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# The Book of Daniel - Number Thirteen

Buugga Daanyeel - Lambarka Saddex iyo Toban

The Secret of the Latter Days

Sirta Maalmaha Dambe

Author

Jeff Pippenger

Published

December 8, 2023

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Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.

Daaniyeel cutubka labaad wuxuu u taagan yahay malaa’igta labaad ee Muujintii afar iyo tobnaad. Sidaas darteed wuxuu matalaa imtixaanka labaad ee saddexda imtixaan, kuwaas oo lagu matalay imtixaan cunto, oo ay ku xigto imtixaan muuqaal, kuna soo dhammaada imtixaan litmus ah. Saddexdaas imtixaanba, kuwaas oo sidoo kale ah calaamado jidkii nebiyadeed, waxay ku jiraan farriinta malaa’igta koowaad ee Muujintii afar iyo tobnaad. Sida malaa’igta koowaad ee Muujintii afar iyo tobnaad, Daaniyeel cutubka koowaadna sidoo kale wuxuu leeyahay mid kasta oo ka mid ah saddexdaas imtixaan.

The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.

Imtixaanka labaad, ama farriinta malaa’igta labaad, wuxuu ka bilaabmaa dhammaadka imtixaankii kowaad. Cutubka labaad wuxuu ka dambeeyaa cutubka kowaad. Gunaanadka imtixaanka labaad wuxuu si toos ah u bilaabaa imtixaanka saddexaad. Mudada wakhtiga ah ee uu imtixaanka labaad matalayay waxaa astaan u ahaa toddobaatankii sannadood ee maxaabiisnimadii Daanyeel, kuwaas oo ka bilaabmay qabsashadii Yehooyaaqiim kuna dhammaaday amarkii Kuuros. Sida dhammaadka toddobaatankaas sannadood u soo dhowaanayay, Daanyeel wuxuu ereyga nebinnimada ee Ilaah ku gartay in dhammaadku dhow yahay.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Sannaddii kowaad ee Daariyus ina Ahashwerus, oo ka tirsanaa farcankii reer Maaday, oo boqor looga dhigay boqortooyadii reer Kaldayiin; sannaddii kowaad ee boqornimadiisa ayaan aniga Daanyeel kitaabbada ka gartay tiradii sannadaha uu eraygii Rabbigu uga yimid Yeremyaah nebigii, inuu toddobaatan sannadood ku dhammaystiri doono baabbaʼii Yeruusaalem. Daanyeel 9:1, 2.

Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.

Daanyeel waxa uu metelayaa dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo garanaya macnaha astaaneed ee toddobaatanka sannadood ee maxaabiisnimada, aqoonsigaasina waxa uu dhacayaa wax yar ka hor inta aan toddobaatankaas sannadood ee astaaneed dhammaan. Dadka Ilaah si sax ah ayay u fahmeen maxaabiisnimadii toddobaatanka sannadood ahayd, laakiin waxa Daanyeel metelayo waa fahamka ah in toddobaatankaas sannadood ay metelaan muddada nebiyadeed ee ka bilaabmaysa Sebtembar 11, 2001, ilaa xeerka Axadda. Daanyeel ahaan, sannadahaasu waxay ku dhammaadeen amarkii Kuuros, kaas oo maalmaha ugu dambeeya metelaya xeerka Axadda ee Maraykanka.

Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.

Wax yar ka hor sharciga Axadda, dadka Ilaah waxaa loo toosiyaa fahamka waxsii-sheegista ee ay matalaan toddobaatanka sannadood ee astaanta ah. Sannadahaas astaanta ah waxay ka bilaabmeen Yehooyaaqiim, kaas oo matala Sebtembar 11, 2001, markii, imaatinkii Islaamka ee Hoogga saddexaad awgiis, malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad ay soo degtay oo ku dhawaaqday dhicitaankii Baabuloon. Dhicitaanka Baabuloon wuxuu matalaa farriinta malaa’igta labaad, oo Sebtembar 11, 2001, waxaa billowday muddadii labaad ee imtixaanka ee kuwa cunay kitaabkii qarsoonaa ee ku jiray gacanta malaa’igta. Muddadaas, oo ay matalaan toddobaatanka sannadood ee astaanta ah, waxay sii socotaa ilaa laga gaadhayo sharciga Axadda.

