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# The Book of Daniel - Number Twenty

Kitaabka Daanyeel – Lambarka Labaatanaad

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Daanyeel iyo Muujintii: Daah-furka Dharka Isku-xidhan ee Nebinimada ee Kacitaanka iyo Burburka Boqortooyooyinka

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Walaal White marar badan waxay tilmaantaa in casharrada nebiyadeed ee loo baahan yahay in la fahmo lagu muujiyo kacitaanka iyo dhicitaanka boqortooyooyinka.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Koritaanka iyo dhicitaanka quruumaha sida si cad loogu muujiyey buugaagta Daanyeel iyo Muujintii, waa inaynu ka barannaa sida aan qiimo lahayn u yahay ammaanta dibadda ah iyo tan dunyadeed oo keliya. Baabuloon, iyadoo leh awooddeedii iyo haybadeedii oo dhan, oo aan adduunkeennu tan iyo markaas weligiis arag wax la mid ah,—awood iyo haybad dadka waagaas u ekaa kuwo aad u sugan oo waara,—sidee bay gebi ahaanba u dabar go’day! Sida ‘ubaxa cawska,’ ayay u baabba’day. Yacquub 1:10. Sidaas oo kale waxaa u baabba’ay boqortooyadii Maadooyiinta iyo Faarisiyiinta, iyo boqortooyooyinkii Giriigga iyo Rooma. Sidaas oo kalena waxaa u baabba’a wax kasta oo aan Ilaah saldhig u ahayn. Waxa keliya ee waari karaa waa waxa ku xidhan qasdigiisa oo muujiya dabeecaddiisa. Mabaadi’diisu waa waxyaabaha keliya ee adkaysi leh ee adduunkeennu yaqaan.” Prophets and Kings, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

“Kor u kaca iyo dhicitaanka” boqortooyooyinka lagu matalay kutubta Daanyeel iyo Muujintii ayaa ah udub-dhexaadka hab sax ah oo loo wajahayo daraasadda waxsii sheegidda. Dhicitaankii Baabuloon waxaa hore loogu sii tusaaleeyay dhicitaankii Baabelkii Nimrod ee Bilowgii cutubka kow iyo tobnaad. Dabadeedna Daanyeel cutubka shanaad, Baabuloon mar kale ayay dhacdaa. Taariikhda awoodda baadarinimada ee kor u kacdeedii sannadkii 538, iyo dhicitaankeedii xigay ee 1798, iyaduna waxay astaan u tahay dhicitaanka ugu dambeeya ee Baabuloon, waayo awoodda baadarinimadu xagga waxsii sheegidda waa Baabuloon ruuxi ah. Baadarinimadu waxay dhacday 1798, Muujintii cutubka siddeed iyo tobnaadna wuxuu qeexayaa dhicitaankeeda ugu dambeeya. Daanyeel cutubka kow iyo tobnaad, aayadda shan iyo afartanna, baadarinimada, oo halkaas loogu matalay boqorka woqooyi, waxay gaadhaa dhammaadkeeda iyadoo aan jirin mid caawiya. Tani waxay dhacdaa marka muddada imtixaanku xidhanto, waayo aayadda shan iyo afartan ee cutubka kow iyo tobnaad, iyo aayadda koowaad ee cutubka laba iyo tobnaad, waxay matalaan isla taariikhdaas.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And 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. Daniel 11:45, 12:1.

