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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Kitaabka Yoo’eel iyo Kaniisadda La’odiikiya ee Toddobaad-Maalmeedka Adventist-ka ah - Lambar Siddeed Iyo Toban

Number Eighteen

Lambarka Siddeed iyo Tobnaad

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Waxaynu ka fiirsanaynaa axdigii Abram, welina ma aynaan taaban qodobka wax sii sheegidda Abram ee xidhiidh toos ah la leh aayadaha furitaanka ee kitaabka Yoo’eel. Wax sii sheegidda Abram ee 400 oo sannadood oo addoonsi ah, oo ay weheliso 430-kii sannadood ee Bawlos, waxay soo saartaa qaab-dhismeedka nebinnimo ee la jaanqaadaya 1290-ka sannadood ee Daanyeel 12:11. Wax sii sheegidda 1290-ka sannadood ee aayadda kow iyo tobnaad waa muddada nebinnimo ee omega ee xariiqda 430-ka sannadood ee Abram iyo Bawlos. Runtaasu waa qayb ka mid ah waxa la furfuro maalmaha ugu dambeeya, taas oo kala soocda kuwa xigmadda leh iyo kuwa sharka leh.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Waxa la xidhiidha sii sheegidda omega ee 430-ka sano waxay ahayd astaanta “afar fac,” taas oo tilmaamaysa wakhti tijaabo iyo nimco-fursadeed u ah quruunta addoonsiga ku haysay dadka Ilaah doortay. Muuse ahaan waxay ahayd Masar; kuwa boqol iyo afar iyo afartan kun ahna, kuwa ku heesa gabayga Muuse, waxay u tahay taariikhda Maraykanka laga bilaabo 1798 ilaa sharciga Axadda. Maraykanka, oo Muujintii cutubka saddex iyo tobnaad loogu metelay “bahalka dhulka,” wuxuu ku bilaabmaa sidii wan, wuxuuna ku dhammaadaa isagoo u hadlaya sidii masduulaagii. Yuusuf, oo ah astaan Wanka, wuxuu metelaa muddadii nabadda qaraabada ah ee Masar, ilaa uu kacay Fircoon cusub oo addoonsigu bilaabmay. Sidaas darteed, quruunta lagu xukumo facii afraad, taas oo Muuse ahaan ahayd Masar, waa Maraykanka. Hadhaagana waxaa lagu xukumaa sharciga Axadda, sida ay u sii tusaaleeyeen belaayooyinkii ugu dambayntii Cibraaniyiinta ku gaadhay dhiigga tiirarka albaabbadooda saarnaa, dabadeedna quruunta Masarna ku gaadhay Badda Cas. Yuusuf iyo Muuse waxay metelaan Fircoon wanaagsan iyo Fircoon xun, taas oo Maraykanka u ah marka hore wankii, dabadeedna masduulaagii.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Waxsii xukunkii Ibraam ee jiilka afraad waxa ku jiray xaqiiqada ah in xidhitaanka wakhtiga nimcadu uu yahay mid tartiib-tartiib u socda; waayo, gudashada Muuse ee waxsii Ibraam, ma ahayn oo keliya in wakhtigii nimcadu u xidhmay Masar, balse weli waxa hadhay waqti ay reer Amoriyiin ku buuxiyaan koobkooda wakhtiga nimcada—ka dib markii Masar buuxisay koodii. Badda Cas ee Masar waxay ahayd sharciga Axadda ee Maraykanka, dabadeedna “waddan kasta oo kale oo dunida ku yaal” ayaa “raaci doona tusaalaha” Maraykanka, sida ay u metelaan reer Amoriyiin ka dib xidhitaankii wakhtiga nimcada ee Masar.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Reer Amoriyiintu waa mid ka mid ah tobanka qabiil ee lagu aqoonsado dunida laga bilaabo webiga Masar ilaa webiga Baabuloon, ee ku jira axdigii Abaram, sidaas daraaddeedna Amoriyiintu waxay metelaan quruumaha dunida, kuwaas oo xidhaya wakhtigooda imtixaanka gaar ahaaneed iyagoo quruumo ah, ka dib sharciga Axadda ee Maraykanka. Amoriyiintu waa astaanta Kitaabka Quduuska ah ee xukunka ku soo xidhmaya dunida, taasuna waxay dhacdaa jiilka saddexaad iyo kan afraad. Badda Cas waa astaanta xidhitaanka wakhtiga imtixaanka ee Maraykanka, Amoriyiintuna waxay metelaan quruumaha si isdaba-joog ah u xidhaya wakhtigooda imtixaanka ilaa wakhtiga imtixaanka aadanuhu wada leeyahay gebi ahaanba xidhmo. Sidaa darteed, Amoriyiintu waa astaanta muddada qalalaasaha sharciga Axadda laga bilaabo Badda Cas ilaa samatabbixinta dabaysha bari, marka jidka samatabbixinta loo furo dadka Ilaah.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Laakiin wax sii sheegiddii Abaram kuma koobna oo keliya inay ka hadasho qarniga afraad iyadoo Maraykanka loo arko Masar, dunidana loo arko reer Amor; waxaase ka sii muhimsan inay qarniga dadka Ilaah ee ka tallaaba Badda Cas u dhigto inuu yahay “qarniga afraad.” Marka aynu soo saarno inta aynu ka soo saari karno fahamka “afar qarni” ee tallaabadii koowaad ee saddexda tallaabo ee Abaram, markaas ayaynu tixgelin doonnaa tallaabada labaad iyo ta saddexaad ee axdigii Ibraahim. Tallaabada labaad waa cutubka toddoba iyo tobnaad, tallaabada saddexaadna dabcan waa—cutubka laba iyo labaatanaad.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Daaniyeel cutubka laba iyo tobnaad, waxaa lagu tilmaamay saddex xilli oo nebiyadeed, dhammaantoodna waxay matalaan waqti nebiyadeed oo joogsaday sannadkii 1844. Saddexdaas xilli waxaa la furay maalmaha ugu dambeeya, saddexdaas xillina waxay matalaan korodhka aqoonta ee ku dhaca dadka Ilaah maalmaha ugu dambeeya. Masiixa oo ah ninkii dharka wanaagsan qabay, wuxuu soo bandhigayaa kan ugu horreeya saddexdaas xilli ee nebiyadeed aayadda toddobaad, isagoo sidaas samaynayana, wuxuu isu waafajinayaa malaa’igta Muujintii toban, taas oo aan dul istaagin biyaha, balse dul istaagta dhulka iyo badda.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Malaa’igtii aan arkay isagoo ku taagan badda iyo dhulkana gacantiisii ayuu samada u taagay, oo wuxuu ku dhaartay Kan nool weligiis iyo weligiis, kaas oo abuuray samada iyo waxa ku jira, iyo dhulka iyo waxa ku jira, iyo badda iyo waxa ku jira, in aan wakhti dambe jiri doonin. Muujintii 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Aayadda toddobaad ee cutubka laba iyo tobnaad, ninkii dharka linen-ka ahaa wuxuu kaloo ku dhaartaa Kan weligiis nool.