As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.

Markii dhammaadku soo dhowaado, sida uu Daanyeel u sii tusaaleeyey sannaddii kowaad ee Daariyus, dadka Ilaah waxaa lagu baraarujiyaa imtixaanka sawirka bahalka. Hore ayay u fahmeen qaar ka mid ah runnada la xidhiidha imtixaanka sawirka bahalka, laakiin qaybta ay u yimaadaan inay gartaan wax yar ka hor dhammaadka muddada nebiyadeed ee malaa’igta labaad, waxay ku qarsoonnayd gudcur. Sida Daanyeel u bartay Erayga nebiyadeed ee Ilaah, dabadeedna uu u ogaaday muhiimadda toddobaatanka sannadood, waxaa loo horseeday tukasho, sida isaga loogu horseeday tukasho markii uu ogaaday khatarta nolol-iyo-geeri ee Nebukhadnesar ee ku saabsan riyadiisa sawirka. Daanyeel cutubka sagaalaad, sida Daanyeel cutubka labaad, markii Daanyeel tukaday, wuxuu helay iftiin nebiyadeed.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.

> Haa, intii aan ku hadlayay salaadda, ayaa ninkii Gabriel ahaa, kii aan bilowgii ku arkay riyadii, isagoo loo kiciyey inuu si degdeg ah u duulo, ii soo taabtay wakhtigii allabariga fiidkii. Oo isna wuu i ogeysiiyey, wuuna ila hadlay, oo wuxuu yidhi, Daanyeelow, imminka waxaan u soo baxay inaan ku siiyo xigmad iyo garasho. Daanyeel 9:21, 22.

The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.

“Xirfadda iyo garashada” la siiyey Daanyeel intuu tukaday waxay waafaqsan tahay tukashadiisii cutubka labaad.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.

> Markaasaa Daanyeel wuxuu tegey gurigiisii, oo arrintii wuxuu ogeysiiyey Xannanyaah, Miishaaeel, iyo Casaryaah, oo ahaa saaxiibbadiis; si ay naxariis uga baryaan Ilaaha samada wax ku saabsan qarsoodigan, si aan Daanyeel iyo asxaabtiisu ula baabbi’in kuwa kale ee nimankii xigmadda lahaa ee Baabuloon. Markaasaa qarsoodigii waxaa Daanyeel loogu muujiyey muujin habeennimo ah. Markaasaa Daanyeel ammaanay Ilaaha samada. Daanyeel 2:17–19.

Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.

Sadarba sadar, labada tukasho ee Daanyeel waa isku tukasho. Labaduba waxaa la bixiyey xilli taariikheed oo astaan ahaan u metelaya imtixaanka muuqaalka ah ee malaa’igta labaad, kaas oo ka dhacaya inta u dhexaysa Sebtembar 11, 2001, iyo sharciga Axadda ee dhawaan imanaya. Iyadoo ay jirto hanjabaadda dhimashada ee soo fool leh ee Nebukhadnesar, iyo aqoonta nebinnimo ee toddobaatanka sannadood ee Yeremyaah iyo weliba dhaarta toddobada jeer ee Muuse, Daanyeel wuxuu tukadaa tukashadii Laawiyiintii labaatan iyo lix, isaga oo baryaya in Ilaah u muujiyo sirta ugu dambaysa ee nebinnimada Kitaabka Quduuska ah. Sirta uu Yooxanaa ku aqoonsado Muujintii Ciise Masiix.

In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.

Cutubka sagaalaad, Daanyeel waxa uu taagan yahay xilligii kala-guurka ee laba boqortooyo. Baabuloon ayaa hadda uun ku dhacday reer Maaday iyo Faaris, waayo waa sannaddii kowaad ee Daariyus; sidaas darteedna waxay dadka Ilaah ee maalmaha ugu dambeeya gelinaysaa meeshii kala-guurka ee lagu calaamadeeyey dhaqdhaqaaqii malaa’igta kowaad iyo weliba dhaqdhaqaaqii malaa’igta saddexaad.

