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# The Book of Daniel - Number One-Hundred and Twenty-Two

Kitaabka Daanyeel - Boqol iyo Labaatan iyo Labaad

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Muujinta Runta: Socdaal Lagu Dhexmarayo Daanyeel 11 iyo Ruxidda Dadka Ilaah

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Markii iftiinka Daanyeel cutubka kow iyo tobnaad, aayadaha afartan ilaa afartan iyo shan, la furay wakhtigii dhammaadka sannadkii 1989, cadowga runta ayaa keenay iska-caabin u saamaxday Ilaah inuu muujiyo runno difaacaya qodobbada aasaasiga ah ee tuduca ku jira kitaabka Daanyeel, kaas oo markaas noqday mawduuca iyo diiradda weerarrada Shayddaanka. Murankaas ku saabsan runta iyo qaladka ee taariikhdaas ayaa Ruuxa Quduuska ah u adeegsaday inuu ku aqoonsado xeerar nebiyadeed oo qaarkood, kuwaas oo sii kordhin lahaa aqoontii la furay, dabadeedna tijaabin lahaa jiilka ugu dambeeya ee taariikhda dhulka. Waxaannu ka fiirsanay “adeegsiyada saddex-geesoodka ah ee wax sii sheegidda,” annagoo aqoonsanayna adeegsiyadaas inay yihiin xeer asaasi ah oo laga muujiyey habsocodkii iska-caabbinta ee Shayddaanku soo bandhigay maalmahaas hore. Habsocodkaas muranka leh ayay Walaasha White ku tilmaantay “gariiridda.”

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> “Waxaa la i tusay maamulidda Ilaah ee dhex taal dadkiisa, waxaana la i tusay in tijaabo kasta oo habka sifaynta iyo daahirinta ahi ku samayso Masiixiyiinta sheegta iimaanka ay caddayso in qaar ka mid ahi yihiin qashin. Dahabka saafiga ahi mar walba ma muuqdo. Dhibaato kasta oo diineed gudaheed, qaar baa ku dhacda jirrabaadda. Ruxidda Ilaah waxay u afuufaysaa dad aad u badan sida caleemo engegan. Barwaaqadu waxay badisaa tiro badan oo kuwa iimaanka qirta. Dhibaataduna waxay ka nadiifisaa kaniisadda. Koox ahaan, ruuxyadoodu Ilaah kuma adka. Way naga baxaan, maxaa yeelay innaga kama ay ahayn; waayo markii dhib ama silic u kacaan ereyga aawadiis, qaar badan baa turunturooda.” Testimonies, volume 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Gariiridda” waxa la keenaa marka runta uu shaabadda ka qaado Libaaxa qabiilka Yahuudah, dabadeedna la soo bandhigo.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> “Waxaan weyddiistay micnaha gariirkii aan arkay, waxaana la i tusay in uu ka dhalan doono markhaatifurka toosan ee uu soo saaray talada Markhaatiga Runta ah ee reer La’odikiya. Tani saamaynteeda waxay ku yeelan doontaa qalbiga kan aqbala, oo waxay u horseedi doontaa inuu kor u qaado calanka oo uu ku dhawaaqo runta toosan. Qaarna ma qaadi doonaan markhaatifurkan toosan. Way ka soo horjeesan doonaan, tanina waa waxa keeni doona gariir ka dhex dhaca dadka Ilaah.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Soo bandhigista “runta” had iyo jeer waxay keentaa gariir, runta la furayna 1989-kii waxay samaysay isla waxaas. Mid ka mid ah faa’iidooyinkii ka dhashay iska-caabbintii runta laga horyimid wuxuu ahaa samaysanka xeerar lagu dhiso korodhka aqoonta sannadihii ka dambeeyey 1989. Horumarinta xeerarku waxay la barbar socotaa samaysanka xeerar xilligii Milleriyiinta. Dhammaan adeegsiyada saddex-geesoodka ah ee waxsii sheegyada Kitaabka Quduuska ahi waxay ka qayb qaataan caddaynta dhacdooyinka maalmaha ugu dambeeya.