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# The Book of Daniel - Number Four

Buugga Daanyeel — Lambar Afraad

The Plummet

Miisaanka Toosan

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Waxaan ka hadlaynaa “toddobada wakhti” ee Laawiyiintii lix iyo labaatan sida loogu matalay kitaabka Daanyeel. Sidaas ayaannu u yeelaynaa, maxaa yeelay mid ka mid ah sifooyinka nebiyadeed ee “toddobada wakhti” waa in ay ka dhigan tahay “dhagaxii lagu turunturooday” ee kuwa wax dhisaa ay diideen. Waxaan qeexayaa dhagaxa turunturooyinka ee Qorniinku matalo inuu yahay run la arki karo, hase yeeshee aan la arag. Kuwa arka, waa qaali; laakiin kuwa aan arkinse, ma aha oo keliya waxa ay ku turunturoodaan, balse waa dhagaxa iyaga budo ka dhiga.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Markii Masiixu soo bandhigay dhagixii kuwii wax dhisayay diideen, wuxuu caddeeyey in dhagaxa geesku uu noqon doono “madaxii” geeska. Farriinta ku saabsan dhagaxa la diiday ee ku jirta Qorniinka mar walba waxay la xiriirtaa in Ilaah ka gudbayo dad axdi hore lahaa, isla markaasna Ilaah axdi la gelayo dad aan hore u ahaan jirin dadkii Ilaah.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Ciise wuxuu ku yidhi iyaga, Miyaydaan weligiin ku akhriyin Qorniinnada, Dhagixii ay kuwii wax dhisayay diideen, kaasu wuxuu noqday madaxa geeska; tanuna waa falka Rabbiga, waana yaab indhahayaga ku ah? Sidaas daraaddeed waxaan idinku leeyahay, Boqortooyada Ilaah waa laydinka qaadi doonaa, oo waxaa la siin doonaa quruun midhaheeda keenta. Oo ku alla kii ku dhaca dhagaxan waa jabi doonaa; laakiinse kii uu ku dul dhaco, budo ayuu ka dhigi doonaa. Matayos 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

“Waxsii sheegiddii wakhtiga” ee ugu horraysay ee malaa’igaha quduuska ahi ku hoggaamiyeen William Miller, waxay ahayd “toddobada wakhti” ee Laawiyiintii labaatan iyo lix. Adventism‑ka Laodicea wuxuu bilaabay habkii lagu duminayay runaha aasaasiga ah ee Rabbigu ku ururiyey adeegiddii Miller, isaga oo diiday daahfurkii ugu horreeyey ee Miller. Dabcan, tusaale kasta oo nebiyadeed oo ku saabsan aasaas quduus ah waa tusaale Masiixa ah, kaas oo ah “Dhagaxa”, sidaas awgeed diidmada “toddobada wakhti” sannadkii 1863, ma aha oo keliya inay tilmaamayso bilowgii habkii lagu diidayay runaha aasaasiga ah, balse waxay metelaysaa diidmada Masiixa. Sida markhaatifurka Masiixa ee ku saabsan dhagaxii la diiday, Butros isaguna wuxuu sidoo kale caddeeyaa in mid ka mid ah waxsii sheegyada la xidhiidha dhagaxa aasaaska ay tahay in ugu dambayntii uu noqon doono “madaxa geeska”.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Sidaas daraaddeedna waxaa Qorniinka ku qoran, Bal eega, waxaan Siyoon dhexdeeda dhigayaa dhagax geeska ugu weyn, oo la doortay, qaali ah; oo kii isaga rumaystaa ceeb ma ahaan doono. Haddaba kuwiinna rumaysta isagu waa qaali; laakiin kuwa caasiyiinta ah, dhagaxii kuwii wax dhisayay diideen, kaasu wuxuu noqday madaxa geeska, iyo dhagax lagu turunturoodo, iyo dhagax lagu xumaado, xataa kuwa hadalka ku turunturooda iyagoo caasi ah; taasoo iyagana loo qoondeeyey. Laakiin idinku waxaad tihiin farcan la doortay, wadaaddanimo boqornimo ah, quruun quduus ah, dad gaar ahaan loo leeyahay; si aad u muujisaan ammaanta kii idiinka yeedhay gudcurka oo idiin geliyey iftiinkiisa yaabka leh. Kuwii waagii hore aan dad ahayn, haddase ah dadkii Ilaah; kuwii aan naxariis helin, haddase naxariis helay. 1 Butros 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Dhagixii aasaaska ahaa bilowgii Adventism-ka, wuxuu noqdaa madaxa geeska. Ishacyaahna wuu la waafaqsan yahay Masiixa iyo Butros, Ishacyaahna wuxuu dhagaxa aasaaska u adeegsadaa inuu ku matalo dad axdi leh oo laga gudbayo si loo helo dad axdi cusub leh. Markhaatigiisana wuxuu ku matalaa dabaqad axdi dhimasho la gashay, oo aqbashay been. Beenta ay aqbaleenna waa beenta uu Bawlos tilmaamayo inay kuwa axdi dhimasho la gala ku keento marin-habaabin xoog leh, maxaa yeelay ma ay aqbalin jacaylka runta.