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# The Book of Daniel - Number One-Hundred and Sixty-Three

Kitaabka Daanyeel - Boqol iyo Saddex iyo Lixdan

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Daahfuridda Waxsii-sheegidda: Sahminta Cutubka Kow iyo Tobnaad ee Daanyeel

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Hadda waxaynu bilaabi doonnaa inaan sii dhex marno cutubka kow iyo tobnaad ee Daanyeel.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Aniguna sannaddii kowaad ee Daariyus kii reer Maaday ayaan aniguna u istaagay inaan isaga adkeeyo oo xoojiyo. Haddaba waxaan ku tusi doonaa runta. Bal eeg, weli saddex boqor ayaa Faaris ka dhex kici doona; oo kii afraadna aad buu uga taajirsanaan doonaa kulligood; oo markuu xoog ku yeesho maalkiisa ayuu kulligood ku kicin doonaa boqortooyada Gariigga. Oo boqor xoog badan ayaa kici doona, kaasoo xukun weyn ku talin doona oo wuxuu samayn doonaa sida uu doono. Oo markuu kaco, boqortooyadiisa waa la jebin doonaa, oo waxaa loo qaybin doonaa xagga afarta dabaylood ee samada; mana ay gaadhi doonto farcankiisa, mana noqon doonto sida xukunkii uu ku talin jiray; waayo, boqortooyadiisa waa la rujin doonaa, oo waxay u ahaan doontaa kuwo kale oo aan ahayn iyagaas. Daanyeel 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Jibriil wuxuu ku bilaabayaa isagoo Daanyeel ogeysiinaya in isaguna la soo shaqeeyey Daariyus sannadkiisii ugu horreeyey, kaasoo ah sannadkii Daariyus adeerkiis wiilkiis, oo ahaa taliyihiisii ciidanka, uu qabsaday Baabuloon oo uu dilay Belshaasar. Daanyeel wuxuu helayaa riyadan sannadka saddexaad ee Kuuros, sida ku qoran aayadda kowaad ee cutubka tobnaad, sidaas darteed Jibriil wuxuu calaamadaynayaa Daariyus iyo Kuuros labadaba inay yihiin astaamaha matalaya “wakhtiga dhammaadka.” Belshaasar iyo Baabuloon waxaa qabsaday Boqortooyadii Maado iyo Faaris sannadkii 538 BC.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Quruus wuxuu hareereeyey Baabuloon, taas oo uu xeelad ku qabsaday sannadkii 538 BC, waxaana dhimashadii Belshaasar, oo reer Faaris dileen, ay boqortooyadii Baabuloon joojisay inay sii jirto.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Sanadkii 538 BC, Daanyeel wuxuu qoray cutubka sagaalaad.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Riyadii lagu qoray cutubkii ka horreeyey [cutubka siddeedaad] waxa la bixiyey sannaddii saddexaad ee Belshaasar, CH 538. Isla sannadkaas, oo sidoo kale ahaa kii ugu horreeyey ee Daariyus, ayaa dhacdooyinka lagu sheegay cutubkan [cutubka sagaalaad] dhaceen.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Sannaddii kowaad ee Daariyus, taas oo ahayd sannaddii saddexaad oo ugu dambaysay ee Belshaasaar, sannadkii 538 BC, Rabbigu wuxuu ciqaabay dalkii reer Kaldayiin, wuxuuna ka dhigay cidlo.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Oo dalkii oo dhammu wuxuu ahaan doonaa cidlo iyo wax laga yaabo; oo quruumahanna waxay u adeegi doonaan boqorka Baabuloon toddobaatan sannadood. Oo waxay noqon doontaa in markay toddobaatan sannadood dhammaadaan, aan ciqaabi doono boqorka Baabuloon iyo quruuntaas, ayaa Rabbigu leeyahay, xumaantooda aawadeed, iyo dalka reer Kaldayiinba; oo waxaan ka dhigi doonaa cidlooyin weligeed ah. Yeremyaah 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Aayadda tobnaad, Rabbigu wuxuu adeegsadaa erayga “ka dib,” isagoo ku hoggaaminaya ciqaabta Baabuloon. “Ka dib” markii Baabuloon laga dhigo cidlo, Rabbigu wuxuu u samayn lahaa shuqulkiisa wanaagsan dadkii Ilaah.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Waayo, Sayidku sidan buu leeyahay, In markay toddobaatan sannadood Baabuloon ku dhammaadaan aan idiin imanayo, oo aan idiin oofinayo eraygaygii wanaagsanaa ee xaggiinna ahaa, anigoo idinku soo celinaya meeshan. Yeremyaah 25:10.