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Oo anna waxaan maqlay ninkii dhar wanaagsan qaba ee marada linenka ah huwan, kii dul taagnaa biyaha webiga, markii uu gacantiisa midig iyo gacantiisa bidixba samada u taagay, oo uu ugu dhaartay Kan weligiis nool, in ay ahaan doonto wakhti, wakhtiyo, iyo badh; oo markii uu dhammaystiro kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Daniel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Waxyigu wuxuu inagu wargelinayaa in isla xariiqda wax sii sheegidda ee ku taal kitaabka Daanyeel dib looga qaadayo kitaabka Muujintii, fahamka Millerite-kuna yahay in labadaas tilmaamood ay yihiin qaybo is barbar socda oo Masiixa ka hadlaya. Masiixu isagoo ah Malaa’igta leh kitaabka yar, oo kitaabka Muujintii ku tilmaamaya dhammaadka adeegsiga wakhtiga wax sii sheegidda sannadkii 1844; iyo Masiixu isagoo ah Ninka huwan dhar wanaagsan oo kitaabka Daanyeel ku jira, oo tilmaamaya in marka sharciga Axadda ee Maraykanka yimaado, dhammaan cajaa’ibtii aragtidii ugu dambaysay ee Daanyeel ay dhammaan doonaan. Gudaha taariikhdaas quduuska ah, oo ka horraysa kuna dhammaata sharciga Axadda, dadka Ilaah waxay ahayd in la kala firdhiyo muddo uu matalo astaanta 1260. Muddada kala firdhinta ee ka horraysa sharciga Axadda waxaa lagu soo bandhigay Muujintii cutubka kow iyo tobnaad, halkaas oo Muuse iyo Eliyaah la dilo oo ay mayd ku yaallaan jidka muddo saddex maalmood iyo badh ah, taas oo ah astaanta 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Aayadda toddobaad, ninkii dharka wanaagsan qabay wuxuu caddeeyaa in marka kala firdhinta xoogga dadka quduuska ahi ay dhammaystirto saddexdeeda maalmood iyo badhkeeda, “yaabka” ku dhaca dadka Ilaah ee maalmaha ugu dambeeya la dhammaystiri doono. Qoraalkii ugu dambeeyey waxaannu ku soo xidhnay faallada Walaasha White ee ku saabsan Sekaryaah cutubka saddexaad. Weedhii ugu horraysay waxay tidhi, “Aragtidii Sekaryaah ee Yashuuca iyo Malaa’igta waxay si xoog gaar ah ugu habboon tahay waayo-aragnimada dadka Ilaah ee dhacdooyinka xidhitaanka ee maalinta weyn ee kafaaraggudka.” Cutubka dhexdiisa, iyo faallada waxyiga leh ee Walaasha White ka bixisay cutubkaas, boqol iyo afartan iyo afarta kun waa “ragga la yaabka leh.” “Yaabyada” araggii ugu dambeeyey ee Daanyeel oo lagu dhammaystiro sharciga Axadda, waa “yaabyada” la xidhiidha shaabadaynta dadka Ilaah.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Cutubka laba iyo tobnaad ee Daanyeel wuxuu bixiyaa iftiinka shaabadeeya boqol iyo afartan iyo afar kun maalmaha ugu dambeeya. Iftiinkaas waxaa lagu matalaa saddex xilli oo sii sheegid ah, kuwaas oo dhammaantood lagu aqoonsaday laguna aasaasay inay run yihiin taariikhdii Millerite-ka. Saddexdaas xilli waxaa lagu soo bandhigay saddex aayadood, waana saddex tiir oo haya dhismaha runta. Dhismaha runta waxaa lagu hayaa hab saddex-tallaabo ah. Habkaas saddexda tallaabo ah waxaa lagu matalay, gudahooda qaybta sagaalka aayadood ah (4–12), saddexda aayadood ee soo bandhiga wakhti sii sheegid ah. Saddexdaas xilli ee sii sheegidda ah, marka looga yimaado fahamka aasaasiga ah ee Millerite-ka, waxay soo saaraan saddex xilli oo calaamad ah kuwaas oo lagu qeexay si waafaqsan fahamka Millerite-ka, hase yeeshee aan adeegsan cunsurka wakhtiga.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Saddexda xilli waxay ku dhex yaalliin isla qaybta Qorniinka ee si qeexan u tilmaamaysa “habka wax sii sheegidda loo shaabadeeyo—dabadeedna loo furo,” iyadoo ay ku jirto sifaynta Baybalka ee caanka ah ee hab imtixaan saddex-geesood ah. Sagaalka aayadood ee ka bilaabma markii Daanyeel loo sheegay inuu kitaabkiisa shaabadeeyo, waa isla aayadaha lagu soo bandhigay saddexdaas xilli; sagaalkaas aayadoodna habka daahirinta ee la dhammeeyo marka runta la furo waxaa lagu muujiyey sida “la daahiriyey, la caddeeyey, oo la tijaabiyey.” Saddexda xilli ee ku jira saddexda aayadood waa korodhka aqoonta, wakhtiga ugu dambaysta, maalmaha ugu dambeeya, kuwaas oo matala habka ugu dambeeya ee imtixaanka iyo shaabadaynta dadka axdiga Ilaah. Taariikhdaas ayaa ah meesha lagu soo bandhigay “yaababka” calaamadiga ah ee ku dhaca dadka Ilaah maalmaha ugu dambeeya. Fadlan mar kale akhri cutubkan.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Saddexda muddo, ee ku jira saddexda aayadood ee qaybtan sagaalka aayadood ka kooban, waxay metelaan gunaanadka ugu sarreeya ee kitaabka Daanyeel; gunaanadka halkaas lagu metelayna waa gunaanadka xariiqda nebiyadeed ee gudaha; waa qisada sida dhagax looga “gooyo” buur, iyada oo aan gacmo lagu samayn, taas oo ah qisada kuwa hadhay. Xariiqdaas gudaha ah waxaa lagu metelay cutubyada toban iyo laba iyo toban, halka gunaanadka xariiqda dibadda ee wax sii sheegidda uu ku jiro aayadaha xidhitaanka ee cutubka kow iyo tobnaad, iyo dhawrka aayadood ee ugu horreeya ee Daanyeel laba iyo toban.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Saddexdaas waqti ayaa sidoo kale ah gunaanadka riyooyinkii maragga webiyada Ulaay iyo Xiddeqel labadaba, saddexda aayadoodna waxay ka kooban yihiin xilli nebiyadeed oo matalaya dhammaystirka ugu sarreeya ee waxsii-sheegidda wakhtiga axdiga, taas oo Ibraahim iyo Bawlosba u keenta markhaatiyaal ahaan. Ciise, isagoo ah Ninkii dharka wanaagsan xidhnaa ee ku xusan aayadda toddobaad, wuxuu ku socdaa biyaha dushooda. Aayadda kow iyo tobnaad laba cod, kuwaas oo sidoo kale ah codka Masiixa, Ibraahim iyo Bawlos, ayaa u taagan inay marag furaan. Aayadda laba iyo tobnaad waxaa lagu metelaa taariikhda shaabadaynta dadka Ilaah, waayo boqol iyo afar iyo afartan kun waa bikrado, bikraduhuna waxay la kulmaan masaalka tobanka bikradood, barakada ku jirta aayadda laba iyo tobnaadna waxay saaran tahay kuwa suga. Kuwii ku sugaya masaalka, oo ah kuwa “barakaysan,” waa kuwa hela dharka u saamaxaya inay galaan arooska marka albaabku xidhmo.