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Sidaas daraaddeed, bal maqla erayga Rabbiga, kuwiinna jeesjeesayaasha ah ee xukuma dadkan Yeruusaalem jooga. Maxaa yeelay waxaad tidhaahdeen, Annagu dhimasho ayaannu axdi la dhignay, oo She’oolna heshiis ayaannu la galnay; marka belaayada daadku sida xad-dhaafka ah u gudubto, nama soo gaadhi doonto; waayo, been ayaannu ka dhignay magangalkayaga, oo hooska khiyaanadana waannu isku qarinay. Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, Siyoon waxaan u dhigaa aasaas dhagax, dhagax la tijaabiyey, dhagax qaali ah oo geeska ah, aasaas sugan; kii rumaystaa ma degdegi doono. Oo xukunka waxaan ka dhigi doonaa xadhigga cabbirka, xaqnimadana waxaan ka dhigi doonaa miisaanka toosan; oo roobdhagaxyaaluhu wuxuu xaadhi doonaa magangalkii beenta, biyuhuna waxay qarqin doonaan meeshii la isku qarinayey. Oo axdigii aad dhimashada la lahaydeen waa la burin doonaa, heshiiskiinnii aad She’ool la lahaydeenna ma taagnaan doono; marka belaayada daadku sida xad-dhaafka ah u gudubto, markaas iyadaa idin tuman doonta. Ishacyaah 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“Todobada jeer” waxaa lagu qariyey hoos beeno ah, oo markii Ilaah ka gudbo dadkiisii axdiga hore oo uu axdi la galo boqol iyo afar iyo afartan kun, dhagixii hore u ahaa dhagaxii geeska ee la diiday wuxuu kor u bixi doonaa si uu u noqdo “madaxa” geeska. Kuwa runtaas fahma, waa qaali; kuwa aanse fahminna, dhagaxa noqda madaxa geeska ma aha oo keliya inuu burburiyo, balse sarbeeb ahaan wuxuu u noqdaa dhagaxii qabriga ee madaxooda.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Buugga Daanyeel, cutubka siddeedaad, aayadda sagaal iyo tobnaad, waxaan ka helaynaa “dhammaadka ugu dambeeya” ee cadhada, taas oo sidaas ku caddaynaysa in ay khasab tahay inuu jiro sidoo kale “dhammaadkii hore” ee cadhada. Muddada ka bilaabmaysa 677 BC ilaa Oktoobar 22, 1844 waxay ka dhigan tahay muddadii meesha quduuska ah (iyo ciidankuba) la tumanayey. Laakiin baabtiisnimada papacy-gu waxay sii barwaaqoobi lahayd ilaa cadhadu dhammaato, sida ku qoran Daanyeel cutubka kow iyo tobnaad, aayadda lix iyo soddonaad. Haddii dhammaadka cadhada ee cutubka siddeedaad uu ka dhigan yahay dhammaadka wakhti go’an, markaas dhammaadka cadhada ee cutubka kow iyo tobnaadna wuxuu sidoo kale ka dhigan yahay dhammaadka wakhti go’an. Tani waa waxa Kitaabku si cad u barayo, in kastoo runtaas lagu qariyey beeno kuwa axdi dhimasho la galay.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Dhammaadka labada caro waxay ka dhigan yihiin dhammaadka muddo waqti oo isku mid ah, waayo labaduba waxay ahaayeen rumoobidda isla habaarkii ah laba kun iyo shan boqol iyo labaatan sannadood oo kala firdhin, maxaabiisnimo, iyo addoonsi. Boqortooyadii woqooyi ayaa markii ugu horraysay la kulantay kala firdhinta, maxaabiisnimada, iyo addoonsiga “toddobada jeer,” markii sannadkii 723 BC boqorkii Ashuur uu iyaga maxaabiis ahaan u kaxaystay. Boqortooyadii koonfureedna waxay la kulantay isla qaddarkaas sannadkii 677 BC. Yeremyaah ayaa xaqiiqadan xaqiijinaya.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israa’iil waa ido kala firdhaday; libaaxyadii ayaa eryay isaga; marka hore boqorkii Ashuur baa liqay isaga; ugu dambayntiina Nebukadnesar oo ah boqorka Baabuloon ayaa lafihiisii jejebiyey. Yeremyaah 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Yeremyaah wuxuu tilmaamayaa xukun ciqaabeed oo isa soo taraya. Ashuuriyaanku waxay boqortooyadii woqooyi kaxaysteen 723 BC, dabadeedna waxay Manaseh u kaxeeyeen Baabuloon oo ahayd magaaladoodii caasimadda ahayd 677 BC. Markaasaa Nebukhadnesar qafaashay Yehooyaaqiim, sidaasna ku calaamadeeyey bilowgii toddobaatankii sannadood ee maxaabiisnimada 606 BC. Dabadeedna Nebukhadnesar wuxuu qafaashay Sidqiyaah oo Yeruusaalemna wuu dumiyey 586 BC.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Boqortooyadii koonfureed waxaa looga digay in ay la kulmi doonaan isla qaddarkii boqortooyada woqooyi haddii ay ku sii adkaystaan caasinnimadooda. Xukunkii ku dhacay boqortooyada woqooyi waxaa lagu oofin lahaa boqortooyada koonfureed, calaamadda xukunkaasna waxay ahayd xadhig lagu kala bixin lahaa Yahuudah. Markhaatifurka Ishacyaah gudaheeda, si fudud wuxuu ahaa “xadhigga,” laakiin tuducda xigta, “xadhigga” waa “xadhigga Samaariya.