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# The Book of Daniel - Number One-Hundred and Six

Kitaabka Daanyeel - Boqol iyo Lix

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Daah-furka Xukunka: Laga soo bilaabo 9/11 ilaa Sharciga Axadda – Falanqayn Nebiyadeed

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Xukunka baarista ee kuwa nool waxay bilaabatay Sebtembar 11, 2001, xukunka fulintuna wuxuu bilaabmaa marka uu dhowaan yimaado sharciga Axadda. Labadaas xilli ee xukunka ahi waxay metelaan hawsha rasuulka jidka u diyaariya Rasuulka saddexaad ee Axdiga, iyo Eliiyaahii saddexaad, taas oo ah dhammaadka rasuulkii Eliiyaah ee ka bilaabmay taariikhdii Millerite-ka.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Masiixa dhexdiisa, isagoo ah dhammaystirka Rasuulka Axdiga, wuxuu laba jeer nadiifiyey macbudka dhulka ee muuqda, kaas oo ahaa astaan u ah jidhkiisa iyo macbudkiisa ruuxiga ah. Macbudkiisa dhulka ee muuqda wuxuu ku bilowday sidii teendhada kulanka ee cidlada, dabadeedna wuxuu noqday macbudkii Sulaymaan, ka dibna macbudkii dib loo dhisay toddobaatankii sannadood ee maxaabiisnimada Baabuloon kaddib, iyo isla macbudkaas ka dib dib-u-habayn socotay lix iyo afartan sannadood oo uu sameeyey Herodos.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Joogitaanka jireed ee Ilaah wuxuu barakeeyey teendhadii taambuugga ahayd iyo macbudkii Sulaymaan, laakiin ma uu barakayn macbudkii dib loo dhisay maxaabiistii ka dib; hase ahaatee, macbudkaas dib loo habeeyey waxaa barakeeyey joogitaanka jireed ee Masiixa. Taariikhda macbudkii Herodos dib u habeeyey gudaheeda, Masiixu laba jeer ayuu macbudka nadiifiyey, taas oo ahayd dhammaystirka Malaakii cutubka saddexaad. Nadiifintii kowaad, Masiixu wuxuu macbudka ku tilmaamay guriga Aabbihiis, laakiin nadiifintii ugu dambaysay ee macbudka ayuu Masiixu ku tilmaamay gurigii Yuhuudda.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Taariikhda Milleriyiinta dhexdeeda Masiixu wuxuu dhisay macbud ruuxi ah muddadii lix iyo afartan sannadood ahayd ee ka bilaabanaysay 1798 ilaa 1844. Oktoobar 22, 1844, isagoo fulinaya Malaakii cutubka saddexaad, ayuu si kedis ah ugu yimid macbudkiisii, sidaasna ku daahiriyey bikradihii nacasyada ahaa. Dabadeedna wuxuu u yimid sidii malaa’igtii saddexaad si uu u dhammaystiro nadiifinta labaad oo ah tan ugu dambaysa; hase ahaatee, sida bilowgii reer binu Israa’iil hore, reer binu Israa’iil casriga ahi ma ay lahayn iimaankii lagama maarmaanka u ahaa in shaqada la dhammaystiro.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