> Oo wuxuu teendhooyinka qasrigiisa ka dhex taagi doonaa badaha dhexdooda, buurta quduuska ah ee ammaanta badan; hase ahaatee wuxuu iman doonaa dhammaadkiisa, oo ninna ma caawin doono. Oo wakhtigaas Miikaa’eel baa kici doona, amiirka weyn ee u taagan dadkaaga; oo waxaa jiri doona wakhti dhib ah oo aan weligeed la arag tan iyo markii quruun jirtay ilaa wakhtigaas oo kale; oo wakhtigaas dadkaaga waa la samatabbixin doonaa, mid kasta oo laga helo isagoo ku qoran kitaabka. Daanyeel 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Farriinta malaa’igta labaad waxay ku dhisan tahay xaqiiqda ah in Baabuloon ay laba jeer dhacday. Baabuloonkii dhabta ahaa, oo ay metelaan Nimrod iyo Belshazzar, laba jeer ayuu dhacay; Baabuloonka ruuxiga ahna wuxuu dhacay 1798, mar kalena sidaas ayuu yeelaa marka mudada imtixaanka aadanuhu xidhanto.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Malaa'ig kale oo ka dambaysay ayaa raacday, iyadoo leh, Baabuloon way dhacday, way dhacday, magaaladii weynayd, maxaa yeelay quruumaha oo dhan waxay ka cabsiisay khamriga cadhada sinooyinkeeda. Muujintii 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Ku-noqnoqoshada dhicitaankii Baabuloon ee malaa’igta labaad waxay bixisaa saldhigga nebiyadeed ee lagu aqoonsanayo in laba-laabnaanta erayada iyo weedhaha ku jirta Qorniinka ay astaan u tahay fariimaha isbiirsaday ee malaa’igta labaad iyo Qayladii Habeenbadhka. Waxa kale oo ay adkaynaysaa mabda’a ay Sister White tilmaantay, ee ah in barashada wax sii sheegidda lagu saleeyo kacitaanka iyo dhicitaanka boqortooyooyinka lagu metelay buugaagta Daanyeel iyo Muujintii. Waxay muujinaysaa fikradda ah in si loo fahmo dhicitaanka Baabuloon, ardayga wax sii sheegiddu uu yahay inuu isu geeyo dhammaan dhicitaannada Baabuloon, “line upon line,” si loo dhiso farriinta nebiyadeed ee saxda ah ee dhicitaanka ugu dambeeya ee Baabuloon.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Burburka Baabuloon ee laba jeer lagu sheegay farriinta malaa’igta labaad, waxay ku dhisan tahay qaanuunka wax sii sheegidda ee caddaynaya in runta lagu adkeeyo maragga laba markhaati. Laba-jibaarka dhicitaanka Baabuloon ee ku dhex jira farriinta, wuxuu matalaa hab-raaca wax sii sheegidda ee Kitaabka Quduuska ah lagu aqoonsaday inuu yahay roobka dambe. Habkaas quduuska ah, oo ah roobka dambe, waa ku-dhaqanka isu-geynta xarriiqyo kala duwan oo wax sii sheegid ah “xarriiqba xarriiqda ka dambaysa.” Marka uu adeegsado ardayga wax sii sheegidda, habkaasi wuxuu dhisaa “farriinta” roobka dambe. Farriinta roobka dambe ee lagu dhiso ku-dhaqanka habkaas quduuska ah, dabadeed waxaa lagu naadiyaa taariikhaha wax sii sheegidda ee isu tegay ee malaa’igta labaad iyo Qaylada Habeenbadhka. Tani waxay run ku ahayd taariikhda dhaqdhaqaaqa malaa’igta kowaad, waana run maanta, taariikhda dhaqdhaqaaqa malaa’igta saddexaad.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Cutubyada afraad iyo shanaad ee kitaabka Daanyeel waxay matalaan xariiqda taariikheed ee daboolaysa kacitaanka iyo bilowgii Baabuloon, oo Nebukadneesar ku matalo cutubka afraad, dabadeedna dhicitaankii iyo dhammaadkii Baabuloon, oo Belshaasar ku matalo cutubka shanaad. Labadooduba wadajir bay u soo saaraan hal xariiq oo nebiyadeed. Xariiqda nebiyadeed ee ay labadaas cutub soo saaraan waa in lagu dul saaraa Daanyeel cutubyada koowaad ilaa saddexaad, si loo adkeeyo farriinta roobka dambe.