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# The Book of Daniel - Number One-Hundred and Ninety-Seven

Kitaabka Daanyeel - Boqol iyo Toddoba iyo Sagaashan

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Muujinta Waxyi-sii-socodka: Isu-ururintii Labaad ee Masiixa iyo Doorka Aakhiro-ahaaneed ee Islaamka ee Sheekada Muujintii

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Hadda waxaynu garanaynaa in mid ka mid ah dhacdooyinka ay toddobada onkod u taagan yihiin uu yahay shaqada Masiixu dadkiisa ku ururinayo mar labaad, taas oo uu bilaabay inuu sameeyo bishii Luulyo, 2023. Taariikhda Millerite-ku waxay caddeynaysaa in shaqadani lagu fuliyo iyada oo dagaalka Islaamku yahay asalka fariinta.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Farriintu waa Muujintii Ciise Masiix, taas oo la furo wax yar ka hor inta aan albaabka nimcadu xidhmin, laakiin farriintaas waxaa sidaa (laguna dhejiyey macnaha guud ee) farriinta hoogga saddexaad. Isla wakhtigii Rabbigu gacantiisa mar labaad fidinayay sannadkii 1849, Sister White waxay ka hadlaysay gilgilashada quruumaha cadhooday, taas oo astaan u ah Islaamka.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “16-kii Diseembar, 1848, Rabbigu wuxuu i tusay gariiridda awoodaha samooyinka. Waxaan arkay in markii Rabbigu yidhi ‘samada,’ markuu bixinayay calaamadaha ku qoran Matayos, Markos, iyo Luukos, uu ula jeeday samada; oo markii uu yidhi ‘dhulka’ uu ula jeeday dhulka. Awoodaha samadu waa qorraxda, dayaxa, iyo xiddigaha. Waxay ka taliyaan samooyinka. Awoodaha dhulkuna waa kuwa ka taliya dhulka. Awoodaha samada waxaa lagu gariirin doonaa codka Ilaah. Markaas qorraxda, dayaxa, iyo xiddigaha ayaa laga dhaqaajin doonaa meelihii ay ku sugnaayeen. Ma dhammaan doonaan, laakiin waxaa lagu gariirin doonaa codka Ilaah.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Daruur madow oo culus ayaa soo kacay oo isugu dhacay. Hawadii way kala furtay oo dib bay u duudduubantay; markaas ayaan kor ka eegi karnay bannaanii furmay ee ku yaallay Orion, halkaas oo codkii Ilaah ka yimid. Magaalada Quduuska ah waxay ku soo degi doontaa bannaanigaas furan. Waxaan arkay in quwadaha dhulku imminka la gariirinayo iyo in dhacdooyinku isugu xigaan nidaam ahaan. Dagaal, iyo wararka dagaalka, seef, abaar, iyo belaayo ayaa marka hore gariirinaya quwadaha dhulka; dabadeedna codka Ilaah ayaa gariirin doona qorraxda, dayaxa, iyo xiddigaha, iyo dhulkanba sidoo kale. Waxaan arkay in gariirinta quwadaha Yurub aanay ahayn, sida qaar baraan, gariirinta quwadaha samada, laakiin ay tahay gariirinta quruumaha cadhaysan.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Taariikh-yahannadu waxay caddeeyaan in waxa quruumaha Yurub ruxayay sannadkii 1848 ay ahaayeen dhaqdhaqaaqyadii ciidammada Islaamka; waayo si nebiyaysan waxaa loo astaysay awoodda ka cadhaysiisa quruumaha. Markhaatiga kowaad ee Rabbigu gacantiisa mar labaad ku fidiyey taariikhdii 1840 ilaa 1844, farriintii Qaylada Saqda-dhexe waxay timid shirkii xerada ee Exeter. Halkaasna ilaa Oktoobar 22, 1844, farriintu waxay ku fiday xeebta bari ee Maraykanka sida hir weyn oo baddu soo rogto. Dhaqdhaqaaqaas waxaa hore loogu sii astaysay gelitaankii guusha lahaa ee Masiixu ku galay Yeruusaalem, waxaana Masiixa Yeruusaalem ku qaaday dameer.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Farriinta Oohinta Habeennimo waxay metelaysaa farriinta nebiyadeed oo dhan ee Muujintii Ciise Masiix, laakiin Muujintaasu waxaa lagu dhex meeleeyey macnaha Islaamka hoogga saddexaad oo ka cadhaysiinaya quruumaha, waayo, waa Islaamka kan xambaarsan farriinta ah Muujintii Ciise Masiix. Ciise waa Libaaxa qabiilka Yahuudah, oo isagu wuxuu ku xidhan yahay farriinta “dameerka.”

