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# The Eighth is of the Seven - Number Three

Kan Siddeedaad Waa Ka Mid Toddobada — Lambar Saddexaad

Daniel Two

Daaniyel Labaad

Author

Jeff Pippenger

Published

September 17, 2023

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The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.

Su’aasha aynu qodobkan ku doonayno in aynu ku xallinno waa sida xuska ugu horreeya ee boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah ee ku jira Daanyeel cutubka labaad uu ula jaanqaadayo xuska ugu dambeeya ee boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah ee ku jira Muujintii toddoba iyo tobnaad. Waxaan damacsanahay inaan soo qaado su’aalo ku saabsan waxa dhab ahaan lagu aqoonsaday taalladii Nebukhadnesar iyo mowqifkii hormuudka, oo ahaa in taariikhdoodu ay matalaysay xilligii dhagaxu ku dhici lahaa cagaha taallada.

Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”

Walaashu White waxay tilmaamaysaa in aynu gaadhnay heerkii uu “shuqulka quduuska ah ee Ilaah u taagan yahay cagaha sawirka oo birtii lagu qasay dhoobo jilicsan,” taas oo ay sii sharraxayso inay tahay “isku-darka xukunka kaniisadda iyo xukunka dawladda.”

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Waxaynu nimid wakhti ay shaqada quduuska ah ee Ilaah u taagan yihiin cagaha sanamka oo birtii lagu dhex qasay dhoobo jilicsan. Ilaah wuxuu leeyahay dad, dad la doortay, oo garashadoodu ay tahay in la quduuseeyo, kuwaas oo aan nijaasoobin iyagoo dul saaraya aasaaska qoryo, caws engegan, iyo xaabo. Naf kasta oo daacad u ah amarrada Ilaah waxay arki doontaa in astaanta lagu kala garto rumaysadkeenna ay tahay Sabtida maalinta toddobaad. Haddii dawladdu sharfayso Sabtida sida Ilaah amray, waxay ku taagnaan lahayd xoogga Ilaah iyo difaaca rumaysadka mar la siiyey quduusiinta. Laakiin ragga dawladdu waxay taageeri doonaan sabti been-abuur ah, oo waxay rumaysadkooda diineed ku qasi doonaan dhawrista ilmahan ka dhashay baabtiisnimada, iyagoo ka sarraysiinaya Sabtida uu Rabbigu quduus ka dhigay oo barakeeyey, oo uu u gooniyey in binu-aadmigu quduus u dhawro, inay calaamad u noqoto isaga iyo dadkiisa ilaa kun qarni. Isku qasidda xeeladda kaniisadda iyo xeeladda dawladda waxaa u taagan birta iyo dhoobada. Midowgani wuxuu wiiqayaa awoodda oo dhan ee kaniisadaha. Siinta kaniisadda awoodda dawladda waxay keeni doontaa natiijooyin shar leh. Dadku waxay ku dhowaadeen inay ka gudbaan xadka dulqaadka Ilaah. Waxay xooggoodii geliyeen siyaasadda, oo waxay midoobeen baabtiisnimada. Laakiin wakhtigu waa iman doonaa marka Ilaah ciqaabi doono kuwa sharcigiisa waxba kama jiraan ka dhigay, oo shuqulladooda sharka ah ay dushooda ku soo noqon doonaan.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”

Waqtiga aynu ku soo gaadhnay ee hawsha quduuska ah ee Ilaah ay ku dhex milmayso xeeladaha kaniisadda iyo xeeladaha dawladda, waa tilmaamid xilli si tartiib-tartiib ah u socda. Waxay tidhaahdaa is-dhexgalkani “wuxuu wiiqayaa awoodda oo dhan ee kaniisadaha,” wuxuuna “keeni doonaa natiijooyin shar ah,” iyo in “waqtigu iman doono marka Ilaah ciqaabi doono kuwa wax aan jirin ka dhigay sharcigiisa.”

The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”

Isku milanka kaniisadda iyo dawladda ee daciifiya awoodda kaniisadaha waa sharaxaad ka hadlaysa kaniisadda Pergamos, halkaas oo isu-geynta xeeladda kaniisadeed iyo xeeladda dawladnimadu ay matashay ka-leexashada ka horraysa muujinta ninkii dembiga. Pergamos iyo boqorkii astaan u ah tanaasulka u dhexeeya Masiixiyadda iyo sanam-caabudidda waxay ka dhacaan boqortooyada afraad ee Daanyeel labaad. Tanaasulkaas waxaa Daanyeel labaad lagu metelay isticmaalka erayga “dhoobo.”