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Labada cutub waxay soo bandhigayaan dhiciddii iyo haddana sara-kiciddii Nebukadnesar, iyo dhiciddii iyo baabba’ii Belshaasar, sidaas darteedna waxay soo bandhigayaan dhiciddii Baabuloon bilowga iyo dhammaadka xariiqda. Xariiqda waxsii sheegidda ee ay labada cutub sameeyeen waxay ku dhisan tahay Baabuloon oo dhacaysa, kacaysa, dabadeedna mar kale dhacaysa. Xaqiiqadaas keliya ayaa caddaynaysa in labadaas cutub ay metelayaan farriinta malaa’igta labaad. Labada cutub waxay metelaan taariikhda bahalka dhulka ee Muujintii saddex iyo tobnaad, taariikhdaasna farriinta malaa’igta labaad iyo Qaylada Saqda Dhexe laba jeer ayaa lagu dhawaaqaa.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Sidaas darteed, ka hor intaynaan bilaabin ka fiirsashadayada cutubyada afraad iyo shanaad ee Daanyeel, waxaynu aqoonsan doonnaa habraaca quduuska ah oo ah roobka dambe; dabadeedna, innagoo adeegsanayna habraacaas, waxaynu aqoonsan doonnaa farriinta roobka dambe.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Calaamad muhiim ah oo taariikhda malaa’igta koowaad iyo tan labaad ah waxay ahayd hab-raaca ay metelaan xeerarkii William Miller ee fasiraadda waxsii sheegidda. Xeerarkaasi waxa ay raggu u adeegsadeen inay ku aqoonsadaan farriinta Qaylada Habeenbadhka, farriintaasina waxay u ahayd farriintii roobka dambe taariikhdaas. Calaamad muhiim ah oo taariikhda malaa’igta saddexaad ahna waa hab-raaca loo metelay “Furayaasha Waxsii Sheegidda”. Xeerarkaasi waa in lala adeegsadaa xeerarkii William Miller si loo aqoonsado farriinta Qaylada Habeenbadhka ee taariikhdeenna hadda jirta, farriinta imminkana lagu adkaynayo xeerarkaasna waa farriintii roobka dambe ee maalmaha ugu dambeeya. Xeerarkii Miller waxay metelaan roobkii hore ee taariikhda waxsii sheegidda ee bahalka dhulka, xeerarkaas oo lagu daray “Furayaasha Waxsii Sheegidda”na waxay metelaan roobka dambe ee taariikhda waxsii sheegidda ee bahalka dhulka.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Roobka dambena waa hab-raaca loo adeegsado in lagu soo saaro farriinta. Waxaa jira kuwo la khiyaaneeyey maxaa yeelay waxay doondoonaan waayo-aragnimada roobka dambena, iyagoo aan marka hore doondoonin farriinta soo saarta waayo-aragnimadaas. Kaniisadaha Bentakostiga ee Masiixiyadda ayaa tusaale cad u ah khiyaanadaas. Isla noocaas jihayn khaldan ayaa u furan kuwa doondoonaya farriinta roobka dambena, hase ahaatee diida inay doondoonaan hab-raaca aqoonsada oo dhidibada u taaga farriinta roobka dambena. Haddii aanu jirin hab-raac sax ah, farriinta saxda ahi lama aqoonsan karo. Haddii aanay jirin farriin sax ah, waayo-aragnimada saxda ahi waa wax aan suurtagal ahayn.