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yahuudahow, adigu waxaad tahay kii ay walaalahaa ku ammaani doonaan; gacantaaduna waxay saarnaan doontaa qoorta cadaawayaashaada; carruurta aabbahaa hortooda ayay ku sujuudi doonaan. Yahuudah waa libaax dhashiis; ugaadhsiga ayaad ka soo kortay, wiilkaygiiyow; wuu foorarsaday, wuxuu u jiifsaday sida libaax oo kale, iyo sida libaax weyn; bal yaa kicin kara? Usha boqornimadu kama tegi doonto Yahuudah, kan sharci-dejiyana kama tegi doono dhexdooda cagihiisa, ilaa Shiiloh yimaado; isagaana ay dadyowgu isu soo ururi doonaan. Isagoo qaylkiisa canabka ku xidhanaya, iyo canugga dameerkiisana geedka canabka ee la doortay; dharkiisuu khamri ku maydhay, maradiisuna dhiigga canabka; indhihiisu khamri ayay ku guduudnaan doonaan, ilkihiisuna caano ayay ku caddaan doonaan. Bilowgii 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Waa xagga Yahuudah in lagu dhammaystiraa “isu-ururinta dadka.” Masiixu, isagoo ah Yahuudah, sidoo kale waa “Geedka Canabka ah,” waxaana “geedka canabka ee la doortay” lagu xidhay “qaylkii dameerka.” “Dharkiisa” waxaa lagu maydhay “khamri,” kaas oo ahaa “dhiigga canabka.” Masiixu wuxuu bilaabay daadinta dhiiggiisa markii uu joogay Getsemane, markaas oo uu dhiig dhididay, Getsemane-na macnaheedu waa “meesha saliidda lagu tuujo.” Laga soo bilaabo Getsemane ilaa iskutallaabta wuxuu daadshay dhiiggiisa qaaliga ah si uu dadka oo dhan isugu soo ururiyo xaggiisa.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Haatan ayaa xukunka dunidan la joogaa; haatan ayaa amiirka dunidan dibadda loo tuuri doonaa. Aniguna, haddaan dhulka kor looga qaado, dadka oo dhan ayaan xaggayga u soo jiidan doonaa. Tanu wuxuu ku yidhi isagoo tilmaamaya dhimashada uu ku dhiman lahaa. Yooxanaa 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Shaqada Masiix ee ah inuu dadka oo dhan isu soo jiido waa hawl laba-tallaabo ah, waayo, horta wuxuu ururiyaa “kuwa Israa’iil laga eryay,” dabadeedna wuxuu iyaga uga dhigaa calan uu ku soo jiido adhigiisa kale.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Anigu waxaan ahay adhijirka wanaagsan, oo waan gartaa idahayga, anigana way i gartaan. Sida Aabbuhu ii garanayo, sidaas oo kale ayaan aniguna Aabbaha u garanayaa; oo naftaydana waxaan u bixiyaa idaha aawadood. Waxaan kaloo leeyahay ido kale oo aan xeradan ka mid ahayn; kuwaasna waa inaan keenaa, codkaygana way maqli doonaan; oo waxaa jiri doona hal xero iyo hal adhijir. Yooxanaa 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Boqol iyo afartan iyo afarta kun waa “idaha” Isaga yaqaanna. “Idaha kale” waa adhigiisa ka soo baxa Baabuloon marka ay arkaan oo maqlaan calanka. Ka hor intuusan kor u qaadin calankiisa, oo ah idihiisa, wuxuu marka hore ururiyaa iyaga mar labaad. Xariiqdaas taariikhda quduuska ahi waxay la jaanqaaddaa aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel cutubka kow iyo tobnaad, sidaas daraaddeedna waxay la jaanqaaddaa taariikhda qarsoon ee aayadda afartanaad. Waxay meteshaa xariiqda geeska Protestant-ka runta ah oo ka dhex socota taariikhda geeska Protestant-ka riddada ah, geeska Jamhuuriga riddada ah, iyo imaatinka dhillada Turos, wax yar ka hor sharciga Axadda ee aayadda kow iyo afartanaad. Xariiqda geeska Protestant-ka runta ahi waxay meteshaa labadaba taariikhda iyo weliba farriinta meesha boqol iyo afartan iyo afarta kun lagu shaabadeeyo.