The captivity of seventy years began in 606 BC.

Maxaabiistii toddobaatanka sannadood ahayd waxay bilaabatay 606 BC.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Markii toddobaatankii sannadood bilaabmeen BC 606, Daanyeel wuxuu gartay in ay imminka ku soo dhowaanayeen dhammaadkoodii.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Toddobaatankii toddobaatanka sannadood wuxuu bilaabmay 606 BC, wuxuuna dhammaaday 536 BC, taas oo ahayd laba sannadood ka dib dhimashadii Belshazzar iyo baabbaʼii Baabuloon ee 538 BC. Waxay ahayd sannaddii saddexaad ee Kuros. Jibriil wuxuu wax sii sheegidda Webiga Hiddekel dhigayaa sannaddii saddexaad ee Kuros, wuxuuna bilaabaa qisada cutubka kow iyo tobnaad isagoo tixraacaya sannaddii kowaad ee Daariyus, isagoo sidaas yeelayana wuxuu cayimayaa laba sannadood oo gaar ah. 538 BC iyo 536 BC labaduba waxay ahaayeen waqtiyo la qoondeeyey; 538 BC wuxuu ahaa waqtigii la qoondeeyey ee wax sii sheegidda toddobaatanka sannadood ay ku dhammaan lahayd, halka 536 BC uu ahaa waqtigii nebiyadeed ee la qoondeeyey markii, “ka dib” 538 BC, Rabbigu uu u samayn lahaa shuqulkiisa wanaagsan dadkiisa.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538 BC iyo 536 BC labaduba waa waqtiyo la cayimay, waxaana lagu matalayaa laba shakhsi oo taariikhi ah; midkood wuxuu ahaa boqorkii ugu horreeyey ee Maaday, kan kalena boqorkii ugu horreeyey ee Faaris. Dhammaadka toddobaatankii sannadood ee Israa’iilkii dhabtaa uu maxbuuska ugu ahaa Baabuloonkii dhabtaa, wuxuu u taagnaa kun laba boqol iyo lixdankii sannadood ee Israa’iilka ruuxiga ahi uu maxbuuska ugu ahaa Baabuloonkii ruuxiga ahaa, laga bilaabo sannadka 538 AD ilaa 1798. 1798 wuxuu ahaa “waqti la cayimay”, markaasna waxaa billowday muddadii nebiyad ahaan loogu aqoonsaday “wakhtiga dhammaadka”. 538 BC iyo 536 BC, kuwaas oo lagu matalay “waqti la cayimay”, waxay sidoo kale calaamadeeyaan bilowga muddo lagu matalay “wakhtiga dhammaadka”.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Kaniisadda Ilaah ee dhulka joogtay si dhab ah bay maxaabiisnimo ugu jirtay muddadan dheer ee cadaadis aan kala go’ lahayn, sida ay carruurtii Israa’iil ugu haysteen maxaabiis ahaan Baabuloon intii lagu jiray muddadii masaafurinta.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Waxsii oo dhan waxay si ka sii gaar ah uga hadlaysaa maalmaha ugu dambeeya marka loo eego maalmahii markii ugu horraysay la oofiyey; sidaas daraaddeed 538 BC iyo boqor Daariyus, iyo weliba 536 BC iyo boqor Kuros, waxay matalaan “wakhtiga dhammaadka” ee 1989, labada boqorna waxay tusaale u yihiin Madaxweyne Reagan iyo Madaxweyne Bush kii koowaad. 538 BC iyo 536 BC waxay matalaan calaamad-marxalad oo lagu oofiyo iyadoo labada taariikhoodba loo fahmayo inay metelaan hal calaamad-marxalad. Calaamad-marxaladda “wakhtiga dhammaadka” waxay ka kooban tahay laba astaan, mararka qaarkoodna, sida Reagan iyo Bush kii koowaad, labada astaamoodba waxaa la oofiyaa isla sannadkaas. Laakiin taasu waa ka-reebista xeerka, waayo calaamad-marxaladda “wakhtiga dhammaadka” ee xilligii Muuse waxay ahayd dhalashada Haaruun iyo Muuse labadaba, taas oo u dhexeysay kala fogaansho saddex sannadood ah. Taariikhda Masiixa, waxay ahayd dhalashada Yooxanaa Baabtiisaha iyo Masiixa, taas oo ay u dhexeysay lix bilood.