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Muhiimadda xaqiiqdan Kitaabka Quduuska ah dadka badankoodu ma gartaan, waayo weligood ma ay tixgelin suurtagalnimada ah in uu jiro hal jid oo sax ah oo Kitaabka Quduuska ah loo barto, isla markaana ay jiraan jidad badan oo khaldan oo Kitaabka Quduuska ah loo barto. Jidka khaldan ee Kitaabka Quduuska ah loo barto, kaas oo si aad uga badan loo doorto, waa in lagu kalsoonaado fikradaha ragga kale ee ku saabsan waxa Kitaabka Quduuska ahi barayo. Arrintani waa dhibaato aad ugu badan dadka dhexdooda, sidaas darteed kaniisad kastaa waxay abaabushaa nidaam lagu daboolayo baahidan si khalad ah loo mooday ee adhigeeda. Baahidaas beenta ahina waxay dhalisaa hawsha beenta ah ee lagu dhisayo nidaam hoggaamiyeyaal ah oo loo aqoonsaday khubaro ruuxi ah oo fahamka Kitaabka Quduuska ah, kuwaas oo si sax ah u toosin doona fahamka adhiga aan tababarnayn. Kitaabka Quduuska ahi runtii wuxuu tilmaamaa nidaam aad u habaysan oo ku saabsan qaab-dhismeedka kaniisadda, kaas oo ay ku jiraan waayeello, nebiyo, iyo macallimiin; hase ahaatee, Kitaabka Quduuska ahi marnaba ma taageero fasahaadka ururinta kaniisadda ee soo saara nidaam hoggaamiyeyaal ah oo loo caleemo saaray inay go’aamiyaan waxa runta ah iyo waxa aan runta ahayn, dabadeedna cidda bidcoole ah iyo cidda aan bidcoole ahayn.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Ku dadaal inaad isu muujiso mid Ilaah ka aqbalan yahay, oo ah hawlkar aan u baahnayn inuu xishoodo, isaga oo si qumman u kala saaraya ereyga runta ah. 2 Timoteyos 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Hoggaamiyaha kaniisaddu waa inuu waaniyaa, canaantaa, wax baraa, kana digaa caqiidooyinka beenta ah iyo kuwa faafiya caqiidooyinka beenta ah; hase yeeshee midkeen kastaaba waa inuu “ku dadaalaa inuu isu muujiyo” isagoo ah “mid Ilaah ka aggolaaday,” isagoo “si qumman u kala qaybinaya ereyga runta.” Markaan sidaas yeelayno, waa inaynu ogaannaa habraaca Kitaabku tilmaamayo inuu yahay jidka saxda ah ee si qumman loogu kala qaybiyo ereyga runta. Kitaabka Ishacyaah wuxuu arrimahan ku soo bandhigayaa macnaha roobka dambe; sidaas daraaddeed halkaas ayaannu ka bilaabaynaa.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Maalintaas Rabbigu wuxuu ku ciqaabi doonaa Lewiyaataan seefdiisa daran oo weyn oo xoogga badan, kaasoo ah maskii dheereeyey, xataa Lewiyaataan oo ah maskii qalloocan; oo wuxuu dili doonaa bahalkii badda ku jiray. Maalintaas iyada u gabya, Beerta canabka ah ee khamriga cas. Aniga Rabbiga ah ayaa ilaaliya; daqiiqad kasta waan waraabin doonaa; si aan ciduna u dhaawicin ayaan habeen iyo maalin u dhawri doonaa. Cadho iguma jirto; bal yaa dagaal igaga hor keeni lahaa qodxanta iyo yamaarugga? Dhexdooda ayaan mari lahaa, dhammaantoodna waan gubi lahaa. Ama ha qabsado xooggayga, si uu ila nabad galo; oo ha ila nabad galo. Wuxuu kuwa reer Yacquub ka iman doona ka dhigi doonaa inay xidid yeeshaan; reer binu Israa'iilna way ubixi doonaan oo haruri doonaan, oo dunida oogadeeda oo dhan ayay midho ka buuxin doonaan. Miyuu isagii u dhuftay siduu ugu dhuftay kuwii isaga dhuftay? Mise isaga waa loo laayay sida loo laayay kuwii uu isagu laayay? Qiyaas ahaan, markay soo baxdo, waad la murmi doontaa; wuxuu joojiyaa dabayshiisa daran maalinta dabaysha bari. Sidaas daraaddeed xumaanta Yacquub waa lagu kafaaraggudi doonaa; oo tanuna waa midhaha oo dhan ee dembigiisa lagu qaado; markuu dhagaxyada allabariga oo dhan ka dhigo sida