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# The Book of Daniel - Number One-Hundred and Seventy-Five

Kitaabka Daanyeel - Boqol iyo Shan iyo Toddobaatan

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Masiixa la Ammaaneeyey: Isbarbar-dhigyo Nebinimo oo ku jira Daanyeel iyo Muujintii

Author

Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Araggii Masiixa ee ku jirta Daanyeel cutubka tobnaad waa isla araggii uu Yooxanaa ku arkay Muujintii. Waxay ahayd araggii “marah,” kaas oo ah muujinta dheddig ee aragga “mareh” ee muuqashada Masiixa. “Mareh” waa aragga labada kun iyo saddexda boqol oo sannadood, macnihiisa koowaadna waa “muuqasho.” “Muuqashada” Masiixa ee Daanyeel iyo Yooxanaa labadaba waxay ahaayeen aragtiyo ku saabsan Masiixa la ammaanay.

> 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 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 10:4–6.

> Oo maalintii afar iyo labaatanaad ee bisha kowaad, anigoo jooga agta webiga weyn oo ah Xiddeqel; ayaan indhahaygii kor u taagay oo wax fiiriyey, oo bal eeg, waxaa yiil nin qaalin huwan, oo dhexdiisana lagu xidhay dahab saafi ah oo Uufaas laga keenay. Jidhkiisuna wuxuu u ekaa berullos, wejigiisuna wuxuu ahaa sida muuqashada hillaaca, indhihiisuna sida laambado dab ah, gacmihiisa iyo cagihiisuna midabkoodu wuxuu la mid ahaa naxaas la safeeyey, codka hadalladiisuna wuxuu la mid ahaa codka dad badan. Daanyeel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Erayga “mareh” oo macnaheedu yahay “muuqaal” ayaa qaybtaas loogu tarjumay “muuqaalka hillaaca.” Eraygaas afar jeer ayaa lagu adeegsaday cutubka tobnaad, laba jeerna waxaa loo tarjumay “riyad”, laba jeerna “muuqaal.” Saddex jeer oo kale ayaa lagu adeegsaday qaabkiisa dheddigga. Erayga “marah” waa qaabka dheddigga ee riyada “muuqaalka.” Waxaa lagu qeexaa “muraayad wax laga dhex arko”, waana fal-kaab sababeed ah oo keena in wax dhacaan marka la arko.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Sifada sababeysan waa sifad ka timaadda magac‑sifo oo keenta in wax dhacaan ama dhalisa saamayn. Afka iyo naxwaha dhexdiisa, badanaa waxay tilmaantaa falal ama dhismooyin muujinaya fikradda ah in qof ama shay lagu sababo inuu qabto fal ama uu galo xaalad.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Tusaale ahaan, weedha “Iyadu way ka qoslisay isaga,” falka “ka qoslisay” waa sababayn, maxaa yeelay wuxuu muujinayaa in mawduuca (iyadu) uu sababay shayga la falgalay (isaga) inuu sameeyo falka (qoslidda).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Baabuurkayga waan dayactirsiiyey.” (Jumladdan, mawduuca “anigu” wuxuu sababay in qof kale qabto falka dayactirka baabuurka.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Waxay ardaydeedii ka dhigtay inay imtixaanka u bartaan.” (Halkan, fal-sameeyaha “Iyadu” ayaa sababtay in ardaydeedu ku kacaan falka ah inay imtixaanka u bartaan.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“Timo ayaa loo jaray.” (Xaaladdan, mawduuca “Isagu” wuxuu sababay in qof kale uu fuliyo ficilka timihiisa jariddooda.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Shirkaddu waxay sababtay in dhismaha dib loo dayactiro.” (Jumladdan, shirkaddu waxay keentay in qof kale fuliyo falka dib-u-dayactirka dhismaha.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Waxaannu carruurta ka dhigi doonnaa inay gacan ka geystaan hawlaha guriga.” (Halkan, maaddada “annaga” waxay qorshaynaysaa inay carruurta ka dhigto kuwo ka qayb qaata falka ah gacan ka geysidda hawlaha guriga.) Mid kasta oo ka mid ah tusaalooyinkan, falalka sababaynta ah (had, made, got, get) waxay muujinayaan in maaddadu ay qof kale ku sababto inuu qabto falka uu tilmaamayo falka ugu weyn (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Aragtida “mareh” ee muuqaalka, marka lagu muujiyo qaabka dheddigga ah “marah”, oo lagu qeexo “muraayad la iska eego”, waxay tilmaamaysaa in aragtida Masiixa la ammaanay ay dib ugu soo baxdo kuwa aragtidaas fiiriya. Markii Daanyeel arkay “muuqaalka” Masiixa oo sidii hillaac ah, koox dad ah ayaa cabsi ku cararay, laakiin Daanyeel gudihiisa waxay ka dhalisay isbeddel mucjiso ah.