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Saddexda dabaq ee Rooma iyo Baabuloon waxay caddaynayaan xiriirka ka dhexeeya naagta iyo bahalka ay fuushan tahay oo ay xukunto inta lagu jiro taariikhda qalalaasaha sharciga Axadda, taas oo iyaduna ah taariikhda xukunka fulinta ee Ilaah ku soo dejinayo dhillada Baabuloon.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Saddexda adeegsi ee “rasuulka jidka u sii diyaariya Rasuulka Axdiga,” iyo sidoo kale ee “Eliyaah,” waxay aqoonsanayaan shaqada iyo farriinta ku jirta labada xilli ee tusaaleeya xidhitaanka wakhtiga nimcada maalmaha ugu dambeeya. Xilliga koowaad wuxuu ka bilaabmaa codkii kowaad ee Muujintii cutubka siddeed iyo tobnaad, kaas oo matala bilowga xukunka baaritaanka ee kuwa nool ee Adventism-ka Laodikiya, halka xilliga ugu dambeeyana uu ka bilaabmo codkii labaad ee Muujintii cutubka siddeed iyo tobnaad, kaas oo matala xukunka fulinta ee dhilladii Baabuloon.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Saddexda dabaq ee Rooma iyo Baabuloon waxay metelaan taariikhda dibadda ee dadka Ilaah ee maalmaha ugu dambeeya, halka saddexda dabaq ee Eliiyaah iyo rasuulka jidka diyaariya ay metelaan taariikhda gudaha ee dadka Ilaah ee maalmaha ugu dambeeya. Saddexda dabaq ee saddexda Hoog waxay aqoonsadaan farriinta dhex marta labadaas xilli oo wadajir u metela muddada xidhitaanka xukunka, kaas oo ka bilaabma guriga Ilaah, dabadeedna ku dhacaya kuwa ka baxsan guriga Ilaah. Saddexda Hoog waxay tilmaamayaan in Islaamku yahay farriinta roobka dambe, isla markaana uu yahay aaladda xukunka ee Ilaah u adeegsado kuwa ku khasba cibaadada qorraxda dadka oo dhan. Dhammaadka xukunku wuxuu metelaa “maalmaha aarsashada Ilaah,” kuwaas oo ku soo degaya kaniisaddiisa riddada gashay iyo weliba kuwa sharka leh ee ka baxsan kaniisaddiisa.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Markii Ciise markii ugu horraysay bilaabay adeeggiisii kiniisadda Naasared, wuxuu adeegsaday Ishacyaah cutubka lixdan iyo kow si uu u qeexo adeeggiisa, farriintiisa, iyo hawshiisa, kuwaas oo ay ku jirtay aqoonsiga wakhtiga aargudashada Ilaah. Adeeggiisa, farriintiisa, iyo hawshiisu waxay horay u sii tilmaameen adeegga, farriinta, iyo hawsha boqol iyo afar iyo afartan kun, waayo, si nebiyad ah ayay u raacaan Wanka meel kastoo uu tagoba.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Ruuxa Sayidka Rabbiga ah ayaa i dul saaran; waayo, Rabbigu wuxuu ii subkay inaan war wanaagsan ugu wacdiyo kuwa qalbi-jabka ah; wuxuu ii soo diray inaan kuwa qalbigoodu jabay dhayo, inaan xorriyad u naadiyo maxaabiista, iyo furidda xabsiga kuwa xidhan; Inaan naadiyo sannadda Raalli ahaanshaha Rabbiga, iyo maalinta aargudashada Ilaaheenna; inaan u qalbiqaboojiyo kuwa barooranaya oo dhan; Inaan u diyaariyo kuwa Siyoon ku barooranaya, inaan dambas ugu beddelo qurux, oo baroorashada ugu beddelo saliidda farxadda, oo ruuxa caloolxumada ugu beddelo marada ammaanta; si loogu yeedho geedo xaqnimo, beeriddii Rabbiga, inuu isagu ku ammaano. Oo waxay dhisi doonaan burburkii hore, waxayna kicin doonaan baabba’ii hore, oo waxay hagaajin doonaan magaalooyinkii dumay, baabba’ii qarniyo badan. Oo shisheeyayaal baa istaagi doona oo adhigiinna daajin doona, oo wiilasha qalaaduna waxay