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Kuwa laga eryay reer binu Israa’iil” waxay matalaan saf ka soo horjeeda “shirweynaha kuwa jeesjeesa,” sida Yeremyaah u aqoonsado, ama sida Yooxanaa ugu aqoonsado “sunagogga Shayddaanka” ee Muujintii cutubyada labaad iyo saddexaad, halkaas oo kaniisadaha Simurna iyo Filadelfiya lala hadlo. Reer Filadelfiya waxay matalaan “boqol iyo afar iyo afartan kun” ee Muujintii cutubka toddobaad, Simurnana waa “dadkii badnaa” ee isla cutubkaas, oo aan la tirin karin. Labada qaybood ee la soo furtay ee maalmaha ugu dambeeya waxay ku muransan yihiin kuwa beenta sheega, oo ku jira sunagogga Shayddaanka, oo ku andacooda inay yihiin dadkii Ilaah, waayo waxay yidhaahdaan waa Yuhuud.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Xarriiqda geeska runta ah ee Protestantku waxay ka kooban tahay muranka ka dhex jira iyaga iyo dadkii axdiga hore ee markaas la dhaafayo. Taariikhdaas la midka ah, aaminka sidoo kale waxay muran kula jiraan xariiqda Protestantnimada riddaysan iyo Kaatooligga. Saddexdaas hay’adood ee diineed waxay heerka yar gudaheeda, xagga xariiqda geeska runta ah ee Protestantka, ku matalaan masduulaagii, bahalkii, iyo nebiga beenta ah.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Waxaan arkay in kaniisadda magac-u-yaalka ah iyo Adventist-yada magac-u-yaalka ah, sida Yuudas oo kale, ay nagu gacangelin doonaan Katooligga si ay u helaan saamayntooda si ay runta ugu soo kacaan. Markaas quduusiintu waxay ahaan doonaan dad qarsoon, oo Katooliggu wax yar ka yaqaan; laakiin kaniisadaha iyo Adventist-yada magac-u-yaalka ah ee yaqaan rumaysadkayaga iyo caadooyinkayaga (waayo way noo naceen Sabtida aawadeed, maxaa yeelay way diidi kari waayeen) ayaa quduusiinta gacangelin doona oo Katooligga u sheegi doona iyagoo ah kuwa iska indhatira hay’adaha dadka; taas oo ah, inay dhawraan Sabtida oo ay iska indhatiraan Axadda.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Mar hore ayaannu uga soo hadalnay tuducan, waxaana intii aynu sidaas samaynaynay aynu aqoonsannay in oraahda “kaniisad magac-u-yaal ah” iyo oraahda “Adventist magac-u-yaal ah” ay lahaan lahaayeen macne iyo ku-dhaqan ka duwan xilligii Walaasha White qortay erayadaas. Habase yeeshee nebiyadu waxay ka sii hadleen maalmaha ugu dambeeya in ka badan sidii ay uga hadleen taariikhdoodii gaarka ahayd; sidaas darteed tuducan, kaniisadda magac-u-yaalka ah ee maalmaha ugu dambeeya waxay noqon lahayd Protestantism-ka riddada galay. Erayga “nominal” waxa uu ka dhigan yahay “magac keliya ah”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Kaniisadda waxa loogu yeedho Protestant-ka waxay joojisay inay Rooma ka mudaaharaaddo sannadkii 1844, markay ka caasiyoodeen inay rumaysad ku galaan Meesha ugu Quduusan, halkaas oo ay ku garan kari lahaayeen in Sabtida maalinta toddobaad ay tahay maalinta saxda ah ee cibaadada. Halkii, waxay sii haysteen cibaadada qorraxda, taas oo ah calaamadda Kaatooligga. Suurtagal ma aha in “la mudaaharaado” Rooma, taas oo ah qeexidda keliya ee erayga “Protestant,” haddii aad aqbashay astaanteeda amar, taas oo kaniisadda Roomaanku marar badan ku aqoonsatay inay tahay awoodeeda ay ku beddeshay maalinta cibaadada ee Kitaabka ku jirta, kana beddeshay Sabtida maalinta toddobaad una beddeshay Axadda.