dhagaxyada nuuradda ah oo la burburiyey, geedaha Asheeraah iyo sanamyaduna ma taagnaan doonaan. Habase yeeshee magaalada deyrka leh way cidli noqon doontaa, hoygiina waa laga tegi doonaa, oo waxaa looga tegi doonaa sida cidlada; halkaas ayaa dibigu daaqi doonaa, halkaas ayuuna jiifsan doonaa, oo laamaheedana wuu cuni doonaa. Markay laamaheedu engegaan, waa la jebin doonaa; dumarku way iman doonaan oo dab bay ku shidi doonaan; waayo, waa dad aan waxgarasho lahayn; sidaas daraaddeed kii sameeyey uma naxariisan doono, kii uumayna raallinimo uma muujin doono. Oo waxay maalintaas noqon doontaa in Rabbigu wax ka tumi doono tan iyo marinka webiga ilaa durdurka Masar, idinkana mid mid baa laydiin soo ururin doonaa, kuwiinna reer binu Israa'iil ahow. Oo waxay maalintaas noqon doontaa in buunka weyn la afuufi doono, oo waxaa iman doona kuwii qarka u saarnaa inay ku baabba'aan dalka Ashuur, iyo kuwii la masaafuriyey ee dalka Masar jooga, oo waxay Rabbiga ku caabudi doonaan buurta quduuska ah ee Yeruusaalem. Ishacyaah 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Qoraalladii hore, waxaan marar badan ka hadalnay “calanka” kor loo taagay si loogu yeedho carruurta kale ee Ilaah inay ka soo baxaan Baabuloon. Aayadda ugu dambaysa ee Ishacyaah cutubka toddoba iyo labaatanaad waxay ka hadlaysaa hawsha calanka markay leedahay, “buunka weyn waa la afuufi doonaa, oo waxaa iman doona kuwii ku sigtay inay halligmaan dalka Ashuur.” Ashuur waa astaan u ah Baabuloon maalmaha ugu dambeeya, oo kuwa maqla farriinta digniinta ah ee aayadda ku jirta ee ah inay Baabuloon ka soo baxaan, way imanayaan oo waxay la caabudayaan kuwa loo matalay boqol iyo afartan iyo afar kun oo si nebiyadeed loogu meeleeyey “buurta quduuska ah ee Yeruusaalem.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Aayaddu waxay leedahay, “oo maalintaas way ahaan doontaa.” “Maalintaas,” oo ah maalinta codka labaad ee Muujintii cutubka siddeed iyo tobnaad uu carruurta kale ee Ilaah uga yeedho Baabuloon, ayaa ah duruufda guud ee cutubka oo dhan. Codka labaad ee Muujintii cutubka siddeed iyo tobnaad wuxuu ku dhawaaqaa xilliga sharciga Axadda, marka dhilladii Turos la xusuusto.

> 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 haddana waxaan samada ka maqlay cod kale oo leh, Ka soo baxa iyada, dadkaygow, inaydnaan dembiyadeeda ka qaybgelin, oo aydaan belaayooyinkeeda wax ka helin. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna wuxuu soo xusuustay xumaatooyinkeedii. Muujintii 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Ishacyaah cutubka toddoba iyo labaatanaad waxa uu ku bilaabmayaa isagoo tilmaamaya isla maalinta uu cutubku ku dhammaanayo, markuu leeyahay, “Maalintaas Rabbigu wuxuu seeftiisa kulul oo weyn oo xoogga leh ku ciqaabi doonaa leviathan, abeesada dheereeya; xataa leviathan, abeesada qalloocan; oo wuxuu dili doonaa masduulaagii badda ku jiray.