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# The Book of Daniel - Number Twenty-Three

Kitaabka Daanyeel - Lambarka Saddex iyo Labaatan

The Scornful Men

Ragga Quudhsada leh

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Walaal White waxay tilmaantay in marka dhismayaasha waaweyn ee Magaalada New York la dumin doono, Muujintii cutubka siddeed iyo tobnaad, aayadaha kow ilaa saddex, la oofin doono.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Markaas dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; dhulkuna wuxuu ka iftiimay ammaanteedii. Oo si xoog leh ayay cod weyn ugu dhawaaqday, iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada, iyo meel lagu hayo ruux kasta oo wasakh ah, iyo qafis shimbir kasta oo nijaas ah oo karaahiyo leh. Waayo, quruumaha oo dhammu waxay ka cabbeen khamriga cadhada sinadeeda, oo boqorradii dhulkuna way la sinaysteen, oo baayacmushtariyadii dhulkuna waxay ku hodmeen badnaanta raaxadeeda. Muujintii 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Markii la gaaray Sebtembar 11, 2001, “boqorradii” dhulku waxay mar hore sinaysi la galeen kaniisadda Roomaanka. Dagaalkii Labaad ee Adduunka ka dib, Madaxweyne Harry S. Truman ayaa, markii ugu horraysay, sannadkii 1951, safiir u magacaabay Vatican-ka. Isku daygiisii uu ku dhisayay xidhiidh siyaasadeed oo uu la yeesho baabbanimada waxaa si cad u diiday Kongareeska Maraykanka, hase yeeshee sidaas may noqon markii tobannaan sano ka dib Madaxweyne Ronald Reagan, sannadkii 1984, uu safiir u magacaabay Vatican-ka. Markii la gaaray 2001, quruumaha oo dhami waxay sinaysi la galeen Vatican-ka iyagoo xidhiidh diblomaasiyadeed la sameeyey dhilladii Turos.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Markii la gaadhay Sebtembar 11, 2001, “quruumaha” oo dhan waxay cabbeen khamriga cadhada sinooyinkeeda. Khamriga Baabuloon wuxuu u taagan yahay dhammaan noocyada kala duwan ee beenta ah ee ay baadarinimadu soo bandhigto, hase yeeshee nooca gaarka ah ee khamriga ee lagu aqoonsaday aayadahan waa khamriga cadhada sinooyinkeeda. Cadhada baadarinimadu waa cadaadiskeeda ay ku hayso kuwa ay ku khilaafsan tahay. Cadaadiskeeda waxay ku fulisaa iyadoo adeegsanaysa awoodda dawladda si ay ugu qabato hawlaheeda wasakhda ah. Khamriga cadhadeedu waa dhaladeeda gaarka ah ee qaladka, taas oo ka dhigan ficilka ah in dawladda loo adeegsado kuwa ay u aragto bidcooleyaal.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

Muddadii ka bilaabmaysay Ogosto 11, 1840 ilaa Oktoobar 22, 1844, Adventisamkii Millerite, oo laga soo yeedhay Qarniyadii Mugdiga, oo laga soocay kaniisadihii Protestant-ka ee markaas noqday gabdhihii Rooma, ayaa markaas noqday geeskii runta ahaa ee Protestant-ka ee saarnaa bahalkii dhulka ee markaas soo baxay. Butros wuxuu qeexayaa astaamaha dadkaas Ilaah ee dhawaan la doortay iyagoo qaran ah.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Laakiin idinku waxaad tihiin farcan la doortay, wadaaddanimo boqornimo leh, quruun quduus ah, dad Ilaah si gaar ah u leeyahay; si aad u muujisaan ammaanta kan idiinka yeedhay gudcurka oo idiin geliyey iftiinkiisa yaabka leh; kuwaas oo waagii hore aan dad ahayn, laakiinse haatan ah dadka Ilaah; kuwaas oo aan naxariis helin, laakiinse haatan naxariis helay. 1 Butros 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Markii la gaadhay Sebtembar 11, 2001, kaniisadda Seventh-day Adventist waxay mar horeba, marar badanna, adeegsatay qaab-dhismeedka siyaasadeed ee dawladda Maraykanka si ay u weerarto kuwii ay u aragtay inay yihiin bidcooleyaal. Si aad uga horreysay 2001, Adventist-yadu mar horeba way ka cabbeen khamriga gaarka ah ee Baabuloon oo astaan u ah adeegsiga awoodda dawladda si loo weeraro kuwa ay u aragtay inay yihiin bidcooleyaal.