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Iyadoo la joogo “wakhtiga dhammaadka,” taariikhda Masiix-diidka gudahood wuxuu ahaa 1798 iyo 1799. Kacaankii Faransiisku waa mawduuc nebiyadeed, wuxuuna bilaabmay 1789, wuxuuna socday toban sannadood isagoo ku dhammaaday 1799, wakhtigiisii loo qoondeeyey, sida ay 1798 iyaduna u ahayd wakhti la qoondeeyey. Si wadajir ah waxay u tilmaamayaan dhaawicii dilaaga ahaa ee bahalkii la siiyey, iyo weliba naagtii bahalka fuushay oo xukuntay. Daariyus wuxuu ahaa boqorkii cadowgiisa kaga adkaaday markii uu ciidankiisii ka geliyey “derbiga” dhexdiisa, wuxuuna metelaa Reagan, kii cadowgiisa kaga adkaaday dumintii derbiga “daaha birta ah.” Kurosna wuxuu metelaa Bush kii koowaad, waayo Kuros waxaa loo yaqaan Kuroskii Weynaa, George Bush kii koowaadna waa Bush kii weynaa, Bush kii dambena waa Bush kii yaraa.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Sababtoo ah labadan boqor iyo labada taariikhood ee ay matalaan dhab ahaantii waa hal calaamad. Mid ayaa calaamad u ah toddobaatankii sannadood ee Baabuloon xukumi lahayd. Mudadaas toddobaatanka sannadood ah waxay gaadhay wakhtigeedii loo qoondeeyey 538 BC, waxaana matala Daariyos. Dhammaadka maxaabiisnimadii toddobaatanka sannadood waxay gaadhay wakhtigeedii loo qoondeeyey 536 BC, waxaana matala Kuuros. Isku darkooda waxay matalaan “wakhtiga dhammaadka,” marka iftiinka waxsii sheegidda la furfuri doono. Sannadkii 1798 malaa’igtii koowaad ee Muujintii afar iyo tobnaad waxay timid “wakhtiga dhammaadka,” waxaana Sister White ay tidhi malaa’igtaasu “may ahayn wax ka yar qofnimada Ciise Masiix.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Sannaddii saddexaad ee Kuros, Miikaa’iil oo ah amiirka dadka Ilaah iyo malaa’igta sare ee malaa’igaha, ayaa soo degay si uu ula macaamilo Kuros oo u xaqiijiyo iftiinka ku hoggaamin lahaa Kuros inuu ku dhawaaqo kii ugu horreeyey saddexda amar ee u oggolaan lahaa dadka Ilaah inay Yeruusaalem ku soo noqdaan, oo ay dib u dhisaan magaalada, meesha quduuska ah, iyo jidadka iyo derbiyada. Hawshaasu waxay ahayd tusaale u ah hawsha malaa’igta koowaad iyo tan labaad, taas oo ka bilaabatay “wakhtiga dhammaadka” sannaddii 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Soo degiddii Miikaa’iil wakhtiga dhammaadka, ee maalmaha Daariyus iyo Kuros, waxay ka dhiganayd imaatinkii malaa’igtii kowaad sannadkii 1798, waxayna si wadajir ah u tilmaamayaan imaatinka isla malaa’igtaas wakhtiga “dhammaadka” sannadkii 1989. Sannadka 1989 wuxuu bilaabay muddadii “wakhtiga dhammaadka,” wuxuuna sidoo kale ahaa wakhti la cayimay. Wakhti la cayimay wuxuu tilmaamaa dhammaadka muddo wakhti nebiyadeed ah. Kacdoonkii 1863, ee “Qaadeesh”tii ugu horraysay ee Israa’iilka ruuxiga ah ee casriga ah, wuxuu ahaa bilowgii muddo boqol iyo lix iyo labaatan sannadood ah oo ku dhammaatay “wakhtigii la cayimay” sannadkii 1989. Boqol iyo lix iyo labaatan waa toban meelood meel, ama toban meel ka mid ah, kun iyo laba boqol iyo lixdan; dhammaadka kun iyo laba boqol iyo lixdan sannadoodna sannadkii 1798, dhaqdhaqaaqii malaa’igtii kowaad ayaa soo galay taariikhda. Dhammaadka boqol iyo lix iyo labaatan sannadood, sannadkii 1989, dhaqdhaqaaqii malaa’igtii saddexaad ayaa soo galay taariikhda.