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# The Book of Daniel - Number One-Hundred and Seventy

Kitaabka Daanyeel - Mid Boqol iyo Toddobaatan

The Citadel of the Soul: Understanding the Divine Enthronement and Transformation in Prophetic Context

Qalcadda Nafta: Fahamka Boqoraysiinta Ilaahiga ah iyo Isbeddelka ee Macnaha Nebinimada

Author

Jeff Pippenger

Published

March 31, 2024

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The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

Furaha lagu aqoonsado Ruushka inuu yahay quwaddii bilowday dagaalkii Yukrayn sannadkii 2014 waa “qalcadda,” taas oo ah madaxa, ama caasimadda boqortooyada. Macbudka aadanuhu wuxuu ka kooban yahay madaxa iyo jidhka. Madaxu waa dabeecadda sarreysa, jidhkuna waa dabeecadda hooseysa. “Toddobada wakhti” ee ku dhammaatay 1844, markaas waa in lagu daraa Yeruusaalem, taas oo ahayd madaxa Yahuudah. Macbudkii Yeruusaalem waxaa yiil carshigii boqorka, kaas oo ah madaxa Yeruusaalem, taas oo ahayd madaxa Yahuudah. Isku-darka Ilaahnimada iyo aadanaha, oo matalaya shaabadaynta boqol iyo afartan iyo afarta kun, waxaa lagu muujiyey sida helidda “maskaxda Masiixa.” Maskaxdu waa dabeecadda sarreysa, sidaas darteedna waa “madaxa.”

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

Markii uu kuwa Daanyeel lagu matalay ay arkaan aragtida dhedigga ah ee sababaysa inay isu beddelaan ekaanta Masiixa, waxay heleen maanka Masiixa, kaas oo ah Aadan kii labaad, oo ruuxi ah. Halkaas markay arrintu gaadho, maankoodii jidheed ee suuggaanka ahaa, kaas oo ay ka dhaxleen Aadan kii ugu horreeyey dabadeed markuu dhacay oo rogmaday nidaamkii abuuristiisa, waa la iskutallaabaa. Maanka jidheed ee la dagaallama sharciga Ilaah, kaas oo ay heleen iyaga oo aan wax doorasho ah ku lahayn dhalashadooda, waxaa lagu beddelaa maanka Masiixa, kaas oo ay ku helaan doorashadooda gaarka ah, kaasi oo si qumman ugu adeeca sharciga Ilaah. Maankooda cusub iyo maanka Masiixa markaas waxay noqdaan hal maanka, oo labaduba waxay wada deggan yihiin carshiga meelaha jannada ah. Waxaa macbudka ku dhex yaal meel uu ku yaal carshiga Ilaah, oo bani-aadmiga, kuwaas oo lagu abuuray ekaanta Ilaah, waxay leeyihiin meel gaar ah oo macbudka ku dhex taalla, taas oo loo qoondeeyey joogitaanka Ilaah.

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

Meeshaasu kuma jirto dabcigooda hoose, oo uu matalo boqortooyadii woqooyi. Waxay ku jirtaa meesha ay matasho boqortooyadii koonfureed, taas oo ah meesha Ilaah doortay inuu magiciisa dhigo, kaas oo ah dabeecaddiisa. Meeshaasu waxay ku taal Yeruusaalem, hase yeeshee sida caasimadda Yahuudah, Yeruusaalem waa madaxa, laakiin madaxa caasimadduna waa boqorka. Yeruusaalemna waxaa loo doortay inay noqoto caasimadda, hase ahaatee sidoo kale waxaa loo doortay inay noqoto meesha Ilaah macbudkiisa dhigi doono. Dabadeedna macbudkiisa dhexdiisa ayuu carshigiisa dhigay. Boqortooyada koonfureed waxay matashaa dabeecadda sare ee aadanaha, laakiin sidoo kale waxay leedahay qol carshi oo gaar ah oo loogu talagalay boqorka. Sister White waxay meeshaas ugu yeertaa “qalcadda” nafta. Qalcad, qeexitaan ahaan, waa dhufays.