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Sidaas daraaddeed ayaa Rabbiga ah Ilaaha reer binu Israa’iil wuxuu leeyahay, Bal eega, waxaan Yeruusaalem iyo Yahuudah ku soo dejinayaa belaayo sidaas u weyn, oo ku alla kii maqlaaba ay labada dhegoodba u gilgishaan. Oo Yeruusaalem waxaan ku dul fidin doonaa xadhiggii Samaariya iyo miisaankii gurigii Axaab; oo Yeruusaalem waan u tirtiri doonaa sida nin saxan u tirtiro, isaga oo tirtiraya oo haddana kor u rogaya. Oo waxaan dayriyi doonaa kuwa ka hadha dhaxalkayga, oo waxaan u gelin doonaa gacanta cadaawayaashooda; oo waxay u noqon doonaan ugaadh iyo booli ay qaataan cadaawayaashooda oo dhan; maxaa yeelay, waxay sameeyeen wixii hortayda shar ku ahaa, oo tan iyo maalintii awowayaashood ay Masar ka soo bexeen ilaa maantadan waxay iga cadhaysiiyeen. 2 Boqorradii 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Waxa jira laba oraahood oo nebiyadeed oo ku jira aayadihii hadda la soo xigtay oo ay tahay in la tixgeliyo. Ta hore waa dhagaha oo gilgisha, tan kalena waa miisaanka toosan. Aayadahanna xariiqda Samaariya sidoo kale waxaa lagu aqoonsaday inay tahay miisaanka toosan ee reer Axaab. Xariiqda iyo miisaanka toosani waa qalab xukun, kuwaas oo loo adeegsado habka dhismaha. Aayadahani waxay muujinayaan in isla xukunkii lagu fuliyey boqortooyadii waqooyi, oo lagu metelay Samaariya iyo reer Axaab, lagu soo dejin doono Yahuudah iyo Yeruusaalem. Markii digniinta la soo bandhigay, boqortooyadii waqooyi ee Israa’iil mar hore ayaa lagu soo duulay, lagu qabsaday, la burburiyey, oo addoonsi loo kaxaystay. Farriinta xukunka Ilaah waxay keentaa dhagaha oo gilgisha kuwa maqla digniinta. Miisaanka toosan iyo dhagaha oo gilgisha labaduba waxay Qorniinka kaga muuqdaan min saddex jeer. Xaalad kasta, waxay metelaan cadhada Ilaah ee ka dhanka ah dadkiisa qudhiisa.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Markaasaa Rabbigu yimid, oo istaagay, oo u yeedhay sidii mararkii kale, Samuu'eel, Samuu'eel. Markaasaa Samuu'eel u jawaabay, Hadal; waayo, addoonkaagu waa maqlayaa. Rabbiguna wuxuu Samuu'eel ku yidhi, Bal eeg, waxaan reer binu Israa'iil ku samayn doonaa wax ay labada dhegood ee ku kasta oo maqla ka sanqadhi doonaan. Oo maalintaas waxaan Ceelii ku soo dejin doonaa wax kasta oo aan kaga hadlay gurigiisa; markaan bilaabo, waanan dhamayn doonaa. 1 Samuu'eel 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Burburkii reer Eli waa wax sii sheegiddii ka dhigi lahayd in labada dhegood ay gilgishaan qof kasta oo maqla. Gilgilashada dhegaha, wakhtigii Samuu’eel, waxay astaan u tahay dhaafitaanka reer Eli. Oofinta wax sii sheegidda Samuu’eel loo dhiibay waxay ahayd burburkii reer Eli iyo adkaynta Samuu’eel inuu yahay nebi. Samuu’eel wuxuu metelaa dad uu Butros leeyahay, waagii hore aan ahayn dadka Ilaah, laakiin haatan ah, waayo markii Samuu’eel loo adkeeyey nebi ahaan, reer Eli waa la baabi’iyey. Yeremyaahna sidoo kale wuxuu ku dhawaaqaa xukun ka gees ah hoggaankii Yeruusaalem oo dhegaha gilgiliya.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Oo waxaad tidhaahdaa, Maqla ereyga Rabbiga, boqorrada Yahuudah iyo dadka deggan Yeruusaalemow; Rabbiga ciidammadu, Ilaaha reer binu Israa’iil, wuxuu leeyahay sidan: Bal ogaada, meelkan waxaan ku soo dejin doonaa masiibo; oo ku alla kii maqla, dhegihiisu way sanqadhi doonaan. Yeremyaah 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Saddexda tixraac ee dhegaha gilgilashadooda lagu sheegay dhammaantood waxay la xiriiraan dad axdi leh oo axdi la galay dhimashada, dabadeedna la soo weeraray, la qabsaday, la baabbi’iyey, la kala firdhiyey, oo addoonsi loo kaxeeyey. Dhegaha gilgilashadoodu waa astaan ka mid ah xukunka cadhoonka Ilaah, astaanta xukunkaasna sidoo kale waxaa Qorniinka lagu muujiyey saddex jeer, iyada oo la adeegsanayo erayga “plummet.” Hore ayaannu ugu akhrinnay Kitaabka Labaad ee Boqorrada iyo Ishacyaah, laakiin waxaa Qorniinka ku jira hal tixraac oo kale oo ku saabsan “plummet,” tixraacaasna erayga plummet waxaa laga tarjumay eray Cibraani ah oo ka duwan kii ku jiray labadii tixraac ee hore.