> And 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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> Anigoo Daanyeel keliday ayaa arkay riyada; waayo, nimankii ila joogay riyada ma ay arkin; laakiinse gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Sidaas daraaddeed aniga keliday baa la iga tegey, oo waxaan arkay riyadan weyn, xoogna iguma hadhin; waayo, quruxdaydii waxay igu rogmatay hallig, oo xoogna ma aanan haysan. Daanyeel 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Runta waxaa matala erayga Cibraaniga ah ee “run,” kaas oo ka samaysan xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga. Xarafka koowaad iyo kan ugu dambeeya mar walba waa isku mid Masiixa, maadaama Alfa iyo Oomega ay had iyo goor ku metelaan dhammaadka iyo bilowga. Xarafka dhexe, ama kan saddex iyo tobnaad, wuxuu metelaa fallaagannimo. Daanyeel wuxuu leeyahay, “Aniga Daanyeel keligay baa aragtida arkay,” laakiin nimankii la jiray Daanyeel, kuwaas oo ku noolaa fallaagannimo, “aragtidii ma ay arkin.” Sidaas daraaddeed Daanyeel “keligiis” ayuu “arkay aragtidii weynayd.” Bilowgii iyo dhammaadkii Daanyeel keligiis ayuu arkay aragtida, tixraacii labaadna wuxuu sababay in kuwii cararay ay muujiyaan fallaagannimadooda. Daanyeel wuxuu metelayaa dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo loogu beddelo suuradda Masiixa iyagoo maraya hannaanka ku fiirsashada suuraddiisa. Waa in aynu eegnaa aragtida “muraayadda wax laga fiiriyo.”

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “Waa in aynu Ilaah ku yeelanno aqoon ka timaadda waayo-aragnimo nololeed. Haddii aynu ku sii soconno garashada Rabbiga, waxaynu ogaan doonnaa in bixitaannadiisu u diyaarsan yihiin sida waaberiga. Masiixu wuxuu inagu baaqayaa in laynaga buuxiyo buuxnaanta Ilaah oo dhan. Markaas ayaynu si run ah u matali karnaa kaamilnimada diinta Masiixiga. ‘Kii biyo aan siin doono ka cabbaa,’ ayuu Badbaadiyuhu caddeynayaa, ‘mar dambe ma harraadi doono; laakiin biyaha aan siin doono waxay ku ahaan doonaan ceel biyo ah oo ka dhex burqanaya nolosha weligeed ah.’ Masiixu wuxuu doonayaa inaynu noqonno la-shaqeeyayaal isaga la jira. Marka aynu nafteena madhinno, wuxuu ina siin doonaa nimcadiisa si aynu kuwa kale ugu gudbinno. Labada laamood ee saytuunka, kuwaas oo iyagoo dhex maraya labada dhuumood ee dahabka ah ka daadinaya saliidda dahabka ah naftooda, hubaal waxay siin doonaan weelasha la nadiifiyey iftiin iyo qalbiqabow iyo rajo iyo jacayl kuwa baahan. Waa inaynu Ilaah u gudanno wax ka badan adeeg goos-goos ah. Laakiin tan waxaynu samayn karnaa oo keliya innagoo Ciise wax ka baranna, xannaanaynna dabacsanaantiisa iyo qalbi-hoosaysigiisa. Aynu ku dhuumanno Ilaah. Aynu isaga ku kalsoonaano. Aynu ku sii nagaanno Masiixa. Markaas kulligeen, innagoo ‘weji furan ku eegayna sida muraayad oo kale ammaanta Rabbiga, ayaa laynaga beddelaa isla ekaantaas ammaanta ilaa ammaanta,’—dabeecad ilaa dabeecad. Ilaah idinka ama aniga kama filayo wax aan suuragal ahayn. Innagoo isaga fiirinayna, waxa laynaga beddeli karaa suuraddiisa.” Signs of the Times, April 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Cutubka tobnaad iyo cutubka sagaalaad ee Daanyeel, Jibriil wuxuu Daanyeel siiyey fasiraadda muuqashooyinka dibadda iyo kuwa gudaha ee waxsii sheegidda; hadalkii ugu horreeyey ee Daanyeel ee aayadda koowaad ee cutubka tobnaadna wuxuu yahay in uu faham ka helay labada muuqasho, kuwaas oo lagu metelay “arrinka” iyo “muuqashada.” Fahamkaas wuxuu helay dhammaadka kow iyo labaatankii maalmood ee uu murugada ku jiray. Kow iyo labaatankaas maalmood waxay ku dhammaadeen imaanshaha Miikaa’iil oo ah madaxmalaa’igta. Tirada laba boqol iyo labaatan, iyo tirada laba iyo labaatan, oo ah toban meelood meel ama meeltobnaadkii laba boqol iyo labaatan, waa astaan u ah isu-geynta Ilaahnimada iyo aadannimada; maalintii laba iyo labaatanaadna Daanyeel waxaa loo beddelay ekaanshaha Masiixa.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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. Daniel 10:3–5.

