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

Kitaabka Daanyeel - Boqol iyo Toddobaatan iyo Lixaad

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Muujintii Ilaahiga ahayd iyo Baraaruggii Ugu Dambeeyay: Aragtiyo ka yimid Riyadii Daanyeel

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Cutubka tobnaad ee Daanyeel, Jibriil wuxuu fulinayaa hawsha ah inuu dadka Ilaah ee maalmaha ugu dambeeya u soo bandhigo fasiraadda dhammaystiran ee kitaabka Daanyeel. Daanyeel wuxuu matalaa dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo, kitaabka Muujintii ku jira, ah boqol iyo afar iyo afartan kun. Sidaas darteed, boqolka iyo afarta iyo afartanka kun waxay ku baraarugaan inay gartaan in la kala firdhiyey, sida uu Daanyeel u matalayo cutubka sagaalaad. Waxay kaloo ku baraarugaan fahamka ah in imtixaanka weyn ee lagu go’aamiyo masiirkooda weligood ah uu yahay imtixaanka sawirka bahalka, kaas oo dhacaya ka hor intaan la shaabadayn, iyo ka hor intaan albaabka nimcadu xidhmin sharciyada Axadda ee Maraykanka. Waxay u barooranayaan niyad-jabkii ku soo wajahay 18-kii Luulyo, 2020, xaaladdaasna waxaa lagu siiyaa aragti Masiixa oo ku sugan Quduuska ugu Quduusan, sida uu Ishacyaah u matalayo cutubka lixaad.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Aragtidaas, sida ay u muujiyeen labadaba Daanyeel iyo Ishacyaah, waxay u saamaxaysaa inay hortiisa Rabbiga ammaanta leh ku arkaan xaaladdooda kharriban, labadooduna ciidday ku hoosaysiiyaan. Dabadeed Ishacyaah wuxuu maqlaa su’aasha la weydiinayo cidda Ilaah u diri doono dadkiisa, Ishacyaahna isagaa isu soo bandhiga, hase yeeshee marka hore waa la daahiriyaa.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Markaasaan idhi, Hoogaygaay baa ii sugnaaday! Waayo, waan halligmay; maxaa yeelay, waxaan ahay nin bushimo aan nadiif ahayn leh, oo waxaan dhex degganahay dad bushimo aan nadiif ahayn leh; waayo, indhahaygu waxay arkeen Boqorka ah Rabbiga ciidammada. Markaasaa mid serafiyiintii ka mid ahi ii soo duulay, isagoo gacantiisa ku sita dhuxul nool oo uu birqaaddo kaga soo qaaday meesha allabariga, oo afkaygay saaray, oo yidhi, Bal eeg, tani waxay taabatay bushimahaaga; xumaantaadiina waa lagaa qaaday, dembigaagiina waa la kafaaragguday. Oo weliba waxaan maqlay codkii Rabbiga oo leh, Yaan diraa, oo yaa noo tegi doona? Markaasaan idhi, Waa i kan; i dir. Ishacyaah 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Ishacyaah waxaa lagu daahirsaday dhuxul laga soo qaaday meeshii allabariga, Daani'eelna waxaa lagu daahirsaday isagoo arkaya muraayadda aragga sababta leh, taas oo keenta in kii eegaaba uu isu beddelo ekaanta sawirka uu eegayo. Ishacyaah waxaa loo sheegay inuu farriinta u qaado dad maqla laakiin aan maqlin, oo arka laakiin aan arkayn.