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

Kitaabka Daanyeel - Boqol iyo Toddobaatan iyo Toddobaad

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Furfuridda Waxsii-sheegga: Muujinta Muhiimadda Taariikheed iyo Tan Waxsii-sheegid ee Daanyeel 11:10 iyo Wixii ka Dambeeya

Author

Jeff Pippenger

Published

March 30, 2024

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Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Aayadda afartanaad ee Daanyeel cutubka kow iyo tobnaad waxay ka bilaabataa wakhtiga ugu dambeeya sannadkii 1798, markii boqorka woqooyi lagu dhuftay dhaawiciiisii dhimashada ahaa gacanta boqorka koonfureed. Taariikhdaas waxaa lagu sii tusaaleeyey sannadkii 246 BC, markii Ptolemy uu aargoosi ku qaaday boqortooyada woqooyi, iyo sidoo kale markii Faransiiskii Napoleon uu baadariga maxbuus ahaan u kaxaystay sannadkii 1798. Ka dib markii boqorka koonfureed uu Masar ku soo noqdo aayadda sagaalaad, dabadeed aayadda tobnaad waxay tilmaamaysaa in boqorka woqooyi uu weerar-celin ku qaadi doono boqorka koonfureed.

> So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

> Markaas boqorkii koonfureed wuxuu iman doonaa boqortooyadiisa, dabadeedna wuxuu ku noqon doonaa dalkiisii. Laakiinse wiilashiisu way kici doonaan, oo waxay isu soo ururin doonaan ciidammo badan oo xoog weyn leh; midkoodna hubaal wuu iman doonaa, wuuna fatahi doonaa, wuuna gudbi doonaa; markaasuu soo noqon doonaa, oo mar kale kici doonaa, ilaa qalcaddiisa. Daanyeel 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Ka hor intaanan tixgelin faallada Uriyaah Smith ee ku saabsan taariikhdii rumoobisay aayadda tobnaad, waxaan fiiro gaar ah u yeelanaynaa oraahda ah “wuu fatahi doonaa, oo wuu gudbi doonaa.” Weedha Cibraaniga ah ee sidan loo turjumay, ayaa sidoo kale aayadda afartanaad lagu turjumay “wuu fatahi doonaa oo wuu ka tallaabi doonaa.” Waa isla weedhii ku jirta asalka Cibraaniga. Hal meel oo keliya oo kale ayay kaga jirtaa Qorniinka.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Oo wuxuu dhex mari doonaa Yahuudah; wuu fatahi doonaa oo ka gudbi doonaa; wuxuu gaadhi doonaa xataa ilaa qoorta; fiditaanka baalashiisuna wuxuu buuxin doonaa ballaca dalkaaga, Immaanuu'eelow. Ishacyaah 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Daani’eel cutubka kow iyo tobnaad, aayadda tobnaad iyo aayadda afartanaad, dabadeedna mar kale Ishacyaah cutubka siddeedaad, aayadda siddeedaad, weedha Cibraaniga ah ee isku midka ahi waxaa loo turjumay saddex hab oo kala duwan, in kastoo ay wada matalaan isla macnaha. Erayga ugu dambeeya ee weedha, erayga Cibraaniga ah ee “abar,” waxaa mar lagu muujiyey “ka gudub” aayadda tobnaad, “ka tallaab” aayadda afartanaad, dabadeedna “dul mar” Ishacyaah. Macnuhu asal ahaan waa isku mid mid kasta oo ka mid ah saddexda tixraac, laakiin Ishacyaah waxaa ku jira sidoo kale xidhiidh nebiyadeed kale oo u dhexeeya tixraacyadaas.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Aayadda ku jirta Ishacyaah waxaa la oofiyey markii boqorkii Ashuur qabsaday Yahuudah oo uu Yeruusaalem yimid, hase yeeshee magaalada lafteeda marna ma uusan qabsan. Wuxuu soo kacay “ilaa qoorta,” laakiin marna ma uusan qabsan “madaxa.” Isla waxsii sheegistaas gudaheeda, Ishacyaah wuxuu soo bandhigayaa astaan waxsii sheegid ah oo muujinaysa waxa “madax” ka dhigan yahay, wuxuuna “madax” ku aqoonsanayaa inuu yahay caasimadda boqortooyada, boqorka boqortooyaduna sidoo kale waa “madax.” Wuxuu bixiyaa laba markhaati oo xaqiijinaya runta waxsii sheegista ee ah in madaxu yahay boqor iyo boqortooyo, dabadeedna si dahsoon ayuu u muujinayaa in haddii ardayga waxsii sheegistu uusan aqbalin oo uusan garanayn runtaas, aan la adkayn doonin. Aayadda dahsoon waxay qayb ka tahay isla waxsii sheegistaas oo tilmaamaysa in boqorka woqooyi uu ku fatahi doono oo ka gudbi doono, laakiin keliya “ilaa qoorta.”