idiin ahaan doonaan beerfalayaal iyo canab-beerayaal. Laakiinse idinka waxaa laydiin magacaabi doonaa Wadaaddadii Rabbiga; dadkuna waxay idiinku yeedhi doonaan Adeegayaashii Ilaaheenna; waxaad cuni doontaan hodantinimada quruumaha, oo ammaantooda ayaad ku faani doontaan. Ishacyaah 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Ciise waxaa la subkay markii la baabtiisay, calaamadaas jidkuna waxay u taagan tahay Sebtembar 11, 2001, markii subkidii Ruuxa Quduuska ahi bilowday inay ku soo degto kuwii garowsaday in daadinta roobka dambe ee maalmaha ugu dambeeya lagu sii-sawiray taariikhdii Milleriyiinta, kuwaas oo ahaa meelihii burbursanaa ee hore oo ay boqol iyo afartan iyo afar kun dib u dhisi lahaayeen, marka ay ku soo noqdaan jidadkii hore ee Yeremyaah.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Farriinta xaqnimada Masiixa ee ka timid fallaagadii 1888 mar kale waxay noqotay runta hadda taagan, farriintii ka timid fallaagadii 1888-na waxay ahayd warka wanaagsan ee leh awood uu ku duubo qalbiyadii jabay, hase ahaatee aan lahayn awood uu ku furo qalbiyada adag ee kuwa leh indho ay wax ku arkaan, laakiinse aan garanayn, oo leh dhego ay wax ku maqlaan, laakiinse aan waxba fahmin. Farriinta xaqnimada Masiixa ee ka timid fallaagadii 1888 waxay kaloo ahayd farriintii La'odikiya oo markaas mar kale timid si ay u furto albaabka xabsiga kuwa maxaabiista dembiga u ahaa, iyada oo ka timid Kan leh awood uu ku furo albaabbada aanu ninna furi karin, oo ku xidho albaabbada aanu ninna xidhi karin.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

11-kii Sebtembar, 2001 kuwii loo diray inay soo bandhigaan warkaas wanaagsan, waxaa kaloo la gudboonaa inay ku dhawaaqaan sannadka la aqbali karo ee Rabbiga iyo maalinta aargudashada Ilaah. Sannadka aqbalidda Rabbiguna isla waqtigaas ayuu bilaabmay, oo isagu si buuxda ayuu u diyaar u yahay inuu aqbalo toobadda qof La’odikiya ah, ilaa ay timaaddo maalinta aargudashada Ilaah ee ku imanaysa sharciga Axadda ee dhowaan ka iman doona Maraykanka. Markaas aargudashadiisu waxay ku muuqan doontaa kaniisad diidday inay garato wakhtigii booqashadeeda, isla mar ahaantaana waxaa bilaabmaya xukunka isa soo taraya ee dusha ka imanaya dhilladii Baabuloon.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Maalinta aqbalaaddiisa, wuxuu ballanqaadaa inuu u qalbiqaboojiyo kuwa barooranaya oo dhan, kuwa Yeruusaalem ku barooranayana waxaa lagu muujiyey Yexesqeel cutubka sagaalaad. Qalbiqaboojintoodana waxaa keena Qalbiqaboojiyaha, iyada oo loo marayo aqbalidda farriinta roobka dambe oo markaas lagu shubayo iyaga. Laakiin keliya haddii ay gartaan roobka. Markay hantaan Qalbiqaboojiyaha, oo ay gutaan shaqada dhisidda meelihii hore ee burburay, iyaga oo adeegsanaya habka “xariiqba xariiq,” taas oo lagu muujiyey tuduca Ishacyaah sida ay tahay shaqada lagu dul saarayo xariiqda wax sii sheegidda ee matalaysa baabba’a taariikhda quduuska ah, xariiq kale oo wax sii sheegid ah oo muujinaysa baabba’. Shaqadaas gudaheeda ayay ku taagaan burburkii qarniyo badan. Markaasaa “shisheeyayaashu” u jawaabi doonaan kuwa barooranaya, kuwaas oo kor loo qaadayo sida calamad, si ay shisheeyayaashu u arkaan.