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Aayadda toddobaad, Ciise wuxuu ku socdaa biyaha dushooda, taas oo cabsi dhalisa; laakiinse Butros wuxuu go’aansadaa inuu rumaysto, wuxuuna bilaabaa inuu socdo oo Ilaah ammaano. Hase yeeshee Butros badanaa waa astaan labada kooxoodba, ammaantiina dib bay ugu noqotaa cabsi, maadaama saacaddii xukunkiisu timid. Wakhtiga ugu horreeya ee ku yaal aayadda toddobaad wuxuu ka dhigan yahay farriinta malaa’igta kowaad. Ciise wuxuu saaran yahay biyaha, kuwaas oo astaan u ah cabsi iyo malaa’igta kowaad. Markaas Ciise wuxuu tilmaamayaa wakhti uu dadkiisa ku ammaani doono ka hor xukunka sharciga Axadda. Saddexda qodob ee saddexda malaa’igood oo dhammu waxay ku wada jiraan aayadda toddobaad, waayo aayadda toddobaad waa tan ugu horraysa saddex aayadood oo matala saddexda malaa’igood.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Aayadda kow iyo tobnaad waxay bixisaa “labanlaab” iyadoo markhaatifurkeeda omega uu la jaanqaadayo codadka alfa ee Abram iyo Bawlos. Codadkooda “labanlaaban” way midoobaan si ay u soo bandhigaan waxsii sheegidda wakhtiga axdiga, aayadda kow iyo tobnaadna waxay waxsii sheegidda u dhammaystirtaa sida omega, iyadoo aqoonsanaysa muddada waxsii sheegidda ee ku dhammaanaysa dhicitaankii Baabuloon sannadkii 1798, sidaas darteedna ay astaan u noqoto dhicitaankii Baabuloon marka Miikaa’iil istaago maalmaha ugu dambeeya. Aayadda kow iyo tobnaad waxaa ku jira labanlaab nebiyo ah, iyo wakhti matalaya laba dhicitaan oo Baabuloon ah, sidaas darteedna waxay metelaysaa farriintii malaa’igta labaad oo ku dhawaaqday in, “Baabuloon way dhacday way dhacday.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Aayadda toddobaad waa farriinta malaa’igta kowaad, aayadda kow iyo tobnaadna waa farriinta malaa’igta labaad, aayadda laba iyo tobnaadna, taas oo ah Daanyeel 12*12 ama Daanyeel 144, waxay ku saabsan tahay kala soocidda kuwa xigmadda leh iyo kuwa nacasyada ah, taas oo lagu dhammaystiro habka xukunka ee ku dhammaada muujinta dabeecadda marka la joogo dhibaatada xukunka. Aayadda laba iyo tobnaad waa farriinta malaa’igta saddexaad oo tilmaamaysa sida dunidu ugu kala qaybsanto laba kooxood, dhiggeeda muujinta dibadda ee malaa’igta saddexaad ee isla kala qaybsanaantaasna waa kala qaybsanaanta gudaha ee malaa’igta saddexaad ee lagu matalay aayadda laba iyo tobnaad. Aayadaha toddobaad, kow iyo tobnaad, iyo laba iyo tobnaad waa farriinta saddexda malaa’igood, aayadahanna waa iftiinka la furfuray maalmaha dambe. Saddexdan aayadood ee la furfurayo maalmaha dambe waxay la jaanqaadayaan Muujintii cutubka tobnaad.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Masiixa isagoo ah malaa’igta xoogga badan, iyo sidoo kale Libaaxa qabiilka Yahuudah ee cutubka tobnaad, wuxuu u qayliyey sida “libaax,” qayladiisiina waxay dhalisay toddoba onkod oo la shaabadeeyey, sidii loogu shaabadeeyey Daanyeel cutubka tobnaad. Waa qaybo isbarbar socda. Sababtaas aawadeed, saddexda xilli ee ku jira cutubka laba iyo tobnaad sidoo kale waa toddobada onkod ee Muujintii toban.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Toddobada onkod” waa si fudud hadal kale oo lagu tilmaamayo Masiixa sida Alfa iyo Oomega, waayo astaanta aasaasiga ah ee “toddobada onkod” waa in ay metesho “taxane dhacdooyin” ah oo dhacay intii u dhexaysay 1798 ilaa 1844, kaas oo lagu soo celinayo “dhacdooyinka mustaqbalka” ee “loo muujin doono sida ay u kala horreeyaan” taariikhda boqol iyo afar iyo afartan kun. “Toddobada onkod” sidaas daraaddeed waa astaan u ah Alfa iyo Oomega; kaas oo sidoo kale ah bilowga iyo dhammaadka; kan ugu horreeya iyo kan ugu dambeeya, aasaaska iyo macbudka; dhagaxa geeska iyo dhagaxa sare ee gabagabada—toddobada onkod.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Iftiinka saddexda waqti ee astaanaha ah ee ku jira Daanyeel laba iyo tobnaad waa inay la jaanqaaddaa iftiinka toddobada onkod, waayo waa isku xariiqii waxsii sheegidda. Waqtiga koowaad Masiixu wuxuu labada gacmood u taagaa xagga samada, sida uu hal gacan ugu sameeyo Muujintii toban. Muujintii toban, gacantiisu waxay noqotaa astaanta dhammaadka ku-dhaqangelinta wakhtiga waxsii sheegidda, iyadoo calaamadaynaysa kala-guurka ka imanaya waqtiyo waxsii sheegid ah una gudbaya si fudud xilliyo waxsii sheegid ah. Kala-guurkaas ee xeerka weyn ee waxsii sheegidda ee ay adeegsadeen Milleriyiintu, waxaa astaan u ahaa kala-guurkii weynaa ee ka yimid macne toos ah una gudbay macne ruuxi ah wakhtigii Masiixa.