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.

> Adigu, Boqorow, wax baad aragtay; oo bal eeg, sanam weyn. Sanamkan weyn, oo iftiinkiisu aad u qurux badnaa, ayaa hortaada taagnaa; qaabkiisuna wuxuu ahaa mid cabsi leh. Sanamkan madaxiisu wuxuu ahaa dahab saafi ah, laabtiisa iyo gacmihiisuna qalin bay ahaayeen, calooshiisa iyo bowdyihiisuna naxaas bay ahaayeen, lugihiisuna bir bay ahaayeen, cagihiisuna qayb bir ah oo qayb dhoobo ah bay ahaayeen. Waxaad aragtay ilaa dhagax gacmo la’aantood laga soo gooyay, kaas oo sanamka ku dhuftay cagihiisii birta iyo dhoobada ahaa, oo jajabiyey. Daniel 2:31–34.

As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”

Sida fasiraaddii Daanyeel sii socoto, mar dambe ma aha “dhoobo,” balse waxay noqotay dhoobo wasakhaysan ama “dhoobo dhooqo leh.”

> And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.

> Oo weliba sidaad u aragtay cagaha iyo suulasha, qayb dhoobadii dheryasameeyaha ah, oo qayb bir ah, boqortooyadu way kala qaybsanaan doontaa; laakiinse waxaa ku jiri doona wax xoogga birta ka mid ah, maxaa yeelay waxaad aragtay birtii oo ku qasan dhoobo daciif ah. Daniel 2:41.

The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.

Dhoobadii saafi ahayd oo ahayd dhoobadii Farsamayaqaanka waxay isu beddeshaa dhoobo dhooqo ah. Ilaah waa Farsamayaqaanka rabbaaniga ah, oo shuqulkiisuna marna ma noqdo dhoobo dhooqo ah.

> But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.

> Laakiin haatan, Rabbiyow, adigu waxaad tahay Aabbahayaga; annaguna dhoobo baannu nahay, adiguna waxaad tahay Dhoobasameeyahayaga; kulligeenna waxaannu nahay shuqulka gacantaada. Ishacyaah 64:8.

In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in Second Thessalonians.

Taariikhda Roomaankii jaahiliga ahaa, kiniisadda Simurna waxay ahayd dhoobo saafi ah. Taariikhda Bergamos, oo ah boqortooyada afraad ee ku jirta Daanyeel 2, dhoobadu waxay isu beddeshaa dhoobo dhooqaysan. Waxa marka hore cutubka lagu xusay si fudud “dhoobo”, dabadeedna “dhoobada dheryasameeyaha”, waxay isu beddeshaa “dhoobo dhooqaysan”, sida fasiraaddu u sii socoto. Bergamos waa meesha isbeddelkaasu ka dhacay si jidka loogu diyaariyo Tiyatira, ama Roomaanka baadariga. Isbeddelka “dhoobo” uga beddelmaya “dhoobo dhooqaysan” waa dib-u-dhacii iimaanka ee jidka u sii diyaariya Tiyatira, kaas oo Bawlos ku tilmaamayo “ka-tegidda marka hore” ee 2 Tesaloniika.

The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?

Milleriyiintu ma ay arki karin wax ka sii fog boqortooyadii afraad ee Rooma, waxayna filayeen in Imaatinka Labaad ee Masiixu uu ahaan doono dhacdada nebiyadeed ee xigta; waayo, dhagaxa ku dhufta cagaha sanamka wuxuu ka dhigan yahay Imaatinka Labaad. Laakiin Masiixu ma boqortooyo buu dhisay 1798? Isagu runtii wuxuu yimid Meesha Ugu Quduusan 22-kii Oktoobar, 1844, si uu u helo boqortooyo, laakiin ma la dhisay wakhtigaas?

The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.