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Adventistayaasha magac-u-yaalka ah” waa kuwa qirta inay yihiin Adventistayaasha Maalinta Toddobaad, laakiin sidoo kale waxaa lagu gartaa inay yihiin Yuudas, kaas oo ah astaanta xerti ka khiyaanaysay qirashadeeda. Kaniisadda magac-u-yaalka ah ee Adventistayaasha Maalinta Toddobaad way necbaan doontaa “quduusiinta,” quduusiintaasna markaas “waxay” noqon doonaan “dad aan la aqoon.” Waxay neceb yihiin quduusiinta aan la aqoon, “Sabtida aawadeed,” waayo waa run aanay “beenin karin.” Runta Sabtida ee taariikhda Sister White waxay ahayd Sabtida maalinta toddobaad, laakiin waxay tusaale u tahay runta Sabtida ee maalmaha ugu dambeeya, taas oo aan la beenin karin; taasina waa caqiidada uu Adventism-ka Laodikiyaanka ee Maalinta Toddobaad markii ugu horraysay diiday fallaagadiisii 1863. Caqiidadaasu waxay ahayd runta aasaasiga ah ee ugu horraysay ee uu William Miller helay, waxayna meteshaa runaha aasaasiga ah ee Adventism-ka oo Adventistayaasha magac-u-yaalka ahi diidaan inay ku socdaan, sida ay u matalaan jiddooyinkii hore ee Yeremyaah. Runtaas Sabtidu waa “todoba jeer,” ee Laawiyiintii labaatan iyo lix.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Safka Protestantism‑ka runta ah ee ka kooban Philadelphia iyo Smyrna waxaa khiyaaneeya kuwa lagu matalay Yuudas. Yuudas wuxuu axdi u galay inuu Ciise gacan geliyo saddex jeer, sidaas awgeedna wuxuu tilmaamayaa khiyaano tartiib‑tartiib u socota oo ka horraysay iskutallaabta kuna dhammaatay iskutallaabta. Aayadda lix iyo tobnaad ee Daniel kow iyo toban waxay matalaysaa sharciga Axadda, kaas oo iskutallaabtu ahayd astaan ahaan. Sidaa darteed, aayadaha u horseedaya sharciga Axadda ee aayadda lix iyo tobnaad, kaas oo sidoo kale ah sharciga Axadda ee aayadda afartan iyo kow, khiyaano saddex‑tallaabo ah ayaa lagu soo dejinayaa quduusiinta maalmaha ugu dambeeya. Khiyaanadu waxay dhacdaa muddada uu Rabbigu mar labaad ururinayo calankiisa maalmaha ugu dambeeya.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> Oo maalintaas waxaa jiri doona xididkii Yesay, kaas oo u taagnaan doona calan dadyowga; isaga ayay quruumuhu dooni doonaan; nasashadiisuna waxay ahaan doontaa mid ammaanu badan. Oo waxay maalintaas noqon doontaa in Rabbigu mar labaad, markii labaad, gacantiisa u fidin doono inuu soo ceshado hadhaaga dadkiisa ee hadhay, kuwaas oo ka hadhay Ashuur, iyo Masar, iyo Pathros, iyo Kuush, iyo Ceelaam, iyo Shincaar, iyo Xamaad, iyo jasiiradaha badda. Oo wuxuu quruumaha u taagi doonaa calan, oo wuxuu soo ururin doonaa kuwa Israa’iil laga eryay, oo wuxuu wada ururin doonaa kuwa Yahuudah kala firidhsan afarta gees ee dhulka. Masayrkii Efrayimna wuu tegi doonaa, oo cadaawayaashii Yahuudahna waa la baabbi’in doonaa; Efrayim Yahuudah kama masayri doono, Yahuudahna Efrayim ma dhibi doono. Laakiinse waxay ku duuli doonaan garbaha reer Falastiin xagga galbeed; waxay si wadajir ah u dhici doonaan kuwa bari; gacantooda waxay saari doonaan Edom iyo Moo’aab; oo reer Cammoonna way u hoggaansami doonaan. Ishacyaah 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Ishacyaah wuxuu aayadda tobnaad ku tilmaamayaa duruufaha taariikheed ee tuducan, isaga oo adeegsanaya weedha ah “maalintaas.” Sidaas daraaddeed “maalintaas” waxaa lagu aqoonsaday aayadihii ka horreeyey aayadda tobnaad. Markaan dib ugu raacno qisadan nebiyadeed ee gaarka ah tixraac noo saamaxaya inaan garanno goorta “maalintaas” tahay, waxaynu ku imanaynaa aayadda koowaad ee cutubka tobnaad.