> “The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

> “Qalbiga oo dhan waa in Ilaah la siiyaa; haddii kale runta Ilaah ma yeelan doonto saameyn quduusaynaysa oo ku timaadda nolosha iyo dabeecadda. Laakiin waa xaqiiqo murugo leh in kuwo badan oo magaca Masiixa sheegtaa aanay weligood qalbigooda isaga siinin si daacadnimo fudud leh. Weligeed ma ayan waayo-aragnin qoomamadda ka dhalata is-dhiibid buuxda oo loo sameeyo dalabyada Masiixiyadda, natiijaduna waxay tahay in xoogga beddelaya ee runta uusan ku jirin noloshooda; saamaynta qotoda dheer ee jilcisa ee jacaylka Masiixa laguma muujiyo nolol iyo dabeecad. Laakiin sidee bay u weynaan lahayd hawsha quudinta adhiga Ilaah haddii adhijirrada ka hooseeyaa ay Masiixa la iskutallaabta ku qodnaan lahaayeen, oo ay Ilaah u noolaan lahaayeen si ay ula shaqeeyaan Adhijirka Sare ee adhiga! Masiixu wuxuu dadka ugu yeedhaa inay u shaqeeyaan siduu isagu u shaqeeyey. Waxaa loo baahan yahay marag ka qoto dheer, ka xoog badan, oo ka sii qasbid badan oo ku saabsan awoodda runta sida lagu arko cibaado wax-ku-ool ah oo ku jirta kuwa qirta inay rumaysan yihiin. Jacaylka Badbaadiyaha ee nafta ku jira wuxuu horseedi doonaa isbeddel cad oo ku yimaadda habka ay shaqaaluhu ugu hawlgalaan nafaha kuwa halligamaya. Marka runu degto qalcadda nafta, Masiixu waxaa lagu carshiyeeyaa qalbiga, markaas wakiilka bini’aadamka ahi wuxuu odhan karaa, ‘Masiixa ayaan iskutallaabta kula qodmay; hase ahaatee waan noolahay; weliba anigu ma ihi, ee Masiix baa igu nool; nolosha aan imminka jidhka ku noolahayna, waxaan ku noolahay rumaysadka Wiilka Ilaah, kan i jeclaaday oo naftiisa ii bixiyey.’” Review and Herald, October 9, 1894.

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

“Qalcadda nafta” waa meesha “Masiixu ku carshiyaysan yahay.” Carshiyeynta Masiixa waxaa la dhammaystiraa marka jidhka la qodbo iskutallaabta, jidhkuna sida Bawlos u qeexay waa dabeecadda hoose, waana boqortooyada woqooyi. Tanu waa sababta waxsii sheegidda boqortooyada woqooyi u gaadhay oo keliya ilaa 1798. Dabeecadda hoose lama midayn karo Ilaahnimada; waa in lagu beddelaa il-bidhiqsi gudaheed imaatinka labaad. Boqortooyada koonfureedse, taas oo lahayd “madaxa” oo ahaa Yeruusaalem, iyo “madaxa” oo ahaa meesha quduuska ah, waxay gaadhay ilaa 1844, waayo waxay matalaysay dabeecadda sare oo dooran karta inay jidhka ku qoddo iskutallaabta, oo rumaysad ku gasho qalcadda Quduuska ugu Quduusan, oo ay carshiga kula fariisato Masiixa. Meesha ay isku-biiriddaasu iyo carshiyeyntaasu ka dhacaan waa qalcadda macbudka aadanaha. Aayadda tobnaad ee cutubka kow iyo tobnaad waxay madaxa ku qeexaysaa qalcad, hase ahaatee runtaasu waxaa keliya lagu sugaa markhaatiga Ishacyaah, kaas oo dalbanaya in runta ku saabsan qalcadda la fahmo iyadoo loo eegayo adeegsiyadeeda dibadda iyo gudahaba.