Jawaabta su’aasha koowaad ee labadaas su’aalood waxay tahay in Masiixu aanu dhisin boqortooyadiisa weligeed ah sannadkii 1798. Su’aasha labaad ee ah in Masiixu dhisay iyo in kale boqortooyadiisa weligeed ah Oktoobar 22, 1844, jawaabteeduna sidoo kale waa maya.

Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.

Boqortooyo ma la dhisay wakhtigii Roomaanka jaahilka ahaa? Su’aashan waxaan u weydiinayaa maxaa yeelay hormuudayaashu waxay fahmeen in boqortooyadii afraad ay ahayd Roomaanka jaahilka ah iyo kan baadariga labadaba, taas oo 1798 u aqoonsanaysa dhammaadka boqortooyadii afraad, markaas oo Masiixu dhisi lahaa boqortooyo weligeed jiraysa. Laakiin kitaabka Muujintii wuxuu aqoonsanayaa afar boqortooyo oo ka dambeeya Roomaanka jaahilka ah.

If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”

Haddii boqortooyada afraad ee birta ah ee ku xusan Daanyeel laba ay si fudud u metesho Roomaankii jaahiliga ahaa, halkaas oo tanaasulkii Constantine lagu metelay in dhoobadii loo beddelay dhoobo dufan leh, Masiixu ma taagay boqortooyo taariikhdaas gudaheeda? Jawaabtu waa haa. Iskutallaabta dusheeda, taas oo ah taariikhda Pergamos, ee aan ahayn Thyatira, Masiixu wuxuu aasaasay boqortooyadiisii “nimcada.” Boqortooyo weligeed jiraysa ayaa lagu taagay iskutallaabta dusheeda, carshiga boqortooyadaasina wuxuu tusaale u yahay carshi la taagayo inta lagu jiro roobka dambe. Carshigaas roobka dambe wuxuu metelaa boqortooyadiisa “ammaanta.”

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> Ogeysiisii ay xertii ku sameeyeen magaca Rabbiga wuxuu dhinac kasta kaga saxnaa si buuxda, dhacdooyinkii uu tilmaamayeyna xilligaasba way socdeen. “Wakhtigu waa buuxsamay, boqortooyadii Ilaahna way dhow dahay,” ayaa ahayd farriintoodu. Markii “wakhtiga”—lixdankii iyo sagaalkii toddobaad ee Daanyeel 9, kuwaas oo ku ekaanayay Masiixa, “Kan la subkay”—uu dhammaaday, Masiixu wuxuu helay subkidda Ruuxa kaddib baabtiiskiisii uu Yooxanaa kaga baabtiisay Urdun. Boqortooyadii Ilaah ee ay ku dhawaaqeen inay dhow dahayse waxaa la aasaasay dhimashadii Masiixa. Boqortooyadani ma ahayn, sida loo baray inay rumaystaan, boqortooyo dunyawi ah. Sidoo kalena ma ahayn boqortooyadaas mustaqbalka ah ee aan dhimanayn oo la dhisi doono marka “boqortooyada iyo xukunka, iyo weynaanta boqortooyada samada oo dhan ka hoosaysa, la siin doono dadka quduusiinta Kan ugu Sarreeya;” taas oo ah boqortooyada weligeed jiraysa, oo “xukummada oo dhammu ay isaga u adeegi doonaan oo addeeci doonaan.” Daanyeel 7:27. Sida Kitaabka Quduuska ah loogu adeegsado, oraahda “boqortooyada Ilaah” waxaa loo isticmaalaa in lagu tilmaamo boqortooyada nimcada iyo boqortooyada ammaanta. Boqortooyada nimcada waxaa Bawlos ku muujiyey Warqadda Cibraaniyada. Markuu tilmaamay Masiixa, oo ah shafeecaha naxariista leh ee “la taabtay dareenka itaaldarradeenna,” rasuulku wuxuu yidhi: “Sidaas daraaddeed aynu si kalsooni leh ugu soo dhowaanno carshiga nimcada, si aynu naxariis u helno oo aynu nimco u helno.” Cibraaniyada 4:15, 16. Carshiga nimcadu wuxuu matalaa boqortooyada nimcada; waayo jiritaanka carshi wuxuu ka dhigan yahay jiritaanka boqortooyo. Masaallo badan oo uu ku hadlay, Masiixu wuxuu adeegsadaa oraahda “boqortooyada samada” si uu ugu tilmaamo shaqada nimcada rabbaaniga ah ee quluubta dadka ku dhex samaysa.

