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# The Book of Daniel - Number One-Hundred and Fifty-Nine

Kitaabka Daanyeel - Boqol iyo Konton iyo Sagaal

Unveiling the Three Angelic Touches in Daniel’s Vision: A Prophetic Revelation

Furfuridda Saddexda Taabasho ee Malaa’igta ee Riyada Daanyeel: Muujin Nebinimo

Author

Jeff Pippenger

Published

March 26, 2024

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In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Cutubka tobnaad Daniel saddex jeer baa la taabtay, saddexdaas taabashana waxay u dhigmaan saddexda jeer ee Daniel qudhiisu la kulmo “mareh,” oo ah muuqasho. Muuqaalladii hore iyo kuwii ugu dambeeyeyba waxay ahaayeen kuwii Gabrii'eel, oo ah rasuulka Muujintii Ciise Masiix. Gabrii'eel waa kan farriinta ka qaada Masiixa, taas oo Aabbuhu siiyey Isaga, oo u geeya nebiga, kaas oo ay tahay inuu u diro kaniisadaha.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

> Laakiin waxaan ku tusin doonaa waxa ku qoran Qorniinka runta; oo ma jiro cid igala adkaysata arrimahan marka laga reebo Miikaa’iil oo ah amiirkiinna. Daanyeel 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Jibriil wuu og yahay inuu yahay makhluuq la abuuray, waana sababtaas tan uu Yooxanaa si toos ah ugu sheegay inuusan isaga caabudin kitaabka Muujintii.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Oo waxaan ku dhacay cagihiisa hortooda inaan caabudo isaga. Markaasuu igu yidhi, Iska jir inaad saas samayso; anigu waxaan ahay addoon kula shaqeeya, oo ka mid ah walaalahaaga haysta maragga Ciise; Ilaah caabud; waayo, maragga Ciise waa ruuxa wax sii sheegidda. Muujintii 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Sidaas awgeed, ardayga waxsii sheegidda waa inuu fahmaa in sababta Jibriil u caddeeyo inaanu jirin mid isaga ka sarreeya oo la xidhiidha waxa “ku qoran kitaabka runta,” ay leedahay ujeeddo waxsii sheegid oo gaar ah. Markuu caddeeyo xaqiiqda ah in Masiixa keliya uu Qorniinka isaga kaga sii faham wanaagsan yahay, wuxuu Masiixa ku tilmaamayaa “Miikaa’iil oo ah amiirkiinna.” Laakiin Miikaa’iil ma aha amiir oo keliya; waa malaa’igta sare.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Laakiinse Miikaa'iil oo ah malaa'igtii sare, markuu Ibliiska kula murmayey jidhkii Muuse aawadiis, kuma dhicin inuu eed cay ah ku soo oogto isaga, laakiin wuxuu yidhi, Rabbigu ha ku canaanto. Yuudas 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Sidaas awgeed, dhammaan saddexda taabasho waa taabashooyin malaa’ig ah, oo saddexda jeer ee Daanyeel la kulmo “mareh”-ga, aragga, waa mid malaa’ig ah. Markii saddexaad ee Daanyeel la taabto waxa weeye in la xoogeeyo, waayo markii hore, taabashadii labaad ayuu xooggiisii waayay.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.