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efrayim waa astaan u ah fallaagadii Yeroboocaam iyo boqortooyadii woqooyi ee Israa’iil, Ishacyaahna wuxuu billaaabaya cutubka siddeed iyo labaatanaad isagoo kaniisadda Adventist-ka ee maalinta toddobaad ugu yeeraya sakhraamiintii Efrayim.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Waxaa iska leh hoog taajka kibirka, kaas oo ay leeyihiin kuwa sakhraansan ee reer Efrayim, kuwaas oo quruxdoodii ammaanta lahayd ay tahay ubax engegay, oo saaran madaxa dooxooyinka barwaaqada leh ee kuwa khamrigu ka adkaaday! Bal eega, Rabbigu wuxuu haystaa mid xoog badan oo itaal weyn, kaas oo sida duufaan roobdhagaxyaale ah iyo dabayl wax baabbi'isa, sida daad biyo xoog leh oo qarqariya, gacanta ku tuuri doona dhulka. Taajka kibirka, oo ah kuwa sakhraansan ee reer Efrayim, cagaha ayaa lagu tuman doonaa; oo quruxda ammaanta leh ee saaran madaxa dooxada barwaaqada leh waxay ahaan doontaa ubax engegay, iyo sida midhaha hore ee xagaaga ka hor baxa; taas oo kii arkaa markuu arko, intay weli gacantiisa ku jirto uu liqo. Maalintaas Rabbiga ciidammadu wuxuu inta dadkiisa ka hadhay u ahaan doonaa taaj ammaan leh iyo madax‑saabka quruxda, oo wuxuu u ahaan doonaa ruux garsoor kii xukunka fadhiya, iyo xoog kuwa dagaalka ku celiya iridda. Laakiinse kuwaasna waxay ku ambadeen khamri, oo cabbidda kulul ayay jidka kaga leexdeen; wadaadka iyo nebigu waxay ku ambadeen cabbidda kulul, khamrigaa liqay, cabbidda kulul ayay jidka kaga leexdeen; waxay ku qaldamaan aragti, oo waxay ku turunturoodaan garsoor. Waayo, miisaska oo dhammu waxaa ka buuxa matag iyo wasakh, si aan meel nadiif ahi u jirin. Ishacyaah 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Hooggii saddexaad wuxuu yimid Sebtembar 11, 2001, wuxuuna ku yimid “taajka,” oo matalaya hoggaanka “sakhraamiinta reer Efrayim.” Kuma uu weerarin xarunta dhexe ee kaniisadda ee Maryland diyaarad shidaal ka buuxo saaran yahay, laakiin wuxuu calaamadeeyey awooddarradooda ay ku garan waayeen in imaanshaha Islaamka ee hoogga saddexaad uu ahaa bilowgii farriinta roobka dambe ee malaa’igta saddexaad. Bilowgii isla farriinta iyo shaqada ay ku andacoodaan in loo kiciyey inay ku dhawaaqaan. Waxaa lagu aqoonsaday inaanay ahayn oo keliya taajka, oo matalaya hoggaanka, laakiin sidoo kale inay yihiin “taajkii kibirka,” taas oo sidaas ku aqoonsanaysa mid ka mid ah labada nooc ee caabudayaal ah oo laga soo saaray lagana soo saarayo doodda ku jirta Xabaquuq cutubka labaad. Sebtembar 11, 2001, waardiyayaashii Xabaquuq waxay istaageen goobahoodii dagaalka ee iridda.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Albaabbada Yeruusaalem waa meeshii is-dhexgalka dadka Yeruusaalem lagu fulin jiray. Dagaalka ka socda albaabbada wuxuu matalayaa “dooddii” cutubkii hore ee Ishacyaah oo bilaabatay maalintii dabaysha bari (maalintii Islaamka). Labada qaybood ee kuwa Habakkuuk ku caabuda ee ku xusan tuducan waxaa lagu metelayaa laba taaj. Kuwa sakhraansan ee Efrayim, kuwaas oo wakhtigaas hore u adeegsaday awoodda dawladda si ay ugu guulaystaan doodahooda ka dhanka ah kuwii ay u aqoonsadeen bidcayaal, waxaa la barbar dhigaa taajka Rabbiga ciidammada. Marka Masiixa lagu matalo Rabbiga ciidammada, waxay astaan u tahay shuqulkiisa ahaan hoggaamiyaha ciidankiisa. Dagaalka albaabka ka socda waa dirirta uu matalayo muranka ku saabsan fiqiga runta ah iyo kan beenta ah.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Ma aha keliya hoggaanka Shirweynaha Guud ee lagu matalay sakhraamiinta Efrayim, laakiin wadaaddada (adeegga xoolo-dhaqatonimada), iyo nebiyaduba (fiqiga-yaqaannada iyo barayaasha) iyaguna jidka way ka leexdeen khamri xoog leh aawadiis. Sida Ishacyaah ku leeyahay aayadaha bilowga ah ee waxsii sheegistiisa, waa kaniisadda oo dhan.