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Marka sharciga Axadda la dhaqan-geliyo, xukunka fulineed ee ciqaabeed ee Ilaah wuxuu ku bilaabmaa boqortooyooyinka masduulaagga (Qaramada Midoobay), bahalka (baabasiimada) iyo nebiga beenta ah (Maraykanka). Marka sharciga Axadda la dhaqan-geliyo, nebiga beenta ah waa la afgembiyaa isagoo ah boqortooyadii lixaad ee wax sii sheegidda Kitaabka Quduuska ah, riddada qaranimaduna waxay soo saartaa halaag qaran. Sharciga Axaddu waa meesha ay xukunnada fulineed ee Ilaah ku bilaabmaan inay ku dhacaan masduulaagga, kaas oo ah Shayddaan (oo boqortooyadiisa dhulka lagu metelo masduulaagga), bahalka, iyo nebiga beenta ah. Waa ciqaab tartiib-tartiib u socota, oo ka bilaabmata sharciga Axadda. Bilowga iyo dhammaadka cutubka toddoba iyo labaatanaad ee Ishacyaah waa sharciga Axadda, cutubkuna wuxuu metelaa arrimo gaar ah oo si toos ah ugu xidhan taariikhda horseedda sharciga Axadda iyo ta ka dambaysa.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Waxa aynu ka fiirsanaynaa cutubka toddoba iyo labaatanaad, waayo wuxuu dejinayaa macnaha nebinimo ee cutubyada siddeed iyo labaatanaad iyo sagaal iyo labaatanaad. Cutubyadaas aynu ka heli doonno qeexidda roobka dambe sida hannaan ahaan, taas oo inoo saamaxaysa inaan fahanno muhiimadda ay leedahay in cutubyada afraad iyo shanaad ee Daanyeel la dul saaro cutubyada koowaad ilaa saddexaad ee Daanyeel. Ka dib markii Ishacyaah cutubka toddoba iyo labaatanaad uu aqoonsado bilowga ciqaabta sii socota ee boqortooyada masduulaagga, wuxuu diiwaangelinayaa in muddadaas dadka Ilaah lagu amray inay “u heesaan iyada.” Yaa loo heesayaa?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Jawaabta ku saabsan cidda loo heesayo waxay ku jirtaa cinwaanka heesta, waayo, waa inay ku heesaan “beer canab ah oo khamri cas leh, oo Rabbigu ilaaliyo.” Sheekada beerta canabku waa sheekada dadka Ilaah, waxaana markii ugu horraysay Ishacyaah ku xusay cutubka shanaad.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Haddaba waxaan u gabyi doonaa gacaliyahayga gabay ku saabsan beertiisa canabka. Gacaliyahaygu wuxuu lahaa beer canab ah oo ku taal buur aad u bacrin ah; wuuna deyray, oo dhagxaantiina wuu ka guray, oo wuxuu ku beeray canabkii ugu wanaagsanaa, oo munaarad ayuu dhexdeeda ka dhisay, oo weliba macsarad khamrina wuu ka sameeyey; markaasuu sugay inay canab dhasho, laakiinse waxay soo saartay canab duurjoog ah. Haddaba imminka, dadka Yeruusaalem degganow, iyo raggii reer Yahuudahow, waan idin baryayaaye, iiga kala garsoora aniga iyo beertayda canabka ah. Maxaa kale oo beertayda canabka ah loogu sii samayn kari lahaa oo aanan ku samayn? Haddaba bal maxay canab duurjoog ah u soo saartay, markii aan sugayay inay canab dhasho? Haddaba kaalaya; waxaan idiin sheegi doonaa waxaan beertayda canabka ah ku samayn doono: deedkeeda waan ka qaadi doonaa, oo waa la baabbi'in doonaa; derbigeedana waan dumin doonaa, oo waa lagu tuman doonaa. Oo waan cidlayn doonaa; lama manjooyin doono, lamana qodi doono; se qodxo iyo yamaarug baa ka bixi doona; oo weliba daruuraha waan ku amri doonaa inaanay roob ku soo da'in. Waayo, beerta canabka ah oo Rabbiga ciidammadu leeyahay waa reer binu Israa'iil, oo raggii reer Yahuudahuna waa geedkiisii uu ku faraxsanaa; oo wuxuu sugayay caddaalad, laakiinse bal eeg dulmi; xaqnimo, laakiinse bal eeg qaylo. Ishacyaah 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Taariikhda qalalaasaha sharciga Axadda, dadka Ilaah waa inay gabayga