> “The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

> Erayga Ilaah waa inay ahaataa cuntadeenna ruuxiga ah. “Anigu waxaan ahay kibista nolosha,” Masiixu wuxuu yidhi; “kii ii yimaadaa weligiis ma gaajoon doono; kii i rumaystaana weligiis ma harraadi doono.” Dunidu waxay u halaagaysaa baahi ay u qabto run saafi ah oo aan waxba lagu qasin. Masiixu waa runta. Erayadiisu waa run, waxayna leeyihiin macne ka qoto dheer waxa dusha ka muuqda, iyo qiime ka sarreeya muuqaalkooda aan ismuujinta lahayn. Maskaxaha Ruuxa Quduuska ah kiciyey ayaa garta qiimaha erayadan. Marka indhahayaga lagu subko daawada quduuska ah ee indhaha, waxaynu awoodi doonnaa inaynu garto jawharadaha qaaliga ah ee runta, in kastoo ay dusha hoose ku duugan yihiin.

> “Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

> “Runtu waa jilicsan tahay, la safeeyey, oo sarreysa. Marka ay dabeecadda qaabayso, naftu waxay ku kortaa saameynteeda rabbaaniga ah. Maalin kasta waa in runta qalbiga lagu qaabilaa. Sidaas ayaan u cunnaa erayada Masiixa, kuwaas oo uu ku dhawaaqo inay yihiin ruux iyo nolol. Aqbalidda runta waxay ka dhigi doontaa qof kasta oo qaabila ilmo Ilaah, oo ah dhaxal-sugaha jannada. Runta qalbiga lagu hayo oo la qaddariyo ma aha xaraf qabow oo meyd ah, balse waa awood nool.”

> “Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

> “Runtu waa quduus, rabbaani ah. Waxay ka xoog badan tahay oo ka awood badan tahay wax kasta oo kale marka la sameynayo dabeecad u eg Masiixa. Waxaa ku jirta farxad buuxda. Marka qalbiga lagu xannaaneeyo, jacaylka Masiixa ayaa laga hormariyaa jacaylka qof kasta oo banii’aadam ah. Tanu waa Masiixiyad. Tanu waa jacaylka Ilaah ee nafta ku jira. Sidaas daraaddeed runtu daahirka ah, ee aan la qasin, waxay qabsataa qalcadda ugu sarreysa ee jiritaanka. Erayadu way rumoobaan, ‘Qalbiga cusubna waan idin siin doonaa, ruux cusubna waan idin gelin doonaa.’ Waxaa nolosha ku jira sharaf iyo haybad u gaar ah kan ku nool oo ku shaqeeya saamaynta noolaynaysa ee runta.” Review and Herald, February 14, 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

Aragtidaas ee taariikhda nebinnimada ku jirta Daanyeel cutubka kow iyo tobnaad, waxay bilaabmaysaa marka aayadda labaad, iyo madaxweynihii lixaad oo ah kan ugu maalqabeensan, ay la jaanqaadaan madaxa, kaas oo ah Ruushka, ee ku jira aayadaha kow iyo toban ilaa shan iyo toban. Taariikhdaas gudaheeda madaxweynihii lixaad wuxuu noqon doonaa kii siddeedaad ee ka yimid toddobada, oo wuxuu xukumi doonaa marka kaniisadda iyo dawladda ee Maraykanka ay isu yimaadaan, oo ay aayadda lix iyo tobnaad ku dhammaystiraan sinohooda aan quduuska ahayn, xeerka Axadda ee dhowaan iman doona.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Calanka markaas la taagi doono waa la niyad jebin doonaa oo wuxuu dhiman doonaa muddo saddex maalmood iyo badh ah, taasoo ku jirta Daanyeel toban ay tahay kow iyo labaatan maalmood. Dhammaadka kow iyo labaatanka maalmood ee baroorta Daanyeel, taas oo ah dhammaadka saddexda maalmood iyo badhka ah ee dhimashada waddada ku taallay ee labada markhaati, kuwaas oo ah kuwii ku jiray dooxada Yexesqeel, kuwaas oo ah lafo engegan oo dhintay—waxaa jira farriin nebiyadeed oo kuwii dhintay dib ugu soo celisa nolosha. Hannaankaas ku jira cutubka tobnaad ee Daanyeel, waxaa lagu matalay saddex tallaabo.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.

