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

Kitaabka Daanyeel - Boqol iyo Soddon iyo Shan

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

Codadka Nebinimada ee 1776, 1789, iyo 1798: Hordhac u ah Shaabadaynta 144,000-ka

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Taariikhda 1776, 1789, iyo 1798 waxay tusaale u yihiin taariikhda shaabadaynta boqol iyo afar iyo afartan kun. Mid kasta oo ka mid ah taariikhahaas, bahalkii dhulka ayaa hadlay. Saddexda astaamood ee jidka oo lagu sii tusay saddexda jeer ee bahalkii dhulku hadlay, waxay barbar socdaan saddexda cod ee Masiixa ee 11-kii Sebtembar, 2001, Luulyo, 2023, iyo sharciga Axadda ee dhowaan imanaya.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Waxaan Ruuxa ku jiray maalinta Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn, sidii buun oo kale. Muujintii 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Mid kasta oo ka mid ah saddexdaas calaamadood ee codka ahi waxay aqoonsanayaan “dhawaaqidda” sii kordhaysa ee hoogga saddexaad, kaas oo sidoo kale ah buunkii digniinta ee toddobaad, buunna waa cod.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Si qaylo dheer u dhawaaq, hana iscelin; codkaagana sida buun u qaad, oo dadkayga tus xadgudubkooda, guriga Yacquubna dembiyadooda. Ishacyaah 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Codkii loo diray geeska Protestanka 11kii Sebtembar, 2001, wuxuu ahaa codkii waardiyeyaasha oo ugu yeedhaya Adventism-ka La’odikiyaanka ah inuu dib ugu soo noqdo jidadkii hore ee Yeremyaah, laakiin shirkii kuwa wax quudhsada ayaa diiday inay ku socdaan dhexdeeda.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Rabbigu wuxuu leeyahay sidan, Jidadka istaaga oo fiiriya, oo weyddiista waddooyinkii hore, meesha jidka wanaagsan ku yaal, oo ku socda; markaasna naftiinna waxaad u heli doontaan nasasho. Laakiinse waxay yidhaahdeen, Kuma socon doonno. Oo weliba waxaan idiin dul taagay waardiyeyaal, anigoo leh, Dhawaaqa buunka maqla. Laakiinse waxay yidhaahdeen, Maqli mayno. Yeremyaah 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Codkii Luulyo, 2023 wuxuu ahaa sarakiciddii adeegga Future for America, kaas oo aamusnaa tan iyo niyad-jabkii kowaad ee July 18, 2020. Sida ku jirtay ku dhawaaqiddii Yooxanaa ee Masiixa dhowaan imanaya, iyo ku dhawaaqiddii Justinian ee kan Masiixa ka geesta ah ee dhowaan imanaya, Future for America wuxuu aqoonsaday in mustaqbalka Ameerika uu qarka u saarnaa in weligiis la beddelo marka sharciga Axadda ee dhowaan imanaya yimaado, iyo marka buunka toddobaad laga dhawaajiyo calaamaddaas. Codka kan cidlada kaga qaylinaya wuxuu ahaa codkii Luulyo, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Codka labaad ee Muujintii cutubka siddeed iyo tobnaad waxa la yeedhinayaa marka sharciga Axadda ee dhaw imanayo yimaado, marka uu dhaco hadalka masduulaagga ee bahalka dhulka. Halkaas ayay “dameeraddii” markii saddexaad lagu dhufanayaa, dabadeedna “dameeraddii” way hadli doontaa. Dameeraddii waxaa lagu dhuftey wax yar ka dib Sebtembar 11, 2001, ka dib Oktoobar 7, 2023, dabadeedna mar kale ayaa lagu dhufan doonaa marka sharciga Axadda ee dhaw imanayo yimaado, halkaas oo ay ku hadasho. Markhaatiga Balcaam gudaheeda waxaa jidka ka leexiyey malaa’ig, malaa’igtuna waxay astaan u tahay afarta malaa’igood ee lagu amray inay celiyaan afarta dabaylood ee Islaamka, laakiin marka sharciga Axaddu yimaado dameeradda Islaamku waxay ku hadlaysaa dhawaaqa buunka toddobaad, kaas oo sidoo kale ah hoogga saddexaad.