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Markaasaa malaa’igtii ila hadlaysay ayaa haddana timid, oo i toosisay sida nin hurdo laga toosiyey. Oo waxay igu tidhi, Maxaad aragtaa? Oo anna waxaan idhi, Waan fiiriyey, oo bal eeg, waxaa yiil laambad-dhig dhan oo dahab ah, oo maddiibaduna ay korkiisa saaran tahay, iyo toddobadiisii laambadood oo ku dul yaal, iyo toddoba dhuumood oo u socda toddobada laambadood ee korkiisa saaran. Oo waxaa agtiisa taagnaa laba geed oo saytuun ah, midna dhinaca midig ee maddiibadda, kan kalena dhinaca bidixdeeda. Sidaas daraaddeed ayaan u jawaabay oo malaa’igtii ila hadlaysay kula hadlay anigoo leh, Kuwanu maxay yihiin, sayidkaygiiyow? Markaasaa malaa’igtii ila hadlaysay ii jawaabtay oo igu tidhi, Miyeydaan garanayn kuwanu waxay yihiin? Oo anna waxaan idhi, Maya, sayidkaygiiyow. Markaasay ii jawaabtay oo ila hadashay iyadoo leh, Kanu waa eraygii Rabbiga ee Serubaabel ku socday, isagoo leh, Ma aha ciidan, mana aha xoog, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay. Bal yaad tahay, buur weynay? Serubaabel hortiisa waxaad ku noqon doontaa bannaan; oo isna wuxuu soo bixin doonaa dhagaxa madaxa iyadoo qaylo lagu dhawaaqayo oo la leeyahay, Nimco, nimco ha ku ahaato. Oo haddana eraygii Rabbiga ayaa ii yimid, isagoo leh, Gacmaha Serubaabel ayaa aasaaska gurigan dhigay; gacmihiisuna way dhammaystiri doonaan; markaasna waxaad ogaan doontaan in Rabbiga ciidammadu ii soo diray idinka. Waayo, bal yaa quudhsaday maalinta waxyaalaha yaryar? waayo, way rayrayn doonaan, oo waxay arki doonaan miisaanka xarigga leh oo ku jira gacanta Serubaabel, isaga iyo toddobadaas; kuwaasu waa indhaha Rabbiga, oo hor iyo dib ugu kala wareega dhulka oo dhan. Markaasaan u jawaabay oo ku idhi, Maxay yihiin labadan geed oo saytuunka ah oo dhinaca midig ee laambad-dhigga iyo dhinaca bidixdiisa? Oo haddana mar labaad ayaan u jawaabay oo ku idhi, Maxay yihiin labadan laamood oo saytuunka ah oo labada dhuumood ee dahabka ah ka sii daaya saliidda dahabka ah ee naftooda ka soo baxaysa? Markaasuu ii jawaabay oo igu yidhi, Miyeydaan garanayn kuwanu waxay yihiin? Oo anna waxaan idhi, Maya, sayidkaygiiyow. Markaasuu yidhi, Kuwanu waa labada subkan, oo taagan Rabbiga dunida oo dhan hortiisa. Sekaryaah 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Erayga loo tarjumay “miisaan-dhagax” ee ku qoran Boqorradii Labaad iyo Ishacyaah siddeed iyo labaatan waa “mishqâl,” waxaana loola jeedaa miisaan. Labada aayadoodba miisaan (miisaan-dhagax) ayaa lagu darayay xariiqda. Miisaanku waa waxa lagu adeegsado miisaanka, wuxuuna astaan u yahay xukun. Xariiq miisaan leh waa xariiq xukun. Xariiqda Samaariya waxay ahayd muddadii “toddoba goor,” ama laba kun shan boqol iyo labaatan sannadood. Isla muddadaas ayaa lagu soo rogi lahaa boqortooyadii koonfureed, sidii loogu soo rogay boqortooyadii woqooyi. Dhammaadka labada xariiq midkoodna waxaa lagu aqoonsaday kitaabka Daanyeel inuu yahay ama dhammaadka caro-gelintii u dambaysay ama dhammaadka caro-gelintii hore. Muddadan waxaa Daanyeel ku matalay muddadii Yeruusaalem iyo ciidanka lagu tuman lahaa labadii quwadood ee baabbi’inayay, kuwaas oo ahaa jaahilnimada iyo baabbanimada. Labada muddoba waxay bilaaban lahaayeen markii magaalooyinkoodii caasimadaha ahaa la soo galay, la qabsaday, la dumiyey, dadkoodiina loo kaxaystay addoonsi.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Laakiin Sekaryaah, erayga “plummet” waxa uu ka samaysan yahay isku-darka laba eray oo Cibraani ah. Erayga koowaad waa “‘eben”, oo macnihiisu yahay “in la dhiso”, sidoo kalena waxa uu ka dhigan yahay “dhagax”. Waxa uu ka dhigan yahay “dhagax dhisme”. Eraygaas dabadeed waxa lagu daraa erayga Cibraaniga ah “bedı̂yl”, oo macnihiisu yahay “in la kala qaybiyo ama la kala saaro”. “Plummet”-ka ku jira Sekaryaah waa dhagaxa lagu dul dhiso oo keena kala-soocid iyo kala-qaybin. Kala-qaybintu waxay u dhexaysaa laba qaybood oo caabudayaal ah; qayb ku faraxda markay aragto dhagaxa, ka dhigta madaxa geeskooda, oo ku dul dhista, iyo qaybta kale oo aan arkin, diidda, ku turunturoota, oo ugu dambayntii lagu burburiyo, kaas oo markaas u noqda dhagaxooda sare ama dhagaxa xabaashooda. Qayb baa axdi la gasha nolosha, qaybta kalena axdi dhimasho.