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Aayadda koowaad ee Daanyeel cutubka kow iyo tobnaad, Jibriil si taxaddar leh oo sax ah ayuu u qeexayaa in taariikhda halkaas lagu matalayaa ay ka bilaabmayso Kuros, xilligii dhammaadka ee 1989. Kuroskii Weynaa halkaas wuxuu u taagan yahay Bush kii weynaa, kaas oo ay ku xigi doonaan saddex boqor, dabadeedna boqor afraad oo aad uga taajirsan iyaga oo dhan. Sidaas awgeed, boqorkaas afraad ee taajirka ah, kan wada kicinaya Giriigga oo dhan, waa madaxweynihii lixaad tan iyo 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Dhacdooyinka cutubka tobnaad, Daanyeel waxaa loo muujiyey isagoo barooranaya, waayo-aragnimadiisa baroorashadana waxaa loogu beddelaa ekaanta Masiixa, markuu aragtida fiirinayo. Muddada baroorashada ee kow iyo labaatanka maalmood ah waxay ka dhigan tahay wakhti dhimasho ah oo ku dhammaada sarakicid. Cutubka tobnaad, Miikaa’iil ayaa samada ka soo degay, Yuudas toddobadna, markuu soo dego, wuxuu soo sara kiciyaa Muuse. Muujintii cutubka kow iyo tobnaad, Muuse (iyo Eliyaas) waa la dilay, waxayna mayd ahaan yaalliin jidka dhexdiisa saddex maalmood iyo badh oo astaan ah. Dabadeed Muuse, (oo ay weheliso Eliyaas) waxaa soo sara kiciya “cod weyn”.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Oo saddex maalmood iyo badh dabadeed ayaa Ruuxa nolosha oo xagga Ilaah ka yimid uu galay iyaga, markaasay cagahooda ku istaageen; cabsi weynina waxay ku dhacday kuwii arkayay. Oo waxay maqleen cod weyn oo samada ka leh, Korkan u soo kaca. Oo waxay daruur ku kor u kaceen samada; cadaawayaashoodiina way daawadeen. Muujintii 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Codka weyn” ee soo nooleeya waa codka malaa’igta sare, malaa’igta sarena waa Miikaa’iil.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Waayo, Rabbiga qudhiisu samada ayuu kaga soo degi doonaa qaylo, codkii malaa’igta sare, iyo buunka Ilaah; kuwii Masiixa ku dhex dhintayna marka hore ayay soo sara kici doonaan. 1 Tesaloniika 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Taariikhda ay Muuse iyo Eliyaas lagu dilo dabadeedna lagu soo sara kiciyo waa taariikhda shaabadaynta boqol iyo afartan iyo afarta kun. Taariikhdaasu waxay bilaabatay Sebtembar 11, 2001, iyadoo leh “codkii kowaad” ee malaa’igta Muujintii siddeed iyo tobnaad, kaas oo Sister White ay ku aqoonsanayso inuu yimid markii la dumiyey dhismayaashii waaweynaa ee Magaalada New York. “Codka labaad” ee Muujintii cutubka siddeed iyo tobnaadna, waxaa la yeedhin doonaa sharciga Axadda ee dhowaan imanaya, marka adhiga kale ee Ilaah laga yeedhayo Baabuloon. Waa taariikhdaas, taariikhda shaabadaynta, meesha Daanyeel lagu matalo sidii loogu beddelayo ekaanta Masiixa isagoo fiirinaya muujinta “marah”, taas oo ah qaabka dheddigga ah ee muujinta “mareh”. Waa muujinta “sababaysa”, taas oo “sababaysa” in ekaanta la fiiriyey dib loogu soo saaro kuwa fiiriya.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Taariikhdaas shaabadaynta, iyo tan isbeddelka Daanyeel ee cutubka tobnaad, waxay ka kooban tahay soo-degidda Miikaa’iil marka uu sara kiciyo oo uu beddelo kuwa ay Muuse, Eliiyaah, iyo Daanyeel metelaan. Wuxuu sara-kicinta ku fuliyaa “codka weyn” ee malaa’igta sare, sidaas ayuu ku keenaa “cod” saddexaad, oo ku dhex yaal codadka hore iyo kuwa dambe, kuwaas oo labaduba isku mid ah, waayo labaduba waa codka Muujintii cutubka siddeed iyo tobnaad. Codka dhexe waa meesha fallaaganimada lagu metelo, waayo markii Miikaa’iil sara kiciyey Muuse, dood lama gelin Shayddaan, in kastoo Shayddaan, oo ah curiyaha fallaaganimada, uu halkaas joogay si uu uga hor yimaado.