> Kibis macaan maan cunin, hilib iyo khamri midna afkayga ma gelin, ismana aanan subkin innaba, ilaa saddex toddobaad oo dhan ay dhammaadeen. Oo bishii kowaad maalinteedii afar iyo labaatanaad, anigoo jooga agta webiga weyn oo ah Xiddeqel; markaasaan indhahaygii kor u qaaday, oo wax fiiriyey, oo bal eeg, nin baa joogay oo dhar linen ah xidhnaa, oo dhexdiisana lagu guntaday dahab saafi ah oo Uufaas ah. Daniel 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daani'eel wuxuu matalaa dadka Ilaah ee maalmaha ugu dambeeya kuwaas oo ereyga nebinnimada ee Ilaah ku gartay in la kala firdhiyey, oo ka murugaysan xaaladdooda kala firdhisan isla markaana iftiin doonaya. Xaaladdooda kala firdhisan waxaa lagu sawiray sidii dooxada lafo engegan oo dhintay ee ku jirta Yexesqeel cutubka soddon iyo toddobaad. Lafuhu waa dhintay, waana kala firdhisan yihiin, hase yeeshee waxaa lagu aqoonsaday inay yihiin reer binu Israa'iil. Reer binu Israa'iil ee maalmaha ugu dambeeya waa boqol iyo afar iyo afartan kun. Iyagu waa kala firdhisan yihiin, sida uu Daani'eel ka gartay kutubbadii Yeremyaah iyo Muuse. Yexesqeel gudaheed, dhimashadu waxay muujinaysaa inay iyagu garanayaan xaaladdooda.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

> Markaasuu igu yidhi, Wiilka Aadanow, lafahani waa reer binu Israa’iil oo dhan; bal eeg, iyagu waxay yidhaahdaan, Lafahayagii way engegeen, rajadayadiina way baabba’day; annagu qaybahayagii waa laynaga gooyay. Yexesqeel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Reerka Israa’iil, oo ah lafahaas, waxay ku dhawaaqayaan in “qaybahayagii laynaga gooyay.” Waxay garteen xaaladdooda kala firdhisan. Reerka Israa’iil ee maalmaha ugu dambeeya waxay si buuxda, xaraf ahaan, u rumoobaan masaalkii tobanka bikradood; taariikhdii Milleritena, rumoobidda garashada in qaybtoodii laga gooyay waxaa la aqoonsaday markii bikradihii xigmadda lahaa ay fahmeen inay ku jireen wakhtigii dib-u-dhaca, iyo weliba in wakhtiga dib-u-dhacu uu ahaa muddo gaar ah oo masaalkan ka mid ah. Kuwa ku jira Yexesqeel ee garta xaaladdooda kala firdhisan waa kuwii, niyad-jabkii ugu horreeyey dabadiis, gartay inay ku jireen wakhtigii dib-u-dhaca.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Labadaba, lafaha Yexesqeel iyo kuwa caqliga leh ee masaalka tobanka bikradood, waxaa matalaya baroortii Daanyeel intii lagu jiray kow iyo labaatanka maalmood. Kow iyo labaatankii maalmood dabadeed, maalintii laba iyo labaatanaad, Miikaa’iil ayaa soo degay, oo Daanyeelna waxaa la siiyey aragti Masiixa ammaansan oo Daanyeel u beddeshay ekaanta Masiixa. Bikradaha caqliga leh iyo lafaha dhintayba waa inay sidoo kale maraan isbeddelka ay fuliso aragtida muraayadda.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daanyeel, lafihii dhintay ee Yexesqeel, iyo bikradihii caqliga lahaa ee taariikhda Millerite-ka, dhammaantood waxay la jaanqaadaan labada markhaati ee lagu laayo Muujintii cutubka kow iyo tobnaad. Muuse iyo Eliiyaah waa la laayay, laakiin waxay ahayd in la soo sara kiciyo dhammaadka saddex maalmood iyo badh oo astaan ah. Muuse waxaa soo sara kiciyey Miikaa’iil, sida lagu aqoonsaday kitaabka Yuudas.

> 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 1:9.