> Markaasaa haddana waxaa ii yimid oo i taabtay mid u eg muuqaal nin, wuuna i xoogeeyey, oo wuxuu yidhi, Ninyahow aad loo jecel yahayow, ha baqin; nabad ha kuu ahaato; xoog yeelo, haa, xoog yeelo. Oo markuu ila hadlay ayaan xoogaystay, oo waxaan idhi, Sayidkaygu ha hadlo; waayo, waad i xoogeeysay. Markaasuu yidhi, Ma taqaan sababta aan kuugu imid? Oo haatan waxaan ku noqon doonaa inaan la diriro amiirka Faaris; oo markaan baxo, bal eeg, amiirka Giriiggu wuu iman doonaa. Daanyeel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gabriʼeel wuxuu Daanyeel xusuusinayaa inuu “u yimid inuu” Daanyeel “fahansiiyo waxa ku dhici doona dadkaaga maalmaha ugu dambeeya,” markii uu Daanyeel weyddiiyey, “Miyaad garanaysaa sababta aan kuugu imid?” Isagoo waafaqsan wixii uu Daanyeel ka baray maalmaha ugu dambeeya, Gabriʼeel dabadeed wuxuu leeyahay inuu haddana “u noqon doono inuu la diriro amiirka Faaris; oo markaan baxona, bal eeg, amiirka Gariigga ayaa iman doona.” Dabadeedna wuxuu bilaabaa qisada nebiyadeed ee cutubka kow iyo tobnaad, taas oo sharraxaysa waxa ku dhaca boqolka iyo afartan iyo afarta kun maalmaha ugu dambeeya. Qisadaas nebiyadeed waxaa lagu dhex meeleeyey macnaha dagaalka lala jiro “amiirka Faaris” iyo “amiirka Gariigga”.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Taariikhda dhabta ah ee u dhexeysay Cyruskii Weynaa iyo Alexanderkii Weynaa waxay ka badnayd laba boqol oo sannadood. Laakiin dhulgariirka weyn ee Muujintii cutubka kow iyo tobnaad ku xusan dhexdiisa, dhaqdhaqaaqyada ugu dambeeya waa kuwo degdeg ah, oo isla marka boqortooyadii lixaad uu qabsado boqorka woqooyi ee been-abuurka ah, boqortooyada toddobaad, oo ah tobanka boqor, kuwaas oo ay Giriiggu matasho, markiiba waxay isku raacaan inay boqortooyadooda siiyaan bahalka.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Hal heer, aragga “mareh” ayaa toddoba jeer lagu adeegsaday Daanyeel cutubka tobnaad. Waxaannu ka fiirsannay afar ka mid ah toddobadaas jeer, waxaanaannu garannay in tixraaca ugu horreeya uu yahay Daanyeel oo sheegay in ka hor sannaddii saddexaad ee Kuuros, Daanyeel uu fahmay aragga. Saddexda tixraac ee xiga, saddexda taabasho ee aragti kasta la socda waxay tilmaamayaan waaya-aragnimada Daanyeel marka uu ka soo tooso baroorashadii kow iyo labaatanka maalmood. Toositaankiisa soo-nooleynta waxaa lagu qaabeeyey habka saddex-tallaabo ah ee injiilka weligiis ah, saddexdaas tallaabona waxaa matala malaa’ig, in kastoo tallaabada labaad uu yahay Mikhaa’iil oo ah madaxmalaa’igta, kaas oo ah Kan Muuse geerida ka soo sara kiciyey oo samada u wareejiyey.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Saddexda jeer ee kale ee erayga “vision” laga helo cutubka tobnaad, ma aha “mareh,” ee waa “marah.” “Marah” waa qaabka dheddigga ee “mareh.” Waxay ka dhigan tahay aragti, oo dhinaca sababeedkana “muraayad” ama “muraayad la iska eego”. Furaha qeexitaankeeda ayaa ah in ay tahay “sababeed.” Waa aragtida “muuqashada”, hase ahaatee waxay ku kala duwan tahay jinsigeeda, sidaas awgeedna waxay tilmaamaysaa farriin nebiyadeed oo ka duwan. Sida uu qeexitaankeeda “muraayaddu” u tilmaamayo, kuwa aragtida arka waxay arkaan nooc ka mid ah milicsi. Tani waa curiyaha erayga ee ah “sababeed.” Qeexidda eray sababeed ah marka loo eego macnaha “marah,” waa qoto dheer.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Ereyga “causative” waxay la xidhiidhaa fikradda sababayn ama falka keenaya in wax dhacaan. Cilmiga afafka, gaar ahaan qaab-dhismeedka falalka, qaabka causative-ku waa dhisme naxweeed oo muujinaya in mawduuca falku uu qof kale ama shay kale ku sababayo inuu qabto falka uu falku tilmaamayo. Tusaale ahaan, af-Ingiriisiga, falka “to read” wuxuu noqdaa causative marka la yidhaahdo “to make someone read.” Halkan, mawduucu wuxuu qof kale ku sababayaa inuu sameeyo falka akhriska.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Qaabka sababeed wuxuu tilmaamayaa in mawduucu masuul ka yahay inuu keeno falka uu falkaasi qeexayo. “Sababeed” wuxuu tixraacayaa habka ficil ama dhacdo loo sababo inay u dhacdo. Saddexda jeer ee Daanyeel adeegsado erayga Cibraaniga ah “marah,” aragtida la fiirinayaa waxay keentaa in kii daawanayay loo beddelo ekaanta sawirka uu eegayo.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.