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Halkaas ayaa riyadii Islaamka, oo dib u dhacday tan iyo July 18, 2020, ka hadlaysaa; waayo markaas dib dambe uma dhici doonto. Waxaa jira codad badan muddada shaabadaynta boqol iyo afartan iyo afarta kun, muddadaasina waxay ka horraysaa xukunka fulineed ee Ilaah oo ka bilaabma sharciga Axadda ee soo dhowaanaya. Xukunka fulineed ee Ilaah waxaa matala toddoba malaa’igood oo sita toddoba maddiibadood. Muddadaasi waxay ka bilaabataa ku shubista Ruuxa Quduuska ah, waxayna ka dhigan tahay soo noqnoqoshada Bentekoste, markii Ruuxa Quduuska ah la shubay oo afaf dab ahna ay markhaati ka ahaayeen dhacdadaas. Ku shubista wakhtigaas lama sii qiyaaso, waayo Ruuxa Quduuska ah markaas waxaa lagu shubaa si aan qiyaas lahayn.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Malaa’igta ku biiraysa ku dhawaaqidda farriinta malaa’igta saddexaad waa inay dhulka oo dhan ku iftiimisaa ammaanteeda. Halkan waxaa lagu sii sheegayaa hawl baaxad caalami ah leh iyo xoog aan caadi ahayn. Dhaqdhaqaaqii imaatinka Masiixa ee 1840–44 wuxuu ahaa muujin ammaanan oo xoogga Ilaah ah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey saldhig kasta oo adeeg-masiixiyeed oo dunida ku yaal, dalal qaarkoodna waxaa ka jiray xiisaddii diineed ee ugu weynayd ee lagu arkay waddan kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; hase yeeshee kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee ka dhasha digniinta ugu dambaysa ee malaa’igta saddexaad.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Shaqadu waxay la mid ahaan doontaa tii Maalinta Bentakostiga. Sida ‘roobkii hore’ loo bixiyey, marka Ruuxa Quduuska ah lagu daadshay bilowgii injiilka, si uu u sababo biqilka iniinta qaaliga ah, sidaas oo kale ‘roobka dambe’ ayaa la bixin doonaa dhammaadkiisa si uu u bisleeyo goosashada.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

11-kii Sebtembar, 2001, waxaa bilaabmay shaabadaynta boqol iyo afar iyo afartan kun, Ruuxa Quduuska ahna qiyaas ahaan baa loo shubay. Qiyaasidda daadintaas waxaa lagu metelay taariikhdii Bentekoste, oo ka bilaabmaysa sarakiciddii Masiixa, halkaas oo malaa'ig hadashay oo tidhi, “Wiilka Ilaahow, soo bax, Aabbuhu waa kuu yeedhayaa,” sida Ciise Laasaros uga yeedhay qabriga erayadan, “Laasarosow, soo bax.” Sannadkii 2023, Masiixu wuxuu lafihii dhintay ee engegnaa ee labada markhaati ugu yeedhay, “soo baxa.