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Waxaa hoog ku sugnaaday kuwa xukummo aan xaq ahayn soo saara, oo qoro dulmi ay qoreen. Ishacyaah 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Walaashay White waxay “xeerka aan xaqa ahayn” ee aayaddan ku tilmaamaysaa sharciga Axadda oo dhowaan iman doona:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “Sabti sanam ayaa la taagay, sida taalladii dahabka ahayd loogu taagay bannaanka Dura. Oo sida Nebukadnesar, boqorkii Baabuloon, uu u soo saaray amar ah in kuwii aan sujuudi doonin oo aan caabudi doonin sawirkan la dilo, sidaas oo kale waxaa la soo saari doonaa baaq ah in kulli kuwa aan ixtiraami doonin hay’adda Axadda lagu ciqaabi doono xabsi iyo dhimasho. Sidaas ayaa Sabtida Rabbiga cagaha hoostooda loogu tumanayaa. Laakiin Rabbigu wuxuu ku dhawaaqay, ‘Waxaa iska hoogay kuwa amarro aan xaq ahayn soo saara, oo qoro dulmi ay iyagu qoreen’ [Ishacyaah 10:1]. [Sefanyaah 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Macnaha ku saabsan Rabbiga oo mar labaad soo ururinaya dadkiisa waxaa lagu meeleeyey taariikhda qalalaasaha soo dhow ee sharciga Axadda, waayo aayadda laba iyo tobnaad ee cutubka tobnaad, Ishacyaah wuxuu kaga hadlayaa Rabbiga oo dhammaystiraya hawl ka dhex jirta dadkiisa ka hor intuusan keenin xukunkiisa fulineed marka amarka aan xaqa ahayn la soo saaro, kaas oo ah sharciga Axadda.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Sidaas daraaddeed waxay ahaan doontaa in, markuu Rabbigu dhammeeyo shuqulkiisa oo dhan Buur Siyoon iyo Yeruusaalem ku saabsan, aan ciqaabi doono midhaha qalbiga kibirka leh ee boqorka Ashuur, iyo faanka indhihiisa kor isu qaadaya. Ishacyaah 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Shaqada ka socota Siyoon iyo Yeruusaalem”, oo Rabbigu “fuliyo” ka hor inta aan ciqaabta baabanimadu ka bilaaban sharciga Axadda, waa shaabadaynta boqol iyo afar iyo afartan kun. Cutubka sagaalaad ee Yexesqeel, ninkii watay geeskii khadka-qorista ayaa dhex maraya Yeruusaalem isagoo calaamad saaraya kuwa “u taaha oo u ooya karaahiyada lagu sameeyo dalka dhexdiisa” iyo kaniisadda dhexdeedaba. Shaqadaas waxaa ku jira habka Rabbigu mar labaad ku soo ururinayo qaxootiga reer binu Israa’iil. Wuxuu ka soo ururiyaa afarta geesood ee dunida, oo “afarta geesood ee dunida” waxaa lagu metelaa siddeed gobol juqraafiyeed. Siddeed waa astaanta habka imtixaanka ee sanamka bahalka, sidaas awgeedna waxay muujinaysaa in ururinta ugu dambaysa ee kuwa noqonaya calamaddu ay dhacdo muddada imtixaanka sanamka bahalku ka socdo dunida.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Midnimada uu “Efrayim” metelo—“aan Yahuudah ka hinaasin, Yahuudahna” “aan Efrayim dhibin”—waxay dhacdaa marka cadowyada Yahuudah la baabbi’iyo. Si nebinnimo ahaan ah, dadkii axdiga hore, oo uu Yuudas metelo, ama sunagogga Shayddaanka, ama ururka kuwa jeesjeesa, ama Protestanka taariikhda Millerite-ka, ama Yuhuuddii taariikhda Masiixa, waxaa “la gooyaa” niyad-jabkii ugu horreeyey. Markii Yeremyaah taariikhdaas qudheeda metelayey, waxaa lagu amray inuusan mar dambe ku noqon karin ururka kuwa jeesjeesa, in kastoo iyagu ay isaga ugu soo noqon kareen haddii ay doortaan inay toobad keenaan.