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Waayo, madaxa Suuriya waa Dimishaq, oo madaxa Dimishaqna waa Resiin; oo shan iyo lixdan sannadood gudahood ayaa Efrayim la jebin doonaa, si uusan dad u ahaan. Oo madaxa Efrayim waa Samaariya, oo madaxa Samaariyana waa wiilka Remalyaah. Haddaad rumaysan weydaan, sida xaqiiqada ahna ma taagnaan doontaan. Ishacyaah 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Madaxa” qaranka Suuriya wuxuu ahaa magaalo-madaxdiisa “Dimishiq,” oo “madaxa” “Dimishiq” (magaalada caasimadda ah) wuxuu ahaa “Rasiin,” boqorkii Suuriya. Sidoo kale, “madaxa” qaranka Efrayim wuxuu ahaa magaalo-madaxdiisa “Samaariya,” oo “madaxa” “Samaariya” (magaalada caasimadda ah) wuxuu ahaa “wiilka Remalyaah” (Bekaax), boqorkii Samaariya. Isla wax sii sheegiddaas gudaheeda, cutubka xiga, aayadda siddeedaad, Boqor Sennakeriib oo reer Ashuur ah ayaa Yeruusaalem hareereeyey, oo aayadda siddeedaadna hareerayntiisa Yeruusaalem waxaa lagu tilmaamay inay qoorta soo gaadhay.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Aayadaha toddobaad iyo siddeedaad, kuwaas oo laba markhaati ku dejinaya astaanta nebinnimo ee “madax,” taas oo metelaysa labadaba boqorka iyo caasimadda qaran uu boqorku ka taliyo, waa nebiyaddii shan iyo lixdan sannadood ee tilmaamaysa barta bilowga ah ee labada nebiyadood ee laba kun shan boqol iyo labaatan sannadood ee ka dhanka ah boqortooyooyinkii woqooyi iyo koonfur ee Israa’iil. Sidaa darteed, waa aayad aad u murugsan, waayo waxay la xidhiidhaa aayadda tobnaad iyo tan afartanaad ee cutubka kow iyo tobnaad ee Daanyeel, kuwaas oo labaduba sidoo kale tilmaamaya iska horimaadyo uu boqor woqooyi ahi ku weerarayo boqor koonfureed, sida Sennaxeriib, oo ahaa boqor woqooyi, uu Yahuudah, oo ahaa boqor koonfureed, ugu weeraray aayadda siddeedaad ee Ishacyaah cutubkiisa siddeedaad.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Furaha isku xidha dagaalladan boqorrada woqooyi iyo koonfureed waa “madaxa,” iyo “ku fatahidda iyo ka gudbidda.” Markii boqorka woqooyi uga aarguto boqorka koonfureed aayadda toban, ee cutubka kow iyo tobnaad, dagaalka wuu ku guulaystaa, hase ahaatee “madaxa” wuu ka tagaa, waayo isagu “wuu yimaadaa, wuuna fatahaa, wuuna dhex maraa” “ilaa” “qalcadda” boqorka koonfureed. Taariikhda aayadda toban waxay matalaysaa guusha boqorka woqooyi ka gaadhay boqorka koonfureed, laakiin isagu Masar (qalcadda), caasimadda—“madaxa”—ma galo.

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Markii boqorkii koonfureed hore uga adkaaday boqorkii woqooyi aayadaha toddobaad iyo siddeedaad, wuxuu “galay qalcaddii boqorka woqooyi, oo” “wuu ka adkaaday, oo” “maxaabiis buu kaxaystay” isagoo dib ugu soo celiyey “Masar.” Guushii aargudashada ahayd ee boqorka woqooyi, isagu Masar ma uu gelin; sidaas awgeedna waxay tusaale u tahay in markii Midowgii Soofiyeeti la xaaqay 1989kii, Ruushka, caasimaddiisii—madaxdiisii, uu weli taagnaa. “Haddaaddaan rumaysan, hubaal ma taagnaan doontaan.” Waa Ruushka, oo lagu matalay boqorka koonfureed ee aayadaha kow iyo tobnaad iyo laba iyo tobnaad, kan ku guulaysta dagaalka dhulka xuduudda, kaas oo waayihii hore ahaa Raphia, maantana ah Ukraine.