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> Sidaas daraaddeed, carshiga ammaantu wuxuu ka dhigan yahay boqortooyada ammaanta; boqortooyadanina waxaa loola jeedaa erayadii Badbaadiyaha: “Goorta Wiilka Aadanahu ku iman doono ammaantiisa, oo malaa’igta quduuska ah oo dhammu ay la jiri doonaan, markaas wuxuu ku fadhiisan doonaa carshiga ammaantiisa; oo quruumaha oo dhammu hortiisa ayaa la soo ururin doonaa.” Matayos 25:31, 32. Boqortooyadani weli waa mid mustaqbalka taal. Lama taagi doono ilaa imaatinka labaad ee Masiixa.

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.

> “Boqortooyada nimcadu waxaa la aasaasay isla markiiba ka dib dhicitaankii aadanaha, markii qorshe loo dejiyey furashada qoomka dembiga leh. Markaasay ku jirtay qasdiga Ilaah iyo ballanqaadkiisa; iimaanna, dadku waxay ku noqon kareen muwaaddiniinteeda. Hase ahaatee, dhab ahaan looma taagin ilaa dhimashadii Masiixa. Xataa ka dib markuu bilaabay hawshiisii dunida, Badbaadiyuhu, isagoo ka daalay adaygga iyo mahadnaqa la’aanta dadka, wuu ka noqon kari lahaa allabarigii Kalvary. Getsemane dhexdeeda koobkii murugada ayaa gacantiisa ku gariiray. Xataa markaas wuu ka tirtiri kari lahaa dhiiggii-dhididka ahaa ee wejigiisa ka qubanayay, wuxuuna ka tegi kari lahaa qoomka dembiga leh inay ku halligmaan xumaantooda. Haddii uu sidaas yeeli lahaa, wax furasho ah ma jiri lahayn dadka dhacay. Laakiin markii Badbaadiyuhu naftiisii bixiyey, oo neeftiisii ugu dambaysay ku dhawaaqay, ‘Waa dhammaatay,’ markaas ayaa rumoobidda qorshaha furashada la huboobay. Ballanqaadkii badbaadada ee lammaanihii dembiga galay ee Ceeden lagu siiyey waa la meelmariyey. Boqortooyadii nimcada, oo hore ugu jirtay ballanqaadka Ilaah, markaas ayaa la aasaasay.” The Great Controversy, 347.

Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.

Masiixu wuxuu boqortooyo weligeed jiraysa ka dhisay taariikhda nebiyadeed ee Roomaanka jaahiliga ah, ee ma ahayn dhammaadka Roomaanka baadariga. Wuxuu kaloo Boqortooyadiisa ammaanta ku dhisaa Imaatinkiisa Labaad, taas oo ka kooban taariikhda roobka dambeba, marka afarta dabaylood ee Islaamku la sii daayo.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Roobka dambe waxay ku soo degaysaa kuwa daahirka ah—markaasna kulligood way heli doonaan sidii hore.”

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Marka afarta malaa’igood ay sii daayaan, Masiixu wuxuu dhisi doonaa boqortooyadiisa. Roobka dambe ma helo qofna marka laga reebo kuwa samaynaya wax walba oo ay karaankoodu gaadho. Masiixu wuu ina caawin lahaa. Dhammaanteen waxaynu noqon karnaa kuwo guulaysta nimcada Ilaah, oo ku maraya dhiigga Ciise. Samada oo dhammu waxay danaynaysaa hawsha. Malaa’iguhuna way danaynayaan.” Spalding and Magan, 3.

When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.