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Oo wuxuu yidhi, Tag, oo dadkan u sheeg, Hubaal waad maqli doontaan, laakiinse ma aydaan garanayn; hubaal waad arki doontaan, laakiinse ma aydaan gartaan. Dadkan qalbigooda cayili, dhegahoodana culaysii, indhahoodana xidh; waaba intaasoo ay indhahooda wax ku arkaan, dhegahoodana wax ku maqlaan, qalbigoodana wax ku gartaan, oo ay soo noqdaan, oo la bogsiiyo. Ishacyaah 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Ishacyaah wuxuu doonayaa inuu ogaado ilaa goorma uu la macaamilayo dadka wax garta oo haddana aan fahmin oo aan garanayn, sidaas darteed ayuu weyddiinayaa su’aasha ah, “ilaa goorma?”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Markaasaan idhi, Rabbiyow, ilaa goormaad? Oo isna wuu ii jawaabay, Ilaa magaalooyinku ay cidloobaan oo aan deggane lahayn, oo guryuhuna ay ninla’aan ahaadaan, oo dalkuna uu aad u baabba’o, oo Rabbiguna dadka meel fog geeyo, oo ay ka jirto dayac weyn dalka dhexdiisa. Ishacyaah 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Dhulka mawduuca ka ah waxsii-sheegidda Kitaabka Quduuska ah ee maalmaha ugu dambeeya waa Maraykanka, kaas oo ah “mid gebi ahaanba la cidleeyey,” marka halaagga qaran lagu keeno riddada qaran ee sharciga Axadda. Aayadda afartan iyo kow ee Daanyeel kow iyo toban waxaa hore loogu tusaaleeyey aayadda lix iyo toban ee isla cutubkaas. Aayadda afartan iyo kow, “ka-tagidda weyn ee dhexda dalka ka jirta” waxaa lagu aqoonsaday in “kuwa badan” la afgembiyo. Farriinta Ishacyaah, oo Ciise tixraacay markii uu la hadlay Yuhuuddii muranka badnayd intii uu taariikhdiisa dhex joogay dadka, waxay muujinaysaa in marka dad hore axdi ula lahaa la dhaafayo, markaas ay leeyihiin dhego iyo indho aan waxba garanayn ama aragti lahayn. Farriinta Ishacyaah waxay matalaysaa yeedhidda ugu dambaysa ee Adventism-ka La’odikiya, taas oo ku dhammaanaysa sharciga Axadda, halkaas oo Adventism-ka La’odikiya laga tufayo afka Rabbiga.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Wuxuu kaloo geli doonaa dalka ammaanta badan, oo dalal badanna waa la ridi doonaa; laakiinse kuwanu waxay ka baxsan doonaan gacantiisa, kuwaas oo ah Edom, iyo Moo’aab, iyo madaxda reer Cammoon. Daanyeel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Ishacyaah iyo Daanyeel waxaa la siiyey masuuliyadda inay La’odikiya u gudbiyaan baaqa ugu dambeeya, oo taabashadii saddexaad ee Daanyeel ee cutubka tobnaadna waxaa loogu xoogeeyey hawshaas.

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

> Markaasaa waxaa mar kale ii yimid mid u eg muuqaal nin, wuuna i taabtay oo i xoogsiiyey, oo wuxuu yidhi, Ninyahow aad loo jecelyahow, ha baqin; nabad ha kuu ahaato; xoog yeelo, haa, xoog yeelo. Oo markuu ila hadlay, waan xoogaystay, oo waxaan idhi, Sayidkaygu ha hadlo; waayo, adigu waad i xoogsiisay. Daanyeel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Daaniyeel waxaa la xoojiyey si uu u bixiyo farriintii uu u yimid inuu garto markii Miikaa’iil hoos u degay cutubka tobnaad. Ishacyaah waxaa loo sheegay in uu u baahnaan doono inuu bixiyo farriinta ilaa sharciga Axadda. Marka la joogo sharciga Axadda waxaa la aasaasi doonaa hadhay.