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# The Book of Daniel - Number Ninety-One

Kitaabka Daanyeel - Sagaashan iyo Kow

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Daah-furka Webiga Nebinimada: Socdaal Lagu Dhex Marayo Xidhiidhada U Dhexeeya Dhaqdhaqaaqyada Riyooyinka Daanyeel

Author

Jeff Pippenger

Published

February 24, 2024

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The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Aqoontii la furay dhaqdhaqaaqii malaa’igtii kowaad waxa lagu matalayaa riyadii Webiga Ulay ee ku qoran kitaabka Daanyeel. Riyaddaasu waxay matalaysaa cutubyada toddobaad, siddeedaad, iyo sagaalaad ee Daanyeel, aqoontiina la furay dhaqdhaqaaqii malaa’igtii saddexaad waxa lagu matalayaa riyadii Webiga Hiddeqel, taas oo matalaysa cutubyada tobnaad, kow iyo tobnaad, iyo laba iyo tobnaad. Xidhiidhada ka dhexeeya labada dhaqdhaqaaq way badan yihiin. Labada dhaqdhaqaaq waxa isku xidhaya boqol iyo lix iyo labaatan sannadood laga bilaabo fallaagadii 1863 ilaa wakhtiga dhammaadka ee 1989.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Labada wakhti ee ugu dambeeya, dhaqdhaqaaq kasta gudihiisa, waxaa lagu asteeyey “toddobada jeer” ee Laawiyiintii labaatan iyo lix. Jaahilnimada, dabadeedna baabannimada, waxay ku tuntay meesha quduuska ah iyo ciidankii ilaa wakhtiga ugu dambeeya ee 1798. Laga bilaabo fallaagadii 1863 ilaa 1989, waxaa jiray tumasho ruuxi ah sida ay matalaan afarta karaahiyo ee Yexesqeel cutubka siddeedaad.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

Afartan iyo lixda sannadood ee ka bilaabma dhammaadkii cadhadii kowaad ilaa dhammaadkii cadhadii u dambaysay ee 1844, intii uu Masiixu dhisayey macbud ruuxi ah oo uu si kedis ah u soo galay Oktoobar 22, 1844, waxay u dhigmaan wakhtiga dhammaadka ee 1989 ilaa sharciga Axadda ee dhowaan imanaya, markaas oo Masiixu mar kale dhisayo macbud ruuxi ah oo uu si kedis ah ugu iman doono saacadda dhulgariirka weyn ee Muujintii kow iyo tobnaad.

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Markii malaa’igta saddexaad timid 1844, Rasuulkii Axdiga ayaa si kedis ah u muuqday inuu nadiifiyo wiilashii Laawi; laakiin sannadkii 1863, Laawiyiintaas aan aaminka ahayn waxay diideen farriintii Muuse ee Eliiyaah keenay, oo waxay u jeesteen inay cidlada ku warwareegaan. Habkaas imtixaanka ah dhexdiisa, “dhisayaashu” ugu dambayntii way diidi lahaayeen “dhagaxii geeska” ee “toddobada goor”, dabadeedna waxay ka gudbi lahaayeen dhaqdhaqaaqii Filadelfiya oo ay geli lahaayeen kaniisadda La’odikiya. Maalmaha ugu dambeeya, markii Rasuulkii Axdiga si kedis ah ugu yimaado macbudkiisa, xeerka Axadda ee dhowaan iman doona, wuxuu adeegsan doonaa Laawiyiinta aaminka ah si ay u yeedhaan adhigiisa kale. Kuwa aaminka ah ee maalmaha ugu dambeeya waxay ka gudbi doonaan “kaniisadda” La’odikiya oo ay geli doonaan “dhaqdhaqaaqa” Filadelfiya.