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Kicitaankii Masiix dabadeed wuxuu markii hore kor ugu baxay xagga Aabbihiis, dabadeedna wuu soo degay sida uu sameeyey Sebtembar 11, 2001. Markaasuu si tartiib-tartiib ah u iftiimiyey xertiisii, sida ay ka dhigan tahay la kulankiisii Maryan, xertii uu kula kulmay oo wax ku baray jidkii Emmaus, dabadeedna u muuqaashadiisii intiisii kale ee xerta. Afartan maalmood ayuu xertii wax baray ka hor kor-u-bixitaankiisii ugu dambeeyey, dabadeed toban maalmood oo kale ka dib, iyagoo dhammaantood isku qalbi ah oo meel qudha jooga, ayaa Ruuxa Quduuska ah lagu soo daadshay qiyaasla’aan.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> “Markii Ciise la kulmay xertiisii, wuxuu xusuusiyey erayadii uu hore ugu sheegay dhimashadiisii ka hor, in wax kasta oo isaga laga qoray ay waajib ahayd inay rumoobaan, kuwaas oo ku qoran sharciga Muuse, iyo nebiyada, iyo Sabuurrada. ‘Markaasuu garashadoodii furay inay Qorniinka gartaan, oo wuxuu ku yidhi, Sidaas baa qoran, oo sidaasay Masiixu ku habboonayd inuu xanuunsado, oo maalinta saddexaad kuwii dhintay ka soo sara kaco; iyo in magiciisa lagu wacdiyo toobadkeenka iyo dembidhaafka quruumaha oo dhan dhexdooda, iyadoo Yeruusaalem laga bilaabayo. Oo idinkuna waxaad tihiin markhaatiyaasha waxyaalahan.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Bishii Luulyo ee 2023, codkii Ciise ayaa toosiyey labadii markhaati ee dhintay, wuxuuna bilaabay inuu xertiisa u furo garashadooda wax kasta oo ku qoran sharciga Muuse (“todobada jeer”), nebiyada (taalladii xayawaannada ee Nebukadnesar), iyo Sabuurrada (waaya-aragnimada Muuse iyo Wanka). Shaqadiisii waxbariddu waxay ka bilaabatay sarakiciddiisii, waxayna sii xoogaysatay afartankii maalmood ee xigay. Waxay ku bilaabatay codsigiisii ah inuu wax cuno.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Intii ay weli rumaysan waayeen farxadda darteed oo ay yaabnaayeen, ayuu ku yidhi, Ma haysaan halkan wax la cuno? Markaasay siiyeen in yar oo kalluun la dubay ah iyo goosin malab-dhal ah. Isaguna wuu qaatay, oo hortooda ayuu ku cunay. Markaasuu ku yidhi, Kuwanu waa erayadii aan idinkula hadlay intii aan weli idinla joogay, in wax walba oo layga qoray ay waajib ahayd in la oofiyo, kuwaas oo ku qornaa sharcigii Muuse, nebiyadii, iyo Sabuurradii. Luukos 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Salaaddu waxay ahayd astaan-tusaaleed aasaasi ah oo ku jirta taariikhda socota, waxaana taariikhda laga bilaabo sarakiciddii Masiixa ilaa uu afartan maalmood dabadeed kor u kacay, ka hadhay toban maalmood (tobanna waa imtixaan), ilaa Bentakostiga, marka Ruuxa Quduuska ah lagu shubi lahaa qiyaas la’aan. Sarakiciddiisa, kor u kaciddiisa, oo ay raacday soo degiddiisa mar kale, waxay metelaan Sebtembar 11, 2001. Luulyo, 2023 waxay meteshaa dhammaadka afartanka maalmood, tobankii maalmood ee ka dambeeyana Luulyo, 2023 waxay horseedaan sharciga Axadda ee dhowaan imanaya. Muddadaas ugu dambaysa ee tobanka maalmood ah, midnimada iyo salaaddu waa astaanta-tusaaleed. Midnimada waxaa metelay waxsii-sheegiddii ugu horraysay ee Yexesqeel ee cutubka soddon iyo toddobaad, taas oo lafihii, seedihii, iyo hilibkii isu keentay. Waxsii-sheegiddii labaad ee Yexesqeelna waxay ahayd neeftii afarta dabaylood, neeftuna waa calaamad salaadda ah. Tobankaas maalmood ee ugu dambeeya, boqol iyo afartan iyo afarta kun waa la shaabadeeyaa, sida lagu sii tusaaleeyey Laasaros.