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Laakiinse Miikaa’iil oo ah malaa’igta sare, markuu Ibliiska la murmayay oo ku doodayay jidhkii Muuse, kuma dhicin inuu ku soo oogo eed cay ah, laakiin wuxuu yidhi, Rabbigu ha ku canaanto. Yuudas 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Bilowgii wakhtiga shaabadaynta ee bilaabmay Sebtembar 11, 2001, kuna dhammaanaya sharciga Axadda ee dhawaan imanaya, waxaa lagu calaamadeeyey saxiixa “Runta,” maxaa yeelay bartamaha muddadaas, bishii Luulyo ee 2023, codkii weynaa ee malaa’igta sare ayaa bilaabay hawsha sara-kicinta kuwii dhintay ee ku jira Masiixa, kuwaas oo doorta inay maqlaan codkiisa dhexe. Ogow in 2023 ay timaaddo laba iyo labaatan sannadood ka dib 2001, laba iyo labaatanna waa meel-toban-meelood oo laba boqol iyo labaatan ah, taas oo ah astaanta xidhiidhka ka dhexeeya Ilaahnimada iyo aadannimada, sidoo kalena waa astaanta soo-celinta.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Bishii Luulyo 2023, malaa’igta xoogga badan oo aan ahayn qof kale aan ka ahayn Ciise Masiix, kaas oo ah Runta, oo sidoo kale ah Miikaa’iil, oo ah Alfa iyo Oomega, ayaa soo degaya isaga oo farriin gacantiisa ku sita. Kitaabka yar ee gacantiisa ku jiraa waa qaybta Daanyeel ee la shaabadeeyey ilaa maalmaha ugu dambeeya.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. 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.

> “Muujintii dhammaan buugaagta Kitaabka Quduuska ahi way ku kulmaan kuna dhammaadaan. Halkan waxaa ku yaal dhammaystirka kitaabka Daanyeel. Mid waa waxsii sheegid; kan kalena waa muujin. Kitaabkii 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 kitaabka shaabadee ilaa wakhtiga dhammaadka.’ Daanyeel 12:4.” Falimaha Rasuullada, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Qaybta waxsii-sheegidda Daanyeel ee ku saabsan maalmaha ugu dambeeya waa cutubka kow iyo tobnaad. Waa lixda aayadood ee ugu dambeeya cutubka kow iyo tobnaad, hase yeeshee si gaar ah waa taariikhaha ku dhex jira cutubka ee lagu soo celiyey lixdaas aayadood ee ugu dambeeya.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Waqti inoo ma lihin oo aan ku luminno. Wakhtiyo dhib badan ayaa ina hor yaal. Dunidu waxaa kiciyey ruuxa dagaalka. Dhawaan muuqaallada dhibaatada ee nebiyaduhu ka hadleen way dhici doonaan. Waxsii sheegista ku jirta Daanyeel cutubka kow iyo tobnaad ku dhowaad waxay gaadhay dhammaystirkeeda buuxa. Taariikh badan oo dhacday iyadoo lagu rumoobayo waxsii sheegistan ayaa mar kale soo noqon doonta.” Manuscript Releases, lambarka 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Aayadda lix iyo tobnaad ee Daanyeel cutubka kow iyo tobnaad waxay muujinaysaa taariikh mar kale lagu soo celiyey aayadda kow iyo afartan, waayo aayaddaas boqorka woqooyi wuxuu taagan yahay dhulka sharafta leh. Taariikhda aayadda lix iyo tobnaad waxay tilmaamaysaa goortii jeneraalka Roomaanka ahaa Pompey uu Yahuudah iyo Yeruusaalem maxaabiis ahaan u qabsaday.