayaa ah meesha aynu kaga go’aansanno masiirkeenna weligiis ah—sida riyadii sawirka Nebukadnesar—waana imtixaan nolol ama geeri ah.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Oo amarkii baxay in nimankii xigmadda lahaa la laayo; waxayna doondoonayeen Daanyeel iyo saaxiibbadiis in la laayo. Markaasaa Daanyeel Ariyokh oo ahaa sirkaalkii ilaalada boqorka, kaasoo u baxay inuu laayo nimankii xigmadda lahaa ee Baabuloon, ugu jawaabay talo iyo xigmad; wuuna u jawaabay oo ku yidhi Ariyokh oo ahaa sirkaalkii boqorka, Maxaa amarku boqorka uga soo baxay isagoo sidaas u degdeg badan? Markaasaa Ariyokh arrinkii u sheegay Daanyeel. Daanyeel 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Markii Daanyeel loo iftiimiyo fahamka xaaladaha nolosha iyo dhimashada ee riyada taallada weli aan la aqoon, wuxuu matalayaa iftiiminta boqol iyo afar iyo afartan kun ee xaqiiqada ah inay ku jiraan taariikhda imtixaanka labaad oo muuqda ee habraaca imtixaanka saddexda-tallaabo ah. Hase ahaatee, Daanyeel si fudud ugama wakiil aha oo keliya kuwii doortay inay cunaan cuntada saxda ah, sidaas darteedna ka gudbay imtixaankii kowaad, balse wuxuu kaloo matalaa wakiilka aadanaha ah ee Ilaah siiyey garasho gaar ah oo ku saabsan waxsii sheegyada Kitaabka Quduuska ah.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Afartan carruurtaasna xagga Ilaah wuxuu siiyey aqoon iyo xeelad xagga cilmiga iyo xigmadda oo dhan; Daanyeelna wuxuu lahaa garasho xagga riyooyinka iyo muujinta oo dhan. Daanyeel 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

In kastoo afarta Cibraani ee aaminka ah dhammaantood ka gudbeen imtixaankii cuntada, haddana Daanyeel ayaa loo doortay inuu noqdo farriin-sidaha riyooyinka iyo waxyiyada. Daanyeel wuxuu matalayaa farriin-sidaha nebiyadeed sida ay u meteleen Eliyaah, Yooxanaa Baabtiisaha, Yooxanaa Muujiyaha, William Miller, iyo Future for America. Farriin-sidaha nebiyadeed marnaba lagama sooco imtixaanka nebiyadeed.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

Waqtigii Masiixa, kuwii diiday maragga Yooxanaa ma ayan ka faa’iidi karin Ciise. Taariikhdii Millerite-ka, kuwii diiday farriintii kowaad (oo uu metelayay William Miller), ma ayan ka faa’iidi karin farriintii labaad. Labada taariikhoodba kuwa aaminka ah ma ay garanayn halka habka imtixaanku u socday. Xertii waxay diideen inay arkaan iskutallaabta, in kasta oo si cad loogu sheegay inay taasu dhici doonto. Millerite-yaduna ma ay arki karin niyad-jabkii weynaa. Daanyeel, markii Ariook uu uga warramay duruufihii nolol iyo dhimasho ee la xidhiidhay riyadii taallada ee Nebukadnesar, ma uu garanayn waxa ku jiray riyada ama halka imtixaanka taalladu ku dambayn doono. Waxa keliya oo uu ogaa waxay ahayd in ay ahayd xaalad nolol iyo dhimasho ah. Sidaas darteed Daanyeel wuxuu u baahday waqti si uu u fahmo fasiraadda.