The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”

Dhaqdhaqaaqii Millerite ee Filadelfiya wuxuu u gudbay La’odikiya sannadkii 1856, dhaqdhaqaaqa La’odikiya ee Future for America-na wuxuu u gudbaa dhaqdhaqaaqa Filadelfiya dhammaadka saddexda maalmood iyo badhka ah ee ay meyd ahaan ugu yaalliin jidka Muujintii cutubka kow iyo tobnaad. Imtixaankii lagu guuldarraystay ee la xidhiidhay dhaqdhaqaaqa Filadelfiya ee Millerite-yada laga bilaabo 1856 ilaa 1863, wuxuu ku saabsanaa caqiidada “toddobada jeer.”

The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.

Imtixaanka dhaqdhaqaaqa La’odikiya ee Future for America wuxuu la xidhiidhaa baahida loo qabo in la aqoonsado xaaladdooda kala firdhisan, dabadeedna la galo tukashada iyo waayo-aragnimada Laawiyiintii cutubka labaatan iyo lix. Daanyeel wuxuu joogay xilligii kala guurka ee u dhexeeyey boqortooyooyinkii Baabuloon iyo Maado-Faaris, isla markaana wax yar ka hor dhammaadka muddadii toddobaatanka sannadood ee lagu calaamadeeyey amarkii Kuuros. Toddobaatanka sannadood waa macnaha guud ee tukashada Daanyeel, toddobaatanka sannadoodna waxay matalaan “toddoba jeer” ee Muuse. Labada tukasho ee Daanyeelba waxay waafaqsan yihiin xilligii kala guurka ee lagu calaamadeeyey “toddoba jeer” ee dhaqdhaqaaqa malaa’igta kowaad, iyo sidoo kale dhaqdhaqaaqa malaa’igta saddexaad.

The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.

“Sirta” loo muujiyey Daanyeel waa muujinta sanamkii Nebukhadnesar. “Sirta” sanamka Nebukhadnesar ee maalmaha ugu dambeeya waa in uu matalo siddeed boqortooyo, ee uusan ahayn afar. Qoraalladii hore ee ku jira qaybta, “Kan Siddeedaad Waa Kan Toddobada Ka Mid Ah”, runtaan hore ayaa loogu soo bandhigay. Sirtaas gudaheeda waxaa ku jirta muujinta barta kala-guurka marka kan siddeedaad yimaado, kaas oo toddobada ka mid ah. “Sirta” sanamka Nebukhadnesar waa xaqiijinta sarakicidda geeska Protestantism-ka runta ah iyo geeska Jamhuuriyadnimada. Labadaas sarakicidba waxay tilmaamayaan in gees walba uu yahay kan siddeedaad, hase ahaatee uu ka mid yahay toddobada; kala-guurka ka imanaya kan lixaad ilaa kan siddeedaad ee labada geesba wuxuu ka dhacayaa duruuf nebiyadeed oo imtixaan la xidhiidha “toddobada goor” ee Muuse. Kala-guurku wuxuu u dhacayaa sida uu Daanyeel u metelayo, wax yar ka hor amarkii Kuuros, kaas oo matalaya amarka sharciga Axadda ee Maraykanka. Markaas sharciga Axadda, dhaqdhaqaaqyo degdeg ah dhexdood, dhaawicii dilka ahaa ee wadaadnimada Baabuloon waa la bogsiinayaa iyadoo wadaadnimada Baabuloon ay noqoto madaxii siddeedaad ee toddobada ka mid ah, iyaduna sidaas oo kale waxay martaa kala-guur nebiyadeed, sida uu u metelayo sanamkii Nebukhadnesar ee Daanyeel cutubka labaad.

> Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.

> Sidaas daraaddeed Daanyeel wuxuu u galay Ariyookh, kii boqorku u amray inuu baabbi’iyo nimankii xigmadda lahaa oo Baabuloon; wuuna tegey oo sidan ku yidhi isaga, Ha baabbi’in nimankii xigmadda lahaa oo Baabuloon; i geey boqorka hortiisa, oo anna boqorka waxaan u sheegi doonaa fasirka. Markaasaa Ariyookh si degdeg ah Daanyeel ugu soo geliyey boqorka hortiisa, oo sidan ku yidhi isaga, Waxaan helay nin ka mid ah maxaabiistii Yahuudah, kaas oo boqorka ogeysiin doona fasirka. Boqorkii baa u jawaabay oo Daanyeel, oo magiciisa la odhan jiray Belteshaasaar, ku yidhi, Ma awooddaa inaad ii sheegto riyadii aan arkay iyo fasirkeedaba? Daanyeel 2:24–26.

Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.

Markii Daanyeel la siiyo qarsoodiga, labadiisa magacba waa la xusaa, taas oo muujinaysa inuu matalo dadka axdiga, kuwaas oo maalmaha ugu dambeeya hadda uun u gudbay dhaqdhaqaaqa Filadelfiya ee boqol iyo afar iyo afartan kun. Wuxuu muujiyaa dabeecadda addoonka Ilaah isaga oo dalbanaya inaan qofna loo dilin sababta oo ah awood la’aantooda ay ku fahmi waayeen “qarsoodiga.” Dabeecaddiisa waxaa laga soo horjeediyaa tan Ariyookh, oo ah addoonkii Nebukhadnesar, kaas oo doonaya in boqorka agtiisa loogu tiriyo ammaanta helidda Daanyeel. Dabadeed Daanyeel wuxuu caddeeyaa kala-duwanaanshaha u dhexeeya muujinta nebinnimada runta ah iyo tan ragga xigmadda leh ee Baabuloon, markuu su’aashii Nebukhadnesar kaga jawaabo su’aal, dabadeedna, si ka duwan Ariyookh, ugama faa’iidaysto fahamkiisa “qarsoodiga” si uu naftiisa kor ugu qaado, balse taa beddelkeeda wuxuu sarraysiiyaa Ilaaha samada.

> Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.

> Daanyeelna boqorka hortiisa ayuu ugu jawaabay, oo ku yidhi, Waxa qarsoon oo boqorku dalbaday nimankii xigmadda lahaa, iyo xiddigfalayaashu, iyo saaxiriintu, iyo faaliyayaashu boqorka uma ay sheegi karaan; laakiinse waxaa samada ku jira Ilaah waxyaalaha qarsoon muujiya, oo boqor Nebukhadnesar ogeysiiya waxa dhici doona maalmaha ugu dambeeya. Riyadii aad ku riyootay, iyo waxyaalihii madaxaaga ku soo muuqday adigoo sariirtaada ku jiifa, waa kuwan. Daanyeel 2:27, 28.

Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.

Daanyeel wuxuu bilaabaa soo bandhigistiisa “qarsoodiga” isaga oo ku tilmaamaya inuu yahay “qarsoodi” sharxaya waxa jiri doona maalmaha ugu dambeeya. Qarsoodiga taariikhda qarsoon ee toddobada onkod wuxuu tilmaamayaa waxa jiri doona maalmaha ugu dambeeya. Sanamka Nebukadneesaar waa qayb ka mid ah qarsoodiga maalmaha ugu dambeeya ee la furfuro wax yar ka hor intaan wakhtiga imtixaanku xidhmin. Waxaa la muujinayaa wax yar ka hor intaan wakhtiga imtixaanku xidhmin, xilliga kala-guurka ah marka labada gees ee bahalka dhulka ay noqdaan kii siddeedaad oo ka mid ah toddobada, sida uu Daanyeel u matalay sannaddii koowaad ee Daariyos.

> As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.

> Adigana boqorkow, fikirradaadu waxay maskaxdaada kuugu yimaadeen adigoo sariirtaada saaran, iyagoo ku saabsan waxa dhici doona aakhiro; oo kan waxyaalaha qarsoon muujiyaa wuxuu ku ogeysiiyey waxa dhici doona. Laakiinse aniga, qarsoodigan laylama muujin xigmad aan ka badanahay noolaha kale oo dhan daraaddeed, laakiinse waa in fasirka boqorka loo ogaado, iyo inaad ogaato fikirrada qalbigaaga. Daanyeel 2:29, 30.

Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.

