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# The Book of Daniel - Number Ten

Kitaabka Daanyeel — Lambarka Toban

The Process

Habka

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Cutubka koowaad ee Daanyeel, Daanyeel waxaa loo kaxaystay maxaabiistii toddobaatanka sannadood ahayd ee uu Yeremyaah sii sheegay, wuuna sii jiray ilaa sannaddii kowaad ee Kuros.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Oo Daanyeelna wuu sii joogay ilaa sannaddii kowaad ee Boqor Kuros. Daanyeel 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Sidaas daraaddeed, Daanyeel wuxuu noolaa dhammaan taariikhdii toddobaatanka sannadood ee maxaabiisnimada, ilaa amarkii oggolaaday soo noqoshadii reer binu Israa’iil ee qadiimiga ahaa si ay Yeruusaalem dib ugu dhisaan oo ay u soo celiyaan.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Haddaba sannaddii ugu horraysay ee Kuros oo ahaa boqorkii Faaris, si eraygii Rabbiga ee afkii Yeremyaah ku yimid u rumoobo, Rabbigu wuxuu kiciyey ruuxii Kuros oo ahaa boqorkii Faaris, sidaas daraaddeedna wuxuu ammar ku baahiyey boqortooyadiisii oo dhan, weliba qoraalna wuu ku qoray, isagoo leh. Cesraa 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Sidaas darteed Daanyeel waa astaan u ah habka imtixaanka ee boqol iyo afartan iyo afarta kun, kaas oo bilaabmay Sebtembar 11, 2001, oo sii socda ilaa “amarka,” kaas oo calaamadeeya yeedhidda ka bixitaanka Baabuloon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Oo waxaan samada ka maqlay cod kale oo leh, Dadkaygiiyow, iyada ka soo baxa, si aydaan dembiyadeeda uga qaybgelin, oo aydaan belaayooyinkeeda u qaadan. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna xumaatooyinkeedii wuu xusuustay. Muujintii 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Toddobaatanka toddobaatanka ah waa muddada imtixaanka iyo daahirinta ee boqolka iyo afar iyo afartan kun. Sebtembar 11, 2001 waxaa yimid Hoogga saddexaad ee Islaamka. Tan waxaa garanaya oo keliya kuwa aqbala runta aasaasiga ah ee Adventism-ka. Hoogga koowaad iyo Hoogga labaad labaduba hormuudkii si sax ah bay ugu aqoonsadeen Islaamka. Labada shax ee hormuudka ee 1843 iyo 1850, kuwaas oo Ellen White ay ansixisay, oo loo aqoonsaday inay yihiin rumoobidda Xabaquuq cutubka labaad, Islaamka waxaa lagu aqoonsaday Buunankii shanaad iyo lixaad. Saddexda Buun ee ugu dambeeya waa Buunanno Hoog ah.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Markaasaan fiiriyey, oo waxaan maqlay malaa'ig hawada dhexe ku duulaysa, iyadoo cod weyn ku leh, Hoog, hoog, hoog waxaa leh kuwa dhulka deggan codadka kale ee buunka saddexda malaa'igood aawadood, kuwaas oo weli dhawaaqi doona! Muujintii 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Haddii ay jiraan saddex Buun oo Hoog ah, oo Buunka kowaad iyo kan labaad ee Hooggu ay yihiin Islaam, way fududahay in la garto in Buunka saddexaad ee Hooggu isaguna yahay Islaam. Qayb ka mid ah astaanta Islaamka ee ah Buunannada Hoogga waa xakamayntooda, dabadeedna marka la sii daayo. Sister White waxay afarta dabaylood ee Muujintii toddobaad ku aqoonsataa “faras cadhaysan,” oo doonaya inuu “xadhigga goosto” oo uu gadaashiisa ku keeno “dhimasho iyo baabba’.”