Sebtembar 11, 2001, Masiixu wuu soo noqday si uu u dhammaystiro nadiifintii labaad ee macbudka, taas oo la dhammaystiro marka bikradaha nacasyada ah la daahiriyaa sharciga Axadda ee dhowaan imanaya, marka ay ku baraarugaan xaqiiqada ah in aanay fahmin korodhka aqoonta ee la furfuray 1989. Korodhkaas aqooneed wuxuu matalaa farriinta roobka dambe, taas oo ah farriinta Qaylada Habeenbadhka marka lagu dhigo macnaha masaalka tobanka bikradood. Farriinta lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad, oo la furfuray wakhtiga dhammaadka sannadkii 1989, waxaa lagu matalaa aayadda afartan iyo afraad ee aayadahaas sida “warar xagga bari ka imanaya iyo xagga woqooyi.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Farriinta roobka dambe waa farriinta Qaylada Habeenbadhka, waana farriinta bari iyo woqooyi. Bari iyo woqooyi waxay kala metelaan Islaamka iyo baabtiisnimada, siday u kala horreeyaan; farriin ahaanna waxay metelaan farriinta ay been-abuurto Adventism-ka La'odikiya intii u dhexaysay Sebtembar 11, 2001 iyo sharciga Axadda ee soo dhow. Sebtembar 11, 2001, wuxuu metelaa Islaamka (bari), sharciga Axadduna wuxuu metelaa calaamadda bahalka (woqooyi).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Sariirta dhimashada ee Adventism-ka La’odikiya waxaa lagu matalay inta u dhexeysa labadaas calaamadood, sida lagu tusay dhimashadii nebiga caasiga ahaa ee dhex martay dameerka iyo libaaxa. Sariirta dhimashada ee kuwa aqbala summadda bahalka waxaa lagu matalay “wararka ka yimaada bari iyo woqooyi” oo ka cadhaysiiya awoodda baabbanimada isla markaana bilaaba silcinta ugu dambaysa ee dadka Ilaah. Farriintaasu waxay ka bilaabataa sharciga Axadda ee Maraykanka ee dhowaan iman doona, waana meesha iyo weliba goorta Islaamka hooggii saddexaad si kedis ah u dhaco. Weerarkaas lama filaanka ahi wuxuu keenaa burbur qaran, wuxuuna ka cadhaysiiyaa quruumaha; sidaas awgeedna wuxuu bixiyaa dhiirrigelinta dhaqaale iyo siyaasadeed ee lagu mideeyo quruumaha oo dhan si ay uga soo horjeestaan Islaamka, iyagoo ku hoos jira daryeelka midowga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Taariikhda uu matalo Eliiyaahii saddexaad, farriinta aqoonsanaysa Hoogga saddexaad waxay masduulaagga, bahalka, iyo nebigii beenta ahaa u sheegaysaa in Islaamku yahay aaladda xukunka ee Ilaah u adeegsado inuu dadka ugu ciqaabo caabudidda astaanta awoodda baabanimada. Sida ay tahay saddexdii Rooma, saddexdii Baabuloon, saddexdii Eliiyaah, iyo saddexdii rasuul ee jidka diyaariya, Hoogga saddexaadna waxaa lagu dhisaa adeegsiga saddex-geesoodka ah ee saddexda Hoog.

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

> Oo haddana waan fiiriyey, oo waxaan maqlay malaa’ig hawada samada dhexdeeda ku duulaysa, iyadoo cod weyn ku leh, Hoog, hoog, hoog ha ku dhacdo kuwa dhulka deggan, codadka kale ee buunka saddexda malaa’igood aawadood, kuwaas oo weli dhawaaqi doona! Muujintii 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Walaal White si qoto dheer bay u taageertay buugga Smith, Daniel and Revelation, iyadoo muujisay in qof kasta oo Seventh-day Adventist ahi uu lahaado buuggaas, in kastoo aanay arrintaas u sheegin si toos ah sida aan hadda u qoray, hase ahaatee xaqiiqadaasi waxay ku jirtaa taageeradeeda.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> “Rabbigu wuxuu ugu yeedhayaa shaqaale inay galaan goobta iibinta buugaagta si buugaagta xambaarsan iftiinka runta waqtigan la joogo loo qaybiyo. Dadka dunida ku jira waxay u baahan yihiin inay ogaadaan in calaamooyinka wakhtiyadu ay rumoobayaan. U gee buugaagta iftiimin doonta. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, iyo The Desire of Ages waa inay hadda dunida gaadhaan. Waxbaridda weyn ee ku jirta Daniel and Revelation ayaa si xiise leh ay u akhriyeen kuwo badan oo Australia jooga. Buuggani wuxuu ahaa aalad ay nafaf badan oo qaali ahi ku gaadheen aqoonta runta. Wax kasta oo la samayn karo waa in la sameeyo si loo qaybiyo Thoughts on Daniel and the Revelation. Ma aqaan buug kale oo geli kara booska kan. Waa gacanta caawinta ee Ilaah.”