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Laakiin kii isaga ku soo kacaa wuxuu yeeli doonaa siduu doono, oo ninna hortiisa ma istaagi doono; oo isagu wuxuu istaagi doonaa dalka ammaanta badan, kaas oo gacantiisa lagu baabbi'in doono. Daanyeel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Waxaan doonayaa inaan aayaddan u adeegsado barroosin u ah ka fiirsashadeenna aayadaha ka horreeya aayaddan; sidaas darteed waxaan marka hore saldhig uga dhigayaa fahamkan. Waxaan ku talo jirnaa inaan muujinno in taariikhda raacda kala jabkii boqortooyadii Alexander the Great ee ku xusan aayadaha saddexaad iyo afraad ay bilaabato sannadkii 1989, dabadeedna ay aqoonsato Dagaalka Yukrayn ee hadda socda, guushii Putin ka gaadhay xoogagga Reer Galbeedka, iyo guuldarradiisii xigtay ee ka dambaysa, taas oo horseedaysa aayadda lix iyo tobnaad.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “In kasta oo Masar ay hor istaagi kari weyday Antiochus, boqorkii woqooyiga, haddana Antiochus ma hor istaagi karin Roomaankii oo haddaba ku soo kacay isaga. Boqortooyooyin dambe ma jirin oo awood u yeeshay inay iska caabiyaan quwaddan soo kacaysa. Suuriya waa la qabsaday, waxaana lagu daray boqortooyadii Roomaanka, markii Pompey, BC 65, uu Antiochus Asiaticus ka qaaday hantidiisii, Suuriyana ka dhigay gobol Roomaan ah.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Awooddaas islaas ahayd inay sidoo kale ka istaagto Dhulka Quduuska ah, oo ay baabbiʼiso. Rooma waxay xidhiidh la yeelatay dadka Ilaah, oo ah Yuhuudda, iyada oo axdi la gashay, sannadkii BC 161, taariikhdaas oo ay ka heshay meel muuqata jadwalka nebiyadeed. Hase yeeshee, ma ayan helin xukunka Yahuudiya qabsasho dhab ah ilaa BC 63; markaasna sida tan soo socota.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Markii Bumbey ka soo laabtay duullaankiisii uu ku qaaday Mithridates, boqorkii Bontos, laba tartame, Hyrcanus iyo Aristobulus, ayaa u halgamayay taajkii Yahuudiya. Dacwaddoodii waxaa loo gudbiyey Bumbey, kaasoo markiiba garwaaqsaday dulmiga ku jiray sheegashooyinka Aristobulus, hase yeeshee wuxuu doonayay inuu dib u dhigo go’aanka arrinta ilaa ka dib duullaankiisii uu muddada dheer jeclaa ee Carabiya, isagoo markaas ballanqaaday inuu soo noqon doono oo uu arrimahooda u xallin doono sida ay caddaalad iyo habboonaan ugu muuqato. Aristobulus, isagoo gartay dareenka dhabta ah ee Bumbey, wuxuu ku degdegay inuu ku noqdo Yahuudiya, wuxuu hubeeyey dadkiisii, wuxuuna isu diyaariyey difaac xooggan, isagoo go’aansaday, khatar kasta ha ku timaaddee, inuu taajka sii haysto, kaasoo uu hore u arkayay in mid kale loo xukumi doono. Bumbey ayaa si dhow u daba socday baxsadkii. Markuu Yeruusaalem u soo dhowaaday, Aristobulus, isagoo bilaabaya inuu ka shallaayo jidkiisii, ayuu u soo baxay inuu ka hor tago, wuxuuna isku dayay inuu arrimaha heshiis ku dhammeeyo isagoo ballanqaadaya isu-dhiibid buuxda iyo lacago fara badan. Bumbey, isagoo aqbalaya soo jeedintan, wuxuu diray Gabinius, isagoo madax ka ah ciidan gooni ah, si uu lacagta u soo qaato. Laakiin markii sarkaalkaas sare uu Yeruusaalem yimid, wuxuu helay irdihii oo laga xidhay, waxaana dusha derbiyada lagaga sheegay in magaaladu aysan ku taagnaan doonin heshiiskaas.