> “‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

> “AAYADDA 10. Laakiinse wiilashiisu way kici doonaan, oo waxay isu ururin doonaan ciidan fara badan oo xoog weyn leh; oo midkooduba hubaal wuu iman doonaa, oo wuu fatahi doonaa, oo wuu gudbi doonaa; dabadeedna wuu soo noqon doonaa, oo mar kale wuu kici doonaa, ilaa iyo qalcaddiisa.”

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> “Qaybta hore ee aayaddan waxay ka hadlaysaa wiilal, jamac ahaan; qaybta dambena, hal keliya, kelid ahaan. Wiilashii Seleucus Callinicus waxay ahaayeen Seleucus Ceraunus iyo Antiochus Magnus. Labadooduba si xamaasad leh bay u galeen hawshii xaqiijinta iyo ka aargudashada dacwaddii aabbahood iyo dalkoodaba. Kan ka weyn labadan, Seleucus, ayaa ugu horrayn carshiga qabsaday. Wuxuu ururiyey tiro aad u badan si uu dib ugu soo ceshado xukun-dhuleedkii aabbihii; hase yeeshee isagoo ahaa amiir tabar daran oo qalbi-jileec ah, jidh ahaan iyo maalkaba, kana madhan lacag, oo aan awoodin inuu ciidankiisa ku hayo adeecid, waxaa sun ku dilay laba ka mid ah saraakiishiisii dagaalka kaddib xukun aan sharaf lahayn oo socday laba ama saddex sannadood. Markaas dabadeed walaalkiis ka karti badan, Antiochus Magnus, ayaa boqor lagu dhawaaqay; kaasoo, markuu ciidanka la wareegay, dib u qabsaday Seleucia oo soo ceshaday Suuriya, isagoo meelo qaar ku hantiyey heshiis, kuwa kalena xoogga hubka. Waxaa xigtay xabbad-joojin, taas oo labada dhinacba nabad ka wada xaajoodeen, haddana dagaal isu diyaarinayeen; taas dabadeedna Antiochus wuu soo noqday oo dagaal ayuu ku jebiyey Nicolas, jeneraalkii Masar, wuxuuna niyadda ku hayey inuu Masar qudheeda soo galo. Kanu waa ‘ka keliya’ ee hubaal ahaan u fatahi doona oo sii dhex mari doona.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Burburkii Midowgii Soofiyeeti sannadkii 1989 wuxuu calaamadeeyey “wakhtiga dhammaadka,” labada wiil ee aayadduna waxay matalaan labada calaamadood ee Reagan iyo Bush kii koowaad. Tan iyo “wakhtiga dhammaadka,” ee 1798, oo ah halka aayadda afartan ee Daanyeel kow iyo toban ka bilaabatay, dhilladii Rooma waa la illoobay; waayo iyadu, iyada oo ah Yesebeel, waxay ku hadhay Samaariya, halka ninkeedii Axaab uu Eliiyaah kula hadlayo Buur Karmel. Waxay ku jirtay dhuumasho, hase yeeshee si qarsoodi ah ayey wax u maamulaysay, sida ay ahayd Dagaalkii Koowaad ee Adduunka iyo Dagaalkii Labaad ee Adduunka. Ninkeedu waa ciidankeeda wakiilka u ah ee ka soo horjeeda boqorka koonfureed. Markii ay aargoosatay 1989, iyadu, iyada oo ah boqorka woqooyi, waxay la timid gaadhifardoodyo, maraakiib iyo fardooley.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Oo wakhtiga dhammaadkana boqorka koonfureed ayaa isaga ku riixi doona; boqorka woqooyiguna wuxuu isaga ugu iman doonaa sida dabayl cirwareen ah, isagoo wata gaadhifardoodyo, iyo fardooley, iyo doonyo badan; oo wuxuu geli doonaa dalalka, wuuna ku fatahi doonaa oo ka gudbi doonaa. Daniel 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Wakiilkeeda aargudashada ku jira waxaa lagu matalaa “maraakiib,” kuwaas oo ah awood dhaqaale, iyo “gaadhifarasyada iyo fardooleyda,” kuwaas oo ah xoog ciidan. Xoogga ciidanka iyo awoodda dhaqaaluhu waa labada sifo ee nebiyadeed ee Maraykanka ku leeyahay waxsii sheegyada maalmaha ugu dambeeya, waayo Maraykanku wuxuu ka horjoogsan doonaa kuwa aan u sujuudin Yesebeel inay wax iibsadaan ama iibiyaan, oo haddii ay weli diidaan astaanta amar-maamulka ee Yesebeel, waa la dili doonaa. Waxay ahayd awoodda dhaqaale iyo xoogga ciidan ee Maraykanka, oo loo adeegsaday iskaashi lala yeeshay baabtiisnimada, kuwaas oo horseeday burburkii Midowgii Soofiyeeti sannadkii 1989, inkasta oo Ruushku uu sii taagnaa.