Marka afarta dabaylood la sii daayo, Masiixu wuxuu dhisaa boqortooyadiisa. Roobka dambe iyo sii deynta afarta dabayloodba waxay matalaan dhacdooyin isdaba-joog ah oo horusocod leh, midkoodna ma matalo hal waqti oo go’an. Afarta dabaylood waxay matalaan Islaamka.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaa’igahu waxay hayaan afarta dabaylood, kuwaas oo lagu matalay faras cadhaysan oo doonaya inuu iska jebiyo oo ku yaaco oogada dhulka oo dhan, isagoo jidkiisa ku sida hallig iyo dhimasho.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Miyaynu ku seexannaa isla qarka dunida weligeed ah? Miyaynu noqonnaa kuwo gaabis ah, qabow, oo dhintay? Alla haddii aynu kaniisadaheena ku lahaan lahayn Ruuxa iyo neefta Ilaah oo lagu afuufay dadkiisa, si ay cagahooda ugu istaagaan oo u noolaadaan. Waxa aynu u baahan nahay in aynu aragno in jidku cidhiidhi yahay, albaabkuna uu dhuuban yahay. Laakiin marka aynu ka gudubno albaabka dhuuban, ballaadhkiisu waa aan xad lahayn.” Manuscript Releases, volume 20, 217.

The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.

Malaa'igtu waxay xajinayaan faraska cadhaysan ee Islaamka oo doonaya inuu kala go'o, isaga oo geeri iyo halaag ku sida jidkiisa, xilligaas oo Ruuxa Ilaah lagu neefinayo dadka Ilaah. Markaasay cagahooda ku istaagaan oo noolaadaan. Ka hor intaan Ruuxa lagu neefin iyaga, dadka Ilaah waa meyd yihiin, waayo neefta Ruuxu waxay sababtaa inay istaagaan oo noolaadaan. Marka Walaashii White ay tidhaahdo hadda waxaynu nimid wakhti ay cagaha sanamka ee ku qasan bir iyo dhoobo jilicsan ay matalayaan isku-darka kaniisadda iyo dawladda, daadinta roobka dambe weli waxay ku jirtay mustaqbalka.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Roobka dambe waa inay ku da’daan dadka Ilaah. Malaa’ig xoog badan ayaa samada ka soo degi doonta, oo dhulka oo dhan waxaa lagu iftiimin doonaa ammaantiisa.” Review and Herald, April 21, 1891.

There are two voices in Revelation eighteen.

Waxaa ku jira laba cod Muujintii siddeed iyo tobnaad.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.

> “Markii Ciise bilaabay adeeggiisii guud, wuxuu Macbudka ka daahiriyeey nijaasayntiisii quduus-darro ee karaamo-dhaca ahayd. Falalkii ugu dambeeyey ee adeeggiisa waxaa ka mid ahaa daahirintii labaad ee Macbudka. Sidaas oo kale, hawsha ugu dambaysa ee digniinta dunida, laba yeedhidood oo kala gaar ah ayaa loo jeediyaa kaniisadaha.” Selected Messages, buugga 2, 118.

The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.

Codka koowaad waa baaq lagu baraarujinayo dadka Ilaah, codka labaadna waa baaq lagu baraarujinayo carruurta kale ee Ilaah oo weli ku jira Baabuloon.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.

> “Waxa jira adduun ku dhex jiifa sharnimo, khiyaano, iyo dhalanteed, kuna jira hadhka dhimashada qudhiisa,—hurda, hurda. Yaa dareemaya foosho nafeed si ay u toosiyaan? Codkee gaadhi kara iyaga? Maskaxdaydu waxaa loo qaadaa mustaqbalka marka calaamadda la bixin doono, ‘Bal eega, Aroosku waa imanayaa; u baxa inaad ka hor tagtaan Isaga.’ Laakiin qaar baa dib u dhigi doona helidda saliidda lagu buuxiyo laambadahooda, oo goor dambe ayay ogaan doonaan in dabeecadda, oo saliiddu ay ka dhigan tahay, aan la kala gudbin karin.” Bible Echo, May 4, 1896.

In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?

Qoraalkaas laba su’aalood ayaa lagu weydiiyey. Yaa dareemaya xanuunka nafta si uu u toosiyo iyaga? Codkee baa gaadhi kara iyaga?

The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.

“Codka” dunida toosiyaa waa codkii labaad ee Muujintii siddeed iyo tobnaad kaas oo adhiga kale ee Ilaah uga yeedhaya Baabuloon. Dadka Ilaah iyo duniduba labaduba waxay u baahan yihiin in lagu toosiyo Qayladii Saqda-dhexe, taas oo si fudud u ah calaamad kale oo roobka dambe ah.

Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.

Miyaa Millerite-yadu ku saxsanaayeen markay aqoonsadeen in wakhtiga boqortooyadii afraad Masiixu dhisi doono boqortooyo weligeed jiraysa? Haa.