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Laga bilaabo Luulyo 18, 2020 ilaa sharciga Axadda, Rabbigu mar labaad ayuu soo ururiyaa dadkiisa maalmaha ugu dambeeya. Wuxuu ka soo ururiyaa dunida dacalladeeda oo dhan, inta lagu jiro wakhti uu ku dhammaystirayo shuqulkiisa oo dhan ee ku saabsan Yahuudah iyo Yeruusaalem. Wakhtigaas shaabadaynta, dadka Ilaah ee maalmaha ugu dambeeya waxay ahaan doonaan kuwo aan caan ahayn, hase ahaatee waxaa ka hor iman doona isbahaysi saddex-geesood ah oo ka soo horjeeda shaqadooda.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Kaatooliggu waa bahalka midowga saddex-geesoodka ah, mid ka mid ah gabdhaheeduna waa kooxda ay Walaasha White ku aqoonsatay kaniisadda magac-u-yaalka ah. Iyagu waxay matalaan nebiga beenta ah. Adventist-yada La’odikiya ee magac-u-yaalka ah, oo uu Yuudas matalo, waa masduulaagga sawirkan. Kacdoonkii 1863 waxaa horay u sii tilmaamay kacdoonkii reer binu Israa’iil ee qadiimiga ahaa ee Kaadeshkii kowaad, markay doorteen inay diidaan farriintii Yashuuca iyo Kaaleeb oo ay Masar ku noqdaan. Masar waa astaan masduulaagga.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Wiilka Aadamow, wejigaaga u jeedi Fircoon oo ah boqorka Masar, oo isaga wax ka sii sheeg, iyo Masar oo dhanba ka sii sheeg; hadal, oo waxaad tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eeg, anigu waan kugu soo horjeedaa, Fircoonow boqorka Masarow, masduulaagii weynaa ee dhex jiifa webiyadiisa, kii yidhi, Webigaygu anigaa iska leh, oo anna naftayda ayaan u sameeyey. Yexesqeel 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Kacdoonkii Kaadeesh wuxuu metelay imtixaankii tobnaad ee hab imtixaan oo horseeday diidmada iyo dhimashada dadkii la doortay ee Masar laga soo bixiyey, wuxuuna astaan u ahaa imtixaankii ugu dambeeyey ee hab imtixaan ah oo lagu soo dejiyey Filadelfiyaanka Millerite Adventism 22kii Oktoobar, 1844, kaas oo ku dhammaaday kacdoonkii 1863. Dhammaadkii ugu dambeeyey ee taariikhda Israa’iiltii hore, Yuhuuddu “way qayliyeen iyagoo leh, ‘Kaxeeya isaga, kaxeeya isaga, iskutallaabta ku qodob’. Bilaatos wuxuu ku yidhi, ‘Miyaan Boqorkiinna iskutallaabta ku qodbaa?’ Wadaaddadii sare ayaa ku jawaabay, ‘Boqor kale ma lihin aan Kaysar ahayn.’” Kacdoonkii hore iyo kii dambe labadaba, dadkii axdiga hore waxay doorteen inay astaan masduulaagii (Masar iyo Roomaankii jaahilka ahaa) u aqoonsadaan boqorkooda.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

18-kii Luulyo, 2020, “cadaawayaashii reer Yahuudah” waa la “jaray,” oo macbudkii boqol iyo afartan iyo afarta kun waa la taagay. Waxa keliya ee hadhay waxay ahayd in macbudka la daahiriyo, ka hor intaanu Farriintii Axdigu si kedis ah ugu iman macbudkiisa. Macbudka taariikhda Millerite-ka waxaa lagu dhisay lix iyo afartan sannadood, laga bilaabo 1798 ilaa 1844. Niyad-jabkii ugu horreeyey ee Abriil 19, 1844, Protestanti-yiinta waa la jaray, oo waxay qayb ka noqdeen sunagogga Shayddaanka, ururka kuwa quudhsada, gabadhii Rooma. Laga bilaabo bartaas ilaa Oktoobar 22, 1844, hab daahirin ah ayaa dhacay ka hor intaan kuwii aaminka ahaa Masiixa ku raacin Meesha ugu Quduusan, si uu u dhammaystiro hawsha ah inuu Ilaahnimadiisa ku xidho dadnimadooda.