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Rasuul Bawlos waxaa loo soo kiciyey inuu dejiyo xeerkii weynaa ee nebinnimada ee ku xidhnaa silsiladda nebinnimada ee qoom la doortay. Bilowgiiba Israa’iilkii ruuxiga ahaa, waxaa la dejiyey xeer weyn oo nebinnimo oo dib u qeexay axdigii laftiisa. Laga bilaabo markaas, in qofku noqdo ilmo Ibraahim ah waxay ahayd inuu noqdo ilmo Ibraahim ah rumaysad ahaan, ee aan dhiig ahaan. Mabda’aas nebinnimo waxaa ugu horrayn lagu adkeeyey qalinkii Bawlos, kaas oo arrintan ku matalayey Masiixa ee Muujintii cutubka tobnaad, isagoo beddelaya oo soo afjaraya adeegsiga nebinnimo ee waqtiga sannadkii 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Axdiga Ilaah la galay aadanaha waxaa astaan u ah qaansoroobaadka, Sanduuqii Nuuxna wuxuu u taagan yahay wakhti, daadkii ka hor iyo ka dib, markii aanay jirin dad la doortay oo si gaar ah loo aqoonsaday. U yeedhidii Ibraahim waxay muujisay isbeddel weyn oo miisaan leh oo ku yimid xidhiidhka nebiyadeed ee Ilaah la leeyahay aadanaha. Axdigii lala galay Ibraahim wuxuu ka dhignaa leexasho weyn oo ku timid khadka taariikhda axdiga, isagoo sidaas yeelayna wuxuu ka dhigay astaan isbeddelkii weynaa ee ka yimid suugaan ahaan ilaa ruuxi ahaan ee wakhtigii Bawlos, iyo ka guuridda adeegsiga wakhtiga ilaa aan wakhti lagu dabaqin sannadkii 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Beddelkii ugu horreeyey ee axdiga Ilaah la galay aadanaha wuxuu ahaa Beertii, isbeddelkii si cad loo sheegayna wuxuu ahaa xayiraadihii lagu soo rogay geedka nolosha, waxaana uu sidoo kale keenay isbeddel xagga dharka ah, oo ka yimid iftiin ruuxi ah kuna beddelmay harag wan oo muuqda. Beddelka weyn ee xiga ee taariikhda axdiga waa daadkii, kaas oo Nuux matalo, sida Aadan u matalay beddelkii weynaa ee ugu horreeyey ee axdiga. Markaasna waxaa xigay beddelka loo guuray qoom la doortay oo la xiriira Abaram, kaas oo horseeday Muuse, oo soo bandhigaya mabaadi’da nebiyadeed ee ah in maalin ay sannad u taagan tahay. Mabda’aas wuxuu ansax yahay ilaa 1844, markii uu dhacay beddel kale oo weyn oo axdiga ah. Xilliyada waaweyn ee taariikhda axdiga mar walba waxaa jira beddel weyn oo ku yimaadda mabda’ ka mid ah Erayga nebiyadeed ee Ilaah. Beddelkaas inta lagu jiro taariikhda boqol iyo afar iyo afartan kun waa in Alfa Oomeega ay tahay Runta. Alfa iyo Oomeega waa mabda’a ah in dhammaadku mar walba lagu muujiyo bilowga Erayga Ilaah. Mabda’aas alfa iyo oomeega ku lifaaqan waxaa ah qaab-dhismeedka saddex-geesoodka ah ee erayga Cibraaniga ah ee “run.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Isbeddelka weyn ee nebiyadeed inta lagu jiro taariikhda hadhaagga waxaa si toos ah loogu metelay mid kasta oo ka mid ah taariikhaha waaweyn ee axdiyada, sidaas oo kalena xariiqooyinka kale ee runta. “Furaha” lagu dul saaray Eliyaaqiim ee Ishacyaah 22:22 waa isla furihii la siiyey Butros Panium ee Matayos lix iyo toban. Furahaas waxaa la siiyaa kiniisadda Filadelfiya, oo wuxuu ahaa William Miller kii la siiyey furihii u saamaxay inuu ku xirmo mabda’a maalin sannad u dhiganta kaas oo Muuse ku diiwaangeliyey intii lagu jiray taariikhdii Muuse, taas oo ahayd astaan u taariikhda Milleriyiinta. Xiriirka Miller la yeeshay wax sii sheegidda Muuse waxaa matalay xiriirka Bawlos la yeeshay wax sii sheegidda Aabraam. Oo maxaa diidaya in Miller ku xirmo Muuse, badbaadadii Muuse ee sanduuq dhexdiisa waxay ku xirnayd badbaadadii Nuux ee sanduuq dhexdiisa si labada axdi loogu xiro wadajir. Isbeddellada ku yimaadda ku-dhaqanka wax sii sheegidda ee ka bilaabma Ceeden waxay aqoonsanayaan in muujin weyn oo iftiin nebiyadeed ah lagu garto taariikhda dadka axdiga ugu dambeeya—boqol iyo afar iyo afartan kun. Waxaan ku doodayaa in isbeddelka weyn ee nebiyadeed lagu metelo toddobada onkod, kuwaas oo si toos ah ugu xiran saddexda muddo ee Daanyeel cutubka laba iyo tobnaad, kuwaasna waxaa la garanayaa oo keliya marka lagu dabaqo mabaadi’da alfa iyo omega habka xariiq ku dul xariiq ee ku taagan qaab-dhismeedka saddex-tallaabo ee runta.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Aayadaha isla markiiba ka horreeya ku dhawaaqidda ah in “waqti dambe ma jiro,” Masiixu wuxuu soo bandhigay toddobada onkod, kuwaas oo, sida runnaha ku jira Daanyeel laba iyo tobnaad oo kale, la shaabadeeyey. Macnaha guud ee ninka dharka linenka ah xidhan ee labada gacmood kor u taagaya cutubka laba iyo tobnaad waa furidda shaabadda kitaabka Daanyeel, halka macnaha guud ee Masiixa Libaaxa ah ee Muujintii toban uu yahay shaabadeynta toddobada onkod. Walaashii White waxay shaabadeynta toddobada onkod la waafajisaa shaabadeynta kitaabka Daanyeel.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Kadib markay toddobadan onkod codkoodii ku hadleen, amarku wuxuu Yooxanaa ugu yimaadaa sida uu ugu yimid Daanyeel oo ku saabsan kitaabka yar: ‘Shaabadee waxyaalihii ay toddobada onkod ku hadleen.’ Kuwanu waxay khuseeyaan dhacdooyin mustaqbalka ah oo lagu muujin doono siday u kala horreeyaan.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Toddobada onkodh waxaa lagu qeexay Muujintii tobnaad iyo Ruuxa Waxsii-sheegidda, iyo taariikhda Milleriyiinta laga bilaabo 1840 ilaa 1844, taas oo lagu soo celiyey taariikhda boqol iyo afar iyo afartan kun. Isla tuducaasna waxaa lagu sheegay, “Iftiinkii gaarka ahaa ee la siiyey Yooxanaa oo lagu muujiyey toddobada onkod wuxuu ahaa sawirid dhacdooyin dhici lahaa intii lagu jiray farriimaha malaa’igta kowaad iyo tan labaad. Dadka uma ay fiicnayn in ay waxyaalahan ogaadaan, waayo rumaysadkooda waa in si lama huraan ah loo tijaabiyaa. Sida nidaamka Ilaah yahay, runnooyinka ugu yaabka badan oo horumarsan ayaa la dhawaaqi lahaa.” Milleriyiintu ma ay fahmin in ay la kulmi doonaan laba niyad-jab, waayo faham-la’aantooda waxaa loo qorsheeyey in lagu tijaabiyo. Milleriyiintu ma ay filayn wax “runnooyin horumarsan” ah; taas oo macnaheedu yahay, ma ay filayn wax “isbeddello nebiyadeed oo waaweyn” ah oo ku jira taariikhda axdiga.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