> Oo maalintii afar iyo labaatanaad ee bisha kowaad, anigoo jooga agta webiga weyn oo ah Xiddeqel; ayaan indhahaygii kor u qaaday, oo wax fiiriyey, oo bal eeg, nin baa joogay oo dhar linen ah qaba, dhexdiisana waxaa ku xidhnaa dahab saafi ah oo Uufaas ah. Jidhkiisuna wuxuu u ekaa beril, wejigiisuna wuxuu ahaa sida muuqashada hillaaca, indhihiisuna sida laambado dab ah, gacmihiisa iyo cagihiisuna midabkoodu wuxuu u ekaa naxaas la safeeyey, codka hadalladiisuna wuxuu ahaa sida codka dad badan. Aniga qudhaydii, Daanyeel, ayaa keliya arkay riyadan; waayo, nimankii ila joogayna riyada ma ay arkin, laakiinse gariir weyn baa ku dhacay iyaga, sidaas daraaddeed way carareen oo isqariyeen. Sidaa darteed kaligay baa layga tegey, oo waxaan arkay riyadan weyn, xoogna iguma hadhin; waayo, quruxdaydii gudahayga waxay ugu rogmatay halligmaad, xoogna ma aanan haysan. Habase yeeshee waxaan maqlay codkii hadalladiisa; oo markaan maqlay codkii hadalladiisa, waxaan wejigayga ugu dhacay hurdo aad u qoto dheer, wejigayguna dhulka ayuu ku jeeday. Oo bal eeg, gacan baa i taabatay, taasoo igu taagtay jilbahayga iyo calaacalaha gacmahayga. Markaasuu igu yidhi, Daanyeelow, nin aad loo jecel yahayow, garo erayada aan kula hadlayo, oo si toos ah u istaag; waayo, hadda adigaan kuu soo diran ahay. Oo markuu eraygan ila hadlay, anigoo gariiraya ayaan istaagay. Markaasuu igu yidhi, Ha baqin, Daanyeelow; waayo, maalintii ugu horraysay ee aad qalbigaaga u jeedisay inaad wax garato, oo aad naftaada ku hoosaysiiso Ilaahaaga hortiisa, erayadaadii waa la maqlay, anna waxaan u imid erayadaada aawadood. Laakiinse amiirkii boqortooyada Faaris ayaa iga hor yimid kow iyo labaatan maalmood; laakiin bal eeg, Miikaa'iil oo ka mid ah amiirrada madaxda ah ayaa u yimid inuu i caawiyo; anna halkaasaan kula hadhay boqorradii Faaris. Haddaba waxaan u imid inaan ku fahansiiyo waxa dadkaaga ku dhici doona maalmaha dambe; waayo, riyadu weli waxay ku saabsan tahay maalmo badan. Daanyeel 10:4–14.

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Daanyeel wuxuu joogaa dhammaadka kow iyo labaatanka maalmood ee baroorta markii uu arko riyadii Masiixa oo uu maqlo ereyada Masiixa. Aragtida Ereyga Ilaah ee la arko oo la hadlo waxay keentaa kala-soocidda laba qaybood, Daanyeelna wuxuu meyd ahaan ugu yiillay jidka, waayo wuxuu ku jiray “hurdo qoto dheer.”

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

> Waxyaalahan ayuu yidhi; dabadeedna wuxuu iyaga ku yidhi, Saaxiibkeen Laasaros wuu seexday; laakiinse waxaan tegayaa inaan hurdada ka kiciyo. Markaas xertiisii waxay ku yidhaahdeen, Sayidow, haddii uu seexdo, wuu bogsan doonaa. Habase yeeshee Ciise dhimashadiisa ayuu ka hadlayay; laakiinse iyagu waxay u maleeyeen inuu ka hadlayo nasashada hurdada. Markaas Ciise si cad ayuu ugu yidhi, Laasaros waa dhintay. Yooxanaa 11:11–14.