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Markaasaan idhi, Rabbiyow, ilaa goormaa? Oo isna wuxuu ugu jawaabay, Ilaa ay magaalooyinku baabba’aan oo aanay deggane lahayn, oo guryuhuna ay ka madhnaadaan dad, oo dalkuna uu gebi ahaanba cidlo noqdo, Oo Rabbiguna uu dadka meel fog fog u raro, oo uu dalku dhexdiisa ka noqdo dayac weyn. Laakiin weliba waxaa ku hadhi doona meel tobnaad; oo mar kale ayay soo noqon doontaa, oo waa la cuni doonaa; sida geed teil ah, iyo sida geed qudhac ah, oo dheecaankoodu ku jiro markay caleemahooda daadiyaan; sidaas oo kale farcanka quduuska ahi wuxuu ahaan doonaa dheecaankiisa. Ishacyaah 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Marka ay jiri doonto “ka-tegid weyn oo dhexda dalka ah” (xilliga sharciga Axadda), waxaa la muujin doonaa “tobanmeelood meel,” kaas oo “nuxurkiisu” yahay “farcanka quduuska ah.” Asalka erayga Cibraaniga ah ee loo tarjumay “tobanmeelood meel” waa “meeltobnaad.” Rabbigu wuxuu yeelan doonaa “meeltobnaad” ah kuwa “soo noqday,” xilliga sharciga Axadda.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Oo dhammaan meeltobnaadka dalka, ha ahaado kan abuurka dalka ama kan midhaha geedaha, Rabbiga ayuu leeyahay; Rabbiga quduus buu u yahay. Oo haddii nin doonayo inuu wax ka furto meeltobnaadkiisa, ha ku daro qaybteeda shanaad. Oo xagga meeltobnaadka lo’da ama adhiga, wax kasta oo usha hoosteeda mara, kan tobnaad Rabbiga quduus buu u ahaan doonaa. Laawiyiintii 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Meeltobnaadka” “soo noqda” waa quduus Rabbiga, waana qaybta Rabbiga.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Waayo, qaybta Rabbigu waa dadkiisa; Yacquubna waa saamigii dhaxalkiisa. Sharciga Kunoqoshadiisa 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Kuwa soo noqday ka hor sharciga Axadda waa kuwa uu Yeremyaah matalayey, kuwaas oo la kulmay niyad-jabkii ugu horreeyey, kuwaas oo Rabbigu u ballanqaaday in haddii ay soo noqdaan ay ahaan doonaan afka Rabbiga, ama kuwa ku hadla magiciisa.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Erayadaadii waa la helay, anna waan cunay; oo hadalkaaguna wuxuu ii noqday farxadda iyo rayraynta qalbigayga; waayo, magacaaga ayaa laygu magacaabaa, Rabbiyow Ilaaha ciidammada. Kuma aanan fadhiisan shirka kuwa wax quudhsada, kumana aanan rayrayn; kaligay baan u fadhiistay gacantaada aawadeed, waayo, waxaad iga buuxisay caro. Bal maxaa xanuunkaygu u yahay mid joogto ah, nabarkayguna aanu u bogsan karin oo diida in la bogsiiyo? Miyaad ii ahaan doontaa sida mid beenaale ah oo kale, iyo sida biyo baaba’a? Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaas waan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad qaaliga ka kala baxdo kan liita, waxaad ahaan doontaa sida afkayga oo kale; iyagu ha kuugu soo noqdeen, laakiinse adigu ha ugu noqon iyaga. Oo dadkan waxaan kaaga dhigi doonaa derbi naxaas ah oo deyr leh; way kula diriri doonaan, laakiinse kaa adkaan maayaan; waayo, anigu waan kula jiraa inaan ku badbaadiyo oo aan ku samatabbixiyo, ayaa Rabbigu leeyahay. Oo gacanta kuwa sharka leh waan kaa samatabbixin doonaa, oo gacanta kuwa cabsida leh waan kaa furan doonaa. Yeremyaah 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Hadhaaga ama tobnaadka ku soo noqda markhaatifurka Ishacyaah waxay ahayd in la cuno, waayo iyaga ayaa la siiyey farriinta Ilaah, oo Eraygiisuna wuxuu ahaa in la cuno. Waxay ahaayeen kuwii noqon lahaa afka Ilaah, oo sidaas ku soo bandhigi lahaa Erayga Ilaah oo ay cuni lahaayeen kuwa badbaado doonaya. Yeremyaah ma uu fadhiisan “shirkii kuwa wax quudhsada,” waayo, sidii Daanyeel oo kale, markuu arkay muujintii “shirkii kuwa wax quudhsada” way carareen. Yeremyaah wuxuu mooday in Ilaah u been sheegay, waayo gacanta Ilaah ayaa oggolaatay niyad-jabkii ugu horreeyey ee Abriil 19, 1844 taariikhda Millerite-ka, iyo Luulyo 18, 2020 maalmaha ugu dambeeya. Ballankii Yeremyaah loo sameeyey wuxuu ahaa in hadduu “soo noqdo,” oo marinka Ishacyaahna, “tobnaadku” “soo noqdo.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Haddii Yeremyaah “soo noqdo,” wuxuu ka mid yahay “tobnaadka” Ishacyaah, kaas oo quduus ah, oo ah qaybta Rabbiga, “maaddadiisuna” ay ku jirto iyaga. Ereyga Cibraaniga ah ee “maaddo” wuxuu ka dhigan yahay tiir, oo in laga dhigo “tiir” waa ballantii la siiyey reer Filadelfiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Kan guulaysta ayaan ka dhigi doonaa tiir macbudka Ilaahayga ku dhex yaal, dibaddana mar dambe kama bixi doono; oo waxaan isaga ku qori doonaa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, oo samada kaga soo degaysa Ilaahayga xaggiisa; oo weliba waxaan isaga ku qori doonaa magacayga cusub. Kii dhego leh, ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Tiirka,” oo ah “nuxurkooda,” waxay ka dhigan tahay isu-geynta Ilaahnimada iyo bini’aadannimada, waayo Masiixu waa “tiirka” taageera macbudka.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Anigoo ku jira xaaladdan murugada iyo quusashada leh ayaan ku riyooday riyo saamayn qoto dheer ku reebtay maskaxdayda. Waxaan ku riyooday anigoo arkaya macbud, kaas oo dad badan u soo qulqulayeen. Kuwa keliya ee magangalka ka dhigta macbudkaas ayaa badbaadi doona marka wakhtigu xidhmo. Kuwa dibadda ku hadha oo dhammu weligood way lumi doonaan. Dadkii badnaa ee dibadda joogay, iyagoo ku mashquulsan jidadkooda kala duwan, waxay ku majaajiloodeen oo ku jeesjeeseen kuwii macbudka gelayay, waxayna u sheegeen in qorshahan badbaadadu uu yahay khiyaano xeeladeysan, oo dhab ahaantii aanu jirin wax khatar ah oo la iska ilaaliyo. Xataa qaar bay qabteen si ay uga horjoogsadaan inay ku degdegaan gudaha derbiyada.”