> Maalintii afar iyo labaatanaad ee bisha kowaad, anigoo jooga dhinaca webiga weyn oo ah Hideqeel, ayaan indhahaygii kor u qaaday oo eegay; oo bal eeg, nin dhar wanaagsan oo linen ah xiran, dhexdiisana ku guntan yahay dahab saafi ah oo Uufaas ah. Jidhkiisuna wuxuu u ekaa berel, wejigiisuna wuxuu ahaa sida muuqaalka (mareh) hillaaca, indhihiisuna sida laambado dab ah, gacmihiisa iyo cagihiisuna midabkoodu wuxuu la ekaa naxaas la safeeyey, codka hadalladiisuna wuxuu ahaa sida codka dad badan. Aniga oo Daanyeel ah oo keliya ayaa arkay riyadan (marah); waayo, nimankii ila joogay ma ay arkin riyada (marah); hase ahaatee gariir weyn baa ku dhacay, sidaas darteed way carareen si ay isu qariyaan. Sidaas daraaddeed aniga keliya ayaa hadhay, oo arkay riyadan weyn (marah), xoogna iguma hadhin; waayo, quruxdaydii igu jirtay waxay isu beddeshay hallig, xoogna ma aanan haysan. Habase yeeshee waxaan maqlay codka hadalladiisa; oo markii aan maqlay codka hadalladiisa, markaas ayaan wejigayga ku dhacay hurdo qoto dheer, wejigayguna dhulka ayuu u jeeday. Daanyeel 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Dhamaadkii kow iyo labaatanka maalmood ee baroorta, kuwaas oo maalmaha ugu dambeeya la jaanqaadaya saddexda maalmood iyo badhka ay labada markhaati mayd ahaan ugu yaalliin jidka, Daanyeel si kedis ah ayaa loo sababay inuu arko muuqaalka Masiixa, oo muuqaalkiisuna waa “sida muuqaalka (mareh) hillaaca.” Dhacdadaas, dhammaadka saddexda maalmood iyo badhka ee Muujintii cutubka kow iyo tobnaad, waxay keentaa kala-soocid, waayo, “raggii ila joogay” Daanyeel waxaa loo sababay inayan “arka[yn] riyadii/muuqaalka (marah); laakiin gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Sidaas darteed” Daanyeel “keligiis baa la iga tegey,” laakiin “raggii ila joogay [waxaa loo sababay inayan arag] riyadii/muuqaalka (marah); laakiin gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan”.

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Riyadii uu Daanyeel arkay intii uu keligiis ahaa wuxuu ahaa riyad dhedig ah oo sababaysa, taas oo Daanyeel u beddeshay ekaanta riyada. Isbeddelkaas waxaa lagu dhammaystiray iyadoo xooggii bini’aadamnimo ee Daanyeel laga qaaday, quruxdiisiina loo beddelay halligaad.

> “The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

> Jidhka qudhiisa ee naftu ku hoyato oo ay ku shaqayso waa kan Rabbiga. Xuquuq uma lihin inaan dayacno qayb ka mid ah mishiinka nool. Qayb kasta oo ka mid ah jirkan noolaha ahi waa kan Rabbiga. Aqoonta aan u leenahay hab-dhiska jireedkeenna qudhiisu waa inay ina baraysaa in xubin kasta loo baahan yahay inay u adeegto Ilaah, iyada oo ah aalad xaqnimo.