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

> “Tani waxay ahayd sababta uu u dib ugu dhigay tegitaankiisii Beytaniya. Mucjisadan ugu sarraysa, oo ah kicinta Laasaros, waxay ahayd in ay shaabaddii Ilaah ku dul dhigto shuqulkiisa iyo sheegashadiisa ilaahnimo.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Bikradaha xigmadda leh oo keliya laguma shaabadeeyo mucjisadan taaj-saarka ah gudaheeda, laakiin sidoo kale bikradaha nacasyada ah ayaa lagu shaabadeeyaa dhinaca khaldan ee arrinta.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Mucjisadii ugu sarraysay ee Masiixa—soo nooleyntii Laasaros—waxay si kama dambays ah u adkaysay go’aankii wadaaddada ee ahaa inay dunida ka takhalusaan Ciise iyo shuqulladiisii yaabka lahaa, kuwaas oo si dhakhso leh u burburinayay saamayntoodii ay ku lahaayeen dadka.” Falimaha Rasuullada, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Codadka badan ee ku jira taariikhda shaabadaynta boqol iyo afar iyo afartan kun ilaa xeerka Axadda ee dhowaan imanaya waa “xarriiq korkeed xarriiq,” codadka Erayga nebinnimada ee Ilaah, codadkaasuna waxay ka dhex dhawaaqaan muddada uu “saamaynta riyo kasta” ku rumoobo. Waxay dhawaaqaan marka shaabaddii toddobaad la furo.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Oo markuu furay shaabaddii toddobaad, waxaa samada ka dhacday aamusan ku dhow nus saac. Oo waxaan arkay toddobadii malaa’igood oo Ilaah hortiisa taagnaa; waxaana la siiyey toddoba buun. Oo malaa’ig kale ayaa timid oo meesha allabariga ag istaagtay, iyada oo haysata weel dahab ah oo foox lagu shido; waxaana la siiyey foox badan, si ay ugu bixiso iyadoo la jirta salaadaha quduusiinta oo dhan meesha allabariga dahabka ah ee carshiga hortiisa ahayd. Oo qiiqii fooxa, kaas oo la socday salaadaha quduusiinta, wuxuu xagga Ilaah uga kacay gacanta malaa’igta. Markaasaa malaa’igtii qaadatay weelkii fooxa, oo ka buuxisay dabka meesha allabariga, oo waxay ku tuurtay dhulka; markaasna waxaa dhacay codad, iyo onkodyo, iyo hillaacyo, iyo dhulgariir. Muujintii 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Furitaankii shaabaddii toddobaad wuxuu keenay aamusnaan, waayo muddadu waxay ka dhigan tahay isbeddel maamul-jiritaan quduus ah, oo marka isbeddel ku yimaado maamul-jiritaan quduus ah, mar walba waxaa samada ka jira aamusnaan, sida uu iskutallaabtu u markhaati kacayo markii malaa’igtu joojiyeen muusiggoodii iyo ammaantoodii. Aamusnaanta samada waxaa kaloo markhaati ka ah shuruudihii maalinta kafaaraggudka, oo 22kii Oktoobar, 1844, Xabaquuq LABA, aayadda LABAATAN, ayaa amartay in dhulka oo dhan aamusnaado.