In kasta oo “aanay u wanaagsanayn in” dadka Millerite-ku “ay waxyaalahan ogaadaan,” haddana boqolka iyo afar iyo afartan kun waxaa lagu tijaabiyaa isla taariikhdaas, laakiin ma aha iyagoo si aan eed lahayn u fahmay taariikhda si qalad ah, ee waa inayan fahmin taariikh lagaa rabo inaad taqaan. Waa isla imtixaankii, laakiin si rogan. Yooxanaa ee Muujintii tobnaad, ugu horraynba wuxuu metelaa boqolka iyo afar iyo afartan kun, oo marka labaad oo keliya ayuu metelaa dhaqdhaqaaqii Millerite ee malaa’igta kowaad iyo tan labaad. Tan waxaa la garanayaa markaad aragto in Yooxanaa hore loogu sii sheegay, ka hor cunistiisii kitaabka yar, in uu macaan ahaan doono dabadeedna qadhaadh. Uma ay wanaagsanayn dadka Millerite-ka ah inay ogaadaan waxa ay taasi ka dhigan tahay, laakiin Yooxanaa wuxuu metelaa dad hore u sii og waxa dhacaya marka Millerite-yadu cunaan kitaabka yar.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Oo anna waxaan u tegey malaa’igtii, oo waxaan ku idhi, I sii buugga yar. Markaasay igu tidhi, Qaado oo cun; calooshaadana wuu qadhaadhayn doonaa, laakiinse afkaaga wuxuu ugu ahaan doonaa u macaan sida malab. Oo buuggii yaraa ayaan ka qaaday gacantii malaa’igta, oo waan cunay; afkaygana wuxuu ugu macaanaa sida malab; oo markaan cunay dabadeed, calooshaydii way qadhaadhatay. Muujintii 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yooxanaa waxaa hore loogu sii sheegay waayo-aragnimadii qadhaadh-macaanaa ee 1840 ilaa 1844, taas oo ah taariikhda lagu matalay cutubka tobnaad. Waayo-aragnimadaas oo si cad loogu muujiyey aayadaha sagaalaad iyo tobnaad ayaa sidoo kale si gaar ah loogu aqoonsaday aayadaha labaad ilaa afraad.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Oo gacantiisana wuxuu ku hayay kitaab yar oo furan; cagtiisa midigna wuxuu dul saaray badda, cagtiisa bidixna dhulka. Markaasuu cod weyn ku qayliyey, sida libaax u ciyo; oo goortuu qayliyey, toddoba onkod ayaa codadkoodii ku hadlay. Oo markii toddobadii onkod ay codadkoodii ku hadleen, ayaan damcay inaan qoro; markaasaan maqlay cod samada ka leh, Waxyaalihii toddobada onkod ku hadleen shaabadee, hana qorin. Muujintii 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“Todobada onkod” waxay matalaan “qeexid dhacdooyin ah” oo dhici lahaa intii lagu jiray malaa’igta koowaad iyo tan labaad, sidoo kalena “dhacdooyin mustaqbal ah oo lagu muujin doono sidoodii u kala horreeyeen.” “Todobada onkod” waxay matalaan runta ah in taariikhda Milleriyiinta lagu soo celiyo taariikhda boqol iyo afartan iyo afarta kun, iyo in runihii la furfuray wakhtigii dhammaadka ee 1798 iyo wixii ka dambeeyey ay matalaan furfurid run ah oo ku saabsan maalmaha ugu dambeeya ee dadka Ilaah. Ciise ee Muujintii tobnaad wuxuu la jaanqaadaa Ciise ee Daanyeel laba iyo tobnaad. Labada cutubba waxaa lagu soo bandhigay shaabadaynta iyo furfuridda runta imtixaanka ee maalmaha ugu dambeeya.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Qaar baa laga yaabaa inay ku doodaan in Ciise ku hadlayo aayadda toddobaad, halka Jibriil uu kula hadlayo Daanyeel aayadaha kow iyo tobnaad iyo laba iyo tobnaad; hase yeeshee waxa kale oo loo fahmi karaa in Ciise ku hadlayo dhammaan saddexda qayboodba. Dhinac kasta oo arrinta laga eego, waa codka Masiixa kan ku hadlaya Daanyeel dhexdiisa, saddexda xilli ee wax sii sheegidda ee cutubka laba iyo tobnaadna waa erayada Masiixa, oo isagu wuxuu saddexdaas xilli ku soo bandhigayaa qaab-dhismeedka runta. Saddexdaas xilliba waa la shaabadeeyey, taasoo ka dhigaysa hal calaamad oo saddex-geesood ah.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Aayadda toddobaad waxay ka hadlaysaa dhammaystirka waxyaalaha yaabka leh, iyadoo aqoonsanaysa shaqada ugu dambaysa ee Masiixu ka qabanayo Quduuska ugu Quduusan marka uu tirtiro dembiyada boqol iyo afartan iyo afarta kun, oo uu shaabadeeyo. Aayadda kowaad waxay aqoonsanaysaa “waxyaalaha yaabka leh,” aayadda ugu dambaysa ee saddexda aayadoodna sidoo kale waxay “waxyaalaha yaabka leh” ku aqoonsanaysaa kuwa barakaysan oo sugay oo la kulmay niyad-jabkii ugu horreeyey. Wakhtiga dhexe wuxuu aqoonsanayaa fallaagowga binu-aadmiga inta lagu jiro qalalaasaha sharciga Axadda, isagoo isla markaana aqoonsanaya wakhtiga horseedaya sharciga Axadda inuu yahay wakhti diyaargarow u ah boqol iyo afartan iyo afarta kun. Dhammaan aayaduhu si toos ah ayay u aqoonsanayaan “waxa ku dhici doona” dadka Daanyeel “maalmaha ugu dambeeya.” Saddexda aayadoodba waxay ka hadlayaan mawduuca daahirinta boqol iyo afartan iyo afarta kun. Wakhtiga kowaad wuxuu la jaanqaadayaa wakhtiga saddexaad, wakhtiga dhexdana wuxuu matalaa fallaagowga dunida oo dhan iyagoo u socda Armageddoon.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Haddii saddexdaas xilli ay sidoo kale yihiin toddobada onkod, markaas saddexda aayadood waa inay aqoonsadaan “dhacdooyinka mustaqbalka, kuwaas oo [la muujin doono] siday u kala horreeyaan,” oo “dhacdooyinka mustaqbalka”asina waxay waafaqi lahaayeen “tilmaamidda dhacdooyinkii ka dhacay malaa’igtii koowaad iyo tii labaad hoostooda” laga bilaabo 1840 ilaa 1844. Waxaa jira xaqiiqooyin dhowr ah oo dhaqdhaqaaqani aqbalay kuwaas oo si cad uga duwan fahamkii hormuudka, hase yeeshee dhammaan xaqiiqooyinkaas waxay la waafaqaan fahamkii hormuudka. Isbeddel weyn oo nebiyadeed ayaa ka dhacay Milleriyiintii ilaa imminka. Mabda’a maalin sannad u taagan tahay waa tusaalaha caanka ah, laakiin kuwo kale ayaa jira. Tusaale ka mid ah isbeddel weyn oo nebiyadeed waxaa lagu matalayaa xiriirka toddobada onkod.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Kadib markii Yooxanaa lagu wargeliyey aayaddii ugu dambaysay ee cutubka tobnaad inuu mar kale wax sii sheego, taasoo sidaas ku adkaynaysa in taariikhda cutubka tobnaad ay matalaysay labadaba dhaqdhaqaaqii Milleriyiinta iyo boqol iyo afar iyo afartan kun, waxaa la siiyey ul lagu qiyaaso macbudka, hase yeeshee waxaa lagu amray inuu ka tago barxadda dibadda.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Oo waxaa lay siiyey cawsduur ul u eg; malaa’igtiina way istaagtay, iyadoo leh, Kac, oo qiyaas macbudka Ilaah, iyo meesha allabariga, iyo kuwa ku caabuda dhexdiisa. Laakiin barxadda dibadda ka ah macbudka dibadda uga tag, hana qiyaasin; waayo, waxaa la siiyey quruumaha aan Yuhuudda ahayn; oo magaalada quduuska ahna waxay ku tuman doonaan cagahooda laba iyo afartan bilood. Muujintii 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Markii la qiyaasayay macbudka xilligii ka dambeeyay 1844, Yooxanaa waxaa loo sheegay inuu ka tago quruumaha aan Yuhuudda ahayn ee lagu metelay barxadda dibadda. Tusaalahan 1844 wuxuu muujinayay in Ilaah uu markaas uun doortay aroosad axdi cusub, waxaana markaas la kala saaray aroosaddiisa iyo barxadda. Walaasha White si cad bay u sheegaysaa in barxadda dibaddu ay matasho quruumaha aan Yuhuudda ahayn, macbudkuna uu yahay dadka Ilaah doortay; akhri oo keliya cutubka “The Outer Court” ee ku jira Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yooxanaa wuxuu sawirayaa reer Miiller, kuwaas oo 1844 ay hadda noqdeen dadka Ilaah doortay. Kala-soocid ayaa la dhex dhigay reer Miiller, kuwaas oo hadda la kulmay farriinta qadhaadh-macaan, iyo inta kale ee dunida Masiixiyiinta isu qirta, kuwaas oo loo matalay Quruumaha.