> “None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

> “Cid aan Ilaah ah mooyaane ma hoosayn karo kibirka ku jira qalbiga aadanaha. Isma badbaadin karno. Isma cusboonaysiin karno. Maxkamadaha jannada lagama qaadi doono hees tidhaahda, Aniga isjeclaaday, oo ismaydhay, isfuray, anigaa leh ammaanta iyo sharafta, barakada iyo mahadda. Laakiin tani waa hal-ku-dhegga heesta ay dad badani halkan dunidan ku heesaan. Ma yaqaanaan waxa ay ka dhigan tahay in qalbi ahaan loo noqdo qabow oo is-hoosaysiiya; mana damacsana inay tan ogaadaan, haddii ay ka baaqsan karaan. Injiilka oo dhammu wuxuu ku kooban yahay in Masiixa laga barto qabownimadiisa iyo is-hoosaysiintiisa.”

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

> “Waa maxay xaqnimada rumaysadka? Waa shuqulka Ilaah ee ah inuu ammaanta aadanaha boodhka ku rido, oo uu aadanaha u sameeyo wixii aanay awooddiisa ku jirin inuu naftiisa u sameeyo.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Khibradda xaqnimada rumaysadka lagu helo waa shuqulka Ilaah ee ah in ammaanta dadka boodhka lagu rido. Araggii nimankii Daanyeel la jiray lagu qasbay inay ka cararaan wuxuu ahaa araggii dheddigga ee “sababta keenaya” ee muuqashadii Masiixa, oo isla markiiba dabadeed markii is-xaq-u-yeelashada Daanyeel boodhka lagu riday, waxaa lagu dabaqay saddexdii taabasho ee malaa’igaha kuwaas oo ugu dambayntii Daanyeel ku xoojiyey inuu farriinta qaado.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Sannadkii 1888, malaa’igtii xoogga badnayd ayaa soo degtay iyadoo sidda farriinta xaqnimada rumaysadka, sida ay u soo bandhigeen Odayaasha Jones iyo Waggoner. Isla malaa’igtaas qudheeda ayaa haddana soo degtay Sebtembar 11, 2001, iyadoo sidda isla farriintii xaqnimada rumaysadka. Taasu waxay calaamad u ahayd bilowgii shaabadaynta boqol iyo afar iyo afartan kun. Marka la gaaro dhammaadka shaabadaynta boqol iyo afar iyo afartan kun, farriintii bilowga jirtay ayaa dib loo celinayaa, waayo Ciise had iyo jeer wuxuu dhammaadka wax ku muujiyey bilowga wax.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

11-kii Agoosto, 1840, isla malaa’igtaas qudheedu way soo degtay oo waxay billowday saddexda tallaabo ee la dhammaystiray intii u dhexaysay 1840 ilaa 1844. Saddexdaas tallaabo waxay ku bilaabmeen xoojintii malaa’igta kowaad 11-kii Agoosto, 1840, imaanshihii malaa’igta labaad 19-kii Abriil, 1844, iyo imaanshihii malaa’igta saddexaad 22-kii Oktoobar, 1844. Taariikhdaasu waxay sii-sawirtay soo-degidda middii kowaad ee saddex malaa’igood 11-kii Sebtembar, 2001, taas oo ay raacday malaa’igta labaad niyad-jabkii 18-kii Luulyo, 2020, waxaana taas lagu soo gabagabaynayaa imaanshaha malaa’igta saddexaad ee sharciga Axadda ee dhowaan imanaya.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Dhammaadka taariikhdaas, marka Miikaa’iil u soo dego inuu Muuse iyo Eliyaas soo sara kiciyo ka dib saddexda maalmood iyo badhka ah ee dhimashada ee jidadka, sida lagu metelay Muujintii cutubka kow iyo tobnaad, iyo sida sidoo kale loogu metelay kow iyo labaatanka maalmood ee baroorashada Daanyeel, Masiixu mar kale wuu soo degaa. Marka hore wuxuu soo bandhigaa araggii ammaantiisa, araggaas oo ammaanta dadka boodhka ku rida, kana dhaliya kala soocid. Marka Daanyeel boodhka ku jiro, iyo ka dib markii Daanyeel is beddelay eegidda aragga dheddigga ah ee “sababta keena”, waxaa markii ugu horraysay taabta Jibriil, waxaana lagu taagaa cagihiisa gariiraya.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Markaasaa Miikaa’iil oo ah malaa’igta madaxda ahi wuu soo degaa si uu “Muuse u soo sara kiciyo,” wuxuuna Daanyeel taabtaa mar labaad, isaga oo ka taga awood la’aan, maxaa yeelay waxaa si buuxda uga adkaaday xaqiiqada ah inuu dhab ahaan la hadlayay Rabbigiisa. Dabadeed Jibriil baa yimaada oo taabta mar saddexaad, wuxuuna ku xoogeeyaa hawsha ah inuu noqdo calan-sidaha sharciga Axadda ee dhowaan imanaya. Saddexda taabasho waa astaamo u taagan saddexda malaa’igood ee Muujintii afar iyo tobnaad, in kastoo ay ku wada dhacaan hal maalin gudaheed.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Waayo-aragnimada malaa’igtii kowaad waxa ku jira muuqashada Masiixa sida hillaac, aragtida “sababaysa” ee kala soocda, iyo taabashadii ugu horraysay ee Daanyeel ka soo kicisa boodhka ammaantiisa aadanaha. Malaa’igtii kowaad waxay haysataa dhammaan saddexda tallaabo ee ku jira tan kowaad, waayo waxay matalaysaa farriintii ugu horraysay. Ma aha wax iska yimid in taabashadii ugu horraysay lagu diiwaangeliyey aayadaha SAGAAL ilaa KOW IYO TOBAN.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.