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> “Waxaa lay tusay jacaylka weyn iyo is-hoosaysiinta Ilaah ku jirta bixinta Wiilkiisa si uu u dhinto, si aadamuhu u helo cafis oo u noolaado. Waxaa lay tusay Aadan iyo Xaawo, kuwaas oo mudnaan u lahaa inay arkaan quruxda iyo bilicsanaanta Beertii Ceeden, oo loo oggolaaday inay wax ka cunaan geedaha beerta oo dhan marka laga reebo mid keliya. Laakiin abeesadii ayaa Xaawo duufsaday, iyaduna ninkeedii bay duufsaday, labadoodiina waxay wax ka cuneen geedkii la mamnuucay. Waxay jebiyeen amarkii Ilaah, waxayna noqdeen dembilayaal. Warkii wuxuu ku fiday samada oo dhan, oo kataarad waluba way aamustay. Malaa’igtii way murugoodeen, waxayna ka baqeen inaanay Aadan iyo Xaawo mar kale gacanta fidin oo aanay wax ka cunin geedka nolosha, sidaasna ku noqon dembilayaal aan dhimanayn. Laakiin Ilaah wuxuu yidhi inuu kuwa xadgudbay beerta ka eryi doono, oo uu keruubiim iyo seef ololaysa ku ilaalin doono jidka geedka nolosha, si uusan aadamuhu ugu soo dhowaan oo uga cunin midhihiisa, kuwaas oo sii haya dhimasho la’aanta.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Samadu waa aamustay markii dadku dembiilayaal noqdeen, samaduna waa aamustay markii dhiiggii Masiixa la daadshay si dembiilayaasha loo furto, samaduna waa aamustay markii hawshii xukunka ee Masiixu bilaabatay iyada oo dembiga laga saarayo dadkiisa.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Shafeecada Masiixu uu u sameeyo aadanaha darteed quduuska sare ku yaal waxay qorshaha badbaadada ugu tahay sida ay lama huraan u ahayd dhimashadiisii iskutallaabta dusheeda. Dhimashadiisii ayuu ku bilaabay shaqadaas, taas oo uu kaddib sarakiciddiisa samada ugu kacay inuu halkaas ku dhammaystiro.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Shaqada xukunka waxay bilaabatay imaatinkii malaa’igta saddexaad sannadkii 1844, laakiin dadka Ilaah waxay doorteen inay cidlada ku dhintaan, halkii ay si weligeed ah mid ula noqon lahaayeen ilaahnimada. Malaa’igta saddexaadna waxay mar kale timid Sebtembar 11, 2001, oo mar kale waxaa samada ka dhacay aamusnaan. Markaasaa Libaaxa qabiilka Yahuudah bilaabay inuu furo shaabaddii toddobaad, iyadoo malaa’igtu daawanayeen imaatinka malaa’igta saddexaad ee galay taariikhda jiilka ugu dambeeya.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Toddobadii malaa’igta xukunka ahaa ayaa halkaas joogay iyagoo diyaar u ah inay bilaabaan hawshooda baabbi’inta, laakiin markaas waxaa lagu amray, “Haya, haya, haya, haya,” inta boqol iyo afartan iyo afar kun la shaabadaynayo. Ducadii laba-geesoodka ahayd ee aaminka ah waxaa loo diray samada, waxaana astaanteeda noqday tobanka maalmood ee ka horreeyey Bentakostiga oo bilaabmay afartankii maalmood ka dib (astaanta cidlada), kuwaas oo matalayey saddexda maalmood iyo badhka ah (astaanta cidlada) ee Muujintii cutubka kow iyo tobnaad. Markaas labada markhaati waxaa codkii cidlada ka soo yeedhay lagu faray inay oofiyaan labada duco ee Daanyeel. Ducadii Daanyeel labaad, halkaas oo Daanyeel iyo saddexdii mudanaha ahaa ay u tukadeen iftiin si ay u fahmaan riyadii qarsoodiga ahayd ee Nebukadnesar ee sanamka bahallada, iyo ducadii Daanyeel ee cutubka sagaalaad, halkaas oo Daanyeel keligiis ku tukaday, isagoo oofinaya shuruudihii ducada Laawiyiintii labaatan iyo lixaad.