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Markaasaa Daanyeel gudaha u galay, oo boqorkii ka baryay inuu siiyo waqti, si uu boqorka ugu muujiyo fasiraadda. Daanyeel 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Daanyeel wuxuu muujiyey iimaan ku saabsan cuntadii (habraacii) uu go’aansaday inuu cuno imtixaankii ugu horreeyey. Sidaas daraaddeed waxaa isaga la siiyey waqti, sidii xertii loo siiyey wakhtigii Masiixa. Wakhtigii xertii la siiyey wuxuu ahaa muddadii dhimashada Masiixa, aaskiisa, sarakiciddiisa, iyo koritaankiisii ugu horreeyey, ka hor intuusan Rabbigu xertii kula kulmin jidka Emma’us, dabadeedna mar kale qolka sare. Markaas dhammaadka wakhtigaas ayuu ku neefsaday Ruuxa Quduuska ah.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Markuu tan yidhi dabadeed, ayuu ku neefsaday iyaga, oo wuxuu ku yidhi, Qaata Ruuxa Quduuska ah. Yooxanaa 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Yexesqeel wax buu sii sheegay, lafihii dhintayna waa la isu keenay. Markaas Yexesqeel mar kale ayuu wax sii sheegay, Ruuxa Quduuska ahna waxaa lagu afuufay jidhadkii immika la sameeyey, wayna istaageen iyagoo ah ciidan weyn oo xoog badan. Markii Masiixu ku afuufay xertii, wuxuu furay garashadoodii.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Markaasuu wuxuu furay garashadoodii, si ay u fahmaan Qorniinnada. Luukos 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Nebi oo dhan waxay ka hadlayaan dhammaadka dunida, Daanyeelna ka reeban ma aha. Wakhtigii uu codsaday wuxuu ahaa muddo uu ku heli karo iftiin. Wakhtigii sugitaanka ee Milleriyiinta wuxuu ka bilaabmay niyad-jabkii ugu horreeyey ilaa ay garteen inay ku jireen wakhtigii dib-u-dhaca, taas oo la xidhiidhay waxsii sheegyada Matayos cutubka shan iyo labaatanaad iyo Xabaquuq cutubka labaad. Taariikhda wakhtiga dib-u-dhaca ee taariikhda Milleriyiinta waxaa lagu dhammaystiray wakhtigii farriinta malaa’igta labaad. Daanyeel cutubka labaad wuxuu matalayaa isla taariikhdaas; sidaas darteed codsigiisii wakhti wuxuu si nebiyannimo ah ula jaanqaadayaa wakhtigii dib-u-dhaca ee Milleriyiinta. Haddaba, codsiga Daanyeel ee wakhti iyo wakhtigii dib-u-dhaca ee Milleriyiinta waxay matalaan wakhtiga dib-u-dhaca ee boqolka afartan iyo afarta kun, kaas oo bilaabmay Luulyo 18, 2020.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Codsiga Daanyeel ee ah in waqti loo siiyo si uu u garto riyadii sawirka Nebukadnesar waxaa cutubka kow iyo tobnaad ee Muujintii lagu metelayaa saddexda maalmood iyo badhka ah ee ay labada markhaati mayd ahaan ugu yaalliin jidka dhexdiisa. Taariikhda saddexda maalmood iyo badhka ah ee Muujintii 11, saddexda maalmood iyo badhka ah oo astaan ahaan u metela cidlada nebiyadeed, waxaa jira cod qaylinaya. Codka aadanaha ee uu Adeegaha Qalbiqaboojiyaha ahi u adeegsado inuu ku toosiyo oo uu lafaha qalalan ee dhintay nolol ugu soo celiyo waxaa metelaya Daanyeel, kaas oo la siiyey muujinta nebiyadeed ee waxa ay riyadu ahayd iyo waxa ay u taagnayd. Codka cidlada ku qaylinaya waxaa la siiyey garasho nebiyadeed oo ku saabsan riyooyin iyo muuqashooyin, sida uu Daanyeel u metelo. Codku wuu qaylinayaa, sidaas darteedna wuxuu muujinayaa in la siiyey farriinta Qaylada Habeenbadhka, qayladuna waxaa la bixiyaa saqda dhexe, taas oo metesha gudcur.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