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo loo metelay faras cadhaysan oo doonaya inuu iska goosto oo ku yaaco oogada dhulka oo dhan, isagoo jidkiisa ku sida baabba’ iyo dhimasho.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Miyaa innagu seexannaa annagoo jooga qarka u saaran dunida daa’imka ah? Miyaa innagu noqonnaa kuwo caajis ah, qabow, oo dhintay? Oh, bal in kaniisadaheenna lagu neefsado Ruuxa iyo neefta Ilaah oo lagu afuufo dadkiisa, si ay cagahooda ugu istaagaan oo u noolaadaan. Waxaan u baahan nahay inaan aragno in jidku cidhiidhi yahay, iridduna ay ciriiri tahay. Laakiin markaan ka gudubno iridda ciriiriga ah, ballaadhkeedu waa mid aan xad lahayn.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Afarta malaa’ig ee xannibaya afarta dabaylood waxay xannibayaan “faraska cadhaysan” ee waxsii sheegidda Kitaabka Quduuska ah kaas oo keena dhimasho iyo halaag. Muujintii cutubka sagaalaad, halkaas oo Buunankii Belaayada Koowaad iyo Kan Labaad lagu tilmaamay, waxaa lagu aqoonsaday boqor. Isagu waxaa lagu aqoonsaday Muujintii “sagaal-kow iyo toban”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Oo waxay lahaayeen boqor iyaga ka sarreeya, kaas oo ah malaa’igta yaamayska aan gunta lahayn, magiciisuna afka Cibraaniga waa Abaddon, laakiin afka Giriigga magiciisu waa Apollyon, isagoo iyaga ka sarreeya. Muujintii 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Magaca, oo sidaas daraaddeedna dabeecadda boqorka Islaamka, waa Abaddon af Cibraani ah, iyo Apollyon af Giriig ah. Axdiyada Hore iyo Cusubba, kuwaas oo ay matalaan afka Cibraaniga iyo afka Giriiggu, dabeecadda Islaamka waxaa laga helaa qeexidda labadan magac. Labada erayba qeexiddoodu waa “dhimasho iyo halaag.” Sister White waxay leedahay “faraska cadhaysan” ee afarta malaa’igood ay xajinayaan inta boqol iyo afar iyo afartan kun la shaabadaynayo, wuxuu doonayaa inuu iska gooyo oo uu jidkiisa ku keeno “dhimasho iyo halaag.”

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Tixraaca ugu horraysa ee Qorniinka ku jirta ee Islaamka waa Ismaaciil, oo ah aabbaha kuwa haysta diinta Islaamka. Tixraacaas ugu horreeya waxaa lagu gartaa inuu yahay nin duurjoog ah, erayga loo tarjumay “duurjoog”na wuxuu ka dhigan yahay “dameerka carbeed ee duurka ah”. Tixraaca nebiyadeed ee ugu horreeya ee Islaamka waa astaan ka tirsan qoyska faraska, faraskuna waa sida ay hormuudkii hore ugu sawireen Islaamka hooggii kowaad iyo kan labaad labadii shax ee quduuska ahaa. Afarta dabaylood ee Muujintii cutubka toddobaad waxaa lagu hayaa xannibaad, ama “la celiyey”, ilaa Ilaah dadkiisa shaabadeeyo. Hawsha shaabadaynta ee boqol iyo afar iyo afartan kun waxay kaloo tahay hawsha imtixaanka iyo hawsha daahirinta.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Dhammaan sawirradan nebinnimo waxaa matalaya maxaabiisnimadii Daanyeel oo socotay toddobaatan sannadood, kana bilaabmaysa Yehooyaaqiim, oo ah astaanta xoojinta farriintii koowaad, ilaa “digreetada” ugu yeedhaysa ragga iyo dumarka inay Baabuloon ka soo baxaan. Xakamaynta ka dibna sii-daynta Islaamku waa sifo nebinnimo oo Islaamka u ah calaamad ka mid ah waxsii-sheegidda Kitaabka Quduuska ah.