> Laakiin Miikaa'iil oo ah malaa'igta sare, markuu Ibliiska la murmay oo uu ka doodayey meydka Muuse, kuma uu dhicin inuu eed cay ah ku soo oogto, laakiinse wuxuu yidhi, Rabbigu ha ku canaanto. Yuudas 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Cutubka tobnaad ee Daanyeel, Daanyeel wuxuu helaa riyadii muraayadda wax laga eego markii Miikaa’iil soo degay ka dib kow iyo labaatankii maalmood ee baroordiiqda. Waa codka Miikaa’iil kan kiciya kuwii dhintay.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Waayo, Rabbiga qudhiisu samada ayuu ka soo degi doonaa isagoo leh qaylo amar ah, codkii malaa’igta madaxda ahna la socda, iyo buunkii Ilaah; kuwii Masiixa ku dhintayna marka hore way soo sara kici doonaan. 1 Tesaloniika 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Daani'eel cutubka tobnaad wuxuu tilmaamayaa kala-guurka dhaqdhaqaaqa La'odikiya ee malaa'igta saddexaad una gudbaya dhaqdhaqaaqa Filadelfiya ee malaa'igta saddexaad. Wuxuu la jaanqaadaa labada markhaati ee Muujintii cutubka kow iyo tobnaad, lafaha dhintay ee Yexesqeel cutubka toddoba iyo soddonaad, bikradaha xigmadda leh ee masaalka tobanka bikradood, iyo Milleriyiintii oofiyey masaalkaas. Jibriil wuxuu bixiyey fasiraadda riyadii weynayd ee muraayadda u ekayd, isaga oo dhammaystiraya hawshii fasiraadda ee uu ka bilaabay cutubka sagaalaad. Fasiraaddaas waxaa Jibriil ku dhammaystiray isagoo tilmaamaya taariikhda nebiyadeed ee laga helo cutubka kow iyo tobnaad, taas oo dhab ahaan sii socota ilaa saddexda aayadood ee ugu horreeya cutubka laba iyo tobnaad. Dabadeed aayadda afraad ee cutubka laba iyo tobnaad, Daani'eel waxaa lagu amray inuu kitaabkiisa shaabadeeyo.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Cutubka tobnaad ee Daanyeel, “xariiqba xariiqdeeda”, Daanyeel wuxuu matalaa dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo sidoo kale lagu matalay cutubka labaad ee Daanyeel iyagoo si aad u dadaalaya u doonaya (iyagoo hanjabaad dhimasho ku jirto) inay fahmaan farriinta nebiyadeed ee dibadda ah ee uu matalayo sawirka qarsoon ee bahallada ee Nebukhadnesar. Wuxuu kaloo doonayaa inuu fahmo muujintii farriinta nebiyadeed ee gudaha ah ee ay matalaan laba kun iyo saddex boqol oo maalmood. Kaddib kow iyo labaatanka maalmood ee astaan ahaan u ah baroordiiqda ee ku xusan cutubka tobnaad, ugu dambayntii waxaa lagu matalaa isagoo fahmay labada muujinba. Fahamkiisu wuxuu rumoobaa markii malaa’igta sare ay soo degto, oo isaga la taabto saddex jeer.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Waayo-aragnimadiisii uu la yeeshay Miikaa’iil, taas oo ah muujinta Miikaa’iil ee isaga keligiis arko, waxay u diyaarisaa inuu helo fasiraadda buuxda ee labada muujin ee gudaha iyo dibadda ee waxsii sheegidda. Waayo-aragnimadaas waxaa loo soo bandhigayaa sadar ka dul sadar, si aad u faahfaahsan, marka lagu daro Yexesqeel cutubka soddon iyo toddobaad, Muujintii cutubka kow iyo tobnaad, iyo Ishacyaah cutubka lixaad. Aayadda ku jirta cutubka kow iyo tobnaad ee Jibriil ku mideeyo labada muujin waa aayadda tobnaad, waayo halkaas boqorka woqooyi wuxuu u sii socdaa ilaa qalcadda, hase yeeshee intaas ka sii gudbi maayo. Qalcaddu waa quruunta, ama caasimadda, ama boqorka Masar ee ku xusan aayadda, sida uu Ishacyaah ku qeexay cutubka toddobaad.