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> “Kuwa muddada dheer runta ku jiray way hurdaan. Waxay u baahan yihiin in Ruuxa Quduuska ah quduus ka dhigo. Farriinta malaa’igta saddexaad waa in cod weyn lagu naadiyaa. Arrimo aad u waaweyn ayaa horteenna yaal. Ma hayno wakhti aan ku luminno. Ilaah ha inaga dhawro inaan u oggolaanno arrimo yaryar inay madoobeeyaan iftiinka ay tahay in dunida la siiyo.” Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Buugga, kaas oo kuwii diiday aragtidii Millerite ee “kan maalinlaha ah” ee ku jirta kitaabka Daanyeel ay iyaguna diideen, waxaa lagu aqoonsaday inuu yahay “gacanta caawisa ee Ilaah.” Haddii dadka Ilaah loo dhiibay masuuliyadda ah inay faafiyaan buugaagta lagu sheegay tixraacii hore, taasu waxay ka dhigan tahay in dadka Ilaah ay u baahnaan lahaayeen inay buugga laftooda haystaan. Buuggu wuxuu ahaa bartilmaameedka weerarka kuwa dhiirrigeliyey aragtida “cusub” ee “kan maalinlaha ah” ee ku jirta kitaabka Daanyeel, waayo wuxuu ahaa buuggii ay jeclaayeen inay dib u qoraan oo ay ka saaraan aragtida saxda ah ee “kan maalinlaha ah.”

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Markii Walaashii ay tixraacday labada hoggaamiye ee ugu waaweyn ee kacdoonkii ku saabsanaa “allabarigii joogtada ahaa” ee ku qoran kitaabka Daanyeel, marar badan ayay tilmaamtay in iyagu (Prescott iyo Daniells) aanay lahayn kartida ay “sabab uga garan karaan natiijada.” Dib-u-eegayaasha taariikhda ee Adventistada La’odikiyaanka ah waxay u muuqdaan inay isla dhibaatadaas qabaan.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Ragga hormuudka ahaa, kuwaas oo taariikhda fallaagada laga soo bilaabo 1888 iyo wixii ka dambeeyey ku dhex jiray, waxay mar uun waayo‑aragnimadooda shakhsiga ah ku aqbaleen waxbaridda beenta ah ee “the daily.” Fallaagadoodu waxay ahayd “saamaynta,” fahamka qaldan ee “the daily”na wuxuu ahaa “sababta.” Dib‑u‑eegayaasha La’odikiyaanka ee Adventistku waxay kuwa aan waxbaran u horseedaan inay rumaystaan in isla fallaagadii taariikhiga ahayd ee taariikhda Adventka aanay dhab ahaantii ku jirin fallaago, inkastoo markhaatigooda dib loo eegay aan marnaba lagu adkayn markhaatiga Kitaabka Quduuska ah iyo Ruuxa Waxsii‑sheegidda. Maaddaama aanay “saamaynta” u tixgelin fallaago, waxay xidhaan suurtagalnimada in la raadiyo “sababta.”

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Sida shimbirtu u warwareegto, sida liqiduna u duusho, ayaa habaarka aan sabab lahayni uusan iman doonin. Maahmaahyadii 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Dadka Ilaah waa inay gartaan caasinimada, oo markay gartaan, waa inay raadiyaan sababteeda. Dabadeedna waa inay saxaan sababtaas. Qoraalka soo socda Sister White waxay ka faalloonaysaa qisada Aakhaan.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> “Waxa lay tusay in Ilaah halkan ku muujinayo sida uu dembiga uga arko kuwa sheegta inay yihiin dadkiisa xajiya amarradiisa. Kuwa uu si gaar ah u maamuusay isagoo ka dhigay markhaatiyaal u ah muujinta cajiibka ah ee xooggiisa, sidii reer binu Israa’iil hore, haddana ku dhiirrada inay iska indhatiraan amarradiisa cad, waxay noqon doonaan kuwo cadhadiisu ku dhacdo. Wuxuu doonayaa inuu dadkiisa baro in caasinimada iyo dembigu ay aad iyo aad uga xun yihiin isaga oo aan sinaba loogu qaadan karin si fudud. Wuxuu ina tusayaa in marka dadkiisa lagu helo dembi ay tahay inay isla markiiba qaadaan tallaabooyin adag oo go’aan leh si ay dembigaas isaga fogeeyaan, si aan cara-cadhoobkiisu ugu dul degin dhammaantood. Laakiin haddii dembiyada dadka ay iska dhaafaan kuwa haya xilalka masuuliyadda leh, cara-cadhoobkiisu wuxuu ku dhici doonaa iyaga, oo dadka Ilaah, guud ahaan, waxaa lagu qaban doonaa masuuliyadda dembiyadaas. Habkii uu Rabbigu dadkiisa ula macaamilooday waayihii hore wuxuu muujinayaa baahida loo qabo in kaniisadda laga nadiifiyo xumaanta. Hal dembiile ayaa faafin kara gudcur ka reebi doona nuurka Ilaah ururka oo dhan. Marka dadku gartaan in gudcur ku soo degayo, oo aanay garanayn sababta, waa inay Ilaah si daacad ah u doondoonaan, iyagoo leh is-hoosaysiin weyn iyo is-dullayn, ilaa laga baaro oo laga fogeeyo xumaatooyinka ka nixiya Ruuxiisa.