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Marka loogu yeedho “afarta dabaylood”, waa la xannibaa inta addoommada Ilaah la shaabadaynayo. Bilowgii Hoogga labaad, waxsii sheegista wakhtiga ee saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood, taas oo ku rumowday Agoosto 11, 1840, afar malaa’igood, oo matalaya Islaamka Hoogga labaad, ayaa “la sii daayay.” Dhammaadkii waxsii sheegista, waa la “xakamaysay”.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Isagoo ku leh malaa’igtii lixaad oo buunka haysatay, Fur afarta malaa’igood ee ku xidhan webiga weyn oo Yufraadis ah. Oo afartii malaa’igood waa la furay, kuwaas oo loo diyaariyey saacad, iyo maalin, iyo bil, iyo sannad, inay dilaan qaybta saddexaad ee dadka. Muujintii 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

11-kii Sebtembar, 2001, farriintii ugu horraysay ee taariikhda boqol iyo afartan iyo afarta kun ayaa la xoojiyey, markii Islaamka hooggii saddexaad “la sii daayay.” Laakiin isla markiiba waa “la xannibay.” Walaasha White waxay sharraxaysaa sababta ay tani u dhacday, hase yeeshee marka hore waa in aynu xusuusnaano in ujeeddada Islaamka ee tixraaciisii ugu horraysay ee Kitaabka Quduuska ahi ay ahayd inuu quruumaha ka cadhaysiiyo, waayo gacanta Ismaaciil waxay ka gees ahaan lahayd nin kasta, gacanta nin kastana waxay ka gees ahaan lahayd Islaamka.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Markaasaa malaa’igtii Rabbigu waxay ku tidhi iyada, Bal eeg, uur baad leedahaye, oo wiil baad dhali doontaa, magiciisana waxaad u bixin doontaa Ismaaciil; waayo, Rabbigu wuu maqlay dhibaatadaada. Oo isagu wuxuu ahaan doonaa nin duurjoog ah; gacantiisuna waxay ka gees ahaan doontaa nin kasta, oo nin kasta gacantiisuna isagay ka gees ahaan doontaa; oo wuxuu hortiisa degganaan doonaa walaalihiis oo dhan. Bilowgii 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Ujeeddada Islaamka ee waxsii sheegyada Kitaabka Quduuska ah waa in quruumaha oo dhan laga mideeyo Islaamka ka gees ah, ka hor intaanay Qaramada Midoobay cadhadooda ku soo jeedin kuwa Sabtida xajiya. Sebtembar 11, 2001, qof kasta oo fahmaya 9/11 inay calaamad u tahay bilowgii soo noqoshada taxanihii dhacdooyinka Milleriyiinta, wuxuu noqday sida “Daanyeel” markii loo kaxaystay Baabuloon toddobaatan sannadood. Yehooyaaqiim wuxuu tilmaamayaa bilowga habka tijaabadaas, Islaamkii hoogga saddexaadna markaas waa la sii daayay, hase ahaatee isla markiiba waa la xakameeyay, si Ilaah u shaabadeeyo dadkiisa.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Aragtidan waxaa la bixiyey sannadkii 1847, markaas oo ay aad u yaraayeen walaalihii Advent-ka ee xajinayey Sabtida, kuwaasna in yar oo keliya ayaa u haystay in dhawriddeedu leedahay muhiimad ku filan oo ay ku kala soocdo dadka Ilaah iyo kuwa aan rumaysnayn. Haddaba, rumoobidda aragtidaas waxay bilaabaysaa in la arko. ‘Bilowga wakhtiga dhibaatada,’ ee halkan lagu xusay, loolama jeedo wakhtiga belaayooyinku ay bilaabi doonaan in lagu shubo, balse waxaa loola jeedaa muddo gaaban oo ka horraysa intaan la