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Taariikhda Sekaryaah, reer binu Israa’iilkii hore waxay hadda ka soo baxeen Baabuloon si ay u dhisaan mar kale oo u soo celiyaan Yeruusaalem. Serubaabel waxaa loo magacaabay taliyaha, waxaana la rabay inuu kormeero shaqada. Isagu wuxuu dhigay dhagaxii aasaaska bilowgii shaqada, wuxuuna dhigay dhagaxii ugu sarreeyey, ama dhagaxii daboolka, dhammaadka shaqada. Serubaabel macnihiisu waa “farcankii Baabuloon”. Waxsii sheegyada oo dhammu waxay tilmaamayaan maalmaha ugu dambeeya, magaca Serubaabelna waa astaanta taariikhda farriintii malaa’igta kowaad markii dhagaxii aasaaska la dhigay, magiciisuna sidoo kale waa astaanta farriintii malaa’igta saddexaad, marka dhagaxii ugu sarreeyey, ama dhagaxii daboolka, la dhigo. Muujinta daadinta Ruuxa Quduuska ah, ha ahaato dhaqdhaqaaqii kowaad ama dhaqdhaqaaqii labaad, waxaa matala magaca Serubaabel (farcankii Baabuloon), waayo wuxuu matalaa farriinta ku baaqaysa in jiilka ugu dambeeya ee “farcankii Baabuloon” ay ka soo baxaan. Wuxuu matalaa farriinta Qayladii Saqda Dhexe ee ka dhacday dhaqdhaqaaqii kowaad, taas oo ku dhow inay ka dhacdo dhaqdhaqaaqii ugu dambeeya ee Qaylada Xooggan.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Labada geed oo saytuun ah, labada laamood oo saytuun ah, iyo labada la subkay oo metela weelasha ay labada dhuun ee dahabka ahi saliidda ugu shubaan:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Kuwa subkan oo taagan Rabbiga dhulka oo dhan hortiisa, waxay hayaan jagadii mar la siiyey Shayddaan isaga oo ahaa keruubkii daboolayay. Iyadoo loo marayo makhluuqaadka quduuska ah ee ku wareegsan carshigiisa, Rabbigu wuxuu sii wadaa xidhiidh joogto ah oo uu la leeyahay dadka dhulka deggan. Saliidda dahabiga ahu waxay ka dhigan tahay nimcada uu Ilaah laambadaha rumaystayaasha ku sii siiyo, si aanay u liicliicin oo u bakhtiyin. Haddii aanay saliiddan quduuska ahi samada uga soo daadan farriimaha Ruuxa Ilaah, xoogagga sharka ahi waxay si buuxda u maamuli lahaayeen dadka.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Ilaah waa la quudhsadaa marka aynaan aqbalin farriimaha uu noo soo diro. Sidaas ayaanu ku diidnaa saliidda dahabka ah ee uu jeclaan lahaa inuu nafaheena ku shubo si loogu gudbiyo kuwa gudcurka ku jira. Marka dhawaaqu yimaado, ‘Bal eega, aroosku waa imanayaa; u baxa inaad la kulantaan isaga,’ kuwa aan helin saliidda quduuska ah, ee aan qalbiyadooda ku hayn nimcada Masiixa, waxay ogaan doonaan, sida bikradihii nacasyada ahaa, inayan diyaar u ahayn inay Rabbigooda la kulmaan. Iyagu ma laha, naftooda gudaheeda, awood ay saliidda ku helaan, noloshooduna way burburtay. Laakiin haddii Ruuxa Quduuska ah ee Ilaah la weyddiisto, haddii aynu baryo siduu Muuse u baryay, ‘I tus ammaantaada,’ jacaylka Ilaah ayaa qalbiyadeenna lagu daadshaa. Tuubooyinka dahabka ah dhexdooda ayaa saliidda dahabka ah naloo soo gudbin doonaa. ‘Ma aha xoog, mana aha itaal, laakiinse waa Ruuxayga, ayaa Rabbiga Ciidammadu leeyahay.’ Markay helaan fallaaraha dhalaalaya ee Qorraxda Xaqnimada, carruurta Ilaah waxay u ifayaan sida iftiimo dunida ku jira.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Sekaryaah marar badan ayuu weydiiyey cidda ay yihiin labada geed oo saytuun ah, isaga oo sidaas ku soo jeedinaya fiiro gaar ah calaamadaha kala duwan ee labada markhaati. Sister White waxay labada geed oo saytuun ah ku aqoonsatay labada markhaati ee Muujintii kow iyo tobnaad.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Marka laga hadlayo labada markhaati, nebigu wuxuu sii sheegayaa: ‘Kuwanu waa labada geed oo saytuun ah, iyo labada laambadood oo hor taagan Ilaaha dhulka.’ ‘Eraygaagu,’ ayuu yidhi sabuur-qaadihii, ‘waa laambad cagahayga u ah, iyo iftiin jidkayga u ah.’ Muujintii 11:4; Sabuur 119:105. Labada markhaatina waxay matalaan Qorniinka Axdigii Hore iyo Axdiga Cusub.