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Dhaqdhaqaaqii malaa’igta koowaad wuxuu daabacay farriintiisii si rasmi ah loo habeeyey laba boqol iyo labaatan sannadood ka dib markii Kitaabka Quduuska ah ee King James la daabacay, dhaqdhaqaaqiina malaa’igta saddexaad wuxuu daabacay farriintiisii si rasmi ah loo habeeyey laba boqol iyo labaatan sannadood ka dib markii Baaqa Madax-bannaanida la daabacay. Farriinta si rasmi ah loo habeeyey ee labada dhaqdhaqaaqba waxaa awood lagu siiyey fulinta wax sii sheegid ku saabsan Islaamka, taas oo lagu calaamadeeyey soo degidda malaa’ig. Imaatinka malaa’igtu wuxuu tilmaamay bilowgii “doodda” ee cutubka labaad ee Xabaquuq, wuxuuna horseeday daabacaadda looxyadii Xabaquuq.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Farriinta awoodda leh ee ay metelayeen looxyadii Xabaquuq waxay keentay niyad-jab, kaas oo soo geliyey wakhti dib-u-dhac ah, kaas oo horseeday farriintii Qaylada Saqda-dhexe, taas oo ku dhammaatay rumoobidda farriinta Qaylada Saqda-dhexe. Isbarbardhigyada ka dhexeeya labada dhaqdhaqaaq waxay u yihiin caddayn dhammaystiran kuwa doorta inay arkaan, in dhammaan qodobbada taariikhda Millerite ay ku xidhan yihiin oo dib loogu celiyey taariikhda boqolka iyo afartan iyo afarta kun. Muddada roobka dambe waxaa lagu tusaaleeyey dhaqdhaqaaqii Millerite, waxaana lagu rumoobaa dhaqdhaqaaqa Future for America. Marar badan waxyigu wuxuu wargeliyaa kuwa diyaar u ah inay maqlaan in kaliya kuwa garta roobka dambe ay heli doonaan.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Muddada, dhaqdhaqaaqa, iyo farriinta roobka dambe dhammaantood waxaa lagu metelay taariikhda Milleriyiinta, erayga “aqoonsado”na wuxuu ka dhigan yahay in la arko wax aad hore u aragtay. Sida keliya ee lagu arki karo muddada, dhaqdhaqaaqa, iyo farriinta roobka dambe waa in la aqoonsado in lagu muujiyey taariikhda Milleriyiinta. Waxa kale oo lagu muujiyey dhaqdhaqaaqyadii kale ee quduuska ahaa ee dib-u-habaynta. Dhaqdhaqaaqii Milleriyiintu wuxuu ahaa dhaqdhaqaaq bilow ah oo metela dhaqdhaqaaq dhammaad ah, sidaas darteedna wuxuu leeyahay tixraacyo aad uga toosan kuwa dhaqdhaqaaqyadii dib-u-habaynta ee ka horreeyey. Waxa kale oo uu xanbaarsan yahay astaanta Alfa iyo Oomeega, kaas oo had iyo jeer dhammaadka wax ku muujinaya bilowga wax.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Dhaqdhaqaaqii Millerite-ka waxaa la aasaasay saldhigyada, tiirka dhexe na wuxuu ahaa Daanyeel cutubka siddeedaad, aayadaha saddex iyo toban iyo afar iyo toban. Waan ogahay in Walaasha White ay aayadda afar iyo tobnaad u aqoonsato tiirka dhexe iyo saldhigga, laakiin xaqiiqadu waxay tahay in aayadda afar iyo tobnaad ay jawaab u tahay su’aasha ku jirta aayadda saddex iyo tobnaad. Jawaabtu waa madhan tahay haddii aan la fahmin su’aasha keenta jawaabta. Aayadda saddex iyo tobnaad waxay tilmaamaysaa riyada ku saabsan ku tumashada, taas oo ay fuliyaan laba awoodood oo wax baabbi’iya; aayadda afar iyo tobnaadna waa riyada Masiixa oo dib u soo celinaya macbudka iyo ciidanka la ku tuntay. Labada riyo si toos ah ayaa isugu xiran macnaha guud, naxwaha, iyo Palmoni, Tiriyaha Cajiibka ah.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