shubin, inta Masiixu ku jiro meesha quduuska ah. Wakhtigaas, inta shaqada badbaadintu soo xirmayso, dhibaatadu waxay ku soo degi doontaa dhulka, quruumuhuna way cadhoon doonaan, hase ahaatee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Wakhtigaas ayaa ‘roobka dambe,’ ama dibu-cusboonaanta ka timaadda Rabbiga hortiisa, iman doontaa si ay awood u siiso codka weyn ee malaa’igta saddexaad, oo ay quduusiinta ugu diyaariso inay istaagaan muddada toddobada belaayo ee ugu dambaysa la shubi doono.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Toddobaatankii sannadood ee Daanyeel waxay bilaabmeen Sebtembar 11, 2001, markaas oo Islaam la fasaxay oo uu quruumaha ka cadhaysiiyey isagoo si kedis ah oo aan la filayn u garaacay bahalkii dhulka ee Muujintii saddex iyo tobnaad. Markaas dabadeed Islaam waa la xannibay, si hawsha malaa’igta saddexaad loo dhammaystiro. Hawsha malaa’igta saddexaad waa shaabadaynta dadka Ilaah, oo markii hawshaasu bilaabatay Sebtembar 11, 2001, Roobkii Dambe wuxuu bilaabay inuu “rusheeyo”. Daanyeel cutubka kowaad wuxuu muujinayaa habka imtixaanka ee boqolka afartan iyo afarta kun, isagoo ka bilaabmaya Sebtembar 11, 2001, kuna sii socda ilaa “codka” labaad ee Muujintii siddeed iyo tobnaad uu adhiga kale ee Ilaah kaga yeedho Baabuloon. Sidaas daraaddeed Daanyeel wuxuu metelayaa dad hadda ku jira maxaabiisnimo ruuxi ah, ilaa gebi ahaanba dhammaadka habka imtixaanka. Gebogebada muddada imtixaanka ee Daanyeel cutubka kowaad waxaa lagu aqoonsaday inay tahay “dhammaadka maalmaha.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Haddaba dhammaadka maalmaha uu boqorku amray in la soo geliyo, ayaa taliyihii bohomadu wuxuu iyagii hor keenay Nebukadnesar. Boqorkiina wuu la hadlay iyaga; oo dhexdoodii oo dhan lagama helin mid la mid ah Daanyeel, Xananyaah, Miishaa’eel, iyo Casaryaah; sidaas daraaddeedna waxay istaageen boqorka hortiisa. Oo arrin kasta oo xigmad iyo garasho ah oo boqorku wax ka weyddiiyey, wuxuu ka helay iyaga inay toban laab ka sii wanaagsan yihiin saaxiriintii iyo xiddigfalayaashii oo dhan oo boqortooyadiisa ku jiray. Daanyeel 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Imtixaanka saddexaad, oo u taagan imtixaan nebinimo oo lagu kala saaro Daanyeel iyo saddexdii mudane, wuxuu ahaa markii Nebukhadnesar uu xukumay, oo lagu ogaaday inay “toban jeer ka sii wanaagsan yihiin saaxiriintii oo dhan iyo xiddig-faliyayaashii ku jiray boqortooyadiisa oo dhan.” Imtixaanka saddexaad waxaa metela xukun, xukunkuna wuxuu dhacay “dhammaadka maalmaha.” Kitaabka Daanyeel dhexdiisa, “dhammaadka maalmaha” waa meesha Daanyeel ku istaago qaybtiisa.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Qaar badan baa la daahirin doonaa, oo la caddayn doonaa, oo la tijaabin doonaa; laakiin kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma garan doono; laakiin kuwa caqliga leh baa garan doona…. Waxaa barakaysan kan suga, oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Laakiinse adigu (Daanyeel) jidkaaga tag ilaa ugudambaysta; waayo, waad nasan doontaa, oo qaybtaada ayaad ka istaagi doontaa dhammaadka maalmaha.’”