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Sekaryaah wuxuu doonayay inuu garto kuwii ay ahaayeen labadan markhaati. Kacaankii Faransiiska dhexdiisa waxay ahaayeen Axdigii Hore iyo Axdiga Cusub. Waxaa lagu matalay Muuse iyo Eliyaah oo bahalkii ka soo baxay yamayska aan gunta lahayn ku laayay jidka dhexdiisa. Waxay matalaan adeegidda Future for America oo la laayay 18-ka Luulyo, 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Bilowgii cutubka, ka dib markii Sekaryaah la toosiyey, markii lafihii engegnaa ee dhintay la isu keenay, hase yeeshee aan weli noolaan, Jibriil wuxuu weyddiiyaa, “Maxaad aragtaa?” Sekaryaah wuxuu sharxayaa wixii uu arkay, dabadeedna wuxuu weyddiiyaa, “Kuwanu maxay yihiin, sayidkaygiiyow?” Jibriil wuxuu adkeeyaa mawduuca su’aasha, isagoo uga jawaabaya su’aashii Sekaryaah su’aal kale. Wuxuu Sekaryaah weyddiiyaa, “Miyaadan garanayn kuwanu waxa ay yihiin?” Markaas Jibriil wuxuu ku jawaabaa, “Kanu waa eraygii Rabbiga ee Serubaabel u yimid, isagoo leh, Ma aha xoog, mana aha itaal, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Eraygii Rabbiga oo loo siiyey Serubaabel waxay ahayd, “Aan xoog lagu samayn, ama itaal lagu samayn, laakiinse Ruuxayga. Yaad tahay, buur weynay? Serubaabel hortiisa waxaad ku noqon doontaa bannaan; oo isagu wuxuu soo saari doonaa dhagaxa madaxa ah iyada oo qaylo lagu dhawaaqayo, laguna leh, Nimco, nimco ha u ahaato.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Serubaabel, taliyaha, wuxuu u taagan yahay rasuulka jidka diyaariya bilowga iyo dhammaadka taariikhda, kaas oo hortiisa buurtu bannaan ku noqoto. Ishacyaah wuxuu aqoonsanayaa hawsha isla rasuulkaas, wuxuuna leeyahay inuu “jid qumman uga dhigi doono cidlada dhexdeeda waddo weyn Ilaaheenna,” iyo inuu sababayo in “dooxo kastaa” “la sara mariyo.” Wuxuu kaloo sababayaa in “buur kasta iyo kur kasta” “hoos loo dhigo,” waayo “buurta weyn” ee taliyaha Serubaabel hortiisa taal “waxay noqon doontaa bannaan.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Farriintii William Miller ee “toddobada jeer” waxaa Ilaah isaga siiyey. Serubaabel wuxuu matalaa William Miller oo dhigay dhagaxii aasaaska ee “toddobada jeer,” wuxuuna kaloo matalaa gacmaha “soo bixin doona dhagaxa madaxa” iyagoo leh “qaylo, iyagoo ku dhawaaqaya, Nimco, Nimco ha u ahaato.” Laba-laabidda erayga “nimco” waxay matalaysaa farriinta Qaylada Saqda-dhexe. “Qaylada” waxay matalaysaa isla farriintii ay matalayso qaylada weyn ee malaa’igta saddexaad, halka “ku dhawaaqiddu” ay matalayso Qaylada Saqda-dhexe. Tuducan oo dhan wuxuu ku saabsan yahay farriinta Qaylada Saqda-dhexe. Wuxuu ku saabsan yahay bikradihii hurdo ugu jiray dhimashada jidadka Muujintii kow iyo tobnaad, oo dhex mara dooxada lafaha engegan ee dhintay. Wuxuu ku saabsan yahay sarakicidda lafaha engegan ee dhintay, wuxuuna ku saabsan yahay doorka nebiyadeed ee “miisaanka toosan” ee ay bikradaha xigmadda leh arkaan, taas oo ku keenta inay reyreeyaan.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Markaas Sekaryaah wuxuu leeyahay, “weliba.” Weliba, waxay ka dhigan tahay in cutubka xiga la saaro korka cutubkii ka horreeyey. Tani waa tixraac ku saabsan mabda’a nebiyadeed ee xariiq korkeed xariiq. Wadahadalkii hore wuxuu aqoonsaday baraarugga habeenbadhka ee dadka Ilaah, oo uu matalayay Sekaryaah. Wadahadalkii hore wuxuu si soo noqnoqota u adkeeyey rabitaanka dadka Ilaah ee maalmaha ugu dambeeya inay fahmaan kuwii laba markhaati ee Muujintii cutubka kow iyo tobnaad yihiin. Wadahadalkii hore wuxuu aqoonsaday in Serubaabel uu matalo shaqada dhaqdhaqaaqii koowaad iyo weliba shaqada dhaqdhaqaaqii ugu dambeeyey. Wuxuu aqoonsaday in “gacmihiisa” Serubaabel (oo matalaya awoodda aadanaha) ay dhigi lahaayeen dhagaxa aasaaska iyo dhagaxa madaxda, hase ahaatee shaqada gacmihiisa waxaa la dhammaystiray oo lagu dhammaystiraa oo keliya awoodda rabbaaniga ah ee Gargaareha.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Wadahadalkii xigay, oo ah in lagu dul dhigo wadahadalkii hore, wuxuu tilmaamayaa in marka “gacmaha Serubaabel” ay hawsha dhammaynayaan, markaas dadka Ilaah ee maalmaha ugu dambeeya ay “garan doonaan in Rabbigu” “soo diray” Jibriil, kan iftiinka sida, “xaggiisa” dadka Ilaah. Waxay garan doonaan habka isgaadhsiinta jannada ee ah runta ugu horraysa ee lagu matalay xidhiidhka Muujintii Ciise Masiix. In la diido farriinta iyo shaqada Serubaabel waa in la diido farriinta ka timaadda Jibriil, taas oo uu isagu ka helay Masiixa, oo Isaguna isna ka helay Aabbaha.