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, si aan sidan lagu khiyaaneeyo isaga oo aan ciqaab la kulmin, wuxuu Aristobulus, oo uu isagu agtiisa ku haystay, geliyey silsilado, dabadeedna isla markiiba ayuu Yeruusaalem kula dhaqaaqay ciidankiisii oo dhan. Kuwa Aristobulus taageersanaa waxay u jireen inay goobta difaacaan; kuwa Hyrcanus taageersanaana, inay irdaha furaan. Kuwii dambe, iyagoo aqlabiyad ah oo gacan sarreeyey, ayaa Pompey siiyey inuu magaalada si xor ah ku galo. Markaas kuwii raacsanaa Aristobulus waxay u gurteen buurta macbudka, iyagoo si buuxda uga go’an inay meeshaas difaacaan sida uu Pompey uga go’naa inuu qabsado. Dhammaadkii saddex bilood ayaa derbiga laga sameeyey dalool ku filan weerar, goobtiina waxaa lagu qabsaday afka seefta. Gowracii naxdinta badnaa ee markaas ka dhashay, laba iyo toban kun oo qof ayaa lagu laayey. Waxay ahayd muuqaal qalbiga taabanaya, ayuu taariikhyahanku leeyahay, in la arko wadaaddadii, iyagoo wakhtigaas ku hawlan adeegga Ilaah, iyagoo gacmo deggan iyo qasdiyo sugan ku sii wada hawshoodii caadada u ahayd, iyagoo u muuqda kuwo aan ka warqabin buuqa waallida ah, in kastoo hareerahooda oo dhan saaxiibbadood loo laynayay, iyo in kastoo marar badan dhiiggoodii qudhoodu ku dhex milmay kii allabaryadooda.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Markuu soo afjaray dagaalkii, Pompey wuxuu dumiyey derbiyadii Yeruusaalem, wuxuu dhowr magaalo ka wareejiyey xukunkii Yahuudiya una wareejiyey kii Suuriya, wuxuuna Yuhuudda ku soo rogay baad. Sidaas ayaa Yeruusaalem markii ugu horraysay qabsasho lagu geliyey gacanta awooddaas oo ahayd tii ku hayn lahayd “dhulka ammaanta leh” gacan bir ah ilaa ay gebi ahaanba baabbi’iso.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalkeenna xiga.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Xaqiiqda ah in aan muran ama kicin ka dhex jirin dadka Ilaah waa in aan loo qaadan caddayn kama dambays ah oo muujinaysa inay si adag ugu dheggan yihiin caqiido sax ah. Waxa jirta sabab laga cabsado in aanay si cad u kala soocayn runta iyo qaladka. Marka aan su’aalo cusub laga dhalin baaritaanka Qorniinka, marka aan kala duwanaansho aragtiyeed ka iman oo dadka ku kallifa inay Kitaabka qudhooda u baadhaan si ay u hubiyaan inay runta haystaan, waxaa jiri doona kuwo badan hadda, sidii waayihii hore, kuwaas oo ku dhegganaan doona dhaqanka oo caabudi doona wax aanay garanayn.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “Waxaa lay tusay in kuwo badan oo qirta inay aqoon u leeyihiin runta wakhtigan jooga aanay garanayn waxa ay rumaysan yihiin. Ma fahmaan caddaymaha iimaankooda. Ma laha qaddarin sax ah oo ku saabsan hawsha waqtigan la joogo. Markii wakhtiga imtixaanku yimaado, waxaa jiri doona rag hadda kuwa kale wax u wacdiya oo, marka ay baadhaan mawqifyada ay haystaan, ogaan doona inay jiraan waxyaalo badan oo aanay u hayn karin sabab qancisa. Ilaa intaas lagu tijaabiyo ma ay garanayn jaahilnimadooda weyn. Waxaana kaniisadda ku jira kuwo badan oo iska qaata inay fahmayaan waxa ay rumaysan yihiin; hase ahaatee, ilaa muran ka dhasho, ma gartaan itaaldarradooda. Marka laga sooco kuwa ay isku iimaanka yihiin oo lagu khasbo inay keli-keligood oo cidlo ah u istaagaan si ay u sharxaan caqiidadooda, waxay la yaabi doonaan markay arkaan sida ay u qasan yihiin fikradahoodu ku saabsan wixii ay u aqbaleen inay run yihiin. Waxa hubaal ah in dhexdeenna uu ka jiray ka leexasho Ilaaha nool ah iyo u jeesasho dadka, iyadoo tanu ay xigmaddii aadanaha la gelinayo meeshii xigmadda Ilaah.