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Ku-dhawaaqiddii Masiix ee ku saabsan shuqulkiisa iyo adeeggiisa, sida loogu dhigay Ishacyaah cutubka lixdan iyo kow, waa shuqulka iyo adeegga boqolka iyo afartan iyo afarta kun. Shuqulkaas waxaa lagu muujiyey dhaqdhaqaaqyadii quduuska ahaa ee dib-u-habaynta, waxaana sannadkii 1989 yimid wakhtigii ugu dambeeyey oo ay dhammaan “wakhtiyadii ugu dambeeyey” ee ka horreeyey sii-sawireen. Sida aayad keliya, Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad, loogu aqoonsaday inay tahay aasaaska iyo tiirka dhexe ee dhaqdhaqaaqii Millerite-ka, ayaa aayadda ah aasaaska iyo tiirka dhexe ee dhaqdhaqaaqa Future for America ay tahay Daanyeel cutubka kow iyo tobnaad, aayadda afartan. Millerite-yada, iftiinka tiirka dhexe waxaa loo matalay sidii iftiinka araggii Webiga Ulay, dhaqdhaqaaqa Future for Americana iftiinka tiirka dhexe waxaa loo matalay sidii iftiinka araggii Webiga Hiddeqel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Iftiinka Daanyeel ka helay Ilaah waxaa si gaar ah loo siiyey maalmahan ugu dambeeya. Ru’yadii uu ku arkay hareeraha webiyada Ulaay iyo Hiddeqel, oo ah webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodka rumoobidda, oo dhacdooyinkii hore loo sii sheegay oo dhammuna dhowaan way dhici doonaan.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Iftiinka labada riyo ee ay labada webi matalaan way isku xidhan yihiin, waxaana ay rumoobaan maalmaha ugu dambeeya. “Xidhiidhkooda” wadajirka ahi wuxuu metelaa isu-geynta aadanaha iyo rabbaaninimada, taas oo ah farriinta ay Sister White si joogto ah ugu aqoonsato inay tahay farriintii Masiixa, iyadoo ku jirta macnaha ah in bini-aadminimada marka ay la midoobto rabbaaninimada aanay dembaabin. Labada webi waxay matalaan isla xidhiidhkaas.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Wax ka yar addeecid kaamil ah ma gaadhi karto heerka shuruudda Ilaah. Isagu shuruudihiisa ugama tegin wax aan caddayn. Ma uu amrin wax aan lagama maarmaan u ahayn in lagu soo celiyo aadanaha iswaafajin la leh Isaga. Waa inaynu dembilayaasha tusnaa hannaankiisa qumman ee dabeecadda, oo aynu u hoggaaminnaa Masiixa, kaas oo nimcadiisa oo keliya lagu gaadhi karo hannaankan.”

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> Badbaadiyuhu wuxuu isku dulsaaray tabardarrada dadnimada, wuxuuna ku noolaa nolol aan dembi lahayn, si dadku aanay uga cabsan in tabar-darrada dabeecadda aadanaha aawadeed aanay ka adkaan karin. Masiixu wuxuu u yimid inuu naga dhigo “kuwa ka qaybqaata dabeecadda Ilaahnimada,” noloshiisuna waxay caddaynaysaa in dadnimo, marka ay la midoobto Ilaahnimada, aanay dembi gelin.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> “Badbaadiyuhu wuu ka adkaaday si uu dadka u tuso sida uu isaguna uga adkaan karo. Tijaabo kasta oo Shaydaanku keenay, Masiixu wuxuu kaga hortagay ereyga Ilaah. Isagoo ku kalsoon ballammada Ilaah, wuxuu helay awood uu ku addeeco amarrada Ilaah, oo kii wax duufsadana wax faa’iido ah kama uusan helin. Tijaabo kasta jawaabtiisu waxay ahayd, ‘Waa qoran tahay.’ Sidaas oo kale Ilaah wuxuu ina siiyey Eraygiisa si aynu sharka isaga caabinno. Ballammo aad u waaweyn oo qaali ah baa innaga leh, si ay kuwan daraaddood aynu ‘uga qaybqaadanno dabiicadda rabbaaniga ah, annagoo ka baxsannay qudhunka dunida ku jira ee damacu keenay.’ 2 Butros 1:4.”