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Taariikhda geeska runta ah ee Protestant-ka, kaas oo mar labaad la soo ururiyey wax yar ka hor amarka aan xaqa ahayn, si ay u noqdaan calamadda uu Ilaah u adeegsado inuu adhigiisa kale kaga yeedho Baabuloon, waxay dhacdaa isla muddadaas oo ay geesaha riddoobay ee Jamhuuriga iyo Protestant-ku isu imanayaan, iyagoo samaynaya sino ruuxi ah, sidaasna ku noqonaya jidh keliya, ama macbud keliya, kaas oo ah ekaanta bahalka. Macbudka Ilaahna isla mar ahaantaana wuxuu samaynayaa ekaanta Masiixa.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Eraygii Rabbiga ka yimid Yeremyaah oo leh, Guriga Rabbiga iriddiisa istaag, oo halkaas eraygan ku naadi, oo waxaad tidhaahdaa, Erayga Rabbiga maqla, kuwiinna reer Yahuudah oo dhan oo irdahan ka soo gala inaad Rabbiga caabuddaan. Rabbiga ciidammadu wuxuu leeyahay, oo ah Ilaaha reer binu Israa’iil, Jidadkiinna iyo falimihiinna hagaajiya, oo anna waxaan idinka dhigi doonaa inaad meeshan degganaataan. Ha isku hallaynina erayo been ah idinkoo leh, Kanu waa macbudkii Rabbiga, macbudkii Rabbiga, macbudkii Rabbiga. Waayo, haddaad jidadkiinna iyo falimihiinna aad u hagaajisaan, haddaad xukun si qumman ugu dhex fulisaan nin iyo deriskiisa, haddaadan dulmin shisheeyaha, agoonta, iyo carmalka, oo aydnaan meeshan ku daadin dhiig aan eed lahayn, oo aydnaan ilaahyo kale daba ordin si aad naftiinna u halligtaan, markaasaan idinka dhigi doonaa inaad meeshan degganaataan, oo ah dalkii aan awowayaashiin siiyey weligiin iyo weligiinba. Bal ogaada, waxaad isku hallaysaan erayo been ah oo aan waxba tarayn. Miyaad wax xadi doontaan, wax dili doontaan, sino geli doontaan, been ku dhaaran doontaan, fooxna Bacal u shidi doontaan, oo ilaahyo kale oo aydaan aqoon daba geli doontaan; dabadeedna waxaad hor imanaysaan gurigan magacayga loogu yeedho, oo waxaad odhanaysaan, Waa nala samatabbixiyey si aannu karaahiyadan oo dhan u falno? Gurigan magacayga loogu yeedho miyuu hortiinna god tuugag ku noqday? Bal ogaada, aniguba waan arkay, ayaa Rabbigu leeyahay.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Laakiin hadda taga meeshiisii ahayd Shiiloh, oo aan magacayga markii hore dejiyey, oo arka wixii aan ku sameeyey xumaantii dadkayga reer binu Israa'iil aawadeed. Oo haatan, maxaa yeelay idinku waxaad samayseen shuqulladan oo dhan, ayaa Rabbigu leeyahay, oo anna waan idinla hadlay, anigoo aroor hore kacaya oo hadlaya, laakiinse idinku ma aydaan maqlin; oo waan idiin yeedhay, laakiinse idinku iima aydnaan jawaabin; sidaas daraaddeed gurigan magacayga loogu yeedho, kan aad ku kalsoon tihiin, iyo meeshan aan idinka siiyey idinka iyo awowayaashiinba, waxaan ku samayn doonaa sidii aan Shiiloh ugu sameeyey. Oo waxaan idinka xoori doonaa hortayda, sidaan u xooray walaalihiin oo dhan, xataa farcankii Efrayim oo dhan. Sidaa darteed dadkan ha u ducaynina, oo qaylo ama baryo ha u kicinina iyaga aawadood, oo ha ii shafeecinina; waayo, anigu ku maqli maayo. Sow ma arkaysid waxay ku samaynayaan magaalooyinka dalka Yahuudah iyo jidadka Yeruusaalem? Yeremyaah 7:1–17.

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