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Waa waxyigii Ishacyaah ina Aamoos, oo uu ku arkay wax ku saabsan Yahuudah iyo Yeruusaalem, wakhtigii Cusyaah, Yootaam, Axaas, iyo Xisqiyaah, boqorradii Yahuudah. Samooyinkow, maqla, dhulkowna dhegayso; waayo, Rabbigu waa hadlay, Waxaan korsaday oo barbaariyey carruur, laakiinse way igu caasiyoobeen. Dibigu waa yaqaan kii leh, dameerkuna wuxuu yaqaan meeltii uu sayidkiisu quudka uga dhigi jiray; laakiinse reer binu Israa’iil ma yaqaaniin, dadkayguna ma fiirsadaan. Hoog quruun dembi leh, dad xumaan culays ku sida, farcan kuwa shar sameeya ah, carruur wax kharribaysa ah; Rabbigii way ka tageen, Kan Quduuska ah ee reer binu Israa’iil way ka cadhaysiiyeen, wayna dib ugu noqdeen. Bal maxaa laydiinku sii dhufanayaa? idinku in ka badan ayaad sii caasiyaysaan; madaxa oo dhammu waa bukaa, qalbigana oo dhammu waa tabar daran yahay. Ishacyaah 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Quruunta dembiga leh way bukootay, oo waxay ka gudubtay xilligii wax daawo ah loo heli karay oo beddeli lahaa qalbigeeda iyo maankeedaba. Ishacyaah wuxuu caddeynayaa in kuwa sakhraansan ay ka leexdeen jidka, jidkaasna Yeremyaah wuxuu ku tilmaamayaa “waddooyinkii hore.” Sebtembar 11, 2001, roobkii dambe ayaa bilaabmay inuu da’o, Yeremyaahna wuxuu caddeynayaa in marka aynu ku soconno waddooyinkii hore, kuwaas oo ah “jidka” ay kuwa sakhraansan ka maqan yihiin, aynu helno nasashada roobka dambe.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Rabbigu wuxuu leeyahay, Istaaga jidadka, oo eega, oo weyddiista waddooyinkii hore, meeshuu jidka wanaagsani yahay, oo ku socda; oo waxaad naftiinna u heli doontaan nasasho. Laakiinse waxay yidhaahdeen, Kuma soconayno. Oo weliba waardiyayaal baan idin dul dhigay, anigoo leh, Dhawaaqa buunka maqla. Laakiinse waxay yidhaahdeen, Ma dhegaysanayno. Haddaba maqla, quruumahoy, oo ogaada, ururkow, waxa iyaga ku dhex jira. Maqal, dhulkow: bal eega, dadkan waxaan ku soo dejin doonaa masiibo, taasoo ah midhaha fikirradooda, maxaa yeelay, erayadaydii ma ay dhegaysan, sharcigaygiina way diideen. Yeremyaah 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Khamrileyaashii Efrayim waxay jidka ka baxeen 11-kii Sebtembar, 2001, oo waxay u jeesteen “gadaal dib,” sannadkii 1863, markay bilaabeen habraacii ay ku diidayeen “jidadkii hore.” Waa “jidadkii hore” dhexdiisa meesha nasashada iyo qaboojinta roobka dambe laga helo, roobkaasuna wuxuu bilaabmay isla wakhtigii “Waxaa hoog ah” lagu dhawaaqay iyaga dushooda. “Waxaa hoog ah” ee saddexaad ee Islaamku lama garan karin taajkii kibirka Efrayim, waayo waxay si tartiib-tartiib ah u diideen runihii aasaaska ahaa ee lagu garto doorka Islaamka ee wax sii sheegidda. Yeremyaah wuxuu tilmaamayaa in wakhtigaas Rabbigu kiciyey waardiyayaal, kuwaas oo ah waardiyayaashii Xabaquuq, oo waxay ugu dhawaaqeen khamrileyaashii Efrayim, dagaalkii irdaha agtooda ka dhacay, in ay dhegaystaan codka buunka. “Waxaa hoog ah” ee saddexaad oo timid 11-kii Sebtembar, 2001, waxay ahayd Buunkii toddobaad.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Ishacyaah wuxuu tilmaamayaa in “ay jidkii ka leexdeen cabbitaan xoog leh aawadiis; waxyiga way ku qaldamaan, xukunkana way ku turunturoodaan. Waayo, miisaska oo dhammu waxaa ka buuxa mantag iyo wasakh, sidaas daraaddeed meel nadiif ahu ma jirto.” Miiska been-abuurka ah ee la soo bandhigay sannadkii 1863, kaas oo ka saaray “toddobada jeer,” una baahday warqad sharaxaad ah oo la socda, wuxuu matalaa been-abuurka labada miis ee quduuska ah ee Xabaquuq, laakiin “miisaska” been-abuurka ah ee sakhraamiintu adeegsadeen waxaa ka buuxa mantag, waxyigana way ku qaldamaan. Waardiyayaashii Xabaquuq iyo Yeremyaah waxaa loo sheegay in doodda habraaca dhexdeeda ay “waxyiga” ku qoraan “miisas,” laakiin miisaska been-abuurka ah ee sakhraanku waxay soo bandhigaan waxyi qaldan.