William Miller waxa loo adeegsaday in lagu garto runaha aasaasiga ah, kuwaas oo ah Daanyeel cutubka siddeedaad, aayadaha saddex iyo toban iyo afar iyo toban. Jawharaddii ugu horraysay ee uu helay waxay ahayd “toddobada jeer” oo matasha ku tuntumidda aayadda saddex iyo tobanka, qaab-dhismeedkii uu ku dhisay dhammaan qaabkiisii nebiyadeedna wuxuu ahaa mawduuca “labada awoodood ee wax baabbi’iya” ee lagu matalay aayadda saddex iyo tobanka. Miller si sax ah ayuu u aqoonsaday in karaahiyada “joogtada ah” ee aayadda saddex iyo tobanka ay ahayd jaahilnimada, xadgudubka awoodda wax baabbi’isana uu ahaa baabaniyadda. Dareenkan, isla “aasaaska” qaab-dhismeedka Miller, iyo “aasaaska” aasaaska iyo tiirka dhexe, wuxuu ahaa fahamka ah in “joogtada” ee cutubka siddeedaad ay matalayso jaahilnimada. Aasaaska korodhka aqoonta ee taariikhda Millerite wuxuu ahaa in “joogtada,” ee Daanyeel cutubka siddeedaad ay ahayd jaahilnimada, waxyiguna si taxaddar leh ayuu u caddeeyey in “kuwa ku dhawaaqay qaylada saacadda xukunka ay haysteen aragtida saxda ah ee joogtada.”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Aasaaska iftiinka lagu matalay “korodhka aqoonta” wakhtiga dhammaadka sannadkii 1989, sidoo kale waa “joogtada.” Tani si fudud waa isbarbardhig kale oo rabbaani ah. Si loo garto korodhka aqoonta ee lagu matalay lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo toban, waxaa loo baahan yahay in la dabaqo qoraallada Ellen White. Qoraalladeeda gudaheeda waxay ku caddaynaysaa in taariikhda aayadda soddon iyo kow ee Daanyeel kow iyo toban lagu soo celin doono aayadaha ugu dambeeya ee Daanyeel kow iyo toban. Iyadoo aan jirin tilmaantaas waxyiga ah, fahamka taariikhda isbarbardhigga ah ee u dhexeysa aayadda soddon iyo kow iyo aayadaha afartan iyo afartan iyo kow waxay ahaan lahayd hawl aad uga sii adag.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

“Joogtada” ku jirta kitaabka Daanyeel waxay u taagan tahay heethennimada, waana aasaaska aasaaska u ahaa Milleriyiintii, sidoo kalena waa aasaaska farriinta dhaqdhaqaaqa boqolka iyo afartan iyo afarta kun. Sidoo kale waa runta si ula kac ah qalad looga dhigay iyada oo loo marayo “been” la soo geliyey jiilkii saddexaad ee Adventism-ka Laodikiya, taas oo lagu sii tusaaleeyey karaahiyadii saddexaad ee “dumarka u ooyaya Tammuus” ee ku xusan cutubka siddeedaad ee Yexesqeel, iyo tanaasulka uu matalayo kaniisadda saddexaad ee Bergamos.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Tilmaanta rabbaaniga ah ee hagaysa doorka “tan maalinlaha ah” sidii arrin ka taagan wakhtiga roobka dambe waa mid gabi ahaanba yaab leh, kana baxsan suuragalnimada in maskax aadanuhu dhisto. Jiilka afraad ee Adventism-ka Laodikiya waxaa lagu sawiray iyagoo u sujuudaya qorraxda, sidaasna ku metelaya aqbalidda calaamadda bahalka. Sister White waxay caddeyneysaa in helidda calaamaddaas ay tahay in qofku ku yimaado isla maanka bahalka, iyo in kuwa ku wareera macnaha ka geesta Masiixa, ay ugu dambayn ku dambayn doonaan dhinaca ninka dembiga. Waxaas oo dhan waxaa lagu matalay ragii waayeelka ahaa ee Yeruusaalem ku jiray ee ku xusan Ezekiel cutubka siddeedaad.