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Salaaddii wadajirka ahayd ee Daanyeel 2 waxay ahayd codsi iftiin laga helo sir qarsoon oo ku duugnayd xariiqda dibadda ee taariikhda nebinnimada. Salaaddii gaarka iyo shakhsiga ahayd ee Daanyeel 9-na waxay ahayd codsi naxariis ah oo ku saabsan baahi gudaha ah. Markii dabkii roobka dambe uu bilaabay inuu da’o sannadkii 2001, waxaa jiray codad badan oo ay maqli kareen kuwii fahmay habraaca xariiq korkeed xariiq. Dabkii meesha allabariga ka yimid ee dhulka lagu tuurayay wuxuu ahaa farriintii keentay kala-soociddii ugu dambaysay ee kuwa xigmadda leh iyo kuwa nacasyada ah; oo intii farriintaasu sii socotay inay kobocdo muddadaas tobanka maalmood ee astaan ahaan loo tilmaamay, ayay farriintu sii caddaanaysay oo sii caddaanaysay.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Farriintu waxay ahayd qalalaasaha sii kordhaya ee hoogga saddexaad, kaas oo ku jira Yexesqeel cutubka soddon iyo toddobaad, ahaa labadii waxsii sheegid ee markii hore sababtay in labada markhaati isu yimaadaan, dabadeedna sababtay inay u istaagaan sidii ciidan xoog badan. Intaas dabadeed, cutubka soddon iyo toddobaad, waxaa la isku daraa hal ul, oo midnimada ay matalayso isu-geynta hal ul ahaan waxay u taagan tahay isku-darka ilaahnimada iyo bini-aadannimada, taas oo lagu dhammaystiro dhaqdhaqaaqyada ugu dambeeya ee shaabadaynta boqol iyo afar iyo afartan kun.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

Bishii Luulyo, 2023, salaadihii waxay bilaabeen inay kor u kacaan, waxayna ahaayeen salaadihii Daanyeel cutubka sagaalaad iyo cutubka labaad. Markaasaa codad la maqlay, onkodna sidoo kale, hillaacna markaas ayaa la arkay. Hillaaca iyo onkodku waxay la socdaan roobka labadaba dunida dabiiciga ah iyo wax sii sheegidda. Roobku wuxuu bilaabmay Sebtembar 11, 2001. Tixraaca ugu horreeya ee hillaaca iyo onkodka wuxuu aqoonsanayaa inuu yahay farriin loo qorsheeyey inay dhaliso cabsi cibaado leh.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Oo waxay noqotay in maalintii saddexaad, aroortii, ay jireen onkod iyo hillaac, iyo daruur qaro weyn oo buurta dul saarnayd, iyo codkii buunka oo aad u weynaa; sidaas darteedna dadkii oo dhan ee xerada ku jiray way gariireen. Baxniintii 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Hillaacyada iyo onkodkuna waxa la socday “cod” buun ah. Waxa kale oo la socda roob, waxayna ka dhigan yihiin tallaabooyin nebiyadeed oo lagu hago dadka Ilaah.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Daruurihii biyo bay daadiyeen; samooyinkuna cod bay diraan; fallaadhahaagiina way kala firidhsanaayeen. Codkii onkodkaaguna wuxuu ku jiray samada; hillaacyadiina dunida bay iftiimiyeen; dhulkiina wuu gariiray oo ruxmay. Jidkaaguna wuxuu ku dhex jiraa badda, waddadaaduna biyaha waaweyn dhexdooda; raadadkaaguna lama garan karo. Dadkaagana waxaad u hoggaamisay sidii adhi oo kale, adigoo ku hoggaaminaya gacanta Muuse iyo Haaruun. Sabuurradii 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Hillaaca iyo onkodkuba waa codka Ilaah, oo dhaca wakhtiga roobka; muddadaas wakhtiga ahna, isagu wuxuu khasnadihiisa ka soo saaraa dabaylihiisa (Islaamku waa dabaysha bari).