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Taariikhdii rumoobisay aayadda tobnaad ee Daanyeel cutubka kow iyo tobnaad ayaa dib loogu soo celiyey taariikhda qaybta labaad ee aayadda afartanaad, taas oo tilmaamaysa wakhtiga dhammaadka ee 1989. Taariikhda aayadaha lixaad ilaa sagaalaad waxay matalaan taariikhdii horseeday wakhtiga dhammaadka, kaas oo lagu aqoonsaday qaybta koowaad ee aayadda afartanaad. Aayadaha shanaad ilaa tobnaad ee Daanyeel cutubka kow iyo tobnaad si qumman bay u muujiyaan taariikhda aayadda afartanaad ee Daanyeel kow iyo tobnaad, waayo sida Walaasha White qortay, “inta badan taariikhda ku rumoobtay Daanyeel kow iyo tobnaad dib baa loo soo celin doonaa.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Aayadaha kow ilaa afraad ee Daanyeel kow iyo toban waxay aqoonsanayaan Kuros, oo ah boqorkii labaad ee qaranka laba-geesoodka leh wakhtiga dhammaadka ee maalmaha ugu dambeeya. “Wakhtiga dhammaadka” ee maalmaha ugu dambeeya wuxuu ahaa 1989, madaxweynihii labaadna, oo uu Kuros matalo, wuxuu dhisaa isku-xigxig nebiyadeed oo u saamaxaya ardayga wax sii sheegidda inuu tiriyo ilaa madaxweynihii lixaad ee ka dambeeya 1989, kaas oo ahaan lahaa madaxweynihii ugu taajirsanaa, oo kicin lahaa (soo jeedin lahaa) quwadaha masduulaagga caalamiyeysan, ha ahaadeen caalamiyiinta dunida ama kuwa ku jira Maraykanka. Taariikhdaas nebiyadeed dabadeed waxay u booddaa boqortooyadii toddobaad ee wax sii sheegidda Kitaabka Quduuska ah, oo ah tobanka boqor ee Qaramada Midoobay, waxayna aqoonsanaysaa boqorkeeda ugu weyn oo ugu horreeya, sida uu u matalo Iskandarka Weyn (“Dagaalyahanka Ragga”), iyo kala-dirista ugu dambaysa ee boqortooyadiisa marka afarta dabaylood ee Islaamku si buuxda loo sii daayo marka xilliga imtixaanka aadanuhu xidhmo.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Markaas aayadaha shan ilaa sagaal waxay tusaale ka bixinayaan taariikhda uu metelay xilligii ka horreeyey dhisiddii awoodda baabanimada carshiga ku fadhiisatay sannadkii 538, waayo marka hore awoodda noqon doonta boqorka woqooyi waa inay ka adkaataa saddex caqabad oo juqraafiyeed, sidii uu sameeyey Seleucus, kaas oo dabadeed loo taagay boqorka woqooyi. Intaas ka dibna muddo saddex sano iyo badh ah, sida ay u metelayeen shan iyo soddon sannadood oo dhab ah, boqorka woqooyi ayaa xukumay, ilaa boqorkii koonfureed uu qalcaddiisa galay oo uu maxbuus ahaan u kaxaystay, halkaas oo uu dabadeed Masar ugu dhintay isagoo faras ka dhacay. Sidaas darteed, aayaduhu waxay tilmaamayaan taariikhda ku dhammaatay wakhtigii dhammaadka sannadkii 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Aayadda tobnaad waxay qeexaysaa taariikhda wakhtiga dhammaadka ee sannadka 1989, waxaana iyada iyo aayadaha shanaad ilaa sagaalaad ay wada metelaan taariikhda aayadda afartan, sida oo kale ay u metelaan taariikhda aayadaha soddonaad ilaa lix iyo soddonaad. Sidaa darteed, laga bilaabo aayadda koowaad ilaa aayadda tobnaad, sadarba sadar, waxaa ku jira laba sadar oo nebiyadeed. Kan koowaad wuxuu ka hadlayaa hoggaamiyeyaasha boqortooyooyinka lixaad iyo toddobaad, inkasta oo ay jirto meel bannaan oo u dhexaysa boqorka lixaad iyo kan ugu taajirsan ee boqortooyada lixaad iyo boqortooyada toddobaad.