> Haddana waxaan maqlay codkii erayadiisa; oo markii aan maqlay codkii erayadiisa, waxaan ku dhacay hurdo qoto dheer anigoo wejigayga ku sujuudsan, wejigayguna xagga dhulka u jeedo. Oo bal eeg, gacan baa i taabatay, taas oo igu taagtay jilbahayga iyo calaacalaha gacmahayga. Markaasuu igu yidhi, Daanyeelow, nin aad loo jecel yahayow, garo erayada aan kula hadlayo, oo toos u istaag; waayo hadda ayaa laygu soo diray xaggaaga. Oo markii uu eraygan ila hadlay, ayaan istaagay anigoo gariiraya. Daanyeel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Khibraddii taabashadii labaad, oo Masiixu qudhiisu sameeyey, waxay Daanyeel ka beddeshaa isagoo aan hadli karin una beddeshaa inuu la hadli karo Rabbigiisa. Taabashadii labaad Daanyeel neef ma leh, sidaas daraaddeed halkan waxaa lagu matalayaa isagoo jooga meeshii farriintii ugu horraysay ee Yexesqeel kaga jirtay cutubka toddoba iyo soddonaad.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Oo markuu erayadaas oo kale igula hadlay, ayaan wejigayga dhulka u jeediyey, oo waxaan noqday carrab la’. Oo bal eeg, mid u eg ekaanshaha wiilasha dadka ayaa bushimahayga taabtay; markaasaan afkayga furay, oo waan hadlay, oo waxaan ku idhi kii hortayda taagnaa, Sayidkaygiiyow, araggii aawadiis xanuunnadaydii ayaa igu soo noqday, oo xoogna iguma hadhin. Waayo, sidee buu addoonka sayidkayganu ula hadli karaa sayidkaygan? waayo aniga xaggayga, markiiba xoog iguma hadhin, neefna iguma hadhin. Daniel 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Farriintii labaad ee Yexesqeel, farriin ka timaadda afarta dabaylood waa in lagu neefsiiyaa lafaha, si ay u noolaadaan oo ay u istaagaan iyagoo ah ciidan xoog badan. Awood-siinta ciidankaasna waxaa matalaya taabashadii saddexaad.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