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Waayo, madaxa Suuriya waa Dimishaq, madaxa Dimishna waa Resin; lixdan iyo shan sannadood gudahoodna Efrayim waa la jebin doonaa si uusan dad u sii ahaan. Oo madaxa Efrayim waa Samaariya, madaxa Samaariyana waa ina Remalyaah. Haddaad rumaysan weydaan, hubaal ma taagnaan doontaan. Ishacyaah 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Aayadda tobnaad ee cutubka kow iyo tobnaad ee Daanyeel, boqorka woqooyi wuxuu soo gaadhaa xadka Masar, aayadduna taas waxay ku qeexaysaa “qalcadda” Masar (boqorka koonfureed). Aayadda tobnaad waxaa la muujin karaa inay matalayso sannadkii 1989, markaas oo Midowgii Soofiyeeti uu xaaqay baabtiisku iyo ciidankiisa wakiilka ah, oo ah Maraykanka. Taasu waxay ahayd tii ugu horraysay saddex dagaal oo wakiilnimo ah, kuwaas oo ugu dambayntii noqda Dagaalkii Saddexaad ee Adduunka marka la gaadho dagaalkii saddexaad ee wakiilnimada (Panium). Dagaalkii labaad ee wakiilnimada waxaa metelaya aayadaha kow iyo toban iyo laba iyo toban, wuxuuna hadda ka socdaa Yukrayn, halkaas oo Ruushku u taagan yahay boqorka koonfureed, sida Midowgii Soofiyeeti ugu taagnaa boqorka koonfureed markii laga adkaaday sannadkii 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Waagii hore waxaan adeegsaday oraahda “cold war” si aan u muujiyo kala duwanaanshaha u dhexeeya saddexdan dagaal ee wakiillada ah iyo dagaallada adduunka. Dhab ahaantii dagaal run ah ayaa ka socda Ukraine, sidaas darteed si dhab ah ma aha “cold war,” hase yeeshee waa dagaal wakiillo ah oo u dhexeeya baabasiinta iyo xulafadeeda, iyo Ruushka. Laakiin waxaa jiri doona dagaal saddexaad oo adduunka ah, kaas oo ku dhowaad qaran kasta loo tixgelin doono bartilmaameed.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Hadday dadka Ilaah lahaan lahaayeen dareen ku saabsan halaagga soo socda ee kunnaan magaalooyin ah, kuwaas oo imminka ku dhowaad loo dhiibay sanamcaabudid! ...”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Xadgudubku waxay ku dhowdahay inay gaadho xadkeedii ugu dambeeyey. Jahawareer baa dunida ka buuxa, waxaana dhowaan ku soo degi doona aadanaha argagax weyn. Dhammaadku aad buu u dhow yahay. Innaga oo runta naqaan waa inaynu isu diyaarinno waxa dhawaan dunida ku soo degi doona isagoo ah yaab lama filaan ah oo wax walba qariya.” Review and Herald, September 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Aayadaha kow iyo tobnaad iyo laba iyo tobnaad, Ruushka oo ah boqorka koonfureed, wuxuu ka adkaan doonaa ciidanka wakiilka u ah baabasiinta, oo uu matalayo nidaamka Naasiga ah ee hagaya dadaalka dagaal ee Yukrayn, kaas oo ay taageerayaan ciidankii hore ee wakiilka u ahaa baabasiinta, oo ah Maraykanka. Dagaalkii Labaad ee Adduunka, ciidankii wakiilka u ahaa baabasiinta, boqorka woqooyi, ee ka soo horjeeday Ruushkii Shuuciga ahaa, wuxuu ahaa nidaamkii Naasiga ahaa ee Jarmalka, ciidankaas wakiilka ahna wuu guuldarraystay, sida uu mar kale ugu guuldarraysan doono Yukrayn mustaqbalka dhow.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Dagaalkii saddexaad ee wakiillada ah waxaa lagu matalay aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad, waxaana taariikhda qadiimiga ah lagu rumoobay dagaalkii Panium. Dagaalkaas saddexaad ee wakiillada ah waxaa fulin doona Maraykanka, oo ah ciidanka wakiilka u ah baabtinimada, boqorka woqooyiguna dagaalkaas ayuu kaga adkaan doonaa cawaannimada, sidii uu ku sameeyey dagaalkii koowaad ee wakiillada ahaa (dagaalkii qaboobaa). Dagaalkii koowaad iyo kii saddexaad ee wakiillada ah, boqorka woqooyi—baabtinimada—wuxuu ka adkaadaa boqorka koonfureed (Midowgii Soofiyeeti), dabadeedna wuxuu ka adkaadaa Qaramada Midoobay. Ciidankiisii wakiilka ahaa labadaas dagaal wuxuu ahaa, mar kalena noqon doonaa, Maraykanka.