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Meeshii aan riyo jirin, dadku way halaagsamaan; laakiin kii sharciga dhawra, isagu waa barakaysan yahay. Maahmaahyadii 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Sakhraamiintii reer Efrayim way diideen sharciga Ilaah, hase yeeshee macnaha guud ee “doodda,” ee dagaalka iridda, waa sharciga nebiyadeed ee Ilaah, sida uu u matalo habraaca lagu aasaasay dhaqdhaqaaqii malaa’igta kowaad iyo ta saddexaad. Markii dejinta Ishacyaah lagu caddeeyey siddeeddii aayadood ee ugu horraysay cutubka siddeed iyo labaatanaad, dabadeed wuxuu aqoonsanayaa habraaca ah roobka dambeba, wuxuuna si gaar ah u tilmaamayaa sakhraamiinta inay yihiin “nimanka wax quudhsada, oo taliya” “Yeruusaalem dhexdeeda.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Bal yaa aqoon bari doonaa? Oo bal yaa waxbaridda fahamsiin doonaa? Kuwii caanaha laga gudhiyey oo naasahana laga kaxeeyey. Waayo, amar waa inuu amar ku dul ahaado, amar ku dul ahaado; sadar waa inuu sadar ku dul ahaado, sadar ku dul ahaado; halkan wax yar, oo halkaas wax yar. Waayo, bushimo turunturoonaya iyo af kale ayuu dadkan kula hadli doonaa. Kuwuu ku yidhi, Kanu waa nasashadii aad ku nasin kartaan kuwa daallan; oo kanuna waa qabowjaceylkii; laakiinse ma ay doonayn inay maqlaan. Laakiinse eraygii Rabbigu wuxuu iyaga u ahaa amar ku dul amar, amar ku dul amar; sadar ku dul sadar, sadar ku dul sadar; halkan wax yar, oo halkaas wax yar; inay tagaan, oo gadaal ugu dhacaan, oo jajabaan, oo dabin ugu dhacaan, oo la qabto. Haddaba erayga Rabbiga maqla, nimanyahow quudhsadayaal ah, oo xukuma dadkan Yeruusaalem jooga. Maxaa yeelay, waxaad tidhaahdeen, Axdibaannu la dhignay dhimashada, oo She’oolna heshiis baannu la galnay; markuu karbaashka daadadku dhex maro, nama soo gaadhi doono, waayo, beentu waxay noqotay magangalkayaga, oo khiyaanada ayaannu isku hoos qarinay. Sidaa darteed Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, Siyoon ayaan aasaas uga dhigayaa dhagax, dhagax la tijaabiyey, iyo dhagax geeska ah oo qaali ah, oo ah aasaas sugan; kii rumaystaa ma degdegi doono. Oo weliba xukunka waxaan ka dhigi doonaa xadhigga cabbirka, xaqnimadana miisaanka qotonta; oo roobdhagaxyaaluhu waxay xaaqi doonaan magangalkii beenta, biyuhuna waxay qarqin doonaan meesha lagu dhuunto. Oo axdigiinna dhimashada lala dhigtay waa la burin doonaa, heshiiskiinna She’oolna ma taagnaan doono; marka karbaashka daadadku dhex maro, markaas waa laydin tumi doonaa. Ishacyaah 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

“Hooda” halkan waxaa lagu qeexay erayadan: “bal yaa aqoon bari doona? yaase uu waxbaridda fahansiin doonaa?” Erayga “yaa” wuxuu la hadlayaa ardayda suuragalka ah, laakiin mawduucu wuxuu ku saabsan yahay fahamka waxbaridda, taas oo ah aqoon. Marka kitaabka Daanyeel la furo, waxaa kordha aqoonta, taas oo ka dhigan korodhka fahamka runta Erayga Ilaah. Erayga “waxbarid” wuxuu ka dhigan yahay urur rumaysnaano, mabaadi’, bariddo, ama xeerar sameeya nidaam gaar ah oo fikir ama urur aqooneed. Si loo fahmo “waxbaridyada” Kitaabka Quduuska ah, waxaa lagama maarmaan ah hannaan kitaabaysan oo lagu dhiso ururka aqoonta.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Hab-raacu waxaa lagu gartaa in uu yahay: “amarku waa inuu ku dul ahaadaa amar, amar ku dul amar; sadar ku dul sadar, sadar ku dul sadar; halkan wax yar, halkaanna wax yar.” Hab-raacii lagu aqoonsaday Sebtembar 11, 2001 inuu yahay imaatinka “Waxaa hoog leh” ee saddexaad, wuxuu ku dhisan yahay in la isu geeyo xariiqda nebiyadeed ee “Waxaa hoog leh” ee kowaad iyo xariiqda nebiyadeed ee “Waxaa hoog leh” ee labaad, taas oo bixisa laba marag oo xariiqda “Waxaa hoog leh” ee saddexaad ah. Hab-raacaas ayaa ah imtixaanka “doodda” soo saara laba dabaqadood oo caabudayaal ah, waayo “eraygii Rabbigu wuxuu u ahaa amar ku dul amar, amar ku dul amar; sadar ku dul sadar, sadar ku dul sadar; halkan wax yar, halkaanna wax yar; si ay u tagaan, oo dib ugu dhacaan, oo loo jebiyo, oo dabin loogu qabto, oo loo qabsado.