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

Markaasaa Daanyeel waxaa markii ugu horraysay taabtay Jibriil, kaas oo u sheegay halgankii siyaasadeed ee socday intii Daanyeel dhintay (hurday), iyo in uu hadda siin doono fasiraadda riyadii wax yar ka hor Daanyeel u beddeshay ekaanta Masiixa. Dabadeedna mar labaad baa la taaban doonaa, waana Masiixa qudhiisa.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Oo markuu erayadaas oo kale ila hadlay, ayaan wejigaygii dhulka u jeediyey, oo waxaan noqday carrab la’. Oo bal eeg, mid u eg ekaanshaha wiilasha dadka ayaa bushimahayga taabtay; markaasaan afkayga furay, oo hadlay, oo ku idhi kii hortayda taagnaa, Sayidkaygiiyow, riyadii aawadeed xanuunnadaydii ayaa igu soo noqdeen, xoogna iguma hadhin. Waayo, sidee addoonkii sayidkaygan ula hadli karaa sayidkaygan? maxaa yeelay aniga, markiiba xoog iguma hadhin, neeftuna iguma hadhin. Daanyeel 10:15–17.

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

Tani waxay la mid tahay nebiyaddii ugu horraysay ee Yexesqeel ee cutubka toddoba iyo soddonaad, waayo labadii nebi ee Yexesqeel lagu amray inuu u sheego lafihii dhintay ee dooxada ku yiil, tii hore waxay samaysaa jidhadka, hase yeeshee markaas neef kuma jiro, mana laha xoogga ciidan weyn. Waa nebiyaddii labaad ee Yexesqeel in jidhadku neefta ka helaan afarta dabaylood oo ay u istaagaan sidii ciidan weyn, oo taabashadii labaad ee Daanyeelna, “xoogna iguma hadhin, neefna iguguma hadhin.” Markaasaa Daanyeel mar kale la taabtay, taas oo guud ahaan ahayd markii saddexaad, halka Jibriilna uu isagu ahaa markii labaad.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Markaas ayaa haddana mid ekaanshihiisu u eg yahay nin ii yimid oo i taabtay, wuuna i xoojiyey, oo wuxuu yidhi, Ninyahow aad loo jecel yahayow, ha baqin; nabad ha kuu ahaato; xoog yeelo, haa, xoog yeelo. Oo markii uu ila hadlay ayaan xoogaystay, oo waxaan idhi, Sayidkaygu ha hadlo; waayo, adigu waad i xoojisay. Daanyeel 10:18, 19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Taabashadii saddexaad ee Daanyeel waa waxsii sheegiddii labaad ee Yexesqeel, taas oo maydadka cagahooda ku taagaysa sidii ciidan xoog weyn. Waxsii sheegiddiisu waxay ku socotaa dad garanaya inay dhinteen, waayo baroor bay ku jireen, sida Daanyeelba uu ahaa.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.

> Markaasuu igu yidhi, Wax sii sheeg dabaysha, wax sii sheeg, wiilka Aadanow, oo dabaysha ku dheh, Rabbiga Sayidka ahu wuxuu leeyahay sida tan: Kaalay afarta dabaylood, neeftoy, oo kuwakan la laayay ku neefso, inay noolaadaane. Sidaas daraaddeed waan wax sii sheegay siduu ii amray, oo neeftiina way gashay iyaga, wayna noolaadeen, oo cagahooday ku istaageen, iyagoo ah ciidan aad iyo aad u weyn. Markaasuu igu yidhi, Wiilka Aadanow, lafahanu waa reer binu Israa'iil oo dhan; bal eeg, waxay yidhaahdaan, Lafahayagii way engegeen, rajadeenniina way baabba'day; annaga qaybahayagii waa naga go'een. Yexesqeel 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