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Ilaah wuxuu toosin doonaa dadkiisa; haddii habab kale ay fashilmaan, bidcooyin ayaa dhexdooda soo geli doona, kuwaas oo iyaga kala haadin doona, oo qashinka ka soocaya sarreenka. Rabbigu wuxuu ugu yeedhayaa dhammaan kuwa eraygiisa rumaysan inay hurdada ka toosaan. Iftiin qaali ah ayaa yimid, oo ku habboon wakhtigan. Waa runta Kitaabka Quduuska ah, taas oo muujinaysa khataraha si toos ah inoogu soo fool leh. Iftiinkani waa inuu inagu hoggaamiyaa daraasad dadaal leh oo Qorniinka ah iyo baadhitaan aad u xeeldheer oo ku saabsan mawqifyada aynu haysanno. Ilaah wuxuu doonayaa in dhammaan dhinacyada iyo mawqifyada runta si dhammaystiran oo adkaysi leh loo baadho, iyadoo lagu jiro salaad iyo soon. Mu’miniintu ma aha inay ku nastaan mala-awaal iyo fikrado aan si cad loo qeexin oo ku saabsan waxa runta ka dhigaya run. Rumaysadkoodu waa inuu si adag ugu aasaasmanaadaa erayga Ilaah si marka wakhtiga imtixaanku yimaado oo iyaga la hor keeno golayaal si ay uga jawaabaan rumaysadkooda, ay awood ugu yeeshaan inay sabab u bixiyaan rajada ku jirta iyaga, iyagoo leh qabownaan iyo cabsi.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Kiciya, kiciya, kiciya. Mawduucyada aynu dunida u soo bandhigno waa inay innaga noo ahaadaan xaqiiqo nool. Waxaa muhiim ah in marka aynu difaacayno caqiidooyinka aynu u aragno qodobbada aasaasiga ah ee rumaysadka aynaan marnaba isu oggolaan in aynu adeegsanno dooddo aan si buuxda u sugnayn. Kuwani waxay ku anfici karaan inay aamusiyaan qofka ka soo horjeeda, laakiin runta ma maamuusaan. Waa inaynu soo bandhignaa dooddo sugan, kuwaas oo aan keliya aamusiin doonin kuwa inaga soo horjeeda, balse u adkaysan doona baaritaanka ugu dhow uguna qotada dheer. Kuwa isu tababbaray sidii dood-wadayaal waxaa ugu jira khatar weyn inay ereyga Ilaah ula macaamilin caddaalad. Marka lala kulmayo qof ka soo horjeeda, waa inaynu dadaalkeenna daacadda ah gelinno in aynu mawduucyada u soo bandhigno si maskaxdiisa loogu kiciyo qancin, halkii aynu keliya ka dooni lahayn in aynu kalsooni siino rumaystaha.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “In kastoo uu jiro horumar kasta oo maskaxeed oo aadamuhu gaadho, yaanu xitaa hal daqiiqo ku fikirin inaan loo baahnayn baadhitaan qoto dheer oo joogto ah oo Qorniinka ah si loo helo iftiin ka sii weyn. Innaga oo dad ahaan ah, waxaa naloo yeedhay in mid kastaaba gaar ahaan u noqdo arday wax ka barta waxsii sheegista. Waa inaynu si aad ah u feejignaannaa si aynu u garanno fallaadh kasta oo iftiin ah oo Ilaah inoo soo bandhigo. Waa inaynu qabannaa bilowga hore ee runta; oo iyada oo loo marayo daraasad salaad ku dheehan tahay ayaa la heli karaa iftiin ka sii cad, kaas oo loo soo bandhigi karo kuwa kale.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Marka dadka Ilaah ay deggan yihiin oo ku qanacsan yihiin iftiinkooda ay hadda haystaan, waxaan hubi karnaa inuusan raalli ka ahaan doonin. Waa doonistiisa in ay had iyo goor hore u socdaan si ay u helaan iftiinka kordhaya oo weligiis sii kordhaya ee u ifaya aawadood. Mowqifka hadda ee kaniisaddu ma aha mid Ilaah ka farxiya. Waxaa soo galay isku-kalsooni nafsadeed oo ku hoggaamisay inay dareemaan inaanay baahi u qabin run dheeraad ah iyo iftiin ka sii weyn. Waxaynu ku nool nahay waqti uu Shayddaanku ka shaqaynayo midigta iyo bidixda, hortayada iyo gadaasheenna; hase ahaatee innagu dad ahaan waynu hurudnaa. Ilaah wuxuu doonayaa in cod la maqlo oo dadkiisa ku baraarujiya ficil.” Testimonies, volume 5, 707, 708.

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