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Guushii Putin ee Ukraine dabadeed, Trump mar kale ayaa loo dooran doonaa madaxweynihii siddeedaad, taas oo ah kan ka tirsan toddobadii madaxweyne ee ka talinayey Maraykanka tan iyo markii dagaalkii wakiillada ee ugu horreeyey (dagaalkii qaboobaa) uu rumoobay 1989, taas oo ahayd wakhtigii dhammaadka ee dhaqdhaqaaqa dib-u-habaynta ee malaa’igtii saddexaad. Trump wuxuu matalaa geeska Jamhuuriga ee bahalka dhulka, wuxuuna helay dhaawac dilaa ah gacanta bahalka “woke” ee mulxidnimada sannadkii 2020, taas oo ahayd dhammaystirka labada markhaati ee Muujintii cutubka kow iyo tobnaad oo lagu laayay jidka dhexdiisa.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America waxay metelaysaa geeska runta ah ee Protestant-ka inta lagu jiro isla taariikhdaas, oo sannadkii 2020, Future for America waxay ka heshay nabar dhimasho leh gacanta bahalka “woke” ee cawaannimada. Sannadkii 2023, laba iyo labaatan sannadood ka dib 2001, Michael ayaa soo degay si uu u bilaabo habraaca uu matalayo Ezekiel, Yooxanaa, Daanyeel iyo Ishacyaah ee dib loogu soo noolaynayo ciidan xoog weyn leh oo kor loo qaadi doono sidii calan ahaan marka sharciga Axadda ee dhawaan imanaya yimaado.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Sannadkii 1856, dhaqdhaqaaqii Millerite ee Filadelfiya wuxuu u gudbay dhaqdhaqaaqii Millerite ee La’odikiya, halkaasna isla markaas ayuu ku diiday aqoontii korodhay ee toddobada waqti, dabadeedna wuxuu si buuxda u dhammaystiray fallaagadiisii sannadkii 1863. Millerite-yadu waxay ka gudbeen xaaladdii uu matalayay kiniisaddii lixaad ee Filadelfiya, una gudbeen waayo-aragnimada kiniisadda toddobaad; bartaas leexashada ahina waxay la jaanqaadaysaa taariikhda 2023, marka dhaqdhaqaaqa La’odikiya ee Future for America uu ka guurayo waayo-aragnimada kiniisadda toddobaad, kuna noqonayo waayo-aragnimada kiniisaddii lixaad ee Filadelfiya. Adeegsigan nebiyadeed, geeska Protestant-ka runta ah, sida geeska Jamhuuriga ah, wuxuu noqonayaa kii siddeedaad, oo ka mid ahaa toddobada.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Furaha lagu garto in dagaalka Yukrayn uu yahay dagaalkii labaad ee wakiillada, waa “qalcadda” ee aayadda tobnaad, iyo aayadda toddobaad. Aayadda toddobaad, oo matalaysay baabtiisnimada oo heshay nabarkeedii dilaaga ahaa sannadkii 1798, boqorkii koonfureed wuxuu galay “qalcadda” boqorkii woqooyi, taasina waxay rumoowday markii jeneraalkii Napoleon uu gudaha u galay Vatican-ka oo uu baadarigii maxbuus ahaan u kaxeystay. Boqorkii koonfureed wuxuu galay qalcadda. Aayadda tobnaad boqorkii woqooyi, oo matalaya baabtiisnimada iyo ciidankeeda wakiilka ah ee Maraykanka, wuxuu xaaqay qaab-dhismeedkii Midowgii Soofiyeeti, hase yeeshee wuxuu ka tegay “qalcaddii” iyadoo taagan. “Qalcaddu” waxay ahayd madaxa, caasimadda—waxay ahayd Ruushka.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Laakiin “madaxa,” ama qalcadda, waxaa lagu adkayn karaa oo keliya markhaati laba ama saddex ah, iyada oo la adeegsanayo Ishacyaah cutubka toddobaad, aayadaha toddoba iyo siddeed. Ishacyaah toddoba, aayadaha siddeed iyo sagaal, ayaa ahaa barta ugu weyn ee tixraaca u ahayd taxanaha maqaallada Hiram Edson ee ku saabsanaa “toddobada waqti” ee la daabacay 1856. Labada aayadood ee caddaynaya in Ruushku yahay qalcadda ka adkaanaysa dagaalka hadda ka socda Yukrayn, ayaa sidoo kale ah labada aayadood ee dejinaya barta bilowga ee labada “toddobada waqti,” ee ka geesta boqortooyooyinka waqooyi iyo koonfureed ee Israa’iil. Aayadda tobnaad ee cutubka kow iyo tobnaad waxay tilmaamaysaa aragtida dibadda, taas oo Sister White ay barayso in ay ku dhisan tahay kacitaanka iyo dhicitaanka boqortooyooyinka.