Gudcurkii ugu qotada dheeraa ee saqda dhexe codkii (Daanyeel) waxaa la siiyey garasho ku saabsan farriin lagu daboolay gudcur. Amarka la siiyey codka (Yexesqeel) waa inuu wax u sii sheego lafaha engegan ee dhintay. Markuu sidaas yeelo, Gargaaraha waxaa lagu neefsiiyaa kuwii jidka yaallay ee dhintay, wayna “soo noolaadaan.” Laakiin soo noolayntu waxa keliya oo lagu dhammaystiraa tukasho. Tukashadu waa astaan-jid ku taal taariikhda soo noolaynta lafaha engegan ee dhintay oo jidka lagu laayey. Daanyeel si nebiyaysan ayuu u metelaa astaan-jidkaas, si toos ah meesha ku habboon ee astaan-jidka lagu aqoonsaday.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Soo nooleyn runta ah oo dhexdeenna ka hanaqaadda waa tan ugu weyn uguna degdegga badan baahiyahayaga oo dhan. In tan la doondoonaa waa inay noqotaa hawshayada ugu horraysa. Waa in dadaal daacad ah loo galaa helidda barakada Rabbiga, mana aha sababta oo ah Ilaah uusan diyaar u ahayn inuu nagu deeqo barakadiisa, balse waa sababta oo ah innagu uma aannu diyaarsanayn inaan helno. Aabbaheenna jannada ku jira ayaa ka sii diyaar badan inuu Ruuxiisa Quduuska ah siiyo kuwa isaga weyddiista, inta waalidiinta dunidu uga diyaar badan yihiin inay hadiyado wanaagsan siiyaan carruurtooda. Laakiin waa shaqadeenna inaanu, qirasho, is-hoosaysiin, toobadkeen, iyo tukasho kulul ku dhammaystirno shuruudaha uu Ilaah ku ballanqaaday inuu nagu siiyo barakadiisa. Soo nooleyn waxaa la filan karaa oo keliya iyadoo jawaab looga helayo tukashada. Inta dadku sidaas uga madhan yihiin Ruuxa Quduuska ah ee Ilaah, ma ay qaddarin karaan wacdinta Erayga; laakiin marka awoodda Ruuxu taabato qalbiyadooda, markaas khudbadaha la jeediyo ma ahaan doonaan kuwo aan wax tar lahayn. Iyagoo ku hagmaya waxbaridda Erayga Ilaah, iyadoo ay la socoto muujinta Ruuxiisa, iyo iyagoo adeegsanaya garasho sugan, kuwa ka qayb gala kulammadeenna waxay heli doonaan waayo-aragnimo qaali ah, oo markay guryahooda ku noqdaanna, waxay diyaar u ahaan doonaan inay sameeyaan saamayn caafimaad qabta.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Calan-qaadayaashii hore waxay garanayeen waxa ay tahay in Ilaah lagula halgamo baryada, oo lagu raaxaysto daadinta Ruuxiisa. Laakiin kuwan waxay ka sii baxayaan goobta hawsha; oo yaa soo kacaya si uu boosaskooda u buuxiyo? Sidee bay la tahay jiilka soo kacaya? Ma Ilaah bay u soo jeesteen? Ma ku baraarugsannahay hawsha ka socota meesha quduuska ah ee samada, mise waxaannu sugaynaa in xoog nagu qasba uu ku soo dego kiniisadda intaan toosi lahayn? Ma rajaynaynaa inaan aragno kiniisadda oo dhan oo dib loo soo nooleeyo? Wakhtigaasu marnaba ma iman doono.