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Wakhtigii baa timid in Daanyeel uu istaago saamigiisa. Wakhtigii baa yimid in nuurkii isaga la siiyey uu dunida gaadho si aan hore loo arag. Haddii kuwa Rabbigu wax badan u qabtay ay nuurka ku socdaan, aqoontooda ku saabsan Masiixa iyo waxsii sheegyada isaga la xiriira aad bay u kordhi doontaa marka ay ku soo dhowaadaan dhammaadka taariikhda dunidan.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Walaasha White waxay qeexaysaa “dhamaadka maalmaha” iyada oo la xidhiidhinaysa habka daahirinta ee aayadda tobnaad ee cutubka laba iyo tobnaad ee Daanyeel. Waxay marar badan adeegsataa aayadda tobnaad, iyadoo la socda tan aayadda saddex iyo tobnaad ee ah, “dhamaadka maalmaha.”

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Kuwo badan baa la daahirin doonaa, oo caddaan laga dhigi doonaa, oo la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u dhaqmi doonaan; oo kuwa sharka leh middoodna ma ay garan doonaan; laakiinse kuwa xigmadda leh way garan doonaan…. Waxaa barakaysan kii suga, oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Laakiinse adigu (Daanyeel) jidkaaga tag ilaa ugu dambaysta la gaadho; waayo, waad nasan doontaa, oo saamigaagana waad ku istaagi doontaa dhammaadka maalmaha.’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Daanyeel maanta wuxuu taagan yahay meeshiisii, innaguna waa inaynu isaga siinnaa meel uu dadka kula hadlo. Farriinteennu waa inay u baxdaa sida laambad gubanaysa. ‘Oo wakhtigaas Miikaa’iil baa kici doona, amiirka weyn oo u taagan dadkaaga carruurtooda; oo waxaa jiri doona wakhti cidhiidhi ah, kaas oo aan weligiis la arag tan iyo intii quruun jirtay ilaa wakhtigaas laftiisa; oo wakhtigaas dadkaaga waa la samatabbixin doonaa, mid kasta oo laga helo isagoo ku qoran kitaabka. Oo kuwo badan oo ka mid ah kuwa ku hurda boodhka dhulka way toosi doonaan, qaar nolol weligeed ah, qaarna ceeb iyo quudhsasho weligeed ah. Oo kuwa caqliga leh waxay u iftiimi doonaan sida dhalaalka cirka; oo kuwa kuwa badan xaqnimo u soo jeediyaana sida xiddigaha weligood iyo weligoodba.’

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Erayadani waxay soo bandhigayaan hawsha la inagu waajibiyey inaynu qabanno maalmahan ugu dambeeya. Nus xitaa ma aynaan soo jeedin. Ma hayno awoodda lama huraanka u ah fulinta hawsha ay qasab tahay in la qabto. Waa inaynu nolosha galnaa, waa inaynu midnimo galnaa. Hadda, xilligan qudhiisa, waa inaynu istaagnaa meel ay toobad iyo dembi-dhaafku noqdaan astaamaha ugu cadcad ee hawshayada. Waa inaanu jiri muran. Aad bay u dambaysay in Shayddaan lagula hawlgalo shuqulkiisa indhaha lagu indhatirayo. Aad bay u dambaysay in dheg loo dhigo ruuxyo wax sasabaya iyo caqiidooyinka jinniyada.”