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Aasaaska waxaa la dhigay laga bilaabo 1840 ilaa niyad-jabkii ugu horreeyey, macbudkiina waxaa la dhammeeyey intii lagu jiray ku dhawaaqiddii Qaylada Saqda-dhexe. Markaas waxaa yimid niyad-jabkii weynaa, Yooxaanna waxaa loo sheegay inuu kaco oo cabbiro, laakiin uu ka tago quruumaha aan Yuhuudda ahayn. Yooxaanna wuxuu tusaalaynayaa furitaanka xukunka, sababtaas aawadeedna waxyigu wuxuu aayadahan ku dabaqayaa cabbiriddii Yooxaanna inay tahay astaanta xukunka baaritaanka ah. Waxa aynu hadda ka sheegnay Yooxaanna inuu yahay astaanta cabbiridda waxay waafaqsan tahay fahamka caadiga ah ee Adventist-ka, laakiin dhaqdhaqaaqan gudihiisa, waxaa dhacay isbeddel weyn oo ku yimid fahamka astaantan.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Anagoo la waafaqsan fahamkii Millerite-ka, waxaannu u nimid inaan aragno in taariikhda Millerites-ka sida uu Yooxanaa ugu matalay cutubka tobnaad, ay ku jirtay saadaal ku saabsan dhaqdhaqaaq barbar socda oo noqon doona boqol iyo afar iyo afartan kun. Waxaannu garannay in haddii la qaato cabbirrada taariikhda Millerite-ka, oo laga reebo wakhtiga dadka aan Yuhuudda ahayn, la arki karo isla macbudkii Yooxanaa cabbirayay.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Waxaannu u nimid in aynu aragno in mid ka mid ah waxsii-sheegyada wakhtiga ee 2520-ka sano uu ku dhammaanayo 1798, kan kalena 1844, sidaasna lagu muujinayo muddo afartan iyo lix sannadood ah oo Masiixu ku dhisay macbudkii Millerite. Yooxanaa wuxuu barxadda ku aqoonsaday quruumaha aan Yuhuudda ahayn, waxaana jira “waqtiyada quruumaha aan Yuhuudda ahayn” oo nebiyaysan.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Oo waxay ku dhici doonaan afka seefta, oo maxaabiis ahaan baa loogu kaxayn doonaa quruumaha oo dhan; Yeruusaalemna waxaa ku tuman doona dadka aan Yuhuudda ahayn, ilaa wakhtiyada quruumaha ay ka dhammaadaan. Luukos 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Wakhtiyada” quruumaha waa jamac, waxayna ka dhigan yihiin labada waqti ee ay reer binu Israa’iil, kuwa dhab ahaan ah iyo kuwa ruuxiga ahba, la tumay. Kii ugu dambeeyey labadaas tumis ee gaalnimadu ku bilaabatay dabadeedna baabtiisnimadu raacday, wuxuu dhammaaday 1798. Iyadoo aan loo eegin waxa la sheegan karo, “wakhtiyada quruumaha” waxay dhammaadeen 1798, markii malaa’igtii kowaad timid. Yooxanaa wuxuu ahaa inuu bilaabo cabbiridda 1798, wax ka horraysayna ma jirin. Isaga waxaa la dhigay taariikhda 1844, sidaas darteed in laga tago muddadii ku dhammaatay 1798 waxay ahayd in laga tago barxadda dibadda, oo marka sidaas la yeelana waxaad muujinaysaa afartan iyo lixdii sannadood ee macbudkii Millerite uu kor loogu qaadayay Rasuulka Axdiga. Runno badan oo xiriir la leh ayaa ka soo baxa adeegsigan, laakiin anigu waxaan tan u adeegsanayaa oo keliya tusaale ahaan iftiin ka duwan fahamkii hormuudayaasha, hase yeeshee waa iftiin aan ka hor imanayn runnihii asalka ahaa, balse aan mar dambe ku dabaqin wakhti.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Runtaas gaarka ah waa la aqoonsaday ka hor 9/11, laakiin si dhab ah ayaa si qoto dheer loo adkeeyey kaddib 9/11. Runta ku saabsan Yooxanaa oo qiyaasaya macbudka lagama sooci karo toddobada onkod, waayo waa isla tuducaas qudhiisa. Waxaa jirta run ku saabsan ku-dhaqangelinta toddobada onkod oo la shaabadeeyey ilaa xilligii ay “yaababka” cutubka laba iyo tobnaad ee Daanyeel rumoobayaan. Ku-dhaqangelinta “toddobada onkod” ee la furfuray kaddib Luulyo 2023 waxay si qumman ula jaanqaadaysaa, ama aan iraahdo, waxay si qoto dheer u dhammaystiraysaa saddexda aayadood ee Daanyeel 12.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Walaasha White waxay adeegsanaysaa erayga complement, ee ma aha erayga compliment, si ay u qeexdo xidhiidhka ka dhexeeya buugaagta Daanyeel iyo Muujintii. Complement, oo macnihiisu yahay “in la gaadhsiiyo kaamilnimo,” waa waxa labadaas buug ee waxsii sheegistu isu sameeyaan. Toddobada onkod, marka laga furo Daanyeel cutubka laba iyo tobnaad dabadii Luulyo 2023, waxay gaadhsiinayaan farriinta halkaas ku jirta kaamilnimo. Waxa fura toddobada onkod waa mabda’a alfa iyo omega oo lala xidhiidhiyey qaab-dhismeedka runta.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“Wakhtiyadii” quruumaha kale waxay dhammaadeen sannadkii 1798, waxayna ka dhigan yihiin laba xilli oo min 1260 sannadood ah, kuwaas oo jaahilnimada dabadeedna baabtiisnimadu ku tumanayeen meesha quduuska ah iyo ciidanka. Marka macbudka la cabbirayo, waxaa la inagu amrayaa in aynaan tirin barxadda, barxadduna waxay gaadhaysaa ilaa 1798; hase ahaatee, 1844 dabadeed, waqti dambe ma jiro. Maanta 1260-ka sannadood si fudud waxay u taagan yihiin muddo wakhti ah oo aqoonsanaysa kala-duwanaanshaha u dhexeeya macbudka iyo barxadda. Sababtaas aawadeed, laga bilaabo Luulyo 18, 2020 ilaa Luulyo 2023, tumiddii hoos loo dhigay waa la dhammaystiray. In maanta macbudka la cabbiro, iyadoo lala xidhiidhinayo toddobada onkod ee metelaya xadayn dhacdooyin ah oo dhacay intii ay socdeen farriimihii malaa’igta kowaad iyo tan labaad, waa hawsha Yooxanaa loo xilsaaray. “Shaqadeenna weyn” waa inaan “isku geeyno” farriimaha saddexda malaa’igood, annagoo sidaas ku aqoonsanayna hawl nebiyadeed oo aan lagu qaban taariikhdii axdiyada hore, isla markaana aad dhif u ah xataa hadda. Marka aynu ka tagno barxadda oo metelaysa wakhtiyada quruumaha kale, waxaynu ka tageynaa 1260-kii sannadood ee silicdii baabtiisnimada oo ku dhammaaday wakhtigii dhammaadka sannadkii 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Macbudkii afartan iyo lixda sannadood lagu dhisay taariikhda Milleriyiinta wuxuu tilmaamayaa macbud la dhisayo laga bilaabo Luulyo 2023 ilaa wax yar ka hor sharciga Axadda. Taariikhdaasu waa muddada toddobada onkod ee “dhacdooyinka mustaqbalka,” kuwaas oo “la muujin doono sida ay u kala horreeyaan,” ee ma aha laga yaabee in la muujiyo, balse hubaal la muujin doono.