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Shanta turunturrada ee nimanka quudhsada ee Yeruusaalem xukuma, waxay matalaan shanta bikradood ee nacasyada ah. Habraacu si cad waa imtixaan; waayo, kuwa sakhraansan ee Efrayim waxay diideen jidadkii hore ee Yeremyaah, wayna diideen inay dhegaystaan digniinta buunka ee waardiyayaasha, waxayna soo saareen miisas been-abuur ah, oo ay axdi la galeen dhimashada; isla wakhtigaas oo kuwii xidhnaa taajkii Rabbiga ciidammada ee dagaalkii iridda ay samaynayeen axdi nololeed.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

11-kii Sebtembar, 2001, roobkii dambe, oo ah nasashada iyo qaboojinta, ayaa bilaabay inuu da’o, waxaana bilaabatay shaabadaynta boqol iyo afartan iyo afar kun. Waxay billowday dood ku saabsan hab-raaca sakhraamiinta Efrayim, iyo hab-raaca uu matalayey rasuulkii Eliyaah. “Kuwa badan” waxay la dhici doonaan sakhraamiinta, laakiin kuwa yar ee la dooran doono waa kuwa Rabbiga suga.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Waayo, Rabbigu wuxuu igula hadlay gacan xoog leh, oo wuxuu i baray inaanan ku socon jidka dadkan, isagoo leh, Ha odhanina, Isbahaysi, kuwaas oo dhan oo dadkani ku yidhaahdaan, Isbahaysi; hana ka cabsanina cabsidooda, hana baqina. Rabbiga ciidammada qudhiisa quduus ka dhigta; isagaana ha idiin ahaado cabsi, isagaana ha idiin ahaado baqdin. Oo isagu wuxuu ahaan doonaa meel quduus ah; laakiin labada reer binu Israa'iil wuxuu u ahaan doonaa dhagax lagu turunturoodo iyo dhagax weyn oo lagu kufsado, iyo dabin iyo qoolley degganayaasha Yeruusaalem. Oo qaar badan oo iyaga ka mid ah ayaa turunturoon doona, oo dhici doona, oo jabi doona, oo dabin lagu qaban doona, oo la qabsan doona. Markhaatifurka xidh, sharcigana ku shaabadee xertayda dhexdooda. Oo anna waxaan sugi doonaa Rabbiga wejigiisa ka qariya reer Yacquub, oo isagaan sugayaa. Ishacyaah 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Shaki la’aan Ishacyaah wuxuu waafaqayaa erayadiisii hore; sidaas darteed, kuwa badan ee ku dhaca cutubka siddeed iyo labaatanaad, waa isla kuwii ku dhacay cutubka siddeedaad. Cutubka siddeedaad waxaan ku aragnaa in dhicitaankoodu ka dhacayo wakhtiga shaabadaynta, kaas oo bilaabmay Sebtembar 11, 2001. Digniinta cutubka siddeedaad waa inaan lagu socon “jidka” dadkan, waayo iyagu waa kuwii diiday inay ku socdaan jidkii Yeremyaah ee waddooyinkii hore, halkaas oo farriinta roobka dambe ku taallo. Kuwii ku dhaca cutubka siddeedaad waa kuwii isku halleeya isbahaysiga, kaas oo matalaya khamriga gaarka ah ee Baabuloon, oo matalaya isbahaysi u dhexeeya kaniisad iyo dawlad, ujeeddadiisuna tahay inay ka soo horjeestaan kuwa loo arko bidcooleyaal. Waxa iyaga ku turunturoodsiinaya cutubka siddeedaad waa dhagaxa turunturoodka, kaas oo matalaya diidmadii ugu horraysay ee runta aasaasiga ah sannadkii 1863, taas oo ah “toddobada goor” ee Laawiyiintii labaatan iyo lixaad, kuwaas oo “dhisayaashu” diideen sannadkii 1863. Diidmadaas dhexdeeda waxay dib ugu noqdeen hab-raacii Protestant-ka riddada ah si ay u diidaan farriintii malaa’igtu u keeneen William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Cutubka siddeed iyo labaatanaad, diidmada dhagaxa waxay dhalisaa xukunka karbaashka fatahaya, kaas oo ah astaanta kitaabiga ah ee calaamadda bahalka oo ka bilaabata sharciga Axadda ee Maraykanka, dabadeedna ku fataha dunida oo dhan. Marka la gaadho sharciga Axadda, axdigii kiniisadda Adventist-ku la gashay “dhimasho” iyo “qabriga” waa la tirtiri doonaa. Marka la tirtirayo axdigii sakhraamiinta Efrayim la galeen dhimashada, “magangalkoodii beenta” waa laga qaadi doonaa. “Magangalka beenta” waxa rasuul Bawlos ku tilmaamay beenta keenta marin-habaabinta xooggan, marin-habaabintaas xooggan ee lagu shubo ragga quudhsiga leh ee Yeruusaalem ka taliyaana waa jawaab ka dhalata nacaybkooda ay runta u qabaan.