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

> “Kor u kaca iyo hoos u dhaca quruumaha sida si cad loogu muujiyey buugaagta Daanyeel iyo Muujintii, waa in aynu ka barannaa sida aan waxba u ahayn ammaanta dibadda ah iyo ta dunyadaba. Baabuloon, iyadoo leh awooddeedii oo dhan iyo haybaddeedii, kuwaas oo dunideennu tan iyo markaas oo dhan aanay mar dambe arag wax la mid ah,—awood iyo haybad dadka waagaas joogay ula muuqatay kuwo sidaas u sugan oo waaraya,—sidee bay gebi ahaanba u dabar go’day! Sida ‘ubaxa cawska,’ ayay u baabba’day. Yacquub 1:10. Sidaas oo kale ayaa boqortooyadii Maadooyiin-Faaris u baabba’day, iyo boqortooyooyinkii Giriigga iyo Rooma. Sidaas oo kalena waxaa u baabba’a wax kasta oo aan Ilaah saldhig u ahayn. Keliya waxa ku xidhan qasdigiisa, oo muujiya dabeecaddiisa, ayaa waari kara. Mabaadi’diisu waa waxyaalaha keliya ee sugan ee dunideennu taqaan.” Prophets and Kings, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Saddexda dagaal ee wakiillada ah waxaa “si cad loogu muujiyey buugaagta Daanyeel iyo Muujintii,” furaha runtaasna waa “qalcadda” ku xusan aayadda tobnaad ee Daanyeel kow iyo tobnaad. Laakiin aayadda tobnaad waxay kaloo ka hadlaysaa aragtida gudaha, waayo barta bilowga ee labada “toddoba goor”ba waxaa sidoo kale lagu aqoonsaday Ishacyaah cutubka toddobaad aayadaha siddeedaad iyo sagaalaad. Dibadda iyo gudahaba lama kala saari karo, labadii muddoba ee laba kun iyo shan boqol iyo labaatan sannadoodna waa sidoo kale labada ul ee Yexesqeel, kuwaas oo marka la isu geeyo matala shaabadaynta boqol iyo afartan iyo afarta kun, taas oo ah isu-geynta Ilaahnimada iyo bini’aadannimada.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Khibraddii Daanyeel ee la xidhiidha aragtida sababaysiinta leh ee “marah” waxay matalaysaa xariiqda wax sii sheegidda ee Miikaa’iil ku soo dego oo ku soo nooleeyo dadkiisa maalmaha ugu dambeeya. Soo noolayntaasi waxay matalaysaa tallaabooyinka Masiixu ku fuliyo si uu Ilaahnimadiisa ugu midoobiyo bini’aadantinimada dadkiisa maalmaha ugu dambeeya. Taas waxaa lagu dhammaystiraa isku xidhka maskaxda Ilaahiga ah iyo maskaxda aadanaha si ay u yeeshaan hal maskax, waxaana lagu dhammaystiraa qolka carshiga, ee Quduusyada Ugu Quduusan, kaas oo ah “qalcadda” ay Sister White ku aqoonsatay “citadel”-ka (qalcadda) nafta.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Qolka carshiga dhexdeeda dadka Ilaah ee maalmaha ugu dambeeya waxay helaan maanka Masiixa, dabadeedna waxaa lala fariisiyaa Masiixa meelaha jannada ku jira. Meesha jannada ah ee Masiixu ku fadhiisto waa qalcadda ama madaxa macbudka. Macbudka jidhku wuxuu leeyahay dabeecad hoose, taas oo ah jidhka ama hilibka. Wuxuu kaloo leeyahay dabeecad sare, taas oo ah maanka. Aayadda tobnaad ee Daanyeel cutubka kow iyo tobnaad, furaha calaamadeeya qalcadda aragtida dibadda, wuxuu sidoo kale calaamadeeyaa qalcadda aragtida gudaha, sidaas yeelidana wuxuu aqoonsanayaa taariikhda ay geesaha Jamhuuriyadnimada iyo Borotestaannimadu uga gudbaan sawirka bahalka (Jamhuuriyadnimo), ama sawirka Ilaah (Borotestaannimada runta ah). Markaas labada geesba waxay noqdaan kan siddeedaad oo ka yimid toddobada.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Geesta runta ah ee Protestantism-ka haddaba waa geesta Filadelfiyaanka ah oo ah ciidanka xoogga badan ee Yexesqeel, iyo calamadda Ishacyaah oo kor loo qaaday dagaalka lagula jiro sanamka bahalka, marka hore Maraykanka gudaheeda dabadeedna dunida. Daanyeel kow iyo toban, aayadda toban, waxay tilmaamaysaa barta taariikhda quduuska ah ee ay ka bilaabato isku-xidhka ulaha. Dagaalkii Yukrayn wuxuu billowday 2014, hase ahaatee ma ay ahayn ilaa 2022 markii Ruushku bilaabay inuu ku duulo Yukrayn. Sannadkii 2023, laba iyo labaatan sannadood ka dib 2001, Miikaa’iil wuxuu bilaabay shuqulkiisii soo sara-kicinta kuwa ku dhacay niyad-jabkoodii ugu horreeyey, taas oo ah dhammaystirka masaalka tobanka bikradood ee 2020. Markii hore wuxuu kiciyey “cod” oo hadda ku qaylinaya cidlada. Bishii Luulyo 2023, codkaasu wuxuu bilaabay inuu qayliyo, wuxuuna ahaa isla codkii la kiciyey bilowgii dhaqdhaqaaqa dib-u-habaynta ee malaa’igta saddexaad sannadkii 1989, waayo Ciise had iyo goor wuxuu dhammaadka ku tusaaleeyaa bilowga.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“Codkii” ka qaylinayay cidlada wuxuu bilaabay inuu dhawaaqo isagoo soo bandhigaya Muujintii cutubka koowaad, halkaas oo isku-darka Ilaahnimada iyo aadminimada lagu matalay Muujinta Ciise Masiix, oo ah muujin la furo wax yar ka hor inta aan nimcadu xidhmin. Daanyeel wuxuu muujintaas ku arkay cutubka tobnaad, isagoo leh aragtida “causative”-ka. Isku-darka Ilaahnimada iyo aadminimada ee aayadaha hore ee Muujintii wuxuu matalaa runta ugu muhiimsan, iyadoo lagu salaynayo xeerka marka ugu horraysa la xuso. Isku-darka Ilaahnimada iyo aadminimada, oo ah shaabadaynta boqol iyo afar iyo afartan kun, waxaa lagu dhammeeyaa Erayga Ilaah. Eraygaas waxaa Aabbuhu siiyaa Wiilka, isaguna wuxuu siiyaa malaa’igtiisa, taas oo haddana farriinta siisay wakiil bini’aadan ah. Labada tallaabo ee ugu horreeya waxaa matala Ilaahnimada. Labadaas tallaabo waxay leeyihiin kala-soocidda ah in tallaabada labaad ee Ilaahnimadu ay matasho Ilaahnimadii wax walba abuurtay. Labada tallaabo ee xiga waxaa matala makhluuqaadka Ilaah. Tallaabada koowaad waa malaa’ig aan dhicin, muujinta labaadna ee abuurista Ilaah waxay ahayd tii la siiyey awoodda inay dib u abuurto iyadoo raacaysa noockeeda. Tallaabadaas afraad, oo matalaysa aadminimada, markaas waa inay qaaddaa farriinta oo u dirtaa kiniisadaha, si ay kiniisaduhu u “akhriyaan oo u maqlaan” waxyaalaha halkaas ku qoran.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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 1:1–11.