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Xariiqda labaad waxay ka hadlaysaa taariikhda ka-qaadista saddexda caqabad, muddadii boqorkii woqooyi talinayey, iyo kii markaas la qaaday 1798, iyo ilaa 1989, iyo madaxweynihii labaad, oo xariiqdii hore Kuuros lagu matalay.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Aayadaha kow iyo tobnaad iyo laba iyo tobnaad waxay matalaan xariiq taariikheed saddexaad oo dhacda ka dib madaxweynihii taajirka ahaa ee aayadda labaad, hase yeeshee waqti ka dib burburkii Midowgii Soofiyeeti ee wakhtiga dhammaadka sannadkii 1989, iyo meel ka horraysa sharciga Axadda ee Maraykanka sida lagu matalay aayadda lix iyo tobnaad.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Taariikhda ka dambaysa wakhtiga dhammaadka ee 1989, waxaa lagu sii wadaa madaxweynihii lixaad oo ugu taajirsanaa, kaas oo kiciyey kuwa caalamiyeynta wada, isagoo ka bilaabaya 2016, sadaradka koowaad. Taariikhda nebiyadeedna waxaa lagu celiyaa 1989, sadaradka labaad. Dagaalkii Raphia (“Xadka”) ee aayadaha kow iyo toban iyo laba iyo toban, wuxuu ka horreeyaa aayadda saddex iyo toban, halkaas oo boqorkii woqooyi ee dhowaan laga adkaaday uu dib u soo celiyo ciidankiisa dabadeedna ka adkaado boqorka koonfureed, wax yar ka hor sharciga Axadda ee aayadda lix iyo toban. Awoodda wakiilka ah ee boqorka woqooyi ee aayadda saddex iyo toban, waa kii ugu dambeeyey siddeedda madaxweyne ee xukuma laga bilaabo 1989 ilaa sharciga Axadda. Sidaas darteed aayadda saddex iyo toban waa inay dhacdaa xilliga ama ka dib doorashada madaxweynihii siddeedaad, kaas oo ka mid ah toddobada. Aayadaha kow iyo toban iyo laba iyo toban waxay bilaabmaan wax yar ka hor madaxweynihii lixaad ee ugu taajirsanaa, waxaana u badan inay dhammaadaan wax yar ka hor doorashada isla madaxweynahaas, kaas oo noqda kii siddeedaad ee ka mid ah toddobada, isla markaana ku guulaysta dagaalkii saddexaad ee dagaalka wakiillada, ee aayadaha saddex iyo toban ilaa shan iyo toban.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Aargudashada boqorka koonfureed ee aayadaha kow iyo toban iyo laba iyo toban ku xusan, waxay jawaab u tahay guuldarradii uu boqorka koonfureed ku dhacay aayadda tobnaad. Aayadda tobnaad waxay tilmaamaysaa guushii boqorka woqooyi ee sannadkii 1989, taas oo ku timid isbahaysigii qarsoonaa ee u dhexeeyey Maraykanka iyo Vatican-ka. Guusha ciidanka woqooyi waxay ahayd dagaalkii ugu horreeyey ee dagaalka wakiillada. Dagaalkii tooska ahaa ee kululaa, oo waayihii hore lagu fuliyey, wuxuu tusaale u ahaa dagaal wakiillo ah maalmaha ugu dambeeya, sidaas darteedna guusha ku xusan aayadaha kow iyo toban iyo laba iyo toban waxay ahaan doontaa guul uu gaaro boqorka koonfureed, dagaalkii labaad ee dagaallada wakiillada.