> 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. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Isagaas imaatinkiisu yahay sida shuqulka Shayddaanka, isagoo wata xoog kasta iyo calaamooyin iyo yaabab been ah, iyo khiyaano kasta oo xaqdarrada ah oo ku dhex jirta kuwa halligaya; maxaa yeelay ma ay aqbalin jacaylka runta si ay u badbaadaan. Oo sababtan aawadeed Ilaah wuxuu u soo diri doonaa dhalanteed xoog leh, si ay been u rumaystaan; in kulligood la xukumo kuwa aan rumaysan runta, laakiin ku farxay xaqdarrada. Laakiin waxa nagu waajib ah inaannu had iyo goor Ilaah idiinku mahadnaqno, walaalayaalow, kuwii Rabbigu jeclaa, maxaa yeelay Ilaah tan iyo bilowgii wuxuu idiin doortay badbaado xagga quduus-ka-dhigista Ruuxa iyo rumaysadka runta; taas oo uu idiinku yeedhay injiilkayaga, si aad u heshaan ammaanta Rabbigeenna Ciise Masiix. Sidaas daraaddeed, walaalayaalow, adkaada oo xajista dhaqammadii laydin baray, ha ahaadeen hadal ama warqaddayada. 2 Tesaloniika 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“Magangalka beenta,” oo dhalisay “khiyaanada xoogga leh,” ugu dambayntii waxay keentaa ciqaabta sharciga Axadda ee dhowaan imanaya. Rasuul Bawlos wuxuu aqoonsanayaa kooxda aan runta jeclayn, iyo koox runta quduus looga dhigay, sidaas awgeedna wuxuu tixraacayaa labada kooxood ee ku jira doodda Xabaquuq cutubka labaad. Cutubka sagaal iyo labaatanaad, Ishacyaah wuxuu ku bilaabaa isagoo laba jibbaaraya erayga Ariel, kaas oo ah magac kale oo Yeruusaalem loo yaqaan.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Hoog baa ku dhacday Ariel, Ariel, magaaladii Daa'uud deggenaa! Sannad sannad ku dara; ha la qalo allabaryada. Ishacyaah 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Laba-laabista astaanta ah ee “Ari’eel” (magaalada Yeruusaalem) mar kale ayaa lagu cambaareeyey “hoog.” Dilidda allabaryada ee “sannadba sannadka ka dambeeya” waxay ka dhigan tahay fallaagowga sii kordhaya ee bilaabmay 1863. Aayadaha xiga waxay tilmaamayaan xukunka ku dhici doona kaniisadda Adventist-ka ee Maalinta Toddobaad muddada qalalaasaha sharciga Axadda. Aayadda sagaalaad waxaa lagu aqoonsaday “yaab,” kaas oo adkaynaya doodda ku saabsan hab-raaca, isla markaana aqoonsanaya xaaladda fallaagowga ee Adventism-ka inay tahay qayb ka mid ah farriinta Qaylada Saqda Dhexe, taas oo iyaduna la xidhiidha malaa’igta labaad sida ay u matalayso laba-laabista “Ari’eel” ee aayadda kowaad.

> 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. Isaiah 29:9–14.