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Kan la jirrabay ha fiirin duruufaha, ama tabardarrada naftiisa, ama xoogga jirrabaadda, ee ha eego awoodda ereyga Ilaah. Xooggiisa oo dhammu annagaa leh. ‘Ereygaaga,’ ayuu sabuuliyuhu leeyahay, ‘qalbigaygaan ku dhex qariyey, si aanan kuugu dembaabin.’ ‘Erayada bushimahaaga ayaan isku dhawray oo aan kaga leexday jidadka baabbi’iyaha.’ Sabuurka 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Korodhka aqoonta ee sannadihii 1798 iyo 1989 waxa ay ka dhiganayd furitaanka Erayga nebinnimada ee Ilaah. Eraygiisu waxa uu bixiyaa awoodda lagu adkaado siduu isagu u adkaaday, oo “noloshiisuna waxay caddaynaysaa in bini’aadannimadu, marka ay la midoobto ilaahnimada, aanay dembi gelin.” Muujintii Webiga Ulai waa muujinta marah ee muuqashadiisa, taas oo ay matasho wax sii sheegidda laba kun iyo saddex boqol oo maalmood. Muujintii Webiga Xiddeqel waa muujinta chazon ee taariikhda nebinnimada, taas oo ay matasho wax sii sheegidda laba kun iyo shan boqol iyo labaatan sannadood. Muujinta marah waxay matashaa ilaahnimada, muujinta chazon-na waxay matashaa bini’aadannimada.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Labada webi ee Shiinaar hore, kuwaas oo ah Ulaay iyo Hiddeqel, ama waxa maanta loo yaqaan Tigris iyo Yufraad, ugu dambayntii waxay ku biiraan marin-biyoodka Shaṭṭ al-Carab ee koonfurta Ciraaq, dabadeedna Shaṭṭ al-Carab wuxuu ku shubmaa Gacanka Faaris. Ciise wuxuu adeegsadaa waxyaalaha muuqda iyo kuwa dabiiciga ah si uu ugu matalo kuwa ruuxiga ah, waxaana riyooyinka la xidhiidha labada webi, kuwaas oo hadda ku jira geeddi-socodka rumoobidda, ay metelaan isku-xidhka banii-aadmiga iyo rabbaaniga ee dhacaya markay ku sii dhowaanayaan dhammaadka socdaalkooda ee badda. Runtaasu waxay ku dhisan tahay bilowga labada waxsii-sheegid ee ay matalaan labada riyo ee Daanyeel cutubka siddeedaad, aayadaha saddex iyo toban iyo afar iyo toban. Mid ka mid ah riyooyinku waa su’aasha, kan kalena waa jawaabta, waxaana si caqli ah aan loo kala saari karin.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Aragtida aadanaha, oo tilmaamaysa ku tuntidda quduuska iyo ciidanka, waxay bilaabatay sannadkii 677 BC, halka aragtida ilaahnimada, oo tilmaamaysa muuqashada Masiixa, ay bilaabatay sannadkii 457 BC. Isku-xidhka ilaahnimada iyo aadanaha waxaa matala laba boqol iyo labaatan sannadood, kuwaas oo isku xidhaya labada bilow ee labada aragti. Laba boqol iyo labaatan waa astaan u ah “isku-xidhka aadanaha iyo ilaahnimada,” waxaana sidoo kale lagu matalaa isku-xidhka kordhinta aqoonta wakhtiga dhammaadka ee 1798, iyo kordhinta aqoonta wakhtiga dhammaadka ee 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Farriinta si rasmi ah loo habeeyey ee ka dhalatay kordhinta aqoonta ee 1798, waxaa markii ugu horraysay soo bandhigay Miller sannadkii 1831 (dabadeedna wargeyska Vermont Telegraph sannadkii 1833). Sannadka 1831 waa laba boqol iyo labaatan sano ka dib daabacaaddii King James Bible ee sannadkii 1611. King James Bible wuxuu matalayey dukumenti laba-geesood ah oo ka kooban Axdigii Hore iyo Axdiga Cusub. Bilowga iyo dhammaadka labada boqol iyo labaatanka sannadood waxay “isku