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Anigoo ka baqaya in laygu jeesjeeso, waxaan u maleeyey in ay iigu habboonayd inaan sugo ilaa ay badnidu kala dareerto, ama ilaa aan geli karo iyaga oo aan i arag. Laakiin tiradu way sii korodhay halkii ay ka yaraan lahayd, oo anigoo ka baqaya inaan soo daaho ayaan degdeg uga baxay gurigayga oo waxaan dhex maray dadkii badnaa. Welwelkayga ku saabsan inaan macbudka gaadho aawadiis ma aanan dareemin, mana aanan danayn, dadkii badnaa ee igu hareeraysnaa. Markii aan galay dhismaha, waxaan arkay in macbudka weyn lagu tiiriyey hal tiir oo aad u weyn, oo tiirkaasna lagu xidhay wan si xun loo jarjaray oo dhiig baxaya. Annaga halkaas joogney waxay noo muuqatay inaan ogayn in wankaas loo jeexjeexay oo loo nabaray annaga aawadeen. Kuwa macbudka soo galaya oo dhammu waa inay hortiisa yimaadaan oo dembiyadooda qirtaan.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Wanka ka horreysay ee ku dhowaa Wanka waxaa yiilay kuraas sare loo qaaday, oo ay ku fadhiyeen koox dad ah oo u muuqday kuwo aad u faraxsan. Iftiinka samadu wuxuu u ekaa inuu ka ifayo wejiyadooda, oo waxay ammaaneen Ilaah, waxayna qaadeen heeso mahadnaq farxadeed leh oo u ekaa sida muusigga malaa’igta. Kuwanu waxay ahaayeen kuwii Wanka hortiis yimid, dembiyadoodii qirtay, cafis helay, oo imminkana sugayay iyagoo farxad leh filasho dhacdo farxad weyn leh.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> “Xataa ka dib markii aan gudaha dhismaha galay, cabsi ayaa igu soo degtay, iyo dareen ceeb ah oo ah inaan is-hoosaysiiyo dadkan hortooda. Laakiin waxaa ii muuqatay in laygu khasbay inaan hore u socdo, oo waxaan si tartiib ah ugu sii wareegayay tiirka si aan u wajaho wananka, markaas buun baa yeedhay, macbudkiina wuu gariiray, qaylo guuleed ayaa ka yeedhay quduusiintii isu timid, iftiin cabsi leh ayaa dhismahii iftiimiyey, dabadeedna wax walba waxay noqdeen gudcur aad u madow. Dadkii faraxsanaa dhammaantood way la tageen iftiinkii, aniguna kaligay ayaa layga tegay anigoo ku dhex jira argagaxa aamusan ee habeenka. Waxaan ku toosay xanuun nafsi ah, oo si dhib leh ayaan iskaga dhaadhicin karay inaan riyoonayey. Waxay ila ahayd in halaaggaygu go’an yahay, oo Ruuxii Rabbigu iga tegey, oo aan mar dambe soo noqonayn.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Walaxda,” taas oo ku jirta toban meelood oo meelka soo noqda, waa “tiirka” macbudka haya. Daanyeel wuxuu arkay riyadii sababta dhalisa ee Wanka lagu qodbay tiirka, Wankuna wuxuu ahaa “tiirka”. Markii Daanyeel arkay riyadaas weyn, waxaa loo beddelay ekaanta tiirka; oo sidaas oo kale tobnaadka Ishacyaahna waxay gudahooda ku leeyihiin “walaxda” (tiirka), walaxdaasna waa in la “cuno” kuwa doonaya inay macbudka galaan oo dhan. Kuwii macbudka gala oo cuna walaxda waa adhiga kale ee Ilaah, kuwaas oo ka jawaaba farriinta calamadda kor loo taagay xilliga sharciga Axadda, marka uu dalka ka jiro ka-tegid weyn. “Abuurka quduuska ah,” oo ah walaxda Ishacyaah, waa Wankii la gowracay tan iyo aasaaskii dunida.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Tobankii ku soo noqda ayaa laga samatabbixin doonaa gacanta kuwa sharka leh, markii sharciga Axadda kala-soocidda Filadelfiya iyo La'odikiya loo gooyo weligeed, oo markaas kuwo badan la rido. Kuwii la riday waxaa lagu aqoonsadaa inay yihiin kuwa sharka leh oo aan wax garanayn. Waxa kale oo laga samatabbixin doonaa gacanta kuwa laga cabsado, waayo ma ay qaadan doonaan calaamadda bahalka.