> Joogsada oo yaabba; qayliya, oo qayliya; way sakhraansan yihiin, laakiinse khamri kuma ay sakhraansana; way liicliicayaan, laakiinse cabbid xoog leh kuma ay liicliicayaan. Waayo, Rabbigu wuxuu idinku shubay ruuxa hurdo qoto dheer, oo indhihiinniina wuu xidhay; nebiyadiinna iyo taliyayaashiinna, wax arkiyayaashiinnana wuu daboolay. Oo aragtida kulligeed waxay idiin noqotay sidii erayada kitaab la shaabadeeyey, oo dadku u dhiibaan mid aqoon leh, iyagoo leh, Ka akhri kan, waan ku baryayaaye; markaasuu yidhaahdaa, Ma awoodo; waayo, waa la shaabadeeyey. Oo kitaabkiina waxaa loo dhiibaa kii aan aqoon lahayn, iyagoo leh, Ka akhri kan, waan ku baryayaaye; markaasuu yidhaahdaa, Anigu ma ihi mid aqoon leh. Sidaas daraaddeed Rabbigu wuxuu yidhi, Dadkanu afkooda ayay iigu soo dhowaadaan, bushimahoodana way igu maamuusaan, laakiinse qalbigoodu waa iga fogeeyeen, cabsidooda ay iga cabsadaanna waxaa lagu baray amar dadka ka yimid; sidaas daraaddeed, bal eega, waxaan sii wadi doonaa inaan dadkan ku dhex sameeyo shaqo yaab leh, oo ah shaqo yaab leh iyo cajab; waayo, xigmaddii kuwa xigmadda leh way baabbi’i doontaa, oo waxgarashadii kuwa miyirka lehna way qarsoomi doontaa. Ishacyaah 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

“Dooddii” lagu diiwaangeliyey cutubka toddoba iyo labaatanaad, taas oo ka tarjumaysa doodda u dhexaysa hab-raaca runta ah iyo hab-raaca beenta ah, sakhraannimada ragga wax quudhsada ee Yeruusaalem u taliya waxaa lagu aqoonsaday indho-la’aan ka horjoogsata hoggaanka Adventism-ka inay fahmaan kitaabka la shaabadeeyey. Buugaagta Daanyeel iyo Muujintuba waa isla kitaabkaas, qaybta kitaabka ee la furo wax yar ka hor inta imtixaanku xidhminna waa Muujintii Ciise Masiix. Waxay ka kooban tahay halxidhaalaha “kan siddeedaad ee toddobada ka mid ah”. Waxaa lagu matalay “sirtii” Daanyeel loo siiyey inuu ku garto cutubka labaad. Waa “taariikhda qarsoon” ee Toddobada Onkod. Waa farriinta Islaamka ee “hoogga” saddexaad, iyo farriinta “Qayladii Habeenbadhka”.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Buugga keliya ee Daanyeel iyo Muujintii waxaa la siiyaa kuwii uu matalayey Golaha Sanhedriinka ee wakhtigii Masiixa, kuwaas oo astaan u ah nidaam hoggaamineed oo qirta inuu ilaaliyo oo difaaco runta Ilaah, hase ahaatee ugu dambayntii ka qayb qaata iskutallaabta lagu qodbo Runta. Nidaamka uu Golaha Sanhedriinku tusaale ahaan u taagan yahay waa nimanka quudhsiga badan ee Yeruusaalem xukuma. Iyaga ayaa la siiyaa buugga la shaabadeeyey, jawaabtooda lagu yaqaan ee sharaf leh, waxbartay, aqoonyahannimo lehna ee ku saabsan waxa buuggu ka dhigan yahayna waa inayan akhriyi karin, waayo waa la shaabadeeyey. Dabadeed adhiga loo tababaray inay raacaan oo keliya kuwa hoggaamiyeyaal ahaan loo kala soocay ayaa la siiyaa isla buuggaas, jawaabtooduna waa inay fahmi doonaan oo keliya haddii nimanka quudhsiga badan ee Yeruusaalem xukuma, Sanhedriinka maalmaha ugu dambeeya, ay u sheegaan waxa uu ka dhigan yahay.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Habraaca la siiyey William Miller, dabadeedna Future for America, waa calaamad-xuduudeed ka mid ah taariikhda waxsii sheegista. Waa calaamad-xuduudeed aqoonsanaysa su’aal imtixaan ah oo nolosha iyo dhimashada khusaysa. Iyadoo aan la haysan habraaca saxda ah, farriinta roobka dambe waa “sida erayada buug la shaabadeeyey.” Iyadoo aan la haysan farriinta roobka dambe, waayo-aragnimada ay farriintaasu dhaliso suurtagal ma aha in la helo. Habraacaasina waa geeddi-socodka ah in sadar waxsii sheegis ah lagu dul keeno sadar kale oo waxsii sheegis ah, mar halkan Kitaabka ku jirta, marna halkaas Kitaabka ku jirta. Doodda ku saabsan habraaca waxay bilaabatay markii farriintii ugu horraysay la awoodsiiyey, labadaba taariikhaha bilowga iyo dhammaadka ee maalmaha ugu dambeeya.