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> “Eexda nagu soo kacday ee nalagu qabo sababta ah innagoo canaanannay xumaatooyinkii Ilaah i tusay inay jireen, iyo qaylada laga kiciyey qallafsanaan iyo ad-adayg, waa caddaalad-darro. Ilaah wuxuu ina amraa inaan hadalno, annaguna aamusi mayno. Haddii xumaatooyin ka muuqdaan dadkiisa dhexdooda, oo addoommada Ilaahna ay iyaga oo aan dan ka lahayn ka sii gudbaan, waxay dhab ahaan taageerayaan oo xaq siinayaan dembilaha, iyaguna si la mid ah bay u eedaysan yihiin, oo sidaas oo kalena hubaal bay u heli doonaan caro Ilaah; waayo, waxaa lagula xisaabtami doonaa dembiyada kuwa eedda leh. Aragti dhexdeeda waxaa laygu fiiqay tusaalooyin badan oo muujinaya meelo caro Ilaah ku timid dayacaad ay addoommadiisu ka sameeyeen wax ka qabashada xumaatooyinka iyo dembiyada dhexdooda ka jiray. Kuwii marmarsiiyo u helay xumaatooyinkan waxaa dadku u haysteen inay yihiin kuwo dabeecad ahaan aad u naxariis badan oo la jeclaan karo, si fudud sababta oo ah waxay ka fogaadeen inay gutaan waajib cad oo Qorniinku dhigayo. Hawshaasi ma ahayn mid dareenkooda ku raalli gelisa; sidaas daraaddeed way ka fogaadeen.” Testimonies, volume 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Taariikhaha hoggaamiyayaashii ku kacay kacdoonka gudaha Adventism-ku waxay marag ka yihiin xaqiiqada ah in mid ka mid ah tallaabooyinka ku dhowaad had iyo jeer lagu arko kacdoonkooda uu yahay in mar uun waayo-aragnimadooda shakhsiyadeed ay aqbaleen aragtida beenta ah ee “the daily.” Taas markaa la yidhi, buugga Smith, in kastoo aanu waxyi ku dhisnayn oo uu ka kooban yahay dhibaatooyin caqiido oo qaarkood ah, haddana wuxuu weli bixiyaa dulmar aad u wanaagsan oo ku saabsan fahamkii hormuudka ee Muujintii cutubyada siddeedaad iyo sagaalaad, halkaas oo aynu ku aragno taariikhda nebiyadeed ee lixda buun ee ugu horraysa oo la soo bandhigay. Waxa aynu tixraaci doonnaa faallada Smith ee ku jirta buuggiisa, Daniel and Revelation, annagoo bilaabayna in aynu tixgelinno adeegsiga saddex-laabka ah ee saddexda Hoog.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Walaashii Waxay ina ogeysiisaa in William Miller la siiyey iftiin weyn oo ku saabsan kitaabka Muujintii, hase yeeshee fahamkiisii ku saabsanaa cutubyada saddex iyo tobnaad, iyo lix iyo tobnaad ilaa siddeed iyo tobnaad wuu qaldanaa, waayo wuxuu taagnaa meel taariikheed aan sax ahayn oo aanu ka arki karin in ay jiraan saddex quwadood oo wax baabbiʼiya, ee aanay laba ahayn. Iftiinkiisii weynaa wuxuu ku saabsanaa cutubyada labaad ilaa sagaalaad ee Muujintii.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Wacdiyayaal iyo dadkuba waxay u arkeen kitaabka Muujintii inuu yahay mid qarsoon oo aan muhiimad ahaan ka yareyn qaybaha kale ee Qorniinka Quduuska ah. Laakiin waxaan arkay in kitaabkani runtii yahay muujin loo bixiyey faa’iidada gaarka ah ee kuwa noolaan doona maalmaha ugu dambeeya, si loogu hago garashada meeshooda runta ah iyo waajibaadkooda. Ilaah wuxuu maskaxda William Miller u jeediyey waxsii sheegyada, wuxuuna siiyey iftiin weyn oo ku saabsan kitaabka Muujintii.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller wuxuu u soo bandhigay fahamkiisa ku saabsan kaniisadaha, shaabadaha, buunannada, iyo maddiibadaha sida soo socota.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Kaniisadaha toddobada ah ee Aasiya waa taariikhda kiniisadda Masiixa ee toddobadeeda qaab, iyada oo ku jirta dhammaan leexleexashadeeda iyo rogrogashadeeda, barwaaqadeeda oo dhan iyo dhibaatadeeda oo dhan, tan iyo maalmaha rasuullada ilaa dhammaadka dunida. Toddobada shaabadoodna waa taariikhda macaamillada awoodaha iyo boqorrada dhulka ay kula kacaan kiniisadda, iyo ilaalinta Ilaah ee dadkiisa isla muddadaas. Toddobada buunanna waa taariikhda toddoba xukun oo gaar ah oo culus oo lagu soo diray dhulka, ama boqortooyadii Roomaanka. Toddobada fijaanina waa toddobadii belaayo ee ugu dambaysay oo lagu soo diray Roomaanka Baabowga. Kuwaasna waxaa la socda dhacdooyin kale oo badan, oo lagu dhex tolay sida durdurro ku soo shubmaya, kuwaas oo buuxinaya webiga weyn ee wax sii sheegidda, ilaa ay wax waliba nagu dhammaadaan badweynta daa’imnimada.