We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Waxaannu bilownay tixgelintayada ku saabsan aragtidii ugu dambaysay ee Daanyeel annagoo aqoonsannay Daanyeel inuu yahay astaan dadka axdiga Ilaah ee maalmaha ugu dambeeya, waxaana aayaddii kowaad la xidhiidhinnay cutubka ugu dambeeya si aynu u bilowno garashada sifooyinka nebiyadeed ee dadkaas maalmaha ugu dambeeya ee uu Belteshaasar matalo. Dadka axdiga Ilaah ee maalmaha ugu dambeeya waxay u taagan yihiin Millerites‑tii dhaqdhaqaaqii malaa’igta kowaad, iyo boqol iyo afar iyo afartan kun ee dhaqdhaqaaqii malaa’igta saddexaad. Millerites‑tu waxay rumoobiyeen masaalka tobanka bikradood, masaalkuna wuxuu ku soo noqdaa maalmaha ugu dambeeya xarafba xarafka ka dambeeya.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Badanaa waxaa la ii tilmaamaa masaalkii tobanka bikradood, shan ka mid ahi ay ahaayeen kuwo caqli leh, shanna kuwo nacas ah. Masaalkan waa la fuliyey, welina waa la fulin doonaa ilaa xarafka ugu dambeeya, waayo wuxuu leeyahay ku-dhaqan gaar ah oo wakhtigan ku saabsan, oo, sida farriintii malaa’igta saddexaad, waa la fuliyey, wuxuuna sii ahaan doonaa runta haatan taagan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.
The experience of both movements of the last days, is the experience of Adventism.
Khibradda labada dhaqdhaqaaq ee maalmaha ugu dambeeya waa khibradda Adventism-ka.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Masaalka tobanka gabdhood ee bikradaha ah ee ku jira Matayos 25 wuxuu kaloo muujinayaa waayo-aragnimada dadka Adventist-ka ah.” The Great Controversy, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
Milleriyiintu waxay mataleen dhaqdhaqaaqii malaa’igta kowaad, waayo-aragnimadooduna sidoo kale waxaa matalayay kiniisaddii Filadelfiya. Sannadkii 1856, dhaqdhaqaaqii Milleriyiinta ee Filadelfiya wuxuu u gudbay dhaqdhaqaaqa La’odikiya, oo fallaagadii 1863-na wuxuu sii ahaan ugu gudbay kiniisadda Todobaadka-maalin Adventist ee La’odikiya.
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
Boqol iyo afartan iyo afarta kun waxay matalaan dhaqdhaqaaqa malaa’igta saddexaad, waayo-aragnimadoodana waxaa sidoo kale matalay kaniisadda Filadelfiya. Sannadkii 1989, kitaabka Daanyeel waxaa laga furfuray kaniisaddii La’odikiya ee Seventh-day Adventist, 11-kii Sebtembar 2001-na, dhaqdhaqaaqii Adventist ee La’odikiya ayaa billowday, bishii Luulyo ee 2023-na, waxaa yimid u gudbidda dib loogu noqday dhaqdhaqaaqii Filadelfiya.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Belteshazzar, ama Daanyeel, wuxuu matalaa dhaqdhaqaaqii Filadelfiya ee maalmaha ugu dambeeya, kaas oo ku celinaya dhaqdhaqaaqii Filadelfiya ee Milleriyiinta “xaraf kasta sidii uu ahaa.” Aayadda koowaad ee araggii ugu dambeeyey waxay matalaysaa dadkaas maalmaha ugu dambeeya, markhaatifurka ugu dambeeyana ee araggii ugu dambeeyey waa inuu waafaqaa markhaatifurka koowaad ee araggii ugu dambeeyey. Hannaanka daahirinta ee Daanyeel cutubka laba iyo tobnaad wuxuu aqoonsanayaa korodhka aqoonta, iyo labada kooxood ee sidaas lagu soo saaro. Belteshazzar waa matalaadda ugu dambaysa ee kuwa xigmadda leh ee maalmaha ugu dambeeya. Daanyeel cutubka laba iyo tobnaad waxaa ku jira ugu yaraan shan runood oo nebiyadeed oo ahaa tiirarro u ahaa dhaqdhaqaaqii Milleriyiinta, kuwaas oo ay tahay in lagu celiyo dhaqdhaqaaqa malaa’igta saddexaad.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