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Jiilka saddexaad iyo tan afraad ayuu Ilaah ku xukumaa kuwa isaga neceb, xukunkaasna waa la fuliyaa isla waqtiga fasalka kale ay helayaan shaabadda oggolaanshaha Ilaah. Qoraalka quduuska ah ee Qorniinka ku jira ee siiyey William Miller iftiinkii uu ugu baahnaa inuu garto in Roomaankii jaahiliga ahaa uu ahaa waxa kitaabka Daanyeel loogu matalay “kan maalinlaha ah,” ayaa ah aqoonsiga ugu toosan ee ninka dembiga, kaas oo odayaashii qadiimiga ahaa ay u sujuudaan cutubka siddeedaad ee Yexesqeel. Cutubku wuxuu aqoonsanayaa baadariga awoodda labaad ee wax baabbi’isa, isagoo isla markaasna aqoonsanaya jaahilinimada awoodda koowaad ee wax baabbi’isa. Runta mawduuca u ah qoraalkaasna waa doorka Roomaankii jaahiliga ahaa, kaas oo 2 Tesaloniika ku ah awoodda ka celisa baadarinimada inay carshiga korto ilaa 538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“Kan maalinlaha ah” ee ahayd runta saldhigga u ahayd Miller, taas oo u saamaxday inuu soo saaro qaab-dhismeed sii sheegid ku salaysan laba awoodood oo baabbi’inaya kuwaas oo ku tunta meesha quduuska ah iyo ciidanka, waa runta uu Bawlos ku aqoonsaday inay tahay runta la diido, taas oo keenta marin-habaabin xoog leh kuwa aan jeclayn isla runtaas maalmaha ugu dambeeya. Iyadoo la waafajinayo taariikhaha isbarbar socda, isla runtaas qudheeda, taas oo ah runta saldhigga ah, ayaa u saamaxday Future for America inay soo saarto qaab-dhismeed sii sheegid oo ku saabsan midowga saddex-geesoodka ah ee ugu dambeeya maalmaha ugu dambeeya.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Taas oo keliya ma aha, laakiin runtaas aasaasiga ah, oo ah runta aasaasiga u ah labada taariikhood ee isbarbar socda, ayaa laga dhigay “beenta” noqota qaladka salka u ah iyo marin-habaabinta xoogga leh ee Bawlos, waayo waxay noqotay qaab-dhismeedka farriinta roobka dambe ee beenta ah ee “nabad iyo ammaan,” taas oo ay ku dhawaaqayaan nimanka aan mar dambe codkooda kor u qaadi doonin si ay dadka Ilaah ugu muujiyaan xadgudubyadooda. “Kan maalinlaha ah” wuxuu matalaa aasaaska labadaba dhaqdhaqaaqa malaa’igtii kowaad iyo tan saddexaad, oo markii fallaagadii La’odikiya ay macnihiisii madax-iyo-cag u rogeen, iyagoo calaamadda shaydaanka u aqoonsaday inay tahay calaamad Masiixa, calaamaddii beenta ahayd waxay noqotay aasaaska farriinta been-abuurka ah ee roobka dambe ee beenta ah.