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “Waxaa lay faray inaan idhaahdo in marka Ruuxa Quduuska ahi bixiyo carrab iyo hadal, aynu arki doonno hawl la sameeyo oo la mid ah tii la sameeyey maalintii Bentakostiga. Wakiillada Masiixu waxay u shaqayn doonaan si garasho leh. Hal nin lagama heli doono halkan iyo mid kalena halkaas oo ku dadaalaya inay dumaan oo ay baabbi'iyaan.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Intaan amarku dhalan, intaan maalintu u dhaafin sida qashinka dabayshu qaaddo, intaan cadhada kulul ee Rabbigu idinku soo degin, intaan maalinta cadhada Rabbigu idinku soo degin, Rabbiga doondoona, kulligiin kuwa dhulka qabow ee xukunkiisa sameeyey; xaqnimada doondoona, qabownimada doondoona: waxaa laga yaabaa in laydinku qariyo maalinta cadhada Rabbiga.’” Australian Union Conference Record, Maarso 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Shaabadeynta boqolka iyo afartan iyo afarta kun oo lagu matalay toddobaatankii sannadood ee maxaabiistii Daanyeel ee Baabuloon, waxaa lagu muujiyey Daanyeel cutubka laba iyo tobnaad, aayadda tobnaad. Aayaddani waxay sidataa astaanta “runta,” waayo waxay tilmaamaysaa saddexda tallaabo ee ah astaamaha erayga Cibraaniga ah ee “run.” Kuwo badan waa la daahirin doonaa, waa la caddayn doonaa, dabadeedna waa la tijaabin doonaa. Daanyeel iyo saddexdii mudanayaal waxay ku daahireen cabsida Ilaah cutubka koowaad, waayo waxay go’aansadeen inaanay cunin cuntadii Baabuloon. Markaasay muujiyeen weji ka qurux badan oo ka naaxsan kuwii cunay cuntadii Baabuloon. Wejigoodu wuxuu ahaa xaqnimada Masiixa oo ah dharka cad. Dabadeedna waa la tijaabiyey markay galeen xukunkii Nebukhadnesar, dhammaadka maalmaha.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

“Ugu dambaysta maalmaha,” marka Daanyeel “qaybtiisa istaago,” “aqoonta Masiixa iyo waxsii sheegyada isaga khuseeya aad bay ugu kordhi doonaan” dadka Ilaah. Nebukhadnesar wuxuu ogaaday in “arrin kasta oo xigmad iyo garasho ah,” Daanyeel iyo saddexdii mudane lagu “helay” inay “toban jeer ka wanaagsan yihiin dhammaan sixirrowyada iyo xiddigiyayaashii joogay boqortooyadiisa oo dhan.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Danii’eel cutubkiisa koowaad wuxuu muujinayaa waayo-aragnimada boqol iyo afartan iyo afar kun, kuwaas oo mara hannaan imtixaan oo saddex-tallaabo ah. Iyadoo ka hadlaysa hannaankaas, Sister White waxay tidhaahdaa, “Erayadani waxay soo bandhigayaan shaqada ay tahay inaan qabanno maalmahan ugu dambeeya. Xataa badh kama soo jeedno. Ma lihin xoogga lagama maarmaanka u ah fulinta shaqada ay waajibka tahay in la qabto. Waa inaynu nolosha galnaa, midnimo gelnaa. Hadda, xilligan qudhiisa, waa inaynu istaagnaa meel ay toobadkeenka iyo cafisku noqdaan astaamaha ugu mudan ee shaqadeenna. Waa inaanay jirin muran.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Habka imtixaanka ee horseeda “dhammaadka maalmaha,” wuxuu horseedaa sarakicidda labada markhaati ee ku xusan Muujintii cutubka kow iyo tobnaad. Shaqada ay tahay in aynu hadda qabanno waa in aynu aqbalno farriinta Sebtembar 11, 2001 oo aynu toosno, sida ay u taagan yihiin lafihii engegnaa ee dhintay. “Waa in aynu noolaanno, oo aynu midowno.” Marka aynu tan samayno, astaamaha ugu muuqda ee shaqadeennu waxay ahaan doonaan “towbadkeen iyo dembidhaaf.” Astaanta ugu muuqata ee shaqadeenna waxaa metela Daanyeel cutubka sagaalaad, markii uu tukado tukashadii Laawiyiintii