> Markaasaa haddana waxaa ii yimid oo i taabtay mid u eg muuqaalka nin, wuuna i xoogeeyey, oo wuxuu yidhi, Ninyahow aad loo jecel yahayow, ha cabsan; nabaddu ha kula jirto; xoog yeelo, haa, xoog yeelo. Oo markuu ila hadlay, waa lay xoogeeyey, markaasaan idhi, Sayidkaygu ha hadlo; waayo, adigu waad i xoogeeysay. Markaasuu yidhi, Ma ogtahay sababta aan kuugu imid? Oo imminkana waxaan ku noqon doonaa inaan la diriro amiirka Faaris; oo markaan baxona, bal eeg, amiirka Giriigga ayaa iman doona. Laakiin waxaan ku tusi doonaa waxa ku qoran kitaabka runta; oo ma jiro mid ila garab taagan waxyaalahan, Mikaa’iil oo ah amiirkiinna mooyaane. Aniguna sannaddii kowaad ee Daariyus kii reer Maaday ahaa, xataa anigu, waxaan u istaagay inaan isaga adkeeyo oo aan xoogeeyo. Oo imminka waxaan ku tusi doonaa runta. Bal eeg, weli saddex boqor ayaa ka kici doona Faaris; oo kii afraadna aad buu uga taajirsanaan doonaa iyaga kulligood; oo xooggiisa xagga maalkiisa uu ku leeyahay ayuu kulligood ku kicin doonaa boqortooyada Giriigga. Daanyeel 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Farriinta labada markhaati u soo noolaynaysa ee ku jirta cutubka toddoba iyo soddonaad ee Yexesqeel waa farriinta Islaamka ee hoogga saddexaad; hase yeeshee, sadarba sadar, farriinta uu Jibriil ku garto masaalka Miikaa’iil Muuse ku kicinayo oo uu kor ugu qaadayo samada isagoo calamad ah, waa farriinta madaxweynihii ugu dambeeyey ee Maraykanka. Waa farriinta madaxweynihii lixaad (geeskii Jamhuuriga) oo la dilay sannadkii 2020, sidii geeskii runta ahaa ee Protestant-kana loo dilay. Qisada Daanyeel dhexdeeda, sarakicidda ka timid maalmihii baroorashada geeskii runta ahaa ee Protestant-ka, waxay horseedday aqoonsiga sarakicidda geeskii Jamhuuriga.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Toddoba jeer ayaa cutubka tobnaad ee Daanyeel lagu adeegsaday erayga “riyo” ama “muuqasho.” Toddobadaas tixraacba waxaa lagu gartaa isla erayga Cibraaniga ah, marka laga reebo in saddex ka mid ah jeerahaas eraygu ku jiro qaabka dheddigga, afarta kale se uu ku jiro qaabka labka. Maaddaama toddoba uu yahay tirada kaamilnimada, iyo isu-geynta saddex iyo afar ee noqota toddoba ay tahay astaan aasaasi ah oo ka mid ah kitaabka Muujintii, halkaas oo saddexda ugu dambeysa ee toddobada kaniisadood, iyo saddexda ugu dambeysa ee toddobada shaabadood, iyo saddexda ugu dambeysa ee toddobada buun ay si gaar ah uga soocan yihiin afarta hore.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Buugaagta Daanyeel iyo Muujintii waa isku buug, oo sidaas darteed Daanyeel iyo Yooxanaa waa isla astaanta maalmaha ugu dambeeya. Araggii Masiixa ee cutubka tobnaad ku jira waa isla araggii Masiixa ee Muujintii cutubka koowaad.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Muujintii cutubka koowaad, Yooxanaa wuxuu maqlay cod ka dambeeya, markaasuu u jeestay inuu arko kan la hadlayay.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Waxaan Ruuxa ku jiray maalintii Rabbiga, oo gadaashayda waxaan ka maqlay cod weyn oo sidii buun oo kale ah, oo leh, Anigu waxaan ahay Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya; oo, Waxa aad aragto ku qor kitaab, oo u dir toddobada kiniisadood ee Aasiya ku jira; kuwaas oo ah Efesos, iyo Simurna, iyo Bergamos, iyo Tiyatira, iyo Saardis, iyo Filadelfiya, iyo La'odikiya. Muujintii 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Hadday ay noqoto saddexdii taabasho ee ku jira Daanyeel cutubka tobnaad, ama isla muujintaas ee ku jirta Muujintii cutubka koowaad, ama labada farriimood ee Yexesqeel ku jira cutubka toddoba iyo soddonaad, ama Ishacyaah oo lagu taabtay dhuxul nool oo meeshii allabariga laga soo qaaday, waayo-aragnimadu waxay tilmaamaysaa awood-siinta farriinta digniinta ugu dambaysa, farriintaasuna waxay ka bilaabmaysaa sarakicidda labada markhaati bishii Luulyo ee sannadka 2023. Daanyeel, Yooxanaa, Yexesqeel, iyo Ishacyaah dhammaantood waxay matalaan rasuul maqla “codka” ka imanaya “jidadkii hore” ee gadaashiisa ka yeedhaya, kaas oo weyddiinaya, “yaa aan diraa?” Marka rasuulkaasu ku jawaabo, “waa i kan, i dir,” waxaa la siiyaa xoog, codkiisana wuu kor u qaadaa, sida mid cidlada ka qaylinaya. “Kii dhego leh, ha maqlo waxa Ruuxu ku leeyahay kiniisadaha.”