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Iskala jooga, oo yaaba; qayliya, oo qayliya; way sakhraansan yihiin, laakiin khamri ma aha; way liicayaan, laakiin cabbid xoog leh ma aha. Waayo, Rabbigu wuxuu idinku shubay ruuxa hurdo qoto dheer, oo indhihiinniina wuu xidhay; nebiyadiinna iyo taliyayaashiinnana, wax arki jirayna, isagu wuu daboolay. Oo riyadii wax walba waxay idiin noqotay sidii erayada kitaab la shaabadeeyey, oo ay dadku u geeyaan mid aqoon leh, iyagoo leh, Fadlan kan akhri; markaasuu yidhaahdaa, Ma kari karo; waayo, waa la shaabadeeyey. Oo kitaabkana waxaa loo geeyaa kii aan aqoonta lahayn, iyagoo leh, Fadlan kan akhri; markaasuu yidhaahdaa, Anigu aqoon ma lihi. Sidaas daraaddeed Rabbigu wuxuu yidhi, Maaddaama dadkanu ay afkooda iigu soo dhowaadaan, oo bushimahooda igu maamuusaan, laakiinse qalbigooda iga fogeeyeen, oo cabsidooda ay iga qabaan lagu baray qaynuunka dadka, sidaas daraaddeed, bal eega, waxaan mar kale dadkan dhexdiisa ka samayn doonaa shaqo yaab leh, xataa shaqo yaab leh iyo wax lala yaabo; waayo, xigmaddii kuwa xigmadda leh way baabbi’i doontaa, oo waxgarashadii kuwa garashada badanna waa la qarin doonaa. Waxaa iska hoogay kuwa taladooda si qoto dheer uga qariya Rabbiga, oo shuqulladooduna gudcurka ku jiraan, oo yidhaahda, Yaa na arka? oo yaa na yaqaan? Hubaal waxyaalahaad kor iyo hoos u rogaysaan waxaa loo tirin doonaa sida dhoobada dheryasameeyaha; waayo, shuqulku miyuu kii sameeyey ka odhan doonaa, Isagu ima uu samayn? mise waxa la sameeyey miyuu kii qaabeeyey ka odhan doonaa, Isagu waxgarasho ma lahayn? Ishacyaah 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Nebiyadii oo dhammu waxay ka hadleen maalmaha ugu dambeeya, waxaana si cad been loogu sheego si loo rogo macnaha “kan maalinlaha ah” gebi ahaanba uu si dhow ugu daydaa qeexidda dembiga aan la cafiyi karin. In qof lagu sheego inuu weligiis lumay waxa ay ka baxsan tahay awoodda, ama awoodda anshaxeed, ee dadka ay dadka kale u leeyihiin; hase yeeshee taasi ma aha waxa halkan lagu tilmaamayo.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Kuwa Ishacyaah ku jira ee wax walba madax‑hoos u roga, taas oo si fudud u ah hadal kale oo Ishacyaah meel kale ku tilmaamay inay gudcur ugu yeedhaan iftiin ama iftiin ugu yeedhaan gudcur, waxaa loo aqoonsaday inay yihiin odayaashii hore ee Yeruusaalem xukuma, iyadoo xukunkoodii ugu dambeeyey la matalayo.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Waxaa iska hoogay kuwa xumaanta wanaag ugu yeedha, wanaaggana xumaan; kuwa gudcurka iftiin uga dhiga, iftiinkana gudcur; kuwa qadhaadhka macaan uga dhiga, macaankana qadhaadh! Waxaa iska hoogay kuwa indhahooda isku caqli weyn, oo hortooda isku miyir qaba! Waxaa iska hoogay kuwa xoog ku leh cabbidda khamriga, oo ah niman karti u leh qasidda cabbitaanka xoogga leh; kuwa kuwa sharka leh xaq ku sheega laaluush aawadiis, oo xaqnimadana ka qaada kan xaqa ah! Sidaas daraaddeed, sida dabku u liqo xaabada qalalan, oo ololku u baabbi’iyo buunshaha, sidaas oo kale xididkoodu wuxuu noqon doonaa qudhun, ubaxooduna wuxuu u kici doonaa sida boodhka; maxaa yeelay, waxay diideen sharciga Rabbiga ciidammada, oo quudhsadeen erayga Kan Quduuska ah oo reer binu Israa’iil. Sidaas daraaddeed cadhadii Rabbigu way ku kululaatay dadkiisa, oo gacantiisuu ku fidiyey iyaga, wuuna ku dhuftay; buurihiina way gariireen, meydadkoodiina waxaa lagu kala tuuray jidadka dhexdooda. Taas oo dhammu aawadeed cadhadiisu kama noqon, laakiinse