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Waxaa kaniisadda ku jira dad aan weli soo noqon, oo aan ku midoobi doonin tukasho daacad ah oo guulaysata. Waa inaynu shaqada u galnaa si shaqsi ah. Waa inaynu sii tukannaa in ka badan, oo aynu hadal yaraynaa. Xumaantu way bataa, waana in dadka la baro inayan ku qancin cibaado muuqaalkeeda oo aan lahayn ruuxa iyo xoogga. Haddii aynu ku dadaalno baadhidda qalbiyadeenna, ka fogaynta dembiyadeenna, iyo sixidda u janjeerkeenna xun, nafahayagu looma qaadi doono wax aan jirin; waxaynu ka shakiyi doonnaa nafteenna, innagoo leh dareen joogto ah oo ah in ku filnaanshaheenna ay ka timaaddo Ilaah.” Selected Messages, buugga 1, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Isagoo ku salaynaya rumaysadka uu ku qabay cuntadii Daanyeel doortay inuu cuno, ayaa markaas lagu geliyey hanaan imtixaan oo muuqaal ah oo uga baahnaa inuu adeegsado habkii ay cuntadiisu matalaysay, si uu marka hore u ballanqaado in Ilaahiisu aqoonsan doono oo sharxi doono riyadii, dabadeedna u fuliyo u soo bandhigidda riyadaas boqorka. Wuxuu haystay cuntadii saxda ahayd, ama habkii saxda ahaa, dabadeedna wuxuu ahaa inuu si muuqaal ah u muujiyo rumaysadkiisa isagoo soo bandhigaya farriinta riyadii sawirka Nebukhadnesar oo ku jirtay “gudcur” buuxa. Ficilkiisii xigayna wuxuu ahaa muujintiisii muuqaalka ahayd ee rumaysadka, waayo markaas ayuu ku dhaqmay qaacidada rabbaaniga ah ee dadka Ilaah marka ay isku arkaan gudcurka.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> “Mugdiga kan sharka leh waxay hareereysaa kuwa dayaca inay tukadaan. Jirrabyada cadawga ee si hoose loo gunuunaco ayaa ku sasaba dembi; waxaas oo dhammuna waa sababta oo ah kama faa’iidaystaan mudnaanta uu Ilaah siiyey ee ku jirta amarka rabbaaniga ah ee tukashada. Maxay haddaba wiilasha iyo gabdhaha Ilaah uga caga-jiidayaan tukashada, iyada oo tukashadu tahay furaha ku jira gacanta rumaysadka oo lagu furo bakhaarka samada, halkaas oo lagu kaydiyey khayraadka aan xadka lahayn ee Qaadirnimada? Haddii aanay jirin tukasho aan kala joogsi lahayn iyo feejignaan dadaal leh, waxaynu halis ugu jirnaa inaynu dayacno oo aynu ka leexanno jidka toosan. Colka ayaa had iyo goor isku daya inuu xannibo jidka loo maro kursiga naxariista, si aynaan baryo kulul iyo rumaysad ugu helin nimco iyo xoog aynu ku caabbino jirrabaadda.” Steps to Christ, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Iyadoo mugdiga ku jira wixii ku saabsanaa riyadii habeenkii ee Nebukadnesar, Daanyeel wuxuu isu geeyey saddexdiisii saaxiibbo, wuuna tukaday.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> Markaasaa Daanyeel gurigiisii tegey, oo arrinkii wuxuu ogeysiiyey Xananyaah, Miishaa’eel, iyo Casaryaah, oo ahaa saaxiibbadiisii, inay naxariis ka baryaan Ilaaha samada wax ku saabsan qarsoodigan; si aan Daanyeel iyo saaxiibbadiis ula baabbi’in kuwa kale ee xigmadda lahaa ee Baabuloon. Markaasaa qarsoodigii waxaa loogu muujiyey Daanyeel riyo habeennimo ah. Markaasaa Daanyeel ammaanay Ilaaha samada. Daanyeelna wuu