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Markaas ayaa la qeexayaa labada qaybood ee cibaadaysatada. Qayb baa ah kuwii “quudhsaday maalinta waxyaalaha yaryar?” Qaybta kalena “way farxi doontaa” markay “aragto xadhigga miisaanka leh oo ku jira gacanta Serubaabel, oo ay la jiraan toddobadaas” kuwaas oo ah “indhaha Rabbiga ee dhex meeraysta dhulka oo dhan.” Kuwii quudhsada maalinta waxyaalaha yaryar, waxay quudhsanayaan hawsha taariikhiga ah ee William Miller sida uu u matalo “xadhigga miisaanka leh.” Waxaa lagu barbardhigayaa kuwa farxa markay arkaan “xadhigga miisaanka leh” oo ku jira gacmaha Serubaabel. “Xadhigga miisaanka leh” ee Sekaryaah waa dhagaxa dhismaha ee kala-qaybin keena. Qayb baa quudhsata “xadhigga miisaanka leh,” maxaa yeelay way diidaan inay arkaan in “xadhigga miisaanka leh” ee ku jira gacanta Serubaabel uu la jiro “toddobadaas.” Erayga “toddoba” ee la jira “xadhigga miisaanka leh,” waa isla erayga Cibraaniga ah ee loo tarjumay “toddoba goor” ee ku jira Laawiyiintii lix iyo labaatan.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Markaas Sekaryaah wuxuu mar kale ku celinayaa xaqiiqda ah in, markii uu soo toosay, uusan garanayn cidda ay yihiin labada markhaati. Sidaas daraaddeed ayuu mar labaad u weyddiinayaa, “Waa maxay labadan geed oo saytuun ah?” Wuxuu haddana mar kale ku celinayaa, isagoo su’aalaynaya, “Waa maxay labadan laamood oo geedaha saytuunka ah oo, iyagoo sii maraya labada dhuumood ee dahabka ah, saliidda dahabka ah iska daadinaya naftooda?” Gabriyeelna wuxuu adkaynayaa su’aasha isaga oo mar kale su’aashii Sekaryaah uga jawaabaya su’aal, “Miyaadan garanayn waxa ay kuwanu yihiin?” taas oo Sekaryaah ugu jawaabayo, “Maya.” Markaas Gabriyeel wuxuu yidhaahdaa, “Kuwanu waa labada la subkay, oo Rabbiga dhulka oo dhan ag taagan.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Cutubku wuxuu ku bilaabmaa Gabriel oo Sekaryaah ka toosinaya hurdadiisa. Sidaas daraaddeed Sekaryaah wuxuu matalaa bikradaha saqda dhexe la toosiyo, oo marka bikradahaas la toosiyo, waxaa lagu matalaa iyagoo leh culays aad u weyn oo ah inay gartaan waxa ay ka dhigan yihiin labada markhaati ee Muujintii cutubka kow iyo tobnaad. Dhammaan kutubta Kitaabka Quduuska ah waxay ku kulmaan oo ku dhammaadaan kitaabka Muujintii. Nebiyada oo dhammu way isku waafaqsan yihiin, waayo Ilaah ma aha kan jahawareerka abuura. Nebiyada oo dhammu waxay ka sii hadlaan maalmaha ugu dambeeya in ka badan maalmaha ay iyagu ku noolaayeen.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Jibriil wuxuu adeegsadaa mabda’a Alfa iyo Oomeega isagoo muujinaya in Serubaabel uu bilaabi doono oo uu dhamayn doono hawsha dhismaha macbudka. Hawshiisa waxaa lagu metelaa inuu dhigo dhagaxa aasaaska bilowga, iyo dhagaxa madaxda dhammaadka. Serubaabel wuxuu matalaa dhaqdhaqaaqii Milleriyiinta iyo dhaqdhaqaaqa Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Waxa Jibriil u soo bandhigayo Sekaryaah waa in shaqada Qayladii Saqda-dhexe, ha ahaato dhaqdhaqaaqii malaa’igtii kowaad ama dhaqdhaqaaqii malaa’igtii saddexaad, lagu dhammaystiro xoogga Ruuxa Quduuska ah.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Intii ay meydkooda ku jiifeen waddada, dunidu waxay ku reyreysatay meydadkooda; laakiin markay soo sara kaceen, markaas dunidu way cabsatay, iyaguna way reyreeyeen. Waxay u reyreeyaan sababta oo ah waxay arkaan miisaankii xarigga lahaa ee kuwaas “todoba jeer” ku jira gacanta Serubaabel. Miisaanka xarigga leh waa dhagaxa wax lagu dul dhiso, kaas oo kala sooca kuwa caqliga leh iyo kuwa nacasyada ah.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Sekaryaah ma odhan “todobada,” ee wuxuu leeyahay, “kuwaas toddobada ah.” Waxay arkaan laba kun iyo shan boqol iyo labaatan sannadood oo kala firdhisnaan ah. Erayga loo tarjumay “toddobo” waa isla erayga loo tarjumay “toddoba jeer” ee Laawiyiintii labaatan iyo lix, wuxuuna matalaa “habaarka” addoonsiga ee lagu soo dejiyey labadaba boqortooyooyinkii woqooyi iyo koonfureed ee Israa’iil. Kitaabka Daanyeel wuxuu qeexayaa “kuwaas toddobada ah” inay yihiin cadhadii hore iyo cadhadii dambeba.