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Waxaa jira saddex dagaal aayadaha tobnaad ilaa shan iyo tobnaad ku xusan, dhammaantoodna waagii hore waxaa lagu rumoobay dagaallo kulul oo toos ah; hase yeeshee waxay astaan u yihiin saddex dagaal oo ka tirsan dagaallada wakiillada ah ee maalmaha ugu dambeeya. Dagaalkii kowaad waxaa ku guulaystay isbahaysiga qarsoon ee bahalka iyo nebiga beenta ah, oo ka gees ahaa masduulaagga sannadkii 1989. Dagaalka labaad ee dagaallada wakiillada ah waxaa ku guulaysan doona awoodda masduulaagga ee aan Ilaah jirin ee boqorka koonfureed, taas oo ka gees ah isbahaysiga baadariga iyo ciidankiisa wakiilka ah. Dagaalka saddexaad ee dagaallada wakiillada ah waxaa ku guulaysan doona ciidanka wakiilka ah ee boqorka woqooyi, sida ku xusan aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Si nebinnimo ahaan waxaa jira saddex dagaal oo adduunka ah oo kulul, saddex dagaal oo wakiillo ah, kuwaas oo ka kooban saddex dagaal, iyo dagaalka saddexda hoog ee Islaamka. Waxa kale oo jira Dagaal Sokeeye iyo Dagaal Kacaan ah. Dagaalka labaad ee dagaallada wakiillada ayaa hadda ka socda Ukraine, “Xadka”, sida uu u taagan yahay Raphia, kaas oo ahaa xadka u dhexeeyey boqorka koonfureed iyo boqorka woqooyi, markii aayadaha kow iyo toban iyo laba iyo toban markii ugu horraysay taariikhda lagu fuliyey.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Isla wakhtigaas oo isla markaas dagaalkii labaad ee dagaallada wakiillada ee Ukraine la fulinayo, weerarkii labaad ee saddexda weerar ee Islaamku ku qaaday dhulka sharafta lehna wuu dhacayaa. Weerarkii kowaad ee hoogga saddexaad wuxuu yimid Sebtembar 11, 2001, waxaana billowday shaabadaynta boqol iyo afar iyo afartan kun. Wakhtiga shaabadayntu wuxuu ku dhammaadaa sharciga Axadda ee dhowaan iman doona ee Maraykanka, markaas oo Islaamka hoogga saddexaad uu mar kale ku dhufan doono Maraykanka. Weeraradii kowaad iyo kii ugu dambeeyaba waa isku mid, labadooduna waxay calaamadeeyaan cod ka mid ah malaa’igta Muujintii siddeed iyo tobnaad, kaas oo sidoo kale ah codka malaa’igta saddexaad, kaas oo sidoo kalena ah dhawaaqa buunka toddobaad, kaas oo haddana ah hoogga saddexaad.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Labadaas weerar dhexdooda, kuwaas oo ah laba cod, kuwaas oo ah dhawaaqa buunka toddobaad, Islaamkii hoogga saddexaad ayaa weeraray, ma aha dhulkii ammaanta lahaa ee ruuxiga ah ee casriga ah, balse dhulkii ammaanta lahaa ee qadiimiga ahaa ee dhab ahaan jiray, 7-da Oktoobar, 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Dagaalkii markaas bilaabmay wuxuu hadda ka dhacayaa isla goobtii saxda ahayd ee Dagaalkii Raphia ka dhacay sida lagu sharaxay aayadaha kow iyo tobnaad iyo laba iyo tobnaad. Marinka Gaza waa xadka u dhexeeya boqortooyadii koonfureed ee Yahuudah iyo Masar. Oktoobar 7, 2023, waa giraan ku dhex jira giraannada kale oo calaamadinaya fallaagowga, ama xarafka saddex iyo tobnaad ee alifbeetada Cibraaniga, kaas oo, isaga iyo xarafka koowaad iyo kan ugu dambeeya, ay wada sameeyaan erayga “run.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Weerarkii labaad ee ka dhanka ahaa dhulka ammaanta leh ee Islaamka hoogga saddexaad, wuxuu dhacay Oktoobar 7, 2023, wuxuuna ka dhacay isla goobtii saxda ahayd ee dagaalkii qadiimiga ahaa ee Raphia ka dhacay, taas oo ahayd dhammaystirka aayadaha kow iyo toban iyo laba iyo toban. Weerarka labaad ee lagu qaaday dhulka ammaanta leh wuxuu, iyada oo loo marayo astaan-jugraafiyeedka nebiyadeed, ku xiran yahay dagaalkii labaad ee dagaallada wakiillada, sida uu u metelo dagaalka Ukraine.