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Tan, aniga ahaan, waa qorshaha waxsii‑sheegidda Yooxanaa ee ku qoran kitaabka Muujintii. Ninkii doonaya inuu kitaabkan fahmo waa inuu aqoon dhammaystiran u leeyahay qaybaha kale ee Erayga Ilaah. Tusaalooyinka iyo sarbeebyada lagu adeegsaday waxsii‑sheegiddan dhammaantood laguma fasirin isla kitaabkan, balse waa in laga helaa nebiyo kale, laguna sharxaa meelo kale oo Qorniinka ka mid ah. Sidaa darteed waa muuqata in Ilaah u qasdiyey daraasadda wadajirkeeda oo dhan, xataa si loo helo aqoon cad oo ku saabsan qayb kasta.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Sidaa oo kale, sida farriin-wadihii saddexaad, oo diyaariya jidka Rasuulka Axdiga, uu u matalo taariikhda gudaha ee xukunka kaniisadda, taas oo ka soo horjeedda Eliiyaahii saddexaad, oo matala taariikh dibadeed oo ku jirta xukunka Baabuloon-ta casriga ah, fahamkii hormuudka ahaa ee kaniisadaha iyo shaabaduhuna wuxuu aqoonsaday isla markhaatifurkaas gudaha iyo dibaddaba.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> “Shaabadaha waxaa lagu barayaa dareenkeenna cutubyada 4aad, 5aad, iyo 6aad ee Muujintii. Muuqaallada lagu soo bandhigay shaabadahan hoostooda waxaa lagu muujiyey Muujintii 6, iyo aayadda koowaad ee Muujintii 8. Sida cad waxay daboolayaan dhacdooyinka ay kiniisaddu la xiriirto tan iyo bilowgii maamulkan ilaa imaatinka Masiixa.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “In kasta oo toddobada kiniisadood ay soo bandhigayaan taariikhda gudaha ee kaniisadda, toddobada shaabadood waxay hortooda keenayaan dhacdooyinka waaweyn ee taariikhdeeda dibadda.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith waxa uu qeexayay fahamkii Millerite ee xidhiidhka gudaha iyo dibadda ee kaniisadaha, James White-na waxa uu soo bandhigayaa dulmar la mid ah isaga oo ka hadlay taariikho isbarbar socda.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “Hadda waxaynu dabagalnay kiniisadaha, shaabadaha, iyo xayawaannada, ama noolayaasha, ilaa heerka ay isu waafaqayaan iyagoo daboolaya isla wakhtiyada. Shaabaduhu waa toddoba tiro ahaan, xayawaannaduse waa afar oo keliya. Oo waxaa habboon halkan in la ogaado in markii la furay shaabaddii kowaad, labaad, saddexaad, iyo afraad, xayawaankii kowaad, labaad, saddexaad, iyo afraad la maqlay iyagoo leh, ‘Kaalay oo arag;’ laakiin markii la furay shaabaddii shanaad, lixaad, iyo toddobaad, cod noocaas ah lama maqal. Sidoo kale saddexda kiniisadood ee ugu dambeeya, iyo saddexda shaabadood ee ugu dambeeya, isuma waafaqaan iyagoo daboolaya isla wakhtiyada sida ay afarta kiniisadood ee hore iyo afarta shaabadood ee hore isu waafaqaan. Laakiin, sida aynu tusnay, kiniisadaha, shaabadaha, iyo xayawaannadu way isku waafaqaan iyagoo daboolaya isla wakhtiyada muddo ku dhow 1800 sannadood, ilaa aynu ka soo degayno wax yar in ka badan nus qarni ee wakhtigan hadda la joogo.” James White, Review and Herald, February 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Waxaan hadda soo xiganay saddex ka mid ah hormuudkii ugu waaweynaa ee taariikhda Millerite-ka. Saddexdooduba waxay haysteen fahamka saxda ah ee “tan maalinlaha ah,” waxayna dhammaantood qabteen aragtida guud ee kaniisadaha, shaabadaha, iyo buunanka, iyagoo ku jira qaab-dhismeedka runta ee Miller loo horseeday inuu fahmo oo soo bandhigo.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> “Marka ay soo galaan rag doonaya inay dhaqaajiyaan hal biin ama tiir oo ka mid ah aasaaska uu Ilaah ku dhisay Ruuxiisa Quduuska ah, ha hadleen si cad ragga waayeelka ah ee hormuudka u ahaa shaqadeenna, oo kuwa dhintayna ha hadleen iyaguna iyada oo maqaalladoodii dib loogu daabacayo wargeysyadeenna. Soo ururiya fallaadhaha iftiinka rabbaaniga ah ee Ilaah bixiyey intuu dadkiisa tallaabo tallaabo ugu hoggaaminayey jidka runta. Runtaanu way istaagi doontaa imtixaanka wakhtiga iyo kan dhibaatada.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