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Dhagaxii aasaaska ahaa ee uu dhigay William Miller wuxuu ahaa “todobadii goor,” dhagaxii madaxa ee uu dhigay dhaqdhaqaaqa malaa’igta saddexaadna waa “todobadii goor.” Kuwa farxa marka ay arkaan “todobadaas” soojeedinta Qayladii Habeenbadhka ee maalmaha ugu dambeeya, waxay markhaati ka noqon doonaan kala-qaybin iyo kala-soocid u dhexaysa kan qaaliga ah iyo kan liita. Kan qaaliga ah wuu farxi doonaa markay galaan midnimo buuxda, kan liitana wuxuu goor dambe ogaan doonaa inaysan haysan saliiddii hoos uga soo degaysay labada dhuumood ee dahabka ah. Runta farxadda u keenta hal dabaqad waxay dabaqadda kale u noqon doontaa dhagax lagu kufsado, in kastoo ay u furnayd in la arko dhammaan kuwii doonayay inay arkaan.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Sida “toddobada wakhti” ay u noqdeen imtixaan bilowgii sannadkii 1856, markii Adventism‑kii Filadelfiyaanka uu u gudbay Adventism‑kii La’odikiyaanka, “toddobada wakhti” mar kale ayay imtixaan u noqdeen dhammaadka, isla goobta uu Adventism‑ka La’odikiyaanku ugu gudbayo Adventism‑ka Filadelfiyaanka. Imtixaankii bilowga waxaa lagu dhacay sannadkii 1863, iyada oo la diiday caqiidada Kitaabiga ah ee “toddobada wakhti.” Kuwa ku dhaca imtixaanka dhammaadka sannadkii 2023, waxay sidaas u yeeli doonaan iyaga oo diidaya waayo‑aragnimada ay dalbanayso dawada lagu aqoonsaday “toddobada wakhti” ee Laawiyiintii lix iyo labaatan.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Waxay ahayd muhiim in la aqoonsado in kitaabka Daanyeel si buuxda u taageerayo “toddobada wakhti,” ka hor intaanan bilaabin inaan tixgelinno farriinta nebiyadeed ee lixda cutub ee ugu horreeya ee kitaabka Daanyeel; waayo cutubyada afraad iyo shanaad waxay ka hadlayaan “toddobada wakhti,” waxayna tilmaamayaan bilowga iyo dhammaadka labada gees ee bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad.

We will begin our consideration of those first six chapters in the next article.

Waxaan maqaalka xiga ku bilaabi doonnaa tixgelintayada lixdaas cutub ee ugu horreeya.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> “Iftiinkii Daanyeel ka helay Ilaah waxaa si gaar ah loo siiyey maalmahan ugu dambeeya. Ru’yadihii uu ku arkay hareeraha webiyada Ulai iyo Hiddeqel, kuwaas oo ah webiyada waaweyn ee Shinar, hadda waxay ku jiraan geeddi-socodkii rumoobidda, oo dhacdooyinkii oo dhan ee hore loo sii sheegayna dhowaan way dhici doonaan.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Tixgeli duruufihii ummadda Yuhuudda markii waxsii sheegyadii Daanyeel la bixiyey.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Aynu waqti dheeraad ah siino daraasadda Kitaabka Quduuska ah. Erayga uma fahanno sidii ay tahay inaan u fahanno. Kitaabka Muujintii wuxuu ku furmaa amar nala siinayo inaan fahanno waxbaridda ku jirta. ‘Waxaa barakaysan kii akhriya, iyo kuwa maqla erayada waxsii sheegiddan,’ ayuu Ilaah ku dhawaaqayaa, ‘oo xajiya waxyaalaha ku qoran dhexdeeda; waayo wakhtigu waa dhow yahay.’ Markaynu dad ahaan fahanno waxa kitaabkani inooga dhigan yahay, waxaa dhexdeenna ka muuqan doona soo nooleyn weyn. Si buuxda uma fahanno casharrada uu ina barayo, in kastoo nala siiyey amarka ah inaan baadhno oo daraasaynno.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Waagii hore macallimiin waxay ku dhawaaqeen in Daanyeel iyo Muujintii ay yihiin buugaag la shaabadeeyey, dadkuna way ka jeesteen. Ilxidhkii ay qarsoodigiisa muuqda awgiis dad badan uga hor joogsadeen inay kor u qaadaan, gacanta Ilaah qudhiisu way ka qaaday qaybahaan Eraygiisa ka midka ah. Magaca laftiisa ee ‘Muujintii’ ayaa ka hor imanaya sheegashada ah inay tahay buug la shaabadeeyey. ‘Muujintii’ waxay ka dhigan tahay in wax muhiim ah la muujiyey. Runta buuggan ku jirta waxaa lala hadlayaa kuwa nool maalmahan ugu dambeeya. Innagu waxaynu taagan nahay iyadoo ilxidhkii laga qaaday meesha quduuska ah ee waxyaalaha quduuska ah. Ma aha inaynu dibadda ka istaagno. Waa inaynu galnaa, mana aha annagoo leh fikrado taxaddar la’aan ah oo aan xurmayn lahayn, ama tallaabooyin degdeg badan, laakiinse annagoo leh xurmo iyo cabsida Ilaah. Waxaynu ku soo dhowaanaynaa wakhtiga ay wax sii sheegyada kitaabka Muujintii rumoobi doonaan.” Testimonies to Ministers, 113.

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