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Sadar sadar, dagaalkii labaad ee dagaallada wakiillada ah ee hadda ka socda Ukraine (Dhulka Xuduudda), wuxuu ka kooban yahay qoraalka labaad ee buunka hoogga saddexaad (Oktoobar 7, 2023), kaas oo lagu dhammaystiro muddada ugu dambaysa ee shaabadaynta boqol iyo afartan iyo afar kunka. Waayo-aragnimadaas shaabadaynta ah waxaa Daanyeel ku muujiyey cutubka tobnaad, markii uu arkay aragtida “marah” ka dib muddadii kow iyo labaatanka maalmood ee baroordiiqda, taas oo ah saddexda maalmood iyo badhka ah ee labada nebiyadu meyd ahaan ugu yaalleen jidka. Aragtidaas waxaa loo fasiray inay tahay sharraxaadda “waxa ku dhici doona dadka Ilaah maalmaha ugu dambeeya.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Runta uu matalay aragtida Webiga Hiddeqel, oo ah runta shaabadaynta, waxa lagu dhammaystiraa taariikhda nebiyadeed ee aayadaha kow iyo tobnaad ilaa shan iyo tobnaad. Waa taariikhda aayadda afartanaad oo bilaabmaysa sannadkii 1989, kuna sii socota aayadda afartan iyo kow iyo sharciga Axadda ee dhowaan imanaya. Waa taariikhda madaxweynihii lixaad ee ugu taajirsanaa ee ku xusan aayadda labaad, taas oo la matalay ilaa boqortooyadii toddobaad ee “Alexander the Great” sida lagu xusay aayadda saddexaad.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Taariikhda bilaabatay bilowgii dagaalkii labaad ee dagaallada wakiillada sannadkii 2014, oo uu xigay madaxweynihii ugu hodansanaa oo bilaabay ololihiisii sannadkii 2015, waa qaybta madhan ee aayadda afartanaad, laga bilaabo 1989 ilaa xeerka Axadda ee aayadda kow iyo afartanaad, sidoo kalena waa qaybta madhan ee ka bilaabata madaxweynihii lixaad ee ugu hodansanaa ee aayadda labaad ilaa boqortooyada toddobaad. Waa taariikhda ku bilaabatay codkii kowaad ee Muujintii cutubka siddeed iyo tobnaad 11-kii Sebtembar, 2001, kuna dhammaanaysa codka labaad saacadda dhulgariirka weyn ee cutubka kow iyo tobnaad ee Muujintii. Taariikhdaas sidoo kale waa muddada taariikhda ee lagu aqoonsaday Yexesqeel cutubka laba iyo tobnaad, halkaas oo aragti kastaa ku rumoobayso. Muddadaas wakhtiga ahi waa wakhtiga shaabadaynta boqol iyo afar iyo afartan kunka. Quduus-ka-dhigista dadka Ilaah waxaa lagu dhammaystiraa Eraygiisa.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Qoduusi iyaga runtaada ku qoduusi; ereygaagu waa run. Yooxanaa 17:17.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “Muujintan waxaa la siiyey Yexesqeel xilli maskaxdiisu ay ka buuxday saadaalo murugo leh. Wuxuu arkay dalkii awowayaashiis oo baabba’ay oo cidla ah. Magaaladii mar dadka ka buuxi jirtay mar dambe lama degganayn. Codkii farxadda iyo heestii ammaantuna mar dambe lagama maqal derbiyadeeda gudaheeda. Nebiguna qudhiisu wuxuu qariib ku ahaa dal qariib ah, halkaas oo hammi aan xad lahayn iyo naxariis-darro bahalnimo ahi ay si buuxda uga taliyaan. Waxa uu arkay oo uu maqlay ee ku saabsanaa dulmiga iyo xumaanta dadka ayaa naftiisa murug geliyey, wuuna si qadhaadh u ooyi jiray habeen iyo maalin. Laakiin calaamooyinkii yaabka lahaa ee hortiisa lagu soo bandhigay agagaarka webiga Kebaar waxay muujiyeen awood sare oo wax walba ka talisa, taas oo ka xoog badnayd tan taliyayaasha dunida. Boqorradii kibirka badnaa oo naxariis-darrada ahaa ee Ashuur iyo Baabuloon ka sarreeya waxaa carshigiisa ku fadhiyey Ilaaha naxariista iyo runta.”