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Markuu codkiisa ku dhawaaqo, waxaa samooyinka ka jira biyo badan; oo wuxuu uumiga ka soo sara mariyaa darafyada dhulka; wuxuu hillaaca la sameeyaa roobka, oo dabayshana wuxuu ka soo saaraa khasnadihiisa. Yeremyaah 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Ilaah codkiisii buu ku dhawaaqay markii uu sida libaax u qayliyey, taasna jawaab ahaan toddobada onkod ayaa codadkoodii ku dhawaaqay; toddobadaas onkodna waxay matalaan tallaabooyinka Ilaah inta lagu jiro taariikhda dhaqdhaqaaqii Millerite-ka iyo weliba dhaqdhaqaaqa malaa’igta saddexaad, kaas oo mar kale yimid Sebtembar 11, 2001, markii uu dabayshii bari ka soo bixiyey khasnadihiisa.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> Isagu wuxuu ka kiciyaa uumiga darafyada dhulka; wuxuu hillaacyada ugu sameeyaa roobka; dabayshana wuxuu ka soo bixiyaa khasnadihiisa. Kan wax ku dhuftay curadyadii Masar, kuwa dadka iyo kuwa xoolahaba. Sabuurradii 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Wuxuu dabaysha ka soo bixiyey khasnadihiisa, markii curadyadii Masar la laayay, oo Kormariddii ay astaan u ahayd iskutallaabta, taas oo iyaduna astaan u ahayd imaatinkii malaa’igta saddexaad sannadkii 1844, taas oo iyaduna astaan u ahayd soo-noqoshada malaa’igta saddexaad maalinta dabaysha bari, Sebtembar 11, 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Marka laga qaado shaabadaha kitaabka lagu shaabadeeyey toddobada shaabad, waxay ka dhigan tahay horumar isdaba-joog ah oo runta ah. Qaadista shaabadda toddobaad waxay ka dhigan tahay wakhtiga shaabadaynta ee boqol iyo afartan iyo afar kun. Markii ugu horraysay ee la xuso kitaabka lagu shaabadeeyey toddobada shaabad, waxaa jiray hillaacyo, onkod iyo codad, laakiin dhulgariir ma jirin.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Oo carshiga waxaa ka soo baxay hillaacyo, onkodad, iyo codad; waxaana carshiga hortiisa ka shidnaa toddoba laambadood oo dab ah, kuwaas oo ah toddobada Ruux ee Ilaah. Muujintii 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Markii ugu horraysay ee codadka, hillaacyada, iyo onkodadka la xuso, roobka waxaa lagu metelayaa Ruuxa Quduuska ah, kaas oo ah toddobada laambadood ee dabka, laakiin dhulgariir ma jiro. Waa marka la qaadayo Shaabaddii Toddobaad in la aqoonsado dhulgariirka sharciga Axadda ee dhowaan imanaya. Cutubka afraad ee Muujintii wuxuu aqoonsanayaa bilowga furfuridda runta oo uu dhammaystiray Libaaxa qabiilka Yahuudah, oo marka wakhtiga shaabadaynta la aqoonsado, wuxuu aqoonsanayaa bilowga iyo dhammaadka muddada.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Bilowgii xilliga hadda jira waxay ahayd markii malaa’igtii soo degtay si ay dhulka ugu iftiimiso ammaantiisa 11-ka Sebtembar, 2001; markaasna Ishacyaah lix waxaa nalagu wargelinayaa in farriinta ay matalaan “codad, hillaacyo, onkod, dabayl iyo roob,” taas oo ku dhammaanaysa xeerka Axadda, lagu wacdiyo dad wax arka, laakiin aan awoodi doonin inay gartaan macnaha hillaacyada; oo in kastoo ay maqlaan, haddana aan awoodi doonin inay fahmaan codadka iyo onkodyada, ilaa uu ku soo dego dhulgariirka weyn. Xilliga shaabadaynta boqol iyo afartan iyo afarta kun waa xilliga ay saamaynta waxyiga kasta oo dhammu ku rumoobayso.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Taariikhdaasu waxay dhalisaa oo muujisaa laba nooc oo caabudayaal ah. Mid ka mid ah noocyadaas ayaa garanaya roobka, sidaas daraaddeedna way helaan, waayo waxay arki karaan hillaaca, oo maqli karaan codadka, onkodka iyo dabaysha. Dhammaadka muddada shaabadaynta, dhulgariirka weyn ee sharciga Axadda ee dhowaan imanaya ayaa markaas soo gelinaya xukummada fulineed ee Ilaah.