jawaabay oo yidhi, Mahad waxaa leh magaca Ilaah weligiis iyo weligiisba, waayo, xigmadda iyo xooggu isagaa leh. Isagaa beddela waqtiyada iyo xilliyada; boqorradana wuu ridaa, wuuna taagaa; isagaa kuwa xigmadda leh siiya xigmad, kuwa garashadana aqoon. Isagaa muujiya waxyaalaha qoto dheer oo qarsoon; isagu waa ogyahay waxa gudcurka ku jira, iftiinkuna isaguu la jiraa. Waan kuu mahadnaqayaa, waanan ku ammaanayaa, Ilaahii awowayaashayow, waayo, waxaad i siisay xigmad iyo xoog, oo haatanna waxaad ii muujisay wixii aannu kaa baryaynay; waayo, imminka waxaad na ogeysiisay arrinkii boqorka. Daanyeel 2:17–23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Daani'eel dabadeed waxaa abaalmariyey Kii “yaqaanna waxa gudcurka ku jira.” Dhaqdhaqaaqa lagu meelmarinayo sharciyada Axadda wuxuu ku socdaa gudcur, oo kuwa qirtay inay cunayaan cuntada Ilaahiga ah waxaa laga doonayaa inay gartaan samaysanka ekaanta bahalka oo diyaarinaysa madasha diineed iyo tan siyaasadeed ee lagu dhaqan-gelinayo calaamadda awoodda baabtiiska.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Daaniyeel cutubka labaad si fudud uguma aqoonsanayo taariikhda malaa’igta labaad ee taariikhda Millerite, balse si ka sii toosan ayuu u sawirayaa taariikhda malaa’igta labaad ee dhaqdhaqaaqa malaa’igta saddexaad. Imtixaankii riyadii sanamka Nebukadnesar, waxaa lagu matalayaa imtixaanka sanamka bahalka. Tallaabooyinka nebinnimada ee dadka Ilaah ay ku baraarugayaan duruufaha nolol iyo geeri ee sharciga Axadda ee soo dhow, waxaa si gaar ah loogu aqoonsanayaa buugaagta Daaniyeel iyo Muujintii.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Daanyeel wuxuu matalaa rasuulka taariikhda ay ka soo baxdo farriinta nolol-ama-geeri ee riyadii sanamka. Wuxuu ku taagan yahay cuntadii uu u yimid inuu fahmo, oo rumaysad ayuu ku caddaynayaa in Ilaah riyada muujin karo, hase yeeshee waqti ayuu codsadaa. Waqtigaasu waa wakhtiga dib-u-dhaca. Dhammaadka wakhtiga dib-u-dhaca, waxaa la siiyaa aqoonta wixii ku jiray riyadii mugdiga ahayd ee Nebukadnesar, laakiin intaas oo keliya ma aha. Keliya ma uu helin fahamka riyadii sanamka, taas oo astaan u ah sanamka bahalka iyo imtixaanka la xidhiidha, laakiin wuxuu kaloo Ilaah ku ammaanayaa dhammaadka wakhtiga dib-u-dhaca in Ilaah “xigmad siiyo kuwa xigmadda leh, oo aqoon siiyo kuwa garashada yaqaan; Isagu wuxuu muujiyaa waxyaalaha qoto dheer oo qarsoon; wuxuu og yahay waxa gudcurka ku jira, oo iftiinkuna isaguu la deggan yahay.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Daanyeel halkan wuxuu ammaantiisa ku dejinayaa macnaha ah in ay jirtay “korodh aqoon,” waayo kii cutubka laba iyo tobnaad ku caddeeya in “kuwa caqliga leh” ay garan doonaan “korodhka aqoonta,” isla markaana wuxuu Ilaah ku ammaanayaa in uu siiyey “xigmad” iyo “aqoon” “kuwa caqliga leh.” Wuxuu si toos ah u tilmaamayaa bikradihii xigmadda lahaa, wuxuuna waqtigiisa ku xidhayaa wakhtigii dib-u-dhaca. Wuxuu tusaalaha laga helayo cutubka labaad si toos ah ugu dhex meeleynayaa dhammaystirka buuxa ee wakhtigii dib-u-dhaca ee Matayos shan iyo labaatan, kaas oo ku jira dhaqdhaqaaqa malaa’igta saddexaad. Waxa ka sii mudan ayaa ah xaqiiqada ah in kitaabka Muujintii uu aqoonsanayo in wax yar ka hor xidhitaanka muddada imtixaanka, Yooxanaa loo sheegay inuusan shaabadayn hadallada waxsii sheegyada ee kutubta Daanyeel iyo Muujintii, waayo waa isku kitaab.