We will continue this study in our next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalkeenna xiga.

> “Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

> “Munaasabaddii hadda la sharraxay, malaa’igta Jibriil waxay Daanyeel siisay dhammaan waxbariddii uu markaas awoodi karay inuu helo. Habase yeeshee, dhawr sannadood dabadeed, nebigu wuxuu jeclaaday inuu wax badan ka ogaado arrimo aan weli si buuxda loo fasirin, markaasuu mar kale isu xilqaamay inuu Ilaah ka doono iftiin iyo xigmad. ‘Waagaas aniga Daanyeel ahu waxaan barooranayay saddex toddobaad oo dhan. Kibis macaan maan cunin, hilibna iyo khamrina afkayga ma gelin, innaba isma aanan subkin…. Markaasaan indhahaygii kor u qaaday, oo wax fiiriyey, oo bal eeg nin gaar ah oo huwadnaa dhar wanaagsan, dhexdiisana waxaa ku guntanaa dahab saafi ah oo Uufaas ah. Jidhkiisuna wuxuu u ekaa beriyal, wejigiisuna wuxuu ahaa sida hillaaca oo kale, indhihiisuna sida laambado dab ah, gacmihiisa iyo cagihiisuna waxay midab ahaan u ekaayeen naxaas la safeeyey, codkii hadalladiisuna wuxuu la mid ahaa codka dad badan’ (Daanyeel 10:2–6).”

> “This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

> “Tilmaantani waxay la mid tahay tii uu Yooxanaa bixiyey markii Masiixu isaga loogu muujiyey Jasiiradda Patmos. Qof aan ka yarayn Wiilka Ilaah ayaa u muuqday Daanyeel. Rabbigeennu wuxuu la yimaadaa farriinwade kale oo samawi ah si uu Daanyeel u baro waxa dhici doona maalmaha ugu dambeeya.

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

> “Runta waaweyn ee uu muujiyey Bixiyaha dunidu waxaa loogu talagalay kuwa runta u doondoona sida khasnado qarsoon. Daanyeel wuxuu ahaa nin da’ weyn. Noloshiisii waxay ku dhammaatay dhexda soo jiidashooyinka maxkamad jaahil ah, maskaxdiisuna waxay ku mashquulsanayd arrimaha boqortooyo weyn. Hase yeeshee, waxyaalahan oo dhan ayuu ka leexdaa si uu naftiisa ugu dhibo Ilaah hortiisa, oo uu u raadiyo aqoonta qasdiyada Kan ugu Sarreeya. Jawaabna baryootankiisii, iftiin ka yimid barxadaha samada ayaa la gaadhsiiyey kuwa noolaan doona maalmaha ugu dambeeya. Haddaba, sidee bay tahay daacadnimada aynu Ilaah ugu doonayno, si uu fahamkeenna u furo, si aynu u garanno runaha samada nooga yimid.

> “‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “‘Aniga Daanyeel oo keliya ayaa arkay riyadii; waayo, nimankii ila joogay ma ay arkin riyadii; laakiinse gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan…. Oo xoogna iguma hadhin innaba; waayo, quruxdaydii waxaa igu dhex rogmatay qudhun, mana aanan haysan xoog’ (aayadaha 7, 8). Kuwa run ahaantii quduus laga dhigay dhammaantood waxay yeelan doonaan waayo-aragnimo la mid ah. Sida ay u sii caddaadaan aragtiyahoodu ku saabsan weynaanta, ammaanta, iyo kaamilnimada Masiixa, sidaas oo kale ayay si ka sii muuqata u arki doonaan tabardarradooda iyo kaamil la’aantooda. Ma yeelan doonaan damac ay ku sheegtaan dabeecad aan dembi lahayn; wixii iyaga qudhooda ugu muuqday kuwo sax ah oo qurux badan, marka lala barbardhigo daahirnimada iyo ammaanta Masiixa, waxay u muuqan doonaan oo keliya kuwo aan mudnayn oo qudhmi kara. Waa marka dadku Ilaah ka go’een, oo ay Masiixa ka haystaan aragtiyo aad u madmadow, markaasay yidhaahdaan, ‘Anigu dembi ma lihi; quduus baa layga dhigay.’”