He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.

Wuxuu boqortooyadiisii “nimcada” ka taagay iskutallaabta dusheeda, taas oo dhacday intii lagu jiray taariikhda boqortooyadii afraad ee waxsii sheegidda Kitaabka Quduuska ah. Boqortooyadaasna waxay ahayd Roomaankii jaahilka ahaa. Daniel laba, ka-noqoshadii iimaanka ee ka horraysa kiniisadda Tayatirah ma lagu matalayaa? Haa, waayo dhoobadii oo matalaysa dadka Ilaah waxay ka beddelantay dhoobo oo noqotay dhoobo dhooqaysan. Haddaba Tayatirah xaggee kaga jirtaa sanamka? Mise xataa ma ku jirtaa sanamka? Waxaa lagu matalay sanamka, Nebukadnesarna iftiin ayuu ku bixiyaa xaqiiqadaas markuu gaadho heerka ugu sarreeya ee isla weynaantiisa kibirka leh cutubka afraad ee Daniel.

> The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.

> Boqorkii waa hadlay oo yidhi, Tanu sow ma aha Baabuloon weyn oo aan u dhisay inay ahaato hoygii boqortooyada, xoogga itaalka awooddayda iyo ammaanta weynaantaydaba aawadood? Daanyeel 4:30.

Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.

Wax yar ka hor xukunkii Nebukadnesar ee laba kun shan boqol iyo labaatan maalmood oo uu ugu noolaanayay sidii bahalkii duurka, wuxuu muujiyey kibirkiisa isagoo isweydiinaya in isaga qudhiisu dhisay iyo in kale boqortooyada ah Baabuloon weyn. Dhilladii Muujintii toddoba iyo tobnaad waxaa fooddeeda ku qoran, “QARSOODI, BAABULOON WEYN, HOOYADDA DHILOOYINKA IYO KARAHAADYADA DUNIDA.” Kaniisadda Roomaanka, sida ay Walaashii White ugu yeerto, waa Baabuloon weyn. Madaxii dahabka ahaa ee sanamka wuxuu matalaa Baabuloon tii muuqata, wuxuuna kaloo matalaa Baabuloonta ruuxiga ah, oo ah boqortooyada shanaad ee wax sii sheegidda Kitaabka Quduuska ah, taas oo leh astaanta gaarka ah ee ah inay tahay quwaddii heshay nabar dilaa ah. Ishacyaah saddex iyo labaatanna, quwadda baabtiisnimada oo loo metelay Turos, waxaa la illoobi lahaa toddobaatan sannadood sida maalmaha hal boqor. Baabuloon tii muuqata oo uu matalayey Nebukadnesar iyaduna waxay heshay nabar dilaa ah oo la bogsiiyey markii Nebukadnesar laga eryay boqortooyadiisii laba kun shan boqol iyo labaatan maalmood. Baabuloon weyn tii muuqata waxay astaan u ahayd Baabuloonta ruuxiga ah ee weyn, labadoodaba boqortooyooyinkoodii si ku meel gaar ah ayaa looga qaaday, dabadeedna dib ayaa loogu soo celiyey. Dhilladii Muujintii toddoba iyo tobnaad gacanteeda kuma ay haysan koob lacag ah, ama koob naxaas ah ama bir ah, ee waxay haysatay koob dahab ah.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.

> Oo naagtiina waxaa huwanayd guduud iyo casaan, oo lagu sharraxay dahab iyo dhagaxyo qaali ah iyo luul, iyadoo gacanteeda ku haysatay koob dahab ah oo ay ka buuxaan karaahiyooyin iyo wasakhnimada sinoheeda. Muujintii 17:4.

Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.

Dahabku wuxuu matalayay Baabuloonkii dhabta ahaa, wuxuuna sidoo kale matalaa Baabuloonka ruuxiga ah, oo ah boqortooyada shanaad ee waxsii-sheegidda Kitaabka Quduuska ah, taas oo heshay dhaawac dilaa ah sannadkii 1798, markaas oo boqortooyada lixaad ee waxsii-sheegidda Kitaabka Quduuska ahi ay carshiga qabsatay. Baabuloonkii dhabta ahaa ee ku jiray sanamka waxaa ka dambeeyey boqortooyo lacag ah oo ka koobnayd laba quwadood, reer Maaday iyo reer Faaris; geeskii Faaris ee ku xusan Daanyeel siddeedaadna wuxuu soo baxay ugu dambayn, wuuna ka dheeraa. Daariyus kii reer Maaday ahaa wuxuu ahaa geeskii ugu horreeyey, jeneraal-kiisii Kuurosna wuxuu ahaa reer Faaris oo ugu dambayntii talada qabsan lahaa ka dib boqorkii reer Maaday ee Daariyus.

Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.

Kuuros wuxuu ahaa astaan Masiixa oo bilaabi lahaa habka lagu xoreynayo dadka Ilaah addoonsiga. Boqortooyada Maaday iyo Faaris waxay ka dhigan tahay boqortooyada lixaad ee wax sii sheegidda Kitaabka Quduuska ah, taas oo ah Maraykanka. Maraykanku wuxuu leeyahay laba geesood oo matalaya Jamhuurnimada iyo Protestantism-ka. Daariyus wuxuu matalaa geeska Jamhuurnimada ee Maraykanka, Kuurosna wuxuu matalaa geeska Protestantism-ka. Sida Kuuros u bilaabay habka lagu xoreynayo dadka Ilaah si ay u dhisaan Yeruusaalem iyo macbudka, Maraykanku wuxuu ahaa dalka loo kiciyey in uu xoreeyo maxaabiista addoonsiga Baabuloonta ruuxiga ah si loo taago macbudka ruuxiga ah, kaas oo Milleriyiintu dhigeen aasaaskiisa. Addoonsigii tooska ahaa ee Baabuloon oo ahaa toddobaatan sannadood wuxuu ahaa astaan u taagan addoonsiga Baabuloonta ruuxiga ah oo ahaa kun laba boqol iyo lixdan sannadood. Maraykanku waa garbaha qalinka ah ee sanamka Nebukadnesar.

The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.

Boqortooyadii saddexaad ee naxaastu waxay ahayd Giriigga, taas oo matalaysa boqortooyo caalami ah. Boqortooyadaas waa Qaramada Midoobay, taas oo Muujintii toddoba iyo tobnaad ahayd boqortooyadii aan weli iman sannadkii 1798. Tobanka boqor ee Muujintii toddoba iyo tobnaad waxay ku heshiiyaan inay boqortooyadooda siiyaan baabtiisnimada, boqortooyada siddeedaad, taas oo ka mid ah toddobada. Waxay heshiiskan u galaan sababta oo ah waxaa ku qasbaya Maraykanka, iyo sababta oo ah dunidu waxaa baabi'inaya “afarta dabaylood” ee Islaamka, kuwaas oo la sii daayo inta lagu jiro wakhtiga roobka dambe, kaas oo bilaaba in si buuxda loo daadiyo marka sharciga Axadda laga hirgeliyo Maraykanka.

At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.

Marka sharciga Axadda laga hirgeliyo dalka Maraykanka, Ilaah wuxuu dhisaa boqortooyadiisa “ammaanta” isaga oo dadkiisa kor u qaadaya sidii calan oo kale si ay ugu yeedhaan carruurta kale ee Ilaah inay Baabuloon ka soo baxaan. Sidaas daraaddeed, geeska Protestantism-ka ayaa ugu dambeeya soo baxa oo ka sarreeya kii hore, isagoo waafaqsan labada gees ee Medo-Persia. Marka Qaramada Midoobay ay oggolaato in xukunka dunida loo wareejiyo baadariga, afarta dabaylood ee Islaamka waa la sii daayaa, boqortooyada caalamkuna waxay wajahdaa dagaalkii ka dambeeyey dhimashadii geeskii ugu horreeyey ee Giriigga, kaas oo la jebiyey oo soo saaray afar gees.

When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.