beerta canabka ah ugu heesaan dadka Ilaah, waayo gabaygu wuxuu leeyahay, “Oo haddaba, kuwiinna Yeruusaalem degganow, iyo raggii Yahuudahow, i xukuma, waan idin baryayaaye, aniga iyo beertayda canabka ah dhexdhexaadiya.” Gabayga beerta canabka ahu waa gabayga tilmaamaya ka gudbidda dad axdi hore lahaa, inta Ilaah axdi la gelayo kuwaas uu Butros ka sheegay inay “waagii hore aan dad ahayn, laakiinse haatan ay yihiin dadka Ilaah.” Wuxuu tilmaamayaa inaan roob ku soo da’in beerta canabka ah, sidaas darteedna wuxuu tilmaamayaa hawsha Eliyaah oo yimaada wakhtigaas, kaas oo keligiis awood u leh inuu roob keeno muddadaas. Waxaynu og nahay in gabaygu ku saabsan yahay ka gudbidda dad axdi leh, maxaa yeelay gabayga beerta canabka ah waxaa Masiixu ugu heesay reer binu Israa’iiltii hore xilligii reer binu Israa’iiltii hore laga gudbayay, halka Ilaah isla mar ahaantaas axdi la gelayey Israa’iilka ruuxiga ah.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Masaal kale oo maqla: Waxaa jiray nin reer guri ah oo beer canab ah beeray, deedna ood ku wareejiyey, meel casiir canab lagu tuujiyo ayuuna ka qoday dhexdeeda, munaaradna wuu ka dhisay, dabadeedna beeraley ayuu u kireeyey oo dal fog buu u safray. Oo goortii wakhtigii midhuhu soo dhowaaday, addoommadiisii ayuu u diray beeraleydii, si ay midhihii uga soo qaadaan. Beeraleydiise addoommadiisii bay qabteen, mid way garaaceen, mid kalena way dileen, mid kalena dhagaxyo ayay ku tureen. Haddana addoommo kale ayuu diray, kuwii hore ka badan; iyaguna sidaas oo kale ayay ku faleen. Laakiin ugu dambayntii wiilkiisii ayuu u diray, isagoo leh, Wiilkayga way ixtiraami doonaan. Laakiin beeraleydii markay wiilka arkeen, ayay dhexdooda iska yidhaahdeen, Kanu waa dhaxal-sugihii; kaalaya aynu dilnee, dhaxalkiisana aynu qabsanno. Wayna qabteen, beertii canabka ahayd dibaddeeda ayay ku tuureen, wayna dileen. Haddaba markii sayidkii beerta canabku yimaado, muxuu ku samayn doonaa beeraleydaas? Waxay ku yidhaahdeen, Nimankaas sharka leh si xun buu u baabbi'in doonaa, beertiisana beeraley kale buu u kireyn doonaa, kuwaas oo isaga midhaha siin doona xilliyadooda. Ciise wuxuu ku yidhi, Miyaydnaan weligiin Qorniinka ka akhrin, Dhagixii kuwii wax dhisay diideen, kaasu wuxuu noqday madaxa rukunka; taasu xagga Rabbiga ayay ka timid, waana yaab indhahayaga ku ah? Sidaa daraaddeed waxaan idinku leeyahay, Boqortooyada Ilaah waa laydinka qaadi doonaa, waxaana la siin doonaa quruun midhaheeda keenta. Oo ku alla kii ku dhaca dhagaxan wuu jajabi doonaa; laakiin ku alla kii uu ku dhaco, budo ayuu ka dhigi doonaa. Oo wadaaddadii sare iyo Farrisiintii markay masaalladiisii maqleen, waxay garteen inuu iyaga ka hadlayo. Matayos 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Markii Ciise u qaaday gabaygii beerta canabka ee Ilaah reer binu Israa’iilkii hore, waxay si aad ah ugu jiidmeen macnaha iyo xoogga farriinta, si ay, markii Ciise weydiiyey Yuhuuddii muranka badnayd waxa Sayidka beerta canabku ku samayn doono kuwii dilay Wiilka, ayan uga maarmi karin inay bixiyaan jawaabta saxda ah, markay yidhaahdeen, “Si xun buu u halaagi doonaa nimankaas sharka leh, beertiisuna wuxuu u kirayn doonaa beeraley kale, kuwaas oo isaga siin doona midhihii xilligooda.