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Sayidka Rabbiga ahu wuxuu leeyahay: Aniguna waxaan dadkii badnaa ee Masar ku baabbi’in doonaa gacanta Nebukhadreesar oo ah boqorka Baabuloon. Isaga iyo dadkiisa la jira, kuwa quruumaha ugu cabsida badan, ayaa loo keeni doonaa inay dalka halligaan; oo waxay seefahooda ku qaadi doonaan Masar, oo dalka waxay ka buuxin doonaan kuwa la laayay. Oo waxaan webiyada ka dhigi doonaa engegan, oo dalka waxaan gacanta kuwa sharka leh ugu iibin doonaa; oo dalka waxaan ka dhigi doonaa cidla, iyo wax kasta oo ku jira oo dhanba, gacanta shisheeyaha aawadeed; aniga Rabbiga ah ayaa sidaas ku hadlay. Ishacyaah 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Kuwa laga cabsado oo quruumaha ka mid ah” waa ciidanka wakiilka ah ee boqorka woqooyi. Calanka kor loo qaado wakhtiga sharciga Axadda waxaa laga samatabbixiyaa gacanta bikradaha nacasyada ah, ama kuwa sharka leh, waxaana kaloo laga samatabbixiyaa gacanta kuwa laga cabsado oo quruumaha ka mid ah. Arrinta aan halkan ka hadlayno waa in Ishacyaah, iyo Daanyeel, iyo Yeremyaah, iyo Yexesqeel, iyo Yooxanaa dhammaantood loo adeegsado inay matalaan sarakicidda iyo awood-siinta boqol iyo afartan iyo afarta kun ee ka soo noqda niyad-jabkii Luulyo 18, 2020. Aragtidii ugu dambaysay ee Daanyeel, taas oo ah aragtidii laga siiyey webiga Xiddeqel, Daanyeel waxaa la fahamsiiyaa aragtiyada gudaha iyo dibadda ee Erayga nebinnimada ee Ilaah, waxaana loo xoogeeyaa inuu farriintaas soo bandhigo.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Farriinta gudaha iyo dibaddaba waxa la isu geeyaa iyadoo lala xiriirinayo qeexidda nebiyadeed ee madaxa, ama “qalcadda,” ee ku jirta aayadda tobnaad, taas oo tilmaamaysa dagaalka Ukraine ee uu hadda Putin wado. Furahaas lagu aqoonsanayo madaxa wuxuu leeyahay adeegsiga gudaha iyo dibadda, bilowga dagaalkaasuna wuxuu calaamadeeyaa muddada ay labada madaxba noqdaan mawduuc wax sii sheegid. Qalcadda ama madaxa oo ah Ruushka waxa uu tilmaamayaa dagaalkii labaad ee wakiillada lagu dirirayo, kaas oo horseeda dagaalkii saddexaad ee wakiillada lagu dirirayo, kaasi oo calaamadeeya bilowga Dagaalkii Saddexaad ee Adduunka, sida lagu tusaaleeyey dagaalkii Panium ee ku jira aayadda shan iyo tobnaad.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Aayadda lix iyo tobnaad waa sharciga Axadda, sidaas darteedna laga bilaabo 2014, markii dagaalkii Yukrayn bilaabmay, sida lagu metelay aayadaha kow iyo toban iyo laba iyo toban, ilaa sharciga Axadda waxaa la dhammaystiraa hawsha ugu dambaysa ee la xiriirta shaabadaynta dadka Ilaah. Fasiraadda Jibriil ee ku jirta cutubka kow iyo tobnaad ee Daanyeel waxay matalaysaa farriinta quduusisa, ama shaabadaysa, dadka Ilaah. In xaqiiqadaas la seego waa in wax walba la seegay. Wax sii sheegidda la furay, taas oo kitaabka Muujintii loogu yeedho Muujintii Ciise Masiix, oo kitaabka Muujintuna caddeeyo in la furayo wax yar ka hor xidhitaanka wakhtiga nimcada, waa tuduc gaar ah oo ka mid ah kitaabka Daanyeel.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Markaasuu igu yidhi, Ha xidhin erayada wax sii sheegidda kitaabkan, waayo wakhtigu waa dhow yahay. Kan aan xaqa ahayni, ha sii ahaado mid aan xaq ahayn weli; kan nijaasta ahuna, ha sii ahaado nijaas weli; kan xaqa ahuna, ha sii ahaado xaq weli; kan quduuska ahuna, ha sii ahaado quduus weli. Muujintii 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Maalmaha ugu dambeeya, waxaa jira wakhti cayiman oo nebiyaddii ugu dambaysay la furo, waayo aayaddu waxay leedahay, “wakhtigu waa dhow yahay.” Isla weedhaas qudheeda ee ku taal cutubka ugu dambeeya ee Muujintii ayaa sidoo kale laga helaa cutubka kowaad.