Marka sanamku gaadho cagaha birta ah (xeeladda dawladnimada) iyo dhoobada daciifka ah (xeeladda kaniisadnimada) iyo tobanka suul (toban boqor), markaasaa dhagaxii buurta laga soo gooyay oo aan gacmo lagu samayn ku dhuftaa cagaha sanamka. Milleriyiintu waxay si waafaqsan ugu saxsanaayeen sanamka Daanyeel, intii ay ka saxsanaan kareen marka laga eego meeshii ay kaga jireen taariikhda waxsii sheegidda. Laakiin Alfa iyo Oomeega had iyo jeer dhammaadka wuxuu ku muujiyaa bilowga, afarta boqortooyo ee sanamkii Nebukadneesarna waxay u taagan yihiin afar boqortooyo oo dhab ah kuwaas oo astaan u ah dhiggooda ruuxiga ah ee dhammaadka dunida.

With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).

Iyadoo la eegayo boqortooyooyinka taariikhda, Rooma waxay soo baxdaa iyada oo siddeedaad ah, haddana waxay ka mid tahay toddobada. Daniel toddobaadkiisa, Rooma waxay soo baxdaa iyada oo siddeedaad ah, haddana waxay ka mid tahay toddobada. Daniel siddeedaadkiisa, Rooma waxay soo baxdaa iyada oo siddeedaad ah, haddana waxay ka mid tahay toddobada. Muujintii toddoba iyo tobnaad, Rooma waxay soo baxdaa iyada oo siddeedaad ah, haddana waxay ka mid tahay toddobada. Daniel labaad, oo matalaya xusiddii ugu horraysay ee boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah, Rooma casriga ah ee ruuxiga ahi waxay soo baxdaa iyada oo siddeedaad ah, haddana waxay ka mid tahay toddobada. Tusaalaha koowaad (Alpha) ee boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah wuxuu aqoonsanayaa kan ugu dambeeya (Omega).

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Waxaynu nimid wakhti shaqada quduuska ah ee Ilaah lagu matalo cagaha sanamka, kuwaas oo birtii lagu dhex qasay dhoobo jilicsan. Ilaah wuxuu leeyahay dad, dad la doortay, kuwaas oo garashadoodu ay tahay in la quduus yeelo, oo aanay nijaasoobin iyagoo dul saaraya aasaaska qoryo, caws, iyo xaab yaryar. Naf kasta oo daacad u ah amarrada Ilaah waxay arki doontaa in astaanta kala soocaysa rumaysadkeenna ay tahay Sabtida maalinta toddobaad. Haddii dawladdu ay maamuusi lahayd Sabtida sida Ilaah amray, waxay ku istaagi lahayd xoogga Ilaah iyo difaaca rumaysadkii mar la siiyey quduusiinta. Laakiin nimanka dawladda waxay taageeri doonaan sabti been-abuur ah, waxayna ku dhex qasi doonaan rumaysadkooda diineed xusitaanka ilmahan baabbanimada, iyagoo ka saraysiinaya Sabtida uu Rabbigu quduus ka dhigay oo barakeeyey, oo uu gooni ugu soocay in aadanuhu quduus u dhawro, calaamad u dhexaysa Isaga iyo dadkiisa tan iyo kun fac. Isku qasidda xeeladda kaniisadda iyo xeeladda dawladda waxaa lagu matalaa birta iyo dhoobada. Midowgani wuxuu daciifinayaa awoodda oo dhan ee kaniisadaha. In kaniisadda lagu maalgeliyo awoodda dawladda waxay keeni doontaa natiijooyin shar leh. Dadku waxay ku dhowaadeen inay dhaafaan xadka dulqaadka Ilaah. Xooggoodii waxay geliyeen siyaasad, waxayna la midoobeen baabbanimada. Laakiin wakhtigu wuu iman doonaa marka Ilaah ciqaabi doono kuwa sharcigiisa waxba ka dhigay, oo shuqulkooda sharka ahi dib ugu soo noqon doono iyaga qudhooda.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”

Alfa iyo Oomeega ayaa fahamkii saxda ahaa ee hormuudka ee Daanyeel laba ka dhigay “mid cusub.”

> And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.

> Oo carshiga ku fadhiyeyna wuxuu yidhi, Bal eeg, wax walba waan cusboonaysiinayaa. Markaasuu igu yidhi, Qor, waayo erayadanu waa run oo aamin ah. Oo haddana wuxuu igu yidhi, Way dhammaatay. Anigu waxaan ahay Alfa iyo Oomeega, bilowga iyo dhammaadka. Kii harraadsan waxaan si bilaash ah uga siin doonaa isha biyaha nolosha. Muujintii 21:5, 6.

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