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Marka aynu isu geyno taariikhda malaa’igtii kowaad iyo tan malaa’igtii labaad, waxaynu aragnaa in taariikhdu ku bilaabmayso niyad-jab alfa ah kuna dhammaanayso niyad-jab omega ah. Marka aynu iswaafajinno calaamadaha nebiyadeed ee taariikhda malaa’igtii kowaad laga bilaabo 1840 ilaa 19-ka Abriil, 1844, iyo calaamadaha malaa’igtii labaad oo timid wakhtigaas oo sii socotay ilaa imaatinkii tan saddexaad 22-ka Oktoobar, 1844—waxaynu haynaa laba xilli oo labaduba ku bilaabma kuna dhammaadaan imaatinka malaa’ig. Taariikhda tan kowaad ilaa tan labaad waxay tusaale u tahay taariikhda tan labaad ilaa tan saddexaad.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Marag waxyi ah oo muujinaya in tani ay tahay adeegsi sax ah ayaa laga helayaa alfa iyo oomega ee adeegsiga. Laba sadar oo isbarbar socda oo si wadajir ah loo adeegsaday, iyo bilowga iyo dhammaadka labada sadarba, waxay aqoonsanayaan imaanshaha malaa’ig. Dabadeed marka la isu geeyo sadar korkiis sadar iyagoo noqda hal sadar, bilowgu wuxuu calaamadeeyaa niyad-jabkii koowaad, dhammaadkuna wuxuu calaamadeeyaa niyad-jabkii weynaa. Caddayn dheeraad ahna waxaa laga helayaa mabaadi’da alfa iyo oomega, kuwaas oo aqoonsanaya in dhammaadku ka weyn yahay bilowga. Niyad-jab alfa ah oo ku dhammaada niyad-jabkii weynaa ee oomega wuxuu aqoonsanayaa curiyaha yar iyo kan weyn ee alfa iyo oomega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Marka aynu ka bilowno Abriil 19, 1844, (imaatinka malaa’igta labaad oo horseeda imaatinka tan saddexaad Oktoobar 22, 1844); dabadeedna aynu sidoo kale ka bilowno xarriiqda labaad Agoosto 11, 1840, taas oo ku dhammaata Abriil 19, 1844, waxaynu ogaanaynaa in niyad-jabkii Abriil 19, 1844 uu yahay labadaba alfa iyo oomega ee xarriiqda nebiyadeed ee ka dhalata isku-geynta xarriiqda nebiyadeed ee malaa’igta koowaad iyo tan labaad.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Dhammaadka muddada, waxaad haysataa malaa’igta saddexaad oo imanaysa iyadoo ay weheliso malaa’igta labaad, sidaasna u astaynaysa 9/11, iyo labada cod ee malaa’igta xoogga badan ee Muujintii cutubka siddeed iyo tobnaad. Labadaas codba waa farriimaha malaa’igta labaad iyo tan saddexaad, labadan malaa’igoodna way is taabteen Oktoobar 22, 1844, waxayna mar kale kulmaan marka labada taariikhood la isu keeno sadarba sadar. Marka sidan la isu keeno, waxay matalaan taariikhda niyad-jabkii koowaad ilaa niyad-jabkii weynaa, calaamadda jidkana ee dhexda taariikhdaas wakhtigii Millerites-ku waxay ahayd shirkii xerada Exeter, halkaas oo laba qaybood oo cibaadaysato ah lagu muujiyey, kuwaas oo matalaya caasinimadii bikradaha nacasyada ah ee masalka ku jirta, isla markaana aqoonsanaya calaamadda jidka ee dhexda inay tahay caasinimo.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Toddobada onkodhku waxay u taagan yihiin taariikhda fariimaha malaa’igta kowaad iyo tan labaad oo isu geeysan, sadarba sadar, taas oo markaas tilmaamaysa taariikh ka bilaabmaysa niyad-jabkii ugu horreeyey ilaa niyad-jabkii weynaa ee taariikhda boqol iyo afar iyo afartan kun. Fahamka waxa taariikhdaasu si nebinnimo ahaan u matalayso wuxuu si buuxda isugu waafaqayaa farriinta ku matalan Daanyeel laba iyo toban, taas oo la xidhay ilaa wakhtiga dhammaadka.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga, laakiin waxaan halkan kaga tegi doonaa qaybta aragtidii ugu dambaysay ee Daanyeel oo keliya ka hadlaysa tusaalaha Daanyeel ee dadka Ilaah maalmaha ugu dambeeya. U fiirsada, marka la eego macnaha xeerka xusitaanka ugu horraysa, in aayadda kowaad Daanyeel ku jiro koox fahamsan aragtida. Waxa ugu horreeya ee aragtida lagu xusayaa waa tusaale Daanyeel ka dhigaya kuwa caqliga leh oo wax fahma, sagaalka aayadood ee ugu dambeeyana dhammaantood waxay ku saabsan yihiin kuwa caqliga leh oo wax fahma maalinta laba iyo labaatanaad.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Sannaddii saddexaad oo Quruus oo ahaa boqorkii Faaris, ayaa wax loo muujiyey Daanyeel, kaas oo magiciisa loogu yeedhay Belteshasar; waxaasuna run bay ahaayeen, laakiinse wakhtigii loo cayimay wuu dheeraa; oo isna wuu gartay waxaas, wuuna fahmay araggii.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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