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Markaasaa Ciise isla markiiba wuxuu heesta ugu daray tuduc kale, markuu ka gabyi jiray dhagaxii la diiday, wuxuuna jawaabtoodii ku soo ururiyey tuduca xidhitaanka markii uu yidhi, “Sidaas daraaddeed waxaan idinku leeyahay, Boqortooyada Ilaah waa laydin ka qaadi doonaa, oo waxaa la siin doonaa quruun midhaheeda soo saarta. Oo ku alla kii ku dhaca dhagaxan waa jabi doonaa; laakiin ku alla kii uu ku dul dhaco, budo buu ka dhigi doonaa.” Weedha ah “budo buu ka dhigi doonaa,” waxay ka dhawaaqaysaa Ishacyaah labaatan iyo toddoba oo leh, “dhagaxyada meesha allabariga oo dhan sida dhagaxyo nuurad ah oo la jajabiyey, geedaha Asheeraah iyo sanamyaduna ma taagnaan doonaan.” Labaduba waxay tixraac u yihiin hawshii soo nooleynta ee uu fuliyey Yoosiyaah, kaas oo astaan u ahaa kuwa maalmaha ugu dambeeya dib u ogaada “toddobada goor”, taas oo ah dhagaxa lagu turunturoodo ee burburiya kuwa diida inay qaali u arkaan.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Maalinta sharciga Axadda, sida lagu metelay cutubka toddoba iyo labaatanaad ee Ishacyaah, kuwa “waagii hore aan dad ahayn” waa inay ku heesaan gabayga beerta canabka ee khamriga cas ee Rabbiga. Qoraalladani marar badan bay caddeeyeen inaanay jirin farriin saddexaad la’aanteed farriin koowaad iyo farriin labaad. Sharciga Axaddu waa farriinta saddexaad, maalinta sharciga Axadduna waxay ka kooban tahay taariikhda farriinta koowaad iyo tan labaad. Cutubka toddoba iyo labaatanaad ee Ishacyaah, sharciga Axaddu wuxuu tilmaamayaa muddada lagu metelay cutubka koowaad ee Daanyeel, dabadeedna mar kale cutubyada koowaad ilaa saddexaad ee Daanyeel. Si nebiyaysan, maalinta sharciga Axadda ee cutubka toddoba iyo labaatanaad waxay tilmaamaysaa taariikhda Sebtembar 11, 2001, markii farriintii koowaad la xoojiyey ilaa sharciga Axadda ee dhowaan imanaya.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Waxaannu sii wadi doonnaa ka fiirsashadeenna ku saabsan gabayga ay kuwa la soo furtay ku dhawaaqi doonaan wakhtiga ka horreeya xilliga dhilladii Rooma ay bilaabi doonto inay gabaygeeda qaaddo, maqaalka xiga.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Oo markaas waan fiiriyey, oo bal eeg, Wanku wuxuu taagnaa buurta Siyoon, waxaana isaga la jiray boqol iyo afar iyo afartan kun, oo wejiyadooda ku qoran yahay magaca Aabbihiis. Oo waxaan samada ka maqlay cod u eg codka biyaha badan, oo u eg codka onkod weyn; oo codkii aan maqlay wuxuu ahaa sida kuwii kataaradahooda ku garaacaya kataaradley. Oo waxay ku gabyeen sidii gabay cusub carshiga hortiisa, iyo afarta xayawaan hortooda, iyo waayeellada hortooda; oo ninna ma baran karin gabaygaas marka laga reebo boqolka iyo afarta iyo afartan kun ee dhulka laga soo furtay. Kuwanu waa kuwa aan dumar ku nijaasoobin; waayo, waa bikrado. Kuwanu waa kuwa Wanka raaca meel kastoo uu tago. Kuwan waxaa laga soo furtay dadka dhexdiisa iyagoo ah midhihii ugu horreeyey oo Ilaah iyo Wanka loo bixiyey. Oo afkooda khiyaano lagama helin; waayo, waa kuwo aan eed lahayn Ilaah carshigiisa hortiisa. Muujintii 14:1–5.

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