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Taariikhdii bilowga ahayd ee dhaqdhaqaaqa Millerite, dooddu waxay bilaabatay Ogosto 11, 1840, waxaana lagu celiyey dhammaadka taariikhdaas xilligii dhaqdhaqaaqii Millerite ee Filadelfiya uu u gudbayey dhaqdhaqaaqii Millerite ee La’odikiya. Dooddu mar kale ayay ka bilaabatay taariikhda dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad Sebtembar 11, 2001, waxaana lagu celinayaa dhammaadka dhaqdhaqaaqaas marka dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad uu u gudbayo dhaqdhaqaaqa Filadelfiya ee boqol iyo afar iyo afartan kun. Imtixaankii bilowga ahaa ee Millerites-ka, iyo imtixaankii dhammaadka ahaa ee Millerites-ka, imtixaankaas waxaa lagu matalay hab-raaca rasuulka Eliyaah. Ciise, isaga oo ah Alfa iyo Oomega, mar walba dhammaadka wuxuu ku muujiyaa bilowga.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Hab-raaca keenista sadarba sadar ayaa ah tan aynu imminka adeegsan doonno marka aynu maqaalka xiga ku guda jirno tixgelinta aynu siinayno Daniel cutubyada afraad iyo shanaad.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> “Qofna ma hayo farriin run ah oo goyneysa wakhtiga Masiixu iman doono ama aanu iman doonin. Hubso in Ilaah aanu qofna siin amar uu ku yidhaahdo Masiixu wuxuu dib u dhigayaa imaatinkiisa shan sannadood, toban sannadood, ama labaatan sannadood. ‘Sidaas daraaddeed idinkuna diyaar ahaada; waayo, Saacadda aynu filaynin ayaa Wiilka Aadanahu imanayaa’ (Matthew 24:44). Tanu waa farriinteenna, waana isla farriinta ay saddexda malaa’igood ee dhexda samada ku duulaya ku dhawaaqayaan. Hawsha hadda la qabanayaa waa tan ah in la dhawaaqo farriintan ugu dambaysa ee naxariista ah ee loo dirayo dunida dhacday. Nolol cusub ayaa samada ka imanaysa oo la wareegaysa dhammaan dadka Ilaah. Laakiin kala qaybsanaan ayaa kaniisadda iman doonta. Laba kooxood ayaa samaysmi doona. Sarreenka iyo haramaha waxay wada koraan ilaa goosashada.”

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> “Shaqadu waxay sii qoto dheeraan doontaa, waxaana ay sii noqon doontaa mid ka sii dhab ah ilaa dhammaadka wakhtiga. Oo kulli kuwa Ilaah la wada shaqeeya waxay si aad u daran ugu halgami doonaan rumaysadka mar qudha quduusiinta loo dhiibay. Lagama jeedin doono farriinta hadda taagan, taas oo durba dhulka ku iftiiminaysa ammaanteeda. Ma jiro wax istaahila in loogu diriro aan ka ahayn ammaanta Ilaah. Dhagaxa keliya ee taagnaan doona waa Dhagaxii Weligiis. Runta sida ay Ciise ku jirto ayaa ah magangalka maalmahan qaladka ah….”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Waxsii sheegiddu waxay u socotay rumoobid, sadarba sadar. Inta aynu si ka sii adag ugu taagnaanno calanka farriinta malaa’igta saddexaad, ayaa aynu si ka sii cad u fahmi doonnaa waxsii sheegidda Daanyeel; waayo Muujintii waa kaabista Daanyeel. Inta aynu si buuxda u aqbalno iftiinka uu Ruuxa Quduuska ahi ku soo bandhigay addoommada Ilaah ee quduus laga dhigay, ayaa runaha waxsii sheegiddii hore uga sii qoto dheeraan doonaan uguna sii adkaan doonaan, xataa sida carshiga daa’imka ah; waxayna inoo caddaan doontaa in nimankii Ilaah ay hadleen iyagoo Ruuxa Quduuska ahi kaxeeyey. Dadku waa inay iyagu qudhoodu ku hoos jiraan saamaynta Ruuxa Quduuska ah si ay u fahmaan hadallada Ruuxu kaga hadlay nebiyada. Farriimahan waxaa la bixiyey, ma aha kuwii ku dhawaaqay waxsii sheegidyada darteed, ee annaga oo ku nool dhexda dhacdooyinka rumoobidooda.”

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Anigu ma dareemi lahayn inaan waxyaalahan soo bandhigi karo, haddii Rabbigu aanu i siin shaqadan aan qabto. Waxaa jira kuwo kale adiga mooyee, oo ka badan hal ama laba, kuwaas oo sidaada oo kale u malaynaya inay hayaan iftiin cusub, oo dhammaantoodna diyaar u ah inay dadka u soo bandhigaan. Laakiin Ilaah way ka farxin lahayd iyaga inay aqbalaan iftiinka hore loo bixiyey oo ay ku socdaan, oo rumaysadkoodana ku saleeyaan Qorniinka, kaas oo taageera mawqifyada ay dadka Ilaah haysteen sannado badan. Injiilka weligiis ah waa in wakiillo banii-aadam ah ku dhawaaqaan. Waa inaynu ku dhawaaqnaa farriimaha malaa’igaha ee lagu matalay inay ku duulayaan samada dhexdeeda, iyagoo sida digniintii ugu dambaysay ee loo dirayo dunida dhacday. Haddii aan naloo yeedhin inaan wax sii sheegno, waxaa naloo yeedhay inaan rumaysanno waxsii sheegyada, oo aan Ilaah kala shaqayno in iftiin la siiyo maanka dadka kale. Tani waa waxa aannu isku dayayno inaan samayno.” Selected Messages, book 2, 113, 114.

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