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Markaasuu igu yidhi, Ha xidhin erayada wax sii sheegidda kitaabkan, waayo wakhtigu waa dhow yahay. Kii aan caddaaladda ahayn, ha sii ahaado aan caddaalad ahayn weli; kii wasakhda ahuna, ha sii ahaado wasakh weli; kii xaqa ahuna, ha sii ahaado xaq weli; kii quduuska ahuna, ha sii ahaado quduus weli. Muujintii 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Wakhtiga waxsii sheegyada Daanyeel iyo Muujintii la furfuri doono waa wakhtiga dib-u-dhaca ee masaalkii tobanka bikradood, wakhtigaasna waxa uu u taagan yahay codsigii Daanyeel ee waqti. Codsigiisii waqti waxaa xigtay salaad, taas oo ay tahay inay dhacdo ka hor soo sara kicidda lafihii engegnaa ee dhintay. Intii lagu jiray muddada wakhtiga ee korodhka aqoonta iyo fahamka sawirka riyada ee gudcurku qariyey la muujiyey, Ilaahna wax kale ayuu u sameeyey Daanyeel. “Isagu wuxuu muujiyaa waxyaalaha qoto dheer oo qarsoon.” Waxyaalaha qarsoon ee taariikhda Qayladii Saqbadhka waa waxsii sheegidda ku jirta Muujintii oo la furfurayo wax yar ka hor intaan xilliga imtixaanku xidhmin. Waxa “qoto dheer oo qarsoon” waa “run.”

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Runta waxay noqotaa furaha nebiyadeed ee loo furo rasuulka uu Daanyeel matalo, kaas oo u suurtageliya in la garto taariikhda qarsoon ee “todobada onkod.” Taariikhda qarsoon waa taariikhda saddex calaamadood oo waddo. Tan kowaad waa niyad-jab, tan dambena waa niyad-jab, sida lagu muujiyey taariikhda Millerite-ka. Ereyga Cibraaniga ah ee loo turjumay “run” waxaa sameeyey “Aqoonyahanka Afafka ee Cajiibka ah,” isagoo isku daray xarafka kowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga. Ciise waa kii ugu horreeyey oo ugu dambeeya, isaguna waa “runta.” Qaab-dhismeedka ereyga uu sameeyey “Aqoonyahanka Afafka ee Cajiibka ah” wuxuu tilmaamayaa saddexda calaamadood ee waddada ee nebiyadeed, kuwaas oo ah taariikhda qarsoon ee “todobada onkod,” kuwaas oo la xidhilahaa ilaa Daanyeel uu dalbaday “waqti” oo uu tukasho u tegey.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

Niyad-jabkii dhacay 18-ka Luulyo, 2020, wuxuu ahaa astaan-jidkii ugu horreeyey, wuxuuna tusaale u yahay niyad-jabka la xidhiidha kii ugu dambeeyey ee saddexda astaan-jid, kaas oo ah sharciga Axadda. Xarafka dhexe, oo ah xarafka saddex iyo tobnaad, waa astaan fallaagonimo, waana astaan astaan-jidka dhexe ee taariikhda qarsoon ee toddobada onkod. Fallaaganimada waxaa matala bikradaha nacasyada ah xilliga Qaylada Habeenbadhka, waayo Qaylada Habeenbadhku waa astaan-jidka dhexe ee taariikhda saddexda tallaabo leh ee 18-ka Luulyo, 2020, Qaylada Habeenbadhka, iyo sharciga Axadda ee dhowaan imanaya. Isla marka ay habeenbadh noqoto, wakhtigu wuxuu u gudbaa saacadda saddex iyo tobnaad, halkaas oo muujinta muuqata ee bikradaha nacasyada ah lagu caddeeyo garashadooda ah inayan haysan saliidda dahabka ah.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