Midda kowaad waa habka daahirinta ee soo saara laba dabaqadood oo caabudayaal ah, sidaas darteedna wuxuu oofiyaa masaalkii tobanka bikradood labadaba dhaq-dhaqaaqyada bilowga iyo dhammaadka.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Laakiinse adigu, Daanyeelow, ereyada xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka; kuwo badan ayaa kolba dhinac u ordi doona, aqoontuna way kordhi doontaa.... Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo, ereyadu way xiran yihiin oo way shaabadaysan yihiin ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo caddaan baa laga dhigi doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka leh middoodna ma uu fahmi doono; laakiinse kuwa xigmadda leh way fahmi doonaan. Daanyeel 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Kala soocidda kuwa xigmadda leh iyo kuwa shar leh (nacasnimada leh) waxay ku salaysan tahay fahamkooda—iyagoo maskax ahaan u kala qaybinaya—kororka aqoonta ee la furayo wakhtiga dhammaadka, ha ahaato 1798 ee Milleriyiinta, ama 1989 ee boqol iyo afartan iyo afarta kun. Dadka Ilaah waxaa laga doonayaa inay ogaadaan in Adventism-ku yahay waayo-aragnimada masaalka tobanka gabdhood ee bikradaha ah, waayo fahamkaas la’aantiis ma ay doonayaan inay gartaan goortii “wakhtiga dhammaadka” ee jiilka ugu dambeeya timid, ama waxa ay ahayd farriintii markaas la furdaamiyey. Haddii aan la fahmin in waayo-aragnimada Adventist-ku ay tahay hannaan imtixaan oo saddex-tallaabo ah, oo ku dhisan horumar isdaba-joog ah oo runta ah, kaas oo horseeda natiijo “nolol-ama-dhimasho” ah, suurtagal ma aha in la garto yeedhidda sarraysa ee qof kasta oo Seventh-day Adventist ah. Belteshazzar wuxuu matalaa dad og inay soo mareen habka daahirinta ee lagu tilmaamay “la daahiriyey, la caddeeyey, oo la tijaabiyey.” Isla habkaas daahirinta ee saddexda-tallaabo ah ayaa si gaar ah loogu aqoonsaday inuu yahay shaqada Ruuxa Quduuska ah.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Habase ahaatee, runta ayaan idiin sheegayaa; waxaa idiin roon inaan tago; waayo, haddaanan tagin, Gargaaraha idiinma iman doono; laakiinse haddaan tago, isagaan idiin soo diri doonaa. Oo markuu yimaado, wuxuu dunida ku canaanan doonaa dembi, iyo xaqnimo, iyo xukun: Dembi, maxaa yeelay, aniga ima rumaystaan; Xaqnimo, maxaa yeelay, Aabbahay baan u tegayaa, oo mar dambe iima aad arki doontaan; Xukun, maxaa yeelay, amiirka dunidan waa la xukumay. Weli waxyaalo badan baan idiin leeyahay inaan idinku idhaahdo, laakiin imminka qaadi kari maysaan. Habase yeeshee, markuu yimaado Ruuxa runta ahu, wuxuu idinku hanuunin doonaa runta oo dhan; waayo, isagu iskama hadli doono; laakiinse wax alla wixii uu maqlo ayuu ku hadli doonaa; oo wuxuu idiin sheegi doonaa waxyaalaha iman doona. Yooxanaa 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Hawsha Ruuxa Quduuska ah ee ku hago bikradaha caqliga leh “runta oo dhan,” waxay u baahan tahay in Isagu canaanto, taas oo micneheedu yahay digid ama qancin, dunida dembi, xaqnimo, iyo xukun; kuwaas oo ah isla saddexda tallaabo ee ka dhaliya qof inuu noqdo bikrad caqli leh ama nacas ah sida ku qoran Daanyeel cutubka laba iyo tobnaad. Farriinta uu Ciise ku aqoonsaday inay tahay hawsha Ruuxa Quduuska ah waa “saliidda,” taas oo muujisa kala duwanaanta u dhexeysa kuwa caqliga leh iyo kuwa sharka leh ee ku xusan