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> Dhibaatooyinka isu dhex yaacsan ee u ekaa giraangiraha, kuwaas oo nebigii ula muuqday inay ku lug leeyihiin jahawareer noocaas ah, waxay ku hoos jireen hagidda gacan aan xad lahayn. Ruuxa Ilaah, oo isaga loo muujiyey isagoo dhaqaajinaya oo hanuuninaya giraangirahan, wuxuu ka soo saaray wada‑noolaansho jahawareerka; sidaas oo kale dunida oo dhammu waxay ku hoos jirtay xukunkiisa. Kumanyaal badan oo aan la tirin karin oo ah makhluuqaad la ammaanay ayaa eraygiisa ku diyaar ahaa inay ka adkaadaan xoogga iyo qorshaha ragga sharka leh, oo ay wanaag ugu soo saaraan kuwa isaga daacadda u ah.

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> “Sidoo kale, markii Ilaah doonayay inuu u furo Yooxanaa gacalka ah taariikhda kaniisadda ee qarniyada iman doona, wuxuu siiyey damaanad ku saabsan xiisaha iyo daryeelka Badbaadiyaha ee dadkiisa, isagoo u muujiyey ‘Mid u eg Wiilka Aadanaha,’ oo ku dhex socda laambadihii, kuwaas oo calaamad u ahaa toddobada kaniisadood. Intii Yooxanaa loo tusayay halgannada waaweyn ee ugu dambeeya ee kaniisaddu la geli doonto quwadaha dhulka, waxaa kaloo loo oggolaaday inuu arko guusha ugu dambaysa iyo samatabbixinta kuwa aaminka ah. Wuxuu arkay kaniisadda oo la geliyey iska horimaad dhimasho leh oo ay la gashay bahalka iyo sawirkiisa, iyo cibaadada bahalkaas oo lagu khasbay ciqaabtiisuna tahay dhimasho. Laakiin isagoo ka sii fiirinaya qiiqa iyo qaylada dagaalka, wuxuu arkay koox Buur Siyoon la taagan Wanka, iyagoo, halkii ay ka qaadan lahaayeen calaamadda bahalka, wata ‘magaca Aabbaha oo ku qoran fooddooda.’ Mar kale wuxuu arkay ‘kuwii ka adkaaday bahalka, iyo sawirkiisa, iyo calaamaddiisa, iyo tirada magiciisa, oo taagan badda muraayadda ah, iyagoo haysta kataaradihii Ilaah’ oo ku heesaya gabaygii Muuse iyo Wanka.”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Casharradanu waa faa’iidadeenna. Waxaannu u baahan nahay inaan rumaysadkeenna ku adkaysanno Ilaah, waayo waxaa hortayada yaal wakhti tijaabin doona nafaha dadka. Masiixu, isagoo saaran Buur Saytuun, wuxuu dib u xusay xukummadii laga cabsanaa ee ka horrayn lahaa imaatinkiisa labaad: ‘Waxaad maqli doontaan dagaallo iyo warar dagaallo.’ ‘Quruun baa ku kici doonta quruun, boqortooyona boqortooyo; meelo badanna waxaa jiri doona abaaro, belaayooyin, iyo dhulgariirro. Kuwan oo dhammu waa bilowga murugada.’ Intii waxsii sheegyadani qayb ahaan u rumoobeen markii Yeruusaalem la baabbi’iyey, haddana si ka toos badan ayay ugu khuseeyaan maalmaha ugu dambeeya.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Waxa aynu taagan nahay marinka dhacdooyin waaweyn oo aad u murugo badan. Waxsii sheegiddu si dhakhso leh bay u rumoobaysaa. Rabbigu albaabka ayuu taagan yahay. Waxaa dhowaan inoo furmi doona xilli ay daniisu aad u culus tahay oo khuseeya dhammaan kuwa nool. Murannadii hore dib baa loo soo noolayn doonaa; muranno cusubna way soo bixi doonaan. Muuqaallada lagu jilayo dunideenna weli xataa laguma riyoon. Shaydaanku wuxuu ku hawlan yahay isagoo adeegsanaya wakiillo bini’aadan ah. Kuwii ku dadaalaya inay beddelaan Dastuurka oo helaan sharci lagu khasbayo dhawrista Axadda si yar bay u garanayaan waxa ka dhalan doona. Qalalaase ayaa hadda ina soo food saaran.”

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> “Laakiinse addoommada Ilaah ma aha inay naftooda ku kalsoonaadaan xaaladdan weyn ee degdegga ah. Riyadii la siiyey Ishacyaah, Yexesqeel, iyo Yooxanaa gudaheeda waxaynu ku aragnaa sida samadu ugu dhowdahay dhacdooyinka ka dhacaya dhulka iyo sida weyn ee daryeelka Ilaah ugu hayo kuwa isaga daacadda u ah. Dunidu ma aha mid aan taliye lahayn. Qorshaha dhacdooyinka imanaya wuxuu ku jiraa gacanta Rabbiga. Weynaanta samadu waxay masiirka quruumaha, iyo weliba arrimaha kiniisaddiisa, ku haysaa daryeelkiisa qudhiisa.” Testimonies, volume 5, 752, 753.

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