Rabbigu wuxuu Ezekiel ku amrayaa inuu wax sii sheego, wuxuuna u sheegayaa in markhaatifurka reer binu Israa’iil yahay in ay dhinteen, rajo la’aan yihiin, oo la gooyey. Way barooranayaan, sidii Daanyeel ahaa, maxaa yeelay waxay ka niyad jabeen wax sii sheegistii fashilantay ee Luulyo 18, 2020, xaaladdaasna Ezekiel waxaa loo sheegay inuu wax sii sheego.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Sidaas daraaddeed wax sii sheeg oo ku dheh, Rabbiga Ilaah ahu wuxuu leeyahay, Bal eega, dadkaygiiyow, qabuurihiinna waan furi doonaa, oo waxaan idinka soo bixin doonaa qabuurihiinna, oo waxaan idin gelin doonaa dalka Israa'iil. Oo waxaad ogaan doontaan inaan anigu Rabbiga ahay, markaan qabuurihiinna furo, dadkaygiiyow, oo aan idinka soo bixiyo qabuurihiinna, Oo Ruuxaygana waan idin dhex gelin doonaa, oo waad noolaan doontaan, oo waxaan idin dejin doonaa dalkiinna; markaas waxaad ogaan doontaan inaan aniga Rabbigu waxaas ku hadlay oo aan sameeyey, ayaa Rabbigu leeyahay. Yexesqeel 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Rabbiga, oo ah Miikaa'iil oo ah malaa'igta sare, ayaa xabaalahooda fura; markaasna labada markhaati ee Muujintii cutubka kow iyo tobnaad, kuwaas oo dabadeed la soo sara kiciyo oo la siiyo Ruuxa Quduuska ah oo istaaga, sida Ruuxa Quduuska ah loo siiyey kuwii istaagay markii xabaalahooda laga soo bixiyey waxsii sheegiddii labaad ee Yexesqeel.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Oo saddex maalmood iyo badh dabadeed Ruuxa nolosha ee xagga Ilaah ka yimid ayaa iyaga galay, oo cagahooday ku istaageen; oo cabsi weyn baa ku dhacday kuwii arkay. Muujintii 11:11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

Labadaas markhaati waxa loo metelayaa sidii Muuse iyo Eliyaah, Muusena sidoo kale waxaa lagu soo sara kiciyey codkii malaa’igta madaxda ah.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Laakiinse Mikaa'iil oo ah malaa'igtii sare, markii uu shayddaanka kula murmay oo uu ka dooday jidhkii Muuse, kuma uu dhiirran inuu ku soo oogo eed cay ah, laakiinse wuxuu yidhi, Rabbigu ha ku canaanto. Yuudas 1:9.

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Miikaa’eel, Amiirka iyo Malaa’igta Sare, waa Kan u yimid oo Jibriil ku caawiyey Daanyeel cutubka tobnaad, waana codkiisa kan ragga iyo dumarka ugu yeedha nolosha.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Waayo, Rabbiga qudhiisu samada ayuu ka soo degi doonaa qaylo amar leh, iyo codkii malaa’igta sare, iyo buunka Ilaah; oo kuwii Masiixa ku dhintayna marka hore way soo sara kici doonaan. 1 Tesaloniika 4:16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

Saddexda taabasho ee Daanyeel waxay matalaan gudubka dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad loogaga gudbayo dhaqdhaqaaqa Filadelfiya ee malaa’igta saddexaad; oo Daanyeel 10, aragtida dhammaystirta gudubka ka imanaya sawirka La’odikiya looguna gudbayo sawirka Filadelfiya, waxaa metela taariikhda nebiyadeed ee lagu metelay cutubka 11. Aragtidaas waxaa Yexesqeel ku metelayaa sida aragtida Islaamka ee hoogga saddexaad. Sannadkii 2014, Ruushku wuxuu bilaabay dagaalkii labaad ee wakiillada. Sannadkii 2015, madaxweynihii ugu hodansanaa wuxuu bilaabay dadaalladiisii uu ku noqonayay madaxweynihii lixaad.

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

Sannadkii 2020, madaxweynihii, oo matalayay geeskii Jamhuuriga, waxaa dilay bahalkii cawaanka ahaa ee “woke”-ga ahaa oo ka soo baxay yaamayska aan gunta lahayn, isla sannadkaasna geeskii Protestant-ka La’odikiya ayaa isna la dilay. Sannadkii 2023, labadii geesba mar kale ayay noolaadeen, iyagoo labadooduba bilaabay u guuritaankoodii kii siddeedaad ee ka yimaadda toddobada. Mid wuxuu u guurayaa suuradda siyaasadeed ee bahalka iyadoo Kaniisad iyo Dawlad la isu keenayo Maraykanka, kan kalena wuxuu ka guurayaa suuradda La’odikiya una guurayaa suuradda Masiixa. Labadaba waxaa kor loo qaadi doonaa sharciga Axadda ee dhowaan imanaya. Mid wuxuu noqon doonaa “Iskandarka Weyne”, boqorka ugu sarreeya ee tobanka boqor ee boqortooyadooda toddobaad siiya dhillada Rooma, kan kalena waxaa loo taagi doonaa sidii calan.