Daanyeel wuxuu xaqiijiyaa runta isagoo keenaya markhaati labaad oo muujinaya in riyadii Nebukhadnesar ay ku saabsan tahay maalmaha ugu dambeeya, markuu yidhaahdo, “kan waxyaalaha qarsoon muujiyaa wuxuu ku ogeysiinayaa waxa dhici doona,” “dabadeed.” Markaas Daanyeel wuxuu caddeeyaa in waxa qarsoon aan isaga dartii loo siin, ama aanay sabab u ahayn inuu lahaa xigmad ka sarraysa tan aadmi kale oo kasta, balse in “waxa qarsoon” Nebukhadnesar loo siiyey “iyaga aawadood kuwa fasiraadda sheegi doona.” “Waxa qarsoon” waxaa loo bixiyey kuwa “fasiraadda” riyada u soo bandhigi doona boqorka ruuxiga ah ee Baabuloon maalmaha ugu dambeeya. Waxa qarsoon si gaar ah waxaa loo siiyey boqol iyo afar iyo afartan kun, waayo “waxa qarsoon” waxaa loogu talagalay kuwa maalmaha ugu dambeeya ku dhawaaqaya dhicitaanka ugu dambeeya ee Baabuloon. Markaas Daanyeel wuxuu muujinayaa riyadii sawirka ahayd ee gudcurka ku qarsoonayd, taas oo dhalisay imtixaankii nolol ama geeri.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.

> Boqorow, waad aragtay, oo bal eeg sanam weyn. Sanamkan weyn, oo iftiinkiisu aad u qurux badnaa, ayaa hortaada taagnaa; muuqaalkiisuna wuxuu ahaa mid cabsi leh. Madaxa sanamkan wuxuu ka ahaa dahab saafi ah, laabtiisa iyo gacmihiisuna lacag bay ka ahaayeen, calooshiisa iyo bowdooyinkiisuna naxaas bay ka ahaayeen, lugihiisuna bir bay ka ahaayeen, cagihiisuna qayb bir ah iyo qayb dhoobo ah bay ka ahaayeen. Waad sii fiirisay ilaa dhagax aan gacmo lagu goyn laga soo gooyey, kaas oo sanamka ku dhuftay cagihiisii birta iyo dhoobada ka ahaa, oo burburiyey. Markaasaa birtii, dhoobadii, naxaastii, lacagtii, iyo dahabkii dhammaantood wada burbureen, oo waxay noqdeen sida buunshaha goobaha wax lagu tumo xilliga xagaaga; dabayshiina way qaaday, si aan meelna loogu helin iyaga; dhagixii sanamka ku dhuftayna wuxuu noqday buur weyn, oo dhulka oo dhan buuxiyey. Kanu waa riyadii; oo fasirkeedana boqorka hortiisa ayaannu ku sheegi doonnaa. Daanyeel 2:31–36.

Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.

Riyadii Nebukadnesar waxay aqoonsatay boqortooyooyinka wax sii sheegidda Kitaabka laga bilaabo wakhtigiisii ilaa maalmaha ugu dambeeya, markaas oo boqol iyo afar iyo afartan kun, oo uu Daanyeel ku matalay soo-bandhigistiisii uu u sameeyey Nebukadnesar, iyo dhagaxii aan gacmo lagu goyn, oo burburiya boqortooyooyinka dhulka ee lagu matalayay taallada, kaas oo markaas noqda buur buuxisa dhulka oo dhan. Riyadu waxay ku saabsanayd maalmaha dambe, xilligii kala-guurka wax sii sheegidda marka boqol iyo afartan iyo afarta kun loo muujiyo sirta ugu dambaysa ee wax sii sheegidda.

As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.

Sida calanka geeska runta ah ee Protestant-ka, markaasay u sidaan farriinta malaa’igta saddexaad dunida dhimanaysa. Farriintaasu waxay ku kortaa qaylo weyn marka sharciga Axadda laga hirgeliyo Maraykanka, marka calaamadda bahalka la khasbo. Ka hor amarkaas, kuwii uu Daanyeel metelayo maalmaha ugu dambeeya waa inay la kulmaan imtixaanka sawirka bahalka. Imtixaankaasu waa imtixaan muuqaal ah, wuxuuna dalbanayaa in dhaqdhaqaaqyada soo saara amarka sharciga Axadda ay arkaan kuwii uu Daanyeel metelayo. Waa la imtixaamaa si loo ogaado inay doorteen habraaca rabbaaniga ah ee u suurtogelinaya inay arkaan imtixaanka sawirka ee gudcurka ku qarsoon. Imtixaankoodu wuxuu ku lug leeyahay is-hoosaysiin shakhsiyeed iyo qirasho. Wuxuu ku lug leeyahay qiridda in Daanyeel la siiyey garasho riyooyin iyo waxyiyo, waayo, haddii ay diidaan inay maqlaan codka Daanyeel ee cidlada ka qaylinaya, waxay la mid yihiin kuwii maalmaha Masiixa diiday farriintii Yooxanaa Baabtiisaha.

Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.

Walaashii White waxay ina ogeysiinaysaa in buugaagta Daanyeel iyo Muujintii ay iskaabayaaan, erayga “iskaabaya” ee ay adeegsataana wuxuu ka dhigan yahay in wax loo keeno kaamilnimo. Dhammaadkii bisha Luulyo, 2023, Libaaxa qabiilka Yahuudah wuxuu bilaabay inuu furo shaabadaha Muujintii Ciise Masiix, sida uu ballanqaaday inuu samayn doono wax yar ka hor intuusan xidhmin wakhtiga nimcadu. Isagoo sidaas samaynaya, wuxuu aqoonsaday runno Kitaabka Quduuska ah oo hore si sax ah loo fahmay, laakiin hadda ay ahayd in lagu fahmo duruufaha maalmaha ugu dambeeya.

One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.

Mid ka mid ah runtaas waa labada markhaati ee Muujintii kow iyo tobnaad. Mid kale waa taariikhda ah dhammaystirka qumman ee “toddobada onkod” ee Muujintii tobnaad. Wuxuu soo saaray runno ka imanaya xariiqyada quduuska ah ee dibuhabaynta, kuwaas oo ka hadlaya niyad-jabkii Luulyo 18, 2020. Wuxuu adeegsaday afarta astaan-meeleed ee ku jira mid kasta oo ka mid ah xariiqyada quduuska ah ee dibuhabaynta, kuwaas oo sawiraya taariikhda awood-siinta farriintii koowaad ilaa xukunka, hab aan hore loo aqoonsan. Daanyeel cutubka labaad ayaa qaar badan oo ka mid ah fikradahan gaadhsiinaya kaamilnimo, in kastoo runahan qotoda dheer ay mugdi ku qarsoon yihiin kuwa diida inay cunaan hab-raaca loo aqoonsaday Alpha iyo Omega.

In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.

Gabagabada daraasaddan ku saabsan cutubka labaad ee Daanyeel, waxaannu soo koobaynaa oo isku xidhaynaa qaar ka mid ah runta iyo calaamadaha jidka ee cutubka labaad ee Daanyeel kaamilnimada lagu gaadhsiiyay. Sidaas yeelayna, waxaannu caddaynaynaa in sirta habeenkii aragga lagu muujiyey Daanyeel ay matalayso isla runahan.

We will set forth the summary and conclusion in the next article.

Waxaan ku soo bandhigi doonnaa maqaalka xiga dulucda iyo gunaanadka.

> “The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.

> “Rabbigu wuxuu leeyahay wakiillo uu u qoondeeyey inay dadka kula kulmaan qaladaadkooda iyo dib‑u‑dhacyadooda. Rasuulladiisa waxaa loo soo diraa inay qaadaan markhaati cad oo toos ah si ay uga kiciyaan xaaladdooda hurdoobay iyo inay fahamkooda u furaan erayada qaaliga ah ee nolosha, oo ah Qorniinka Quduuska ah. Nimankani ma aha inay noqdaan wacdiyayaal keliya, balse adeegeyaal, kuwa iftiinka sida, waardiyayaal aaminka ah, kuwaas oo arki doona khatarta soo fool leh oo dadka uga digi doona. Waa inay Masiixa kaga ekaadaan dadaalkooda kulul, xeeladdooda miyiraysan, dadaalladooda shakhsiyeed—si kooban, adeeggooda oo dhan. Waa inay lahaadaan xiriir nool oo ay la leeyihiin Ilaah, waana inay si aad ah ugu bartaan waxsii‑sheegyada iyo casharrada wax ku oolka ah ee Axdiga Hore iyo Axdiga Cusub, si ay uga soo saaraan khasnadda ereyga Ilaah waxyaalo cusub iyo kuwo hore.” Testimonies, volume 5, 251.

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