laba iyo labaatanaad iyo lixaatanaad, isaga oo baryaya in laga cafiyo dembiyadiisa iyo dembiyadii awowayaashiis, isla mar ahaantaana qiraya in uu si ka gees ah Ilaah ugu socday tan iyo niyad-jabkii calaamadeeyey bilowgii wakhtiga dib-u-dhaca 18-ka Luulyo, 2020. Waa inuu sidoo kale qirtaa in Ilaahna si ka gees ah isaga ugu socday muddadaas isla tan. Daanyeel wuxuu metelaa kuwa soo maray maxaabiisnimo “toddobaatan sannadood ah”, tan iyo 18-ka Luulyo, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Toddobaatanka sannadood waa astaan u ah “toddobada goor” ee ku qoran Laawiyiintii labaatan iyo lix. Kitaabka Taariikhduna wuxuu inoo sheegayaa in toddobaatankaas sannadood ay ahaayeen muddadii ay dhulku “ku raaxaysan” lahayd sabtiyadii aan loo oggolaan inuu ku raaxaysto, sababta oo ah fallaagadii reer binu Israa’iil hore ay kaga hor yimaadeen axdigii Laawiyiintii labaatan iyo shan.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Si loo oofiyo eraygii Rabbiga ee afkii Yeremyaah lagaga sheegay, ilaa dhulku uu ku naalooday sabtiyadiisii; waayo intii uu ba’naa ayuu sabti dhawrayay, si loo oofiyo toddobaatan sannadood. 2 Taariikhdii 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Astaanta “lamadegaanka” nebinnimo ahaan, “saddexda maalmood iyo badhka” ee ay labadii markhaati ee Muujintii kow iyo tobnaad ku dhinteen jidka ku yiillay ka dib Luulyo 18, 2020, waa astaan u ah “toddobaatanka sannadood”, sidoo kalena waa astaan u ah “toddobada goor”. “Dhammaadka maalmaha” waa astaan u ah dhammaadka maalmaha nebinnimada ee lagu shaabadeeyey kitaabka Daanyeel.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Sanadkii 1798, kitaabkii Daanyeel waa la furay, Daanyeelna wuxuu istaagay qaybtisii, isagoo diyaar u ah inuu dhammaystiro ujeeddadiisii.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Marka Ilaah nin siiyo hawl gaar ah oo uu qabto, waa inuu ku taagnaadaa saamigiisa iyo meeshiisa sida uu Daanyeel yeelay, isagoo diyaar u ah inuu ka jawaabo yeedhista Ilaah, diyaar u ah inuu dhammaystiro ujeeddadiisa.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Oktoobar 22, 1844, iyadoo la fulinayo Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad, kitaabka Daanyeel mar kale ayuu istaagay meeshiisii loo qoondeeyey. 1798, iyo 1844, waa dhammaadka cadhadii kowaad iyo tan labaad, sidaas darteedna waxay calaamadeeyaan dhammaadka “toddoba jeer.” “Dhammaadka maalmaha” ee ku jira kitaabka Daanyeel waa astaan u ah gabagabada maxaabiisnimo lagu matalay “toddoba jeer.” Daanyeel cutubka afraad, Nebukadneesar wuxuu u noolaa sidii bahal intii “toddoba jeer” ay isaga ka dul mareen. “Dhammaadka maalmaha,” boqortooyadiisii iyo miyirkiisiiba dib ayaa loogu soo celiyey.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Oo dhammaadka maalmaha aniga Nebukhadnesar ayaan indhahaygii kor ugu qaaday xagga samada, oo garashadaydiina way ii soo noqotay; oo waxaan ammaanay Kan ugu Sarreeya, oo waan ammaanay oo maamuusay kii weligiis nool, kaas oo xukunkiisu yahay xukun daa’im ah, oo boqortooyadiisuna ka jirto qarni ilaa qarni. Oo kuwa dhulka deggan oo dhammu waxba looma tixgeliyo; isaguna wuxuu yeelaa siduu doonayo ciidanka samada dhexdeeda iyo kuwa dhulka deggan dhexdooda; oo midnaba gacantiisa kama celin karo, ama kuma odhan karo, Maxaad samaynaysaa? Isla wakhtigaas garashadaydii way ii soo noqotay; oo ammaanta boqortooyadayda aawadeed sharaftaydii iyo iftiinkaygiina