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

Aragtida dhalisa labadan kala-guurba waa taariikhda soo ifbaxaysa inta u dhaxaysa Sebtembar 11, 2001 iyo sharciga Axadda. Aayadda kow iyo tobnaad ee Daanyeel cutubka kow iyo tobnaad waxaa si gaar ah loogu aqoonsaday macnaha guud ee ah: haddii aydnaan rumaysan, ma adkaan doontaan.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

> “Xeerarka Kitaabku waa inay noqdaan hagaha nolol-maalmeedka. Iskutallaabta Masiixu waa inay noqotaa mawduuca, iyadoo muujinaysa casharrada ay tahay inaynu baranno oo ku dhaqanno. Masiixa waa in lagu soo dhex daro dhammaan waxbarashada, si ardaydu u dhuuqaan aqoonta Ilaah oo ay dabeecaddooda ugu matalaan Isaga. Sarreyntiisa waa inay noqotaa waxbarashadeenna wakhtigan iyo weliba daa’imnimadaba. Erayga Ilaah, oo Masiixu kaga hadlay Axdigii Hore iyo Axdiga Cusub, waa kibista samada; laakiin wax badan oo cilmi la yidhaahdo waa sida suxuun ay ikhtiraaceen dadku, cunto la khalday; mana aha maannada runta ah.

> “In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

> Erayga Ilaah waxaa laga helaa xigmad aan la shaki gelin karin, aan dhammaad lahayn—xigmad ka soo unkantay, ee aan ka imanin kan xaddidan, balse ka timid maskaxda aan xadka lahayn. Laakiin in badan oo ka mid ah waxa Ilaah ku muujiyey Eraygiisa ayaa dadka u madow, maxaa yeelay jawharadaha runta ayaa ku duugan qashinka xigmadda iyo dhaqanka aadanaha. Kuwo badan ayay khasnadaha Eraygu ka sii qarsoon yihiin, maxaa yeelay laguma baadhin adkaysi daacad ah ilaa amarada dahabiga ah la garto. Erayga waa in la baadhaa si loo nadiifiyo loona diyaariyo kuwa aqbala inay xubinno ka noqdaan qoyska boqortooyada, carruurta Boqorka jannada.

> “The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

> Barashada Erayga Ilaah waa inay beddeshaa barashada buugaagtaas maskaxda ku hoggaamiyey suufinimo oo runta ka fogeeyey. Mabaadi’deeda nool, marka lagu dhex tolo nolosheenna, waxay noo ahaan doonaan gaashaankeenna tijaabooyinka iyo jirribaadaha; waxbariddeeda rabaaniga ahina waa jidka keliya ee guusha. Sida imtixaanku ugu yimaado naf kasta, waxaa jiri doona riddado. Qaar waxay isu caddayn doonaan inay yihiin khaa’iniin, madax-adayg, kibir badan, oo isku-filnaansho leh, waxayna ka jeedsan doonaan runta, iyagoo rumaysadka ku burburinaya. Maxaa yeelay? Waayo, kuma ay noolayn “eray kasta oo afka Ilaah ka soo baxa.” Ma ay qodin qoto dheer oo aasaaskooda ma ay adkayn.

> “When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

> “Marka erayada Rabbiga ee loo soo mariyo rasuulladiisa uu doortay loo keeno iyaga, way gunuunacaan oo waxay u maleeyaan in jidka laga dhigay mid aad u cidhiidhi ah. Cutubka lixaad ee Yooxanaa waxaan ka akhrinnaa kuwo loo haystay inay ahaayeen xertii Masiixa, laakiin markii runta cad loo soo bandhigay iyaga, way ka xumaadeen oo mar dambe lama ay socon Isaga. Sidaas oo kale ayay ardaydan dusha ka ahuna uga jeesan doonaan Masiixa.” Testimonies, volume 6, 132.

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