> “Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

> “Haddaba Jibriil ayaa haddana u muuqday nebiga, oo sidaas ula hadlay: ‘Daaniyeelow, nin aad loo jecel yahayow, erayada aan kula hadlayo garo, oo si qumman u istaag; waayo hadda adigaan kuu soo diranahay. Oo markuu eraygan ila hadlay, ayaan anigoo gariiraya istaagay. Markaasuu igu yidhi, Ha cabsan, Daaniyeelow; waayo tan iyo maalintii ugu horraysay ee aad qalbigaaga u jeedisay inaad wax garato, oo aad naftaada ku hoosaysiiso Ilaahaaga hortiisa, erayadaadii waa la maqlay, anna erayadaada aawadood ayaan u imid’ (aayadaha 11, 12).”

> “What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> “Sharaf weyn oo intee le’eg ayaa Daanyeel loo muujiyey Majaajilada jannada! Isagu addoonkiisa gariiraya wuu qalbiqaboojiyaa oo wuxuu u xaqiijiyaa in baryadiisii jannada laga maqlay. Jawaabta baryadaas kulul awgeed malaa’igtii Jibriil ayaa loo diray inay saamayso qalbiga boqorkii Faaris. Boqorku wuxuu ka horyimid taabashooyinkii Ruuxa Ilaah intii lagu jiray saddexda toddobaad ee Daanyeel soomanaa oo tukanayay, laakiin Amiirka jannada, Malaa’igta Sare Miikaa’iil, ayaa loo diray inuu leexiyo qalbiga boqorkaas madax-adaygga ah si uu u qaado tallaabo go’aan leh oo jawaab u noqota baryadii Daanyeel.”

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Oo markuu erayo caynkaas ah ila hadlay, ayaan wejigayga dhulka u jeediyey, oo carrab la’aan noqday. Oo bal eeg, mid u eg ekaanta binu-aadmiga ayaa bushimahayga taabtay…. Oo wuxuu yidhi, Ninyahow aad loo jecelyahayow, ha baqin; nabaddu ha kula jirto; xoog yeelo, haa, xoog yeelo. Oo markuu ila hadlay, ayaan xoogaystay, oo waxaan idhi, Sayidkaygu ha hadlo; waayo, adigu waad i xoogaysiisay’ (aayadaha 15–19). Ammaanta rabbaaniga ah ee loo muujiyey Daanyeel aad bay u weynayd, sidaas darteedna ma uu adkaysan karin araggeeda. Markaasaa farriintii samadu iftiinka joogitaankiisa qarisay oo nebigii ugu muuqday sida ‘mid u eg ekaanta binu-aadmiga’ (aayadda 16). Awooddiisa rabbaaniga ah ayuu ku xoojiyey ninkan daacadda iyo iimaanka leh, si uu u maqlo farriinta xagga Ilaah uga timid ee loo soo diray.”

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

> “Daanyeel wuxuu ahaa addoon daacad ah oo u heellan Kan ugu Sarreeya. Noloshiisii dheeraa waxaa ka buuxsamay falal sharaf leh oo adeeg uu u qabtay Sayidkiisa. Daahirnimada dabeecaddiisa iyo aaminnimadiisa aan gilgilan waxaa la barbar dhigi kara oo keliya is-hoosaysiinta qalbigiisa iyo qoomamayntiisa Ilaah hortiisa. Mar kale ayaan ku celinaynaa, Nolosha Daanyeel waa tusaale waxyooni leh oo muujinaya quduus-ka-dhigista runta ah.” Sanctified Life, 49–52.

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