> Muujintii Ciise Masiix, taas oo Ilaah isaga siiyey, inuu addoommadiisa tuso waxyaalaha ay waajibka tahay inay dhowaan dhacaan; oo wuxuu taas ku soo diray oo ku muujiyey malaa’igtiisii addoonkiisa Yooxanaa: kaas oo markhaati ka furay ereyga Ilaah, iyo markhaatifurka Ciise Masiix, iyo wax kasta oo uu arkay. Waxaa barakaysan kii akhriya, iyo kuwa maqla erayada waxsii sheegiddan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay. Yooxanaa wuxuu u qorayaa toddobada kiniisadood oo Aasiya ku yaal: Nimco ha idinla jirto, iyo nabadgelyo, oo ka timaadda kan jira, oo jiray, oo iman doona; iyo toddobada Ruux ee hortiisa carshigiisa jooga; iyo xagga Ciise Masiix, oo ah markhaatiga aaminka ah, curadka kuwii dhintay, iyo amiirka boqorrada dhulka. Isaga kan ina jeclaa, oo dembiyadeenna inaga maydhay dhiiggiisii, oo innaga dhigay boqorro iyo wadaaddo Ilaah iyo Aabbihiis u ah; isaga ammaanu ha u ahaato iyo xukun weligiis iyo weligiis. Aamiin. Bal eega, wuxuu la imanayaa daruuro; oo il waluba way arki doontaa isaga, iyo kuwii isaga mudayna sidoo kale; oo qabiilooyinka dhulka oo dhammu way u barooran doonaan isaga aawadiis. Sidaas oo kale, Aamiin. Anigu waxaan ahay Alfa iyo Oomeega, bilowga iyo dhammaadka, ayaa Rabbigu leeyahay, kan jira, oo jiray, oo iman doona, Kan Qaadirka ah. Aniga Yooxanaa, oo walaalkiin ah, oo idinkula qaybsada dhibaatada, iyo boqortooyada, iyo dulqaadka Ciise Masiix, waxaan joogay gasiiradda la yidhaahdo Baatmos, ereyga Ilaah aawadiis, iyo markhaatifurka Ciise Masiix aawadiis. Waxaan Ruuxa ku jiray maalinta Rabbiga, oo gadaashayda waxaan ka maqlay cod weyn oo sida buun oo kale ah, oo leh, Anigu waxaan ahay Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya; oo weliba, Wixii aad aragto ku qor buug, oo u dir toddobada kiniisadood oo Aasiya ku yaal; Efesos, iyo Simurna, iyo Barqamos, iyo Tu’atiira, iyo Saardis, iyo Filadelfiya, iyo La’odikiya. Muujintii 1:1–11.

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