Cidlada astaaniga ah ee “lamadegaanka” ee “saddexda maalmood iyo badhka” ee Muujintii cutubka kow iyo tobnaad, dadka Ilaah waxaa lagu matalay inay ku jiraan taariikhda astaaniga ah ee inkaarta “toddoba jeer.” Dhammaadka muddadaas, waa inay gartaan in la kala firdhiyey, inay dembaabeen, inay awowayaashood dembaabeen, inay Ilaah si ka gees ah ugu socdeen, iyo in Ilaah si ka gees ah ugu socday iyaga. Aqoonsigaas waa inuu ku hoggaamiyaa inay tukadaan tukashada Laawiyiintii lix iyo labaatanaad. Aqoonsigaas ah inay waajib ku tahay inay tukadaan tukashada Laawiyiintii lix iyo labaatanaad wuxuu si nebinnimo ah ula jaanqaadayaa tukashadii Daanyeel ee Daanyeel cutubka labaad, waxaana lagu muujiyey tukashadii Daanyeel ee cutubka sagaalaad. Sababta Daanyeel ugu tukaday tukashada Laawiyiintii lix iyo labaatanaad ee cutubka sagaalaad waxay ku salaysnayd garashadiisa ah inuu joogay dhammaadka toddobaatankii sannadood ee waxsii sheegiddii Yeremyaah ee ku saabsan maxaabiisnimadii dadka Ilaah.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

Toddobaatan sannadood oo isku midka ah waxay metelaan taariikhda shaabadaynta dadka Ilaah. Toddobaatan sannadoodkaas waxay metelaan nadiifinta ku xusan Malakii cutubka saddexaad iyo labada jeer ee Masiixu macbudka nadiifiyey. Waxay metelaan taariikhda imtixaanka sawirka bahalka. Taariikhdaasu waxay bilaabatay Sebtembar 11, 2001, waxayna ku dhammaanaysaa sharciga Axadda ee dhowaan imanaya. Dhammaadka muddadaas toddobaatanka sannadood ee astaanta ah, Daanyeel wuxuu raadiyaa “wakhti dib-u-dhac ah” si uu u tukado. Tukashadiisiina waa laga aqbalay markii qarsoodigii ugu dambeeyey ee wax sii sheegidda loo muujiyey isaga. Muujintaas waxay timid iyadoo dadka runta ah ee Protestant-ka ah ee Ilaah ay weli ku jireen wakhtigii firdhinta ee “lamadegaanka” ka dib Luulyo 18, 2020. Wakhtigaas ayaa “runta” loo muujiyey “codka cidlada kaga qaylinaya”.

We will continue Daniel chapter two in the next article.

Waxaannu ku sii wadi doonnaa Daanyeel cutubka labaad maqaalka xiga.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Oo cadhadii Rabbiga ayaa ku kululaatay dalkii this, si uu ugu soo dejiyo habaarada oo dhan ee ku qoran kitaabkan. Rabbiguna wuxuu iyaga dalkoodii kaga rujiyey cadho, iyo xanaaq, iyo carays weyn, oo wuxuu ku tuuray dal kale, sida ay maanta tahay. Waxyaalaha qarsoon waxaa leh Rabbiga Ilaaheenna ah; laakiinse waxyaalaha la muujiyey waxaa leh innaga iyo carruurteenna weligood, si aynu u wada yeelno erayada sharcigan oo dhan. Sharciga Kunoqoshadiisa 29:27–29.

Back to Articles