way ii soo noqdeen; oo lataliyayaashaydii iyo amiirradiina way ii yimaadeen; oo boqortooyadaydii dhexdeeda ayaa laygu taagay, oo haybad aad u sarraysa ayaa laygu daray. Daanyeel 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Dhammaadka wakhtiga la shaabadaynta boqol iyo afar iyo afartan kun waxaa loo metelay “dhammaadka maalmaha,” sidaas darteedna wuxuu ka dhigan yahay gunaanadka astaan ahaan ah ee “toddobaatan sannadood” iyo sidoo kale ee “toddobada wakhti.” Wakhtigaas, “toobadkeen iyo cafis” ayaa noqon doona sifooyinka metelaya shaqada kuwii markii hore ku dhintay jidka dhex mara dooxada lafaha engegan ee dhintay.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Astaanta muuqata ee hawsha toobadda ee boqol iyo afar iyo afartan kun waxaa lagu matalayaa Yexesqeel cutubka sagaalaad sida “taaha iyo oohinta.” Markii dadka Ilaah qirtaan oo ka tagaan dembiyadooda gaarka ah, markii ay qirtaan in ay ku celceleen isla dembiyadii awowayaashood, markii ay dhinac iska dhigaan kibirkooda ra’yiga oo ay qirtaan in ay si ka gees ah Ilaah ugu socdeen, iyo weliba in Isaguna si ka gees ah iyaga ugu socday tan iyo markii wakhtigii dib-u-dhaca yimid 18-ka Luulyo, 2020, markaas waxaa la ogaan doonaa in ay leeyihiin awood nebinnimo oo “toban jeer” ka badan tan dhammaan ragga kale ee sheegta in ay xigmadda leeyihiin ee boqortooyada ku jira.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Hawsha shaabadayntu waxay ku bilaabatay sii-daynta dabadeedna xakamaynta Islaamka. Hawshaasu waxay ku dhammaanaysaa sidii ay ku bilaabatay, marka Islaamka mar kale la sii daayo. Waxa la sii daayaa dhammaadka maalmaha wakhtiga shaabadaynta, kaas oo Daanyeel u ahaa amarkii Kuros ee dadka uga yeedhay Baabuloon. Halkaas, dhammaadka maalmaha daahirinta, xukunka “amarka” sharciga Axadda ee Maraykanka, ayaa kuwa aaminka ahi lagu heli doonaa iyagoo leh awood nebiyadeed oo “toban jeer ka badan.”

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Waxaad imaatinka Rabbiga aad u sii fogaynaysaan. Waxaan arkay in roobka dambe uu imanayay sida [si kedis ah sida] qayladii saqda dhexe, oo leh awood toban jeer ka badan.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Waxaannu maqaalka xiga ku bilaabi doonnaa ka fiirsashada cutubka labaad ee Daanyeel.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Tanu wuxuu ahaa qayladii saqda dhexe, taas oo ahayd inay xoog siiso farriintii malaa’igta labaad. Malaa’ig baa samada laga soo diray si ay u toosiyaan quduusiintii niyad-jabtay oo ay ugu diyaariyaan hawsha weyn ee hortooda taal. Ragga ugu hibada badani ma ahayn kuwii ugu horreeyey ee farriintan qaata. Malaa’ig baa loo diray kuwa is-hoosaysiiya oo daacadda ah, oo ku qasabtay inay kor u qaadaan qaylada, ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan Isaga!’ Kuwii qaylada lagu aamminay way degeen, oo xoogga Ruuxa Quduuska ah ayay farriinta ku dhawaaqeen, waxayna kiciyeen walaalahoodii niyad-jabtay. Hawshani kuma taagnayn xigmadda iyo aqoonta dadka, laakiinse waxay ku taagnayd xoogga Ilaah, quduusiintiisiina kuwii qaylada maqlay way iska celin kari waayeen. Kuwii ruux ahaan ugu badnaa ayaa ugu horrayn farriintan qaatay, kuwii horena shaqada hoggaamin jirayna waxay ahaayeen kuwii ugu dambeeyey ee aqbala oo gacan ka geysta sii kordhinta qaylada, ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan Isaga!’” Early Writings, 238.

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