gacantiisu weli way fidsan tahay. Oo calan ayuu quruumaha fog u taagi doonaa, oo iyaguu uga foorin doonaa dunida darafkeeda; oo bal eega, waxay iman doonaan si degdeg ah oo dhakhso leh. Ishacyaah 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Calanka Ilaah (boqolka afartan iyo afarta kun) ayaa la taagayaa sida calanka marka dhowaan la soo rogo sharciga Axadda, waana markaas marka “cadhada Rabbigu ku kululaato dadkiisa,” oo uu “gacantiisa ku fidiyo iyaga ka gees ah,” oo uu “ku dhufto,” iyo “meydadkooduna waxay dhexda jidadka ku daadsami doonaan.” Dhexda jidadku waa jidadka Yeruusaalem marka malaa’igaha baabbi’iya ee Yexesqeel cutubka sagaalaad lagu amro inay baxaan “oo wax dilaan; ishiinnu yaanay u tudhin, hana u naxariisanina: Gebi ahaanba u laaya waayeel iyo dhallinyaro, hablo iyo carruur yaryar, iyo dumarba; laakiinse ha u dhowaanina nin kasta oo calaamaddu saaran tahay; oo ka bilaaba meesheyda quduuska ah. Markaasay ka bilaabeen odayaashii guriga hortiisa joogay.” “Odayaasha” Yexesqeel, kuwaas oo Sister White ay sheegtay inay ahaayeen kuwii loo igmaday inay noqdaan ilaaliyeyaasha dadka, waa “sakhraamiinta Efrayim” ee Ishacyaah kuwaas oo “wax walba rogroga” cutubyada siddeed iyo labaatan iyo sagaal iyo labaatan.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Cutubka shanaad waxay yihiin kuwa “ku xoog badan cabbidda khamriga, oo rag itaal leh oo qasa cabbid xoog leh: kuwa xaq ka dhigta kuwa sharka leh laaluush aawadiis.” Markii la daabacay buugga Questions on Doctrine, nimankii qadiimiga ahaa waxay ka cabbeen koobkii Protestantism-ka riddaysan, waxayna soo bandhigeen injiilka been abuurka ah ee xaq-ka-dhigidda oo sheeganaya in dadka aan quduus laga dhigi karin, in Masiixu yahay Beddelkeenna, laakiin aanu ahayn Tusaalaheenna. Markay sidaas yeeleen, buuggu wuxuu xaq ka dhigay kuwa sharka leh, isagoo ujeeddadiisu tahay abaalgudka ah in laga aqbalo kaniisadaha dhacay ee Protestantism-ka riddaysan. Tuducani wuxuu tilmaamayaa xukunkooda ugu dambeeya, sababta xukunkaasna waa in ay “quudhsadeen eraygii Kan Quduuska ah ee Israa’iil.” Waxay sidaas ku sameeyeen iyagoo diiday fahamka “kan maalinlaha ah,” oo ay soo bandhigeen kuwii bixiyey qayladii saacadda xukunka, iyo iyagoo ka cabbay koobkii Protestantism-ka riddaysan.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

Qoraalkaas dhexdiisa waxay waxa macaan qadhaadh uga dhigaan, waxayna waxa qadhaadh macaan uga dhigaan. Farriinta ku jirta gacanta malaa’igta marka uu soo degayo waa macaan, laakiin gunaanadka farriintu waa qadhaadh. Waxay ku doodaan in farriinta runta ah ee roobka dambe, oo bilaabmata marka malaa’igtaasi soo degto, ay tahay qadhaadh; halka gunaanadka ay ku tilmaamayaan farriin been ah oo macaan oo nabad iyo ammaan ah, waayo kama ay joogsan karaan inay wax walba madax‑hoos u rogaan.