xireen” daabacaad Rabbaani ah iyo daabacaad aadane. Macluumaadka daabacaadda aadanaha waxaa laga soo qaatay nuurka Rabbaaniga ah ee la furay wakhtigii dhammaadka ee 1798, dabadeedna waxaa loo habeeyey si rasmi ah iyada oo loo marayo hawsha qalab aadane ah, kaas oo bilaabay inuu daabaco sannadkii 1831. Waxay ahayd daabacaad Rabbaani ah, oo leh farriin si Rabbaani ah loo shaabadeeyey, taas oo dabadeed bini’aadanku furay, kaddibna uu soo bandhigay qalab aadane ahi. Ereyga Cibraaniga ah ee loogu turjumay “daabac” ee ku jira erayga Ilaah wuxuu ka dhigan yahay in la dhawaaqo si qaylo ah (loo jeediyo), in la caan bixiyo, marti, la casuumo, la xuso, magac (la bixiyo), la wacdiyo, lagu naadiyo, lagu dhawaaqo, la daabaco. Miller wuxuu bilaabay inuu daabaco farriintiisa sannadkii 1831, dabadeedna sannadkii 1833 waxaa si dhab ah loogu daabacay Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Farriinta habaysan ee ka dhalatay kordhinta aqoonta ee 1989 ayaa markii ugu horraysay la daabacay 1996 (majalladda The Time of the End), laba boqol iyo labaatan sano ka dib daabiciddii labada dukumenti ee quduuska ah ee loo yaqaan Bayaanka Madax-bannaanida 1776 (iyo dabadeedna Dastuurka Maraykanka) 1789. Bilowga iyo dhammaadka labada boqol iyo labaatanka sano waxay isku xidhayaan ilaahnimada iyo aadamiga, waxanay sidaas ku sameeyaan iyagoo maraya daabicidda labada dukumenti ee rabbaaniga ah, laga bilaabo 1776. Markii kitaabka Daanyeel la furfuray wakhtiga dhammaadka ee 1989, farriinta habaysan ee ku timid hawsha qalab bani’aadmi ah ayaa la daabacay 1996. Isku xigxiggu wuxuu ahaa daabicid rabbaani ah, dabadeed furfurid, dabadeedna daabicid bani’aadmi ah.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Labada wakhti ee dhammaadka, saddexda tallaabo ee runta waa la aqoonsadaa. Labadooduba waxay ku billowdaan daabacaad rabbaani ah oo ah tallaabada koowaad, halka daabacaad bini’aadmi oo sharxaysa farriin rabbaani ahi ay tahay tallaabada ugu dambaysa. Tallaabada dhexe waa marka Libaaxa qabiilka Yahuudah uu furo farriinta rabbaaniga ah ee taariikhdaas gaarka ah, dabadeedna uu doorto qalab bini’aadmi ah si uu u ururiyo iftiinka laga furay dukumentiga rabbaaniga ah. Marka furitaanku dhaco, waxaa soo baxa fallaago ay muujiyaan kuwa sharka leh oo aan garanayn korodhka aqoonta. Sidaas darteed, daabacaad rabbaani ah waxaa matala xarafka koowaad ee alifbeetada Cibraaniga, korodhka aqoontana waxaa matala xarafka saddex iyo tobnaad meesha fallaagadu ka muuqato, halka daabacaadda bini’aadmiga ee farriinta rabbaaniga ah ee gaarka u ah taariikhdaas ay tahay xarafka ugu dambeeya ee alifbeetada Cibraaniga; marka saddexda xaraf la isu geeyo, waxay ka dhigan yihiin “run”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Riyooyinkii wabiyada Uulaay iyo Hiddeqel ee hadda ku jira geeddi-socodka rumoobidda waxay tilmaamayaan in maalmaha ugu dambeeya korodhka aqoonta ee ka imanaya labada webi ay isku biiraan si loo caddeeyo in ilaahnimada oo la midoobtay aadaminnimada aanay dembaabin. Daanyeel wuxuu helay riyadii matalaysa muuqashada Masiixa dhammaadka waxsii sheegidda laba kun iyo saddex boqol oo sannadood ee 1844, isagoo ag joogay Webiga Uulaay.