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Markaasaa macbudkii Ilaah ee samada ku yiil waa la furay, oo waxaa macbudkiisa lagu arkay sanduuqii axdigiisa; waxaana dhacay hillaacyo, iyo codad, iyo onkodad, iyo dhulgariir, iyo roobdhagaxyaale weyn. Muujintii 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Markii dhulgariirkii weynaa dhacay, “hillaacyo, iyo codad, iyo onkodad” waxa ku jiray “roobdhagaxyaale” sidoo kale. “Roobdhagaxyaaluhu” wuxuu metelaa xukunnada bilaabaya in la shubo oo ay fuliyaan toddobada malaa’igood ee isu diyaarinayay inay sidaas yeelaan bilowgii wakhtiga shaabadaynta, markii shaabaddii toddobaad la furayay, sidii ay u sugayeen malaa’igta inay Yeruusaalem dhex marto oo ay calaamad saarto kuwii u taahayay oo u ooyayay karaahiyooyinkii dalka gudaheeda lagu samaynayay (dibadda), iyo kaniisadda gudaheeda (gudaha).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Roobka,” waxay tilmaamaysaa wakhtiga xukunnada halligaadda leh ee Ilaah, kuwaas oo ah wakhti naxariis u ah adhiga kale ee Ilaah, kuwaas oo markaas laga yeedhayo Baabuloon, oo marka kii ugu dambeeyey ee tirada badan ee weyn ku biiro adhiga Ilaah, waqtiga imtixaanka aadanuhu si buuxda wuu xidhmaa.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Markaasaa malaa’igtii toddobaad waxay maddiibaddeedii ku shubtay hawada; waxaana macbudka jannada, carshiga agtiisa, ka yimid cod weyn oo leh, Waa dhammaatay. Oo waxaa dhacay codad, iyo onkodad, iyo hillaacyo; waxaana dhacay dhulgariir weyn, kaas oo aan tan iyo markii dadku dhulka saarnaayeen weligiis dhicin, dhulgariir aad u xoog badan oo aad u weyn. Oo magaaladii weynayd waxay u kala jabtay saddex qaybood, magaalooyinkii quruumuhuna way dumeen; oo Baabuloon tii weynaydna Ilaah hortiisa waa lagu xusuustay, si iyada loo siiyo koobka khamriga xanaaqa cadhadiisa kulul. Muujintii 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Akhriste qaaliga ahow: Ma maqleysaa codadka iyo onkodka? Ma arkaysaa hillaaca? Ma dareemaysaa dabaysha? Dhawaan waxaad maqli doontaa codka bikradaha nacasyada ah oo saliid baryaya.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Nabad ayaannu doonaynay, laakiinse wanaag ma iman; iyo wakhti bogsiin ah ayaannu sugaynay, oo bal eega, dhib baa timid! Neeftii fardihiisa ka soo baxaysay waxaa laga maqlay Daan; dalka oo dhammu wuxuu la gariiray codkii qaylada fardihiisa xoogga badan; waayo, way yimaadeen, oo waxay baabbi'iyeen dalkii iyo waxa ku jiray oo dhan, magaaladii iyo kuwii dhex degganaa. Waayo, bal eega, Rabbigu wuxuu leeyahay, Anigu waxaan idinku soo dayn doonaa masas iyo abeesooyin sun leh, kuwaas oo aan la sixri karin, oo way idin qaniini doonaan. Markii aan doonayay inaan murugadayda iskaga qalbi qaboojiyo, qalbigaygu wuu ku taag darnaaday gudahayga. Bal eega codka qaylada gabadha dadkayga oo ka timid kuwa deggan dalka fog aawadood: Rabbigu sow Siyoon kuma jiro? Boqorkeedu sow iyada kuma jiro? Maxay iigu cadhaysiiyeen sanamyadooda xardhan iyo waxyaalaha qalaad ee aan waxba tarayn? Goosashadii way dhaaftay, xagaagiina waa dhammaaday, annaguse nalama badbaadin. Nabarka gabadha dadkayga aawadiis aniguna waan dhaawacmay; waan madoobaaday; yaab baa i qabsaday. Miyaan Gilecaad beeyo ku jirin? Miyaan dhakhtar halkaas joogin? Haddaba maxaa caafimaadkii gabadha dadkayga loogu soo celin waayay? Yeremyaah 8:15–22.

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