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Muujintii Ciise Masiix, oo Ilaah isaga siiyey inuu addoommadiisa tuso waxyaalaha ay waajibka tahay inay dhawaan dhacaan; isaguna wuxuu u soo diray, oo malaa’igtiisii ayuu ugu muujiyey addoonkiisii Yooxanaa; kaas oo marag ka noqday ereyga Ilaah, iyo markhaatifurka Ciise Masiix, iyo wax kasta oo uu arkay. Waxaa barakaysan kan akhriya, iyo kuwa maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay. Muujintii 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Laba boqol iyo labaatan, oo sidaas darteed labaatan iyo laba, waa calaamado muujinaya isu-geynta Ilaahnimada iyo aadaminnimada; shaqada ugu dambaysa ee malaa’igta saddexaadna, taas oo ah shaabadaynta boqol iyo afartan iyo afarta kun, waxaa lagu dhammaystiraa gudaha macnaha nebiyadeed ee masaalka tobanka bikradood. Bikradihii xigmadda lahaa ee maalmaha ugu dambeeya waxay la kulmeen niyad-jabkoodii ugu horreeyey 18-ka Luulyo, 2020, waxaana loo kala firdhiyey sidii lafo dhintay oo yaal jidka ku xusan Muujintii cutubka kow iyo tobnaad, ilaa Luulyo 2023, labaatan iyo laba sannadood ka dib markii habka shaabadayntu bilaabmay 2001. “Waqtigu markaas wuu soo dhowaaday,” Rabbiguna markaas wuxuu kiciyey “cod cidlada ka yeedhaya” oo farriinta ka helay Jibriil, kaas oo isaguna ka helay Masiixa, kaas oo isaguna ka helay Aabbaha.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Codku markaas wuxuu bilaabay inuu farriinta u diro kaniisadaha, waxaana lagu diray hab elektaroonig ah oo lagu akhriyi karo ama lagu maqli karo, xilligan lagu heli karo in ka badan lixdan luqadood. Qaybtii wax sii sheegidda ee la furay, taas oo ah farriintaas, waxaa laga helaa kitaabka Daanyeel.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Buuggii la shaabadeeyey ma aha Muujintii, balse waa qaybta waxsii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya. Malaa’igtii waxay amartay, ‘Laakiinse adigu, Daanyeelow, erayada xidh, oo buugga shaabadee ilaa wakhtiga dhammaadka.’ Daanyeel 12:4.” Falimaha Rasuullada, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Qaybta waxsii sheegidda Daanyeel ee ku saabsan maalmaha ugu dambeeya,” waa aayadda afartan. Keliya aayadda afartan ma aha, ee waa qaybta aayadda afartan ee la matalay ka dib wakhtiga dhammaadka ee 1989, iyo ka hor sharciga Axadda ee aayadda afartan iyo kow. Taariikhda aayadda afartan ee aan wax xusid ah ku lahayn aayadda gudaheeda lafteeda ayaa ah qaybta waxsii sheegidda ee la xiriirta maalmaha ugu dambeeya ee la shaabadeeyey, taas oo tan iyo Luulyo 2023 la furfurayey kuwii doorta inay arkaan oo maqlaan.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Aayadda afartan waxba kama diiwaangelin taariikhda ka dambaysa burburkii Midowgii Soofiyeeti ee 1989, ilaa iyo xeerka Axadda ee aayadda afartan iyo kow, hase ahaatee waxay bixisaa saldhigga nebiyadeed ee khadadka kale ee wax sii sheegiddu lagu dul dhisayo. Kuwii aan doonayn inay arkaan oo maqlaan in hab-raaca khadba khadku uu yahay hab-raaca roobka dambe ma laha awood ay ku arkaan taariikhda qarsoon ee aayadda afartan, waana taariikhdaas Muujintii Ciise Masiix, taas oo Jibriil u yimid inuu u fasiro Yooxanaa iyo Daanyeel.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> “Berooya Bawlos mar kale shaqadiisii waxa uu ku bilaabay isaga oo galay sunagogga Yuhuudda si uu injiilka Masiixa u wacdiyo. Isagu wuxuu ka yiri iyaga, ‘Kuwanu way ka sharaf badnaayeen kuwii Tesaloniika joogay, maxaa yeelay hadalkii ayay ku aqbaleen diyaar-garoow maskaxeed oo dhan, oo Qorniinnadana maalin kasta ayay baadheen inay eegaan in waxyaalahanu sidaas yihiin iyo in kale. Sidaas daraaddeed qaar badan oo iyaga ka mid ah ayaa rumaystay; sidoo kale dumar sharaf leh oo Giriig ahaa, iyo rag, oo aan yarayn.’”