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> Oo waxaa igu dhacay inaan riyo ku arkay; oo waxay noqotay, markaan arkay, inaan joogay Shuushan oo qasriga ku taal, taas oo ku jirta gobolkii Ceelaam; oo waxaan ku arkay riyada, anigoo ag jooga webiga Uulaay. Daanyeel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daaniyeel wuxuu helay muujintii matalaysa muujintii laba kun iyo shan boqol iyo labaatan sannadood ee taariikhda nebiyadeed isagoo joogay webiga Xiddeqel.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Oo maalintii afar iyo labaatanaad ee bisha kowaad, anigoo jooga webiga weyn agtiisa, kaas oo ah Hiddeqel. Daanyeel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Markaas dabadeed Jibriil wuxuu aayadda afar iyo tobnaad ku qeexay ujeeddada aragga chazon ee Webiga Hiddeqel.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Haddaba waxaan u imid inaan ku fahamsiiyo waxa ku dhici doona dadkaaga maalmaha ugu dambeeya; maxaa yeelay aragtidu weli waa maalmo badan. Daanyeel 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Riyadii lagu bixiyey Webiga Ulai waxay aqoonsanaysaa “muuqashada” Masiixa, (ilaahnimadiisa), markii uu si kedis ah ugu yimid macbudkiisa Oktoobar 22, 1844. Waxay matalaysay “ilaahnimada” oo gelaysa macbudka Milleriyiinta (aadminimada) taariikhdaas, maalinta Kafaaraggudka aawadeed; taasoo ah maalinta “mid-noqoshada”, waxayna ka dhigan tahay isu-darka ilaahnimada iyo aadminimada. Riyadii lagu bixiyey Webiga Hiddekelna waxay aqoonsanaysaa waxa ku dhici doona dadka Ilaah (aadminimada) maalmaha dambe.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Bilowgii riyada “muuqaalka” waxay ahayd sannadkii 457 BC. Laba boqol iyo labaatan sannadood ka dib muddadii nebiyadeed ee tilmaamaysay ku tumanidda meesha quduuska ah iyo ciidanka, taas oo bilaabatay 677 BC. Dhammaadka labada boqol iyo labaatanka sannadood ee isku xidhnaa barta bilowga labada riyo, waxaa calaamadeeyey Tiriyaha Yaabka leh, kaas oo sidoo kale ah Af-yaqaanka Yaabka leh ee ku xusan Xabaquuq 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Laakiinse Rabbigu wuxuu ku jiraa macbudkiisa quduuska ah; dhulka oo dhammu hortiisa ha ku aamuso. Xabaquuq 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Xidhiidhka ka dhexeeya dadnimada iyo ilaahnimada, oo bilowgii lagu metelay meelaha ay ka bilaabmeen labada waxsii-sheegid, ayaa lagu aqoonsaday dhammaadkoodii wadajirka ahaa cutubka iyo aayadda qeexaysay muuqashada ilaahnimada oo si kedis ah ugu imanaysa macbudka uu dhisay afartan iyo lixda sannadood ee ka bilaabmay wakhtiga dhammaadka ee 1798, kuna dhammaaday afartan iyo lix sannadood dabadeed Oktoobar 22, 1844.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Miyaydaan ogayn in idinku tihiin macbudka Ilaah, oo Ruuxa Ilaahna idinku deggan yahay? Haddii nin macbudka Ilaah nijaaseeyo, Ilaah baa isaga halaagi doona; waayo, macbudka Ilaah waa quduus, waana macbudkaas idinku. 1 Corinthians 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