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Meesha dembigani ku taagan yahay waxay ku taal dhammaadka wakhtigoodii imtixaanka wadajirka ahaa. Sidaa darteed, waa habboon in la arko in falalkooda ay ku aqoonsadeen hawsha shaydaanniga ah ee jaahilnimada inay tahay hawsha Masiixa ay yihiin isbarbar-dhig nebiyadeed oo la mid ah dembiga aan la cafin karin, kaas oo ah in hawsha Ruuxa Quduuska ah lagu aqoonsado inay tahay hawsha Shaydaan. Gelinta “beenta” jiilkii saddexaad ee Adventism-ka waxay siisay caqligii aasaasiga ahaa ee farriintooda beenta ah ee roobka dambe, ugu dambayntiina waxay ku keentaa iyaga dhalanteed xoog leh. Isla meesha uu Miller ku yimid inuu fahmo macnaha saxda ah ee “kan maalinlaha ah” ayaa ah meesha iyaga lagu muujiyey in lagu afgembiyey.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Ninna yaan ninna khiyaanayn si kasta ha ahaatee; waayo maalintaasu iman mayso ilaa marka hore riddoobid timaaddo, oo ninkaas dembiga ah la muujiyo, oo ah wiilka halaagga; kaas oo iska soo horjeeda oo is-weyneeya wax kasta oo Ilaah lagu magacaabo ama la caabudo oo dhan; sidaas daraaddeedna isaga oo isu ekaysiinaya Ilaah ayuu ku fadhiistaa macbudka Ilaah, isagoo isa tusaya inuu Ilaah yahay. Miyeydaan xusuusanayn inaan idinkula hadlay waxyaalahan markii aan weli idinla joogay? Haddaba imminkana waad garanaysaan waxa hortaagan si isaga loo muujiyo wakhtigiisa. Waayo qarsoodiga xumaantu durba wuu shaqaynayaa; keliya kan hadda joojinaya ayaa sii joojin doona ilaa laga qaado jidka. Dabadeedna kan sharcilaawaha ah waa la muujin doonaa, kaas oo Rabbigu ku baabbi'in doono neefta afkiisa, oo ku baabbi'in doono iftiinka imaatinkiisa; kaas oo imaatinkiisu yahay sida shuqulka Shayddaanka oo leh xoog oo dhan iyo calaamooyin iyo yaabab been ah, iyo khiyaano kasta oo xaqdarrada ah oo ku jirta kuwa halaagaya; maxaa yeelay ma ay aqbalin jacaylka runta si ay u badbaadaan. Taas aawadeedna Ilaah wuxuu u soo diri doonaa marin-habaabin xoog leh, si ay been u rumaystaan; in dhammaantood la xukumo kuwii aan runta rumaysan, laakiinse ku farxay xaqdarrada. 2 Tesaloniika 2:3–12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Nebiyadu waxay ka hadlaan maalmaha ugu dambeeya si ka badan taariikh kasta oo quduus ah oo ka horraysay, taasuna waa run marka laga hadlayo tuducan. Aasaaska kordhinta aqoonta ee Miller waa isla aasaaska kordhinta aqoonta ee timid 1989, waayo fahamka saxda ah ee taariikhda nebiyadeed ee la xidhiidha “maalinlaha,” wuxuu sharxayaa taariikhda aayadaha afartan iyo kow iyo afartan ee Daanyeel kow iyo toban. Waxa ay tani ka dhigan tahay ayaa ah in haddii ardayga nebiyadda uusan fahmin doorka jaahilnimada iyo xidhiidhkeeda nebiyadeed ee Rooma papal-ka, markaas ardaygu ma awoodi doono inuu garto in hawsha marka hore lagu xannibayo koritaanka baabtinimada, dabadeedna hawsha baabtinimada loogu fadhiisinayo carshiga dunida ay jaahilnimadu fulisay, iyo in hawshaasu ay tusaale u tahay doorka bahalka dhulka ee Muujintii saddex iyo toban, kaas oo marka hore xanniba baabtinimada, laakiin dabadeed is beddela oo ku fadhiisiya carshiga dunida. Doorka bahalka dhulka ee Muujintii saddex iyo toban waxaa loo matalayaa inuu yahay mustaqbalka Ameerika.