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> “Marka runta la soo bandhigo, kuwa si daacad ah u doonaya inay sax noqdaan waxaa lagu baraarujin doonaa baadhitaan aad u taxaddar leh oo Qorniinka ah. Tani waxay dhalin doontaa natiijooyin la mid ah kuwii la socday hawlihii rasuullada ee Berea. Laakiin kuwa runta wacdiyya maalmahan waxay la kulmaan kuwo badan oo ka soo horjeeda reer Berea. Ma burin karaan caqiidada loo soo bandhigay, hase yeeshee waxay muujiyaan diidmo aad u weyn oo ah inay baadhaan caddaymaha loo keenay taageeradooda, waxayna iska qaataan in xataa hadday run tahay ay tahay arrin aan wax badan ka jirin in ay aqbalaan iyo in kale. Waxay u haystaan in iimaankoodii hore iyo caadooyinkoodii hore ay iyaga ku filan yihiin. Laakiin Rabbiga, kan diray ergadiisa isagoo wata farriin dunida loo dirayo, wuxuu dadka kula xisaabtami doonaa sida ay ula dhaqmaan erayada addoommadiisa. Ilaah wuxuu qof kasta ku xukumi doonaa sida uu yahay iftiinka loo soo bandhigay, ha u caddaato ama yaanu u caddaanine. Waa waajibkooda inay baadhaan sida reer Berea yeeleen. Rabbigu wuxuu nebiga Hooseeca ku leeyahay: ‘Dadkaygu aqoonla’aantu bay ku baabba’aan; maxaa yeelay, aqoontii waad diidday, anna waan ku diidi doonaa.’”

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> “Maskaxdii reer Berea cidhiidhi kama dhigin eex, waxayna diyaar u ahaayeen inay baadhaan oo aqbalaan runnihii rasuulladu ku wacdiyeen. Haddii dadka wakhtigeenna jooga ay raaci lahaayeen tusaalaha reer Berea ee sharafta leh, iyagoo Qorniinnada maalin kasta baadhaya, oo farriimaha loo keeno la barbar dhigaya waxa halkaas ku qoran, waxaa jiri lahaa kumanyaal daacad u ah sharciga Ilaah halka maanta mid qudha uu joogo. Laakiin kuwo badan oo qirta inay Ilaah jecel yihiin ma leh rabitaan ay uga soo jeestaan qaladka una yimaadaan runta, oo waxay ku dheggan yihiin sheekooyinka macaan ee khiyaanada leh ee maalmaha ugu dambeeya. Qaladku maskaxda ayuu indho tiraa, wuxuuna ka fogeeyaa Ilaah; laakiinse runta ayaa maskaxda iftiimisa, naftana nolol siisa.” Sketches from the Life of Paul, 87, 88.

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