22-kii Oktoobar, 1844, iyadoo waafaqsan araggii “muuqashada,” Xabaquuq wuxuu aqoonsaday in Rabbigu ku jiro macbudkiisa quduuska ah. Wuxuu dib u taagay macbudkii la dumiyey oo la tuntay laba kun iyo shan boqol iyo labaatan sannadood, isagoo ku dhisay lix iyo afartan sannadood.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Oo la hadal, adigoo leh, Rabbiga ciidammadu wuxuu leeyahay sidan: Bal eega ninka magiciisu yahay LAANTA; meeshiisuu ka soo bixi doonaa, oo wuxuu dhisi doonaa macbudka Rabbiga. Isagu qudhiisaa dhisi doona macbudka Rabbiga; oo ammaanta ayuu qaadi doonaa, oo carshigiisuu ku fadhiisan doonaa oo ku talin doonaa; oo wuxuu wadaad ku ahaan doonaa carshigiisa; oo talada nabadduna waxay dhex ahaan doontaa iyaga labadooda. Oo taajajkuna waxay u ahaan doonaan Helem, iyo Toobiyaah, iyo Yedacayyaah, iyo Xen oo ah ina Sefanyaah, xusuus ahaan macbudka Rabbiga dhexdiisa. Oo kuwa fogfoguna way iman doonaan oo waxay wax ka dhisi doonaan macbudka Rabbiga, oo idinkuna waxaad ogaan doontaan in Rabbiga ciidammadu ii soo diray xaggiinna. Oo tanuna way dhici doontaa, haddaad codka Rabbiga Ilaahiinna aad ugu addeecdaan. Sekaryaah 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Yooxanaa 2:20, ka dib markii Masiixu macbudka nadiifiyey, taas oo sida ay Sister White sheegtay ahayd dhammaystiridda Maalakhii cutubka saddexaad, sidaas oo kalena ahayd Oktoobar 22, 1844, Rasuulkii Axdiga ayaa si kedis ah macbudkiisii u yimid.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Ciise ayaa u jawaabay oo ku yidhi, Dumiya macbudkan, oo saddex maalmood gudahood ayaan mar kale kicin doonaa. Markaas Yuhuuddu waxay yidhaahdeen, Lix iyo afartan sannadood ayaa macbudkan la dhisayey, adiguna ma saddex maalmood gudahood baad mar kale ku taagi doontaa? Laakiinse wuxuu ka hadlayey macbudka jidhkiisa. Yooxanaa 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Iyadoo lagu dhammaystirayo Malaakii cutubka saddexaad, Masiixu si kedis ah ayuu macbudkiisii ugu yimid markii uu macbudka nadiifiyey bilowgii adeeggiisa ee Yooxanaa cutubka labaad, taas oo ahayd astaamayn u ahayd Oktoobar 22, 1844. Nadiifintii macbudka ee Masiixu ku sameeyey Yooxanaa cutubka labaad, iyo Oktoobar 22, 1844, waxay ahaayeen dhammaystirka Malaakii cutubka saddexaad. Yooxanaa cutubka LABAAD iyo aayadda LABAATANAAD, waxaa naloo sheegay in macbudka aadanaha lagu dhisay lix iyo afartan sannadood, halka macbudka rabbaaniga ah lagu sara kiciyey saddex maalmood gudahood. Macbudka aadanaha wuxuu keliya markaas noqdaa “macbudkiisa quduuska ah” ee Xabaquuq marka rabbaaninnimadu si kedis ah ugu timaaddo dhexdiisa, sidii ay samaysay Oktoobar 22, 1844, waayo rabbaaninnimada iyo aadannimadu marka ay midoobaan ma dembaabaan. Aragtiyada labada webi ee waaweyn ee Shinaar waxay matalaan runta ah in aadannimada marka ay la midoobto rabbaaninnimada aanay dembaabin.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Waxaan sii wadi doonnaa ka fiirsashadeenna aayadda afartanaad ee cutubka kow iyo tobnaad ee Daanyeel maqaalka xiga.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Idinkuna, idinkoo ah dhagxanno nool, waxaa laydinku dhisayaa guri ruuxi ah, oo ah wadaadnimo quduus ah, si aad u bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalayo xagga Ciise Masiix. 1 Butros 2:5.

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