> Waagaas maalmahaas aniga Daanyeel waxaan barooranayey saddex toddobaad oo dhammaystiran. Anigu ma aan cunin kibis macaan, hilib iyo khamrina afkayga ma soo gelin, oo innaba isma aan subkin ilaa saddexdii toddobaad oo dhammaystirnaa ay buuxsameen. Oo maalintii afar iyo labaatanaad ee bisha kowaad, anigoo jooga dhinicii webiga weyn oo ah Xiddeqel, markaasaan indhahaygii kor u qaaday oo wax fiiriyey, oo bal eeg.

> 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.

> nin gaar ah oo huwan dhar linen ah, oo dhexdiisana lagu guntaday dahab saafi ah oo Uufaas laga keenay; jidhkiisuna wuxuu la ekaa berel, wejigiisuna wuxuu u ekaa hillaac, indhihiisuna waxay ahaayeen sida laambado dab ah, gacmihiisa iyo cagihiisuna midabkoodu wuxuu la ekaa naxaas la safeeyey, codkii hadalladiisuna wuxuu la ekaa codka dad badan.

> 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.

> Aniga Daanyeel oo keliya ayaa arkay riyadan; waayo nimankii ila joogay riyada ma ay arag; laakiin gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Sidaas daraaddeed anigaa keliday hadhay, oo waxaan arkay riyadan weyn, xoogna iguma hadhin innaba; waayo quruxdaydii igu jirtay waxay isu beddeshay qudhun, mana aanan haysan xoog.

> 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,

> Haddana waxaan maqlay codkii erayadiisa; oo markii aan maqlay codkii erayadiisa, waxaan wejigayga ugu dhacay hurdo qoto dheer, wejigayguna dhulka ayuu ku jeeday. Oo bal eeg, gacan baa i taabatay, taasoo igu taagtay jilbahayga iyo calaacalaha gacmahayga. Oo wuxuu igu yidhi,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> Daaniyeelow, nin aad loo jecel yahayow, garo erayada aan kugula hadlayo, oo istaag si qumman; waayo, hadda adigaan kuu soo diray.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Oo markuu eraygan ila hadlayna, waxaan istaagay anigoo gariiraya. Markaasuu igu yidhi,

> 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.

> Ha cabsan, Daanyeelow; waayo, maalintii ugu horraysay ee aad qalbigaaga u jeedisay inaad wax garato oo aad is-hoosaysiiso Ilaahaaga hortiisa, erayadaadii waa la maqlay, anna waxaan u imid erayadaada aawadood. Laakiin amiirkii boqortooyada Faaris ayaa i hor istaagay kow iyo labaatan maalmood; laakiinse bal eeg, Miikaa'iil oo ka mid ah amiirrada madaxda ah ayaa u yimid inuu i caawiyo; anna halkaasaan kula hadhay boqorradii Faaris.

> 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.

> Haddaba waxaan u imid inaan ku fahamsiiyo waxa ku dhici doona dadkaaga maalmaha ugu dambeeya; waayo, riyadu weli waxay ku saabsan tahay maalmo badan.

> 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,

> Oo markuu erayo caynkaas ah ila hadlayna, wejigaygii ayaan dhulka u jeediyey, oo waan aamusay. Oo bal eeg, mid u eg ekaanta binu-aadmiga ayaa bushimahayga taabtay; markaas ayaan afkayga furay, oo hadlay, oo waxaan ku idhi kii hortayda taagnaa,

> 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?

> Sayidkaygiiyow, araggii aawadiis ayaan murugadaydii igu soo rogay, mana aanan haysan xoog dambe. Waayo, sidee baa addoonka sayidkayganu ula hadli karaa sayidkaygan?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> waayo aniga xaggayga, markiiba xoog iiguma hadhin, neeftuna iguma hadhin. Markaas haddana waxaa ii yimid oo i taabtay mid ekaantiisu u eg tahay nin, wuuna i xoogeeyey, oo wuxuu igu yidhi,

> 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. …

> Ninyahow aad loo jecel yahayow, ha cabsan; nabad ha kuu ahaato; xoog yeelo, haa, xoog yeelo. Oo markuu ila hadlay dabadeed, waa lay xoogeeyey, oo waxaan idhi, Sayidkaygu ha hadlo; waayo, waad i xoogaysay. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Laakiinse adigu, Daaniyeelow, erayadan xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka; qaar badan baa hore iyo dib u ordi doona, oo aqoontuna way sii badan doontaa.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Markaas anigoo Daanyeel ah ayaan eegay, oo bal eeg, laba kale ayaa halkaas taagnaa; midna wuxuu joogay dhinacan qarka webiga, kan kalena wuxuu joogay dhinaca kale ee qarka webiga. Mid baa ku yidhi ninkii dhar wanaagsan oo linen ah xidhnaa, kaas oo dul joogay biyaha webiga, Ilaa goormee ayay ahaan doontaa dhammaadka waxyaalahan yaabka leh?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Oo waxaan maqlay ninkii dharka wanaagsan huwan, kii dul saarnaa biyaha webiga, markuu gacantiisa midig iyo gacantiisa bidixba samada u taagay, oo ku dhaartay Kan weligiis nool in ay ahaan doonto wakhti, wakhtiyo, iyo nus wakhti; oo markuu dhammeeyo kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way wada dhammaan doonaan.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Oo waan maqlay, laakiinse ma aanan garan; markaasaan idhi, Rabbiyow, maxay noqon doontaa dhammaadka waxyaalahan?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo erayadu way xiran yihiin oo way shaabadaysan yihiin ilaa wakhtiga dhammaadka. Qaar badan waa la daahirin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiin kuwa sharka leh si shar leh ayay u dhaqmi doonaan; oo kuwa sharka leh midkoodna waxba ma fahmi doono; laakiin kuwa caqliga leh way fahmi doonaan.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Oo laga bilaabo wakhtiga allabariga joogtada ah la joojin doono, oo karaahiyada baabbi’inta keentaa la taagi doono, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Waxaa barakaysan kii suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Laakiin adigu jidkaaga tag ilaa dhammaadku yimaado; waayo waad nasan doontaa, oo saamigaaga ayaad ku istaagi doontaa dhammaadka maalmaha. Daanyeel 10:1–18; 12:4–13.

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