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Waxaan sii wadi doonnaa tixgelinteenna ku saabsan furitaanka iftiinka Webiga Hiddekel maqaalkeenna xiga.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Kii wax ka hoos arka oogada sare, oo akhriya qalbiyada dadka oo dhan, wuxuu kuwa iftiin weyn helay ka yidhaahdaa: ‘Iyagu kuma ay murugoon, kumana ay amakaagin xaaladdooda akhlaaqeed iyo tan ruuxiga ah aawadeed.’ Hubaal, iyagu waxay doorteen jidadkooda, naftooduna waxay ku faraxdaa karaahiyadooda. Aniguna waxaan dooran doonaa khiyaamooyinkooda, oo cabsiyaashoodana waan ku soo dejin doonaa; maxaa yeelay markaan yeedhay, ninna iima jawaabin; markaan hadlayna, ma ay maqlin: laakiinse waxay hortayda ku sameeyeen shar, oo waxay doorteen wixii aanan ku farxin.’ ‘Ilaahna wuxuu u soo diri doonaa marin-habaabin xoog leh, si ay been u rumaystaan,’ maxaa yeelay ma ay aqbalin jacaylka runta, si ay u badbaadaan,’ ‘laakiinse waxay ku farxeen xaqdarrada.’ Ishacyaah 66:3, 4; 2 Tesaloniika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Macallinkii janniga ahaa ayaa weyddiiyey: ‘Khiyaano ka xoog badan oo maanka marin habaabin kartaa maxaa ka sii daran marka laga yeelayo inaad ku dhisaysaan aasaaska saxda ah oo Ilaahna aqbalayo shuqulladiinna, halka dhab ahaan aad waxyaalo badan ugu dhaqaaqaysaan sida xeeladaha dunidu dhigaan oo aad dembi uga gelaysaan Rabbiga? Hoogay, waa khiyaano weyn, waa marin-habaabin soo jiidasho leh, oo qabsata maanka marka dad mar uun runta yaqaanay ay qaabka cibaado-u-egga ah ku khaldaan ruuxdeeda iyo xooggeeda; marka ay u maleeyaan inay hodan yihiin, maalna ku bateen, oo aanay waxba u baahnayn, halka dhab ahaan ay wax kasta u baahan yihiin.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Ilaahimuhu kama uu beddelmin xagga addoommadiisa aaminka ah ee dharkooda nadiif ka ilaashanaya. Laakiin kuwo badan ayaa qaylinaya, ‘Nabad iyo ammaan,’ iyadoo halaag kadis ahi ku soo degayo iyaga. Haddaanay jirin toobad dhammaystiran, haddaanay dadku qalbigooda is-hoosaysiin qirasho ku samayn oo aanay runta u aqbalin sida ay Ciise ku tahay, marnaba jannada ma geli doonaan. Marka daahirintu ka dhacdo safafkeenna, mar dambe kuma nasan doonno raaxo, innagoo ku faanayna inaannu hodan nahay oo hanti ku kordhnay, waxbana aanan u baahnayn.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Yaa run ahaan u odhan kara: ‘Dahabkeenna dab baa lagu tijaabiyey; dharkeenna dunidu ma nijaasayn’? Waxaan arkay Barayaheennii oo tilmaamaya dharka waxa loogu yeedho xaqnimada. Markuu ka siibay, wuxuu muujiyey wasakhdii hoose ku qarsoonayd. Dabadeedna wuxuu igu yidhi: ‘Miyaadan arkayn sida ay iskaga yeelyeel ahaan ugu dabooleen wasakhdooda iyo qudhunka dabeecaddooda? “Sidee bay magaalada aaminka ahi dhillo ku noqotay!” Gurigii Aabbahay waxaa laga dhigay guri ganacsi, meel ay joogitaankii iyo ammaantii rabbaaniga ahi ka tageen! Sababtaas aawadeed waxaa jira tabardarro, xoogguna waa maqan yahay.’” Testimonies, volume 8, 249, 250.

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