Sebtembar 11, 2001, malaa’igii xoogga badnaa ee Muujintii cutubka siddeed iyo tobnaad ayaa soo degay oo bilaabay hawshii ahayd inuu kuwa aqbali lahaa oo cuni lahaa Kibistii hadda samada ka soo degtay dib ugu hoggaamiyo “jidadkii hore,” ee Yeremyaah cutubka lixaad. Alfa iyo Oomega waxay u baahnaayeen kuwa diyaar u ah inay ku dadaalaan inay ka mid noqdaan boqol iyo afartan iyo afarta kun inay arkaan in wixii Isaga samada uga soo dejiyey Agoosto 11, 1840, aanu ahayn oo keliya dhammaystirka wax sii sheegidda waqtiyeed, balse uu ahaa dhammaystirka wax sii sheegidda waqtiyeed ee Hoogga labaad. Wuxuu u baahnaa in dadkiisu mar kale soo helaan jidadkii hore ee taariikhda uu kaga taagay macbudka Milleriyiinta muddadii lix iyo afartan sannadood ahayd ee u dhexeysay 1798 ilaa 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Taariikhdaas waxaa lagu daboolay qashin iyo lacag been-abuur ah iyo jawharado been ah. Taariikhdaas waxaa qariyey farriin aasaasi ah oo been ah oo lagu dhisay ciid dusheeda, ee aan lagu dhisin Dhagaxii Waaraya. Waxay ku jirtay taariikhda Millerites-ka, taariikhdaas oo, sida Butros u sharraxayo, Millerites-ku ay ahaayeen, “kuwaas oo waagii hore aan dad ahayn, laakiin” dabadeed noqday “dadka Ilaah,” kuwaas oo la sara kiciyey oo loo dhisay sidii “guri ruuxi ah, wadaadnimo quduus ah.” Libaaxa qabiilka Yahuudah wuxuu soo degay Sebtembar 11, 2001, oo wuxuu dadkiisii maalmaha ugu dambeeya ku hoggaamiyey hawsha nadiifinta “macbudka” taariikhda sara kicinta macbudkii Millerite-ka. Shaqadaas waxaa hore loogu tusaaleeyey wax sii sheegid, taas oo saadaalisay in Rabbigu kicin doono nin la yidhaahdo Yoosiyaah, (taas oo macnaheedu yahay aasaaska Ilaah).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Markii Yoosiyaah la soo kiciyey si loo oofiyo waxsii-sheegiddii nebigii caasiga ahaa, wuxuu bilaabay hawshii dayactirka macbudka oo burbursanaa. Intii lagu jiray hawsha dayactirka iyo nadiifinta ayaa la helay “habaarkii Muuse,” oo markii Yoosiyaah hortiisa lagu akhriyey ay keentay dibu-habayntii Yoosiyaah. Waxaannu wax ka qaban doonnaa waxsii-sheegiddaas, iyada oo lala xidhiidhinayo dib-u-heliddii “todobada jeer,” wixii ka dambeeyey Sebtembar 11, 2001.

We will begin that study in the next article.

Waxaan daraasaddaas ku bilaabi doonnaa maqaalka xiga.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Ilaa inta kuwa runta qirta ay Shayddaan u adeegayaan, hooskiisa jahannamada ahi wuxuu ka goyn doonaa aragtidooda Ilaah iyo samada. Waxay ahaan doonaan sida kuwii jacaylkoodii hore lumiyey. Ma awoodaan inay arkaan xaqiiqooyinka weligeed ah. Waxa Ilaah inoo diyaariyey waxaa lagu muujiyey Sekaryaah, cutubyada 3 iyo 4, iyo 4:12–14: ‘Markaasaan mar kale u jawaabay oo ku idhi, Kuwanu maxay yihiin labada laamood ee geedka saytuunka oo dhex mara labada dhuumood oo dahab ah, kana soo daadinaya saliidda dahabka ah naftooda? Oo isna wuu ii jawaabay oo igu yidhi, Miyaanad garanayn waxa kuwanu yihiin? Aniguna waxaan idhi, Maya, Sayidkaygiiyow. Markaasuu yidhi, Kuwanu waa labada la subkay oo istaaga Rabbiga dunida oo dhan agtiisa.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Rabbigu waa hodan xagga kheyraadka. Isagu waxba kama qabin yaraanta qalab ama awood. Waa sababo la xiriira rumaysadkeenna yari, duninimadeenna, hadalladeenna jaban, iyo rumaysad-la’aanteenna, oo ku muuqata wada hadalladeenna, in hoosyo madow ay nagu soo ururaan. Masiixa laguma muujiyo hadal ama dabeecad ahaan sida Kan gebi ahaanba la jeclaado, oo ah kan ugu sarreeya toban kun dhexdood. Marka naftu ku qanacdo inay isu kor qaaddo wax aan micne lahayn, Ruuxa Rabbigu wax yar buu u qaban karaa. Araggeenna gaaban wuxuu arkaa hooska, laakiinse ma arki karo ammaanta ka dambaysa. Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo lagu matalay faras cadho leh oo doonaya inuu go’o oo uu ku cararo dusha wejiga dunida oo dhan, isagoo jidkiisa ku sida baabba’ iyo dhimasho.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Miyaan ku seexannaa xadka qudhiisa ee dunida weligeed ah? Miyaan noqonnaa kuwo caajis ah, qabow, oo dhintay? Oh, bal in kaniisadahayaga lagu dhex afuufo Ruuxa iyo neefta Ilaah dadkiisa, si ay cagahooda ugu istaagaan oo ay u noolaadaan. Waa inaan aragnaa in jidku cidhiidhi yahay, oo iridduna ay ciriiri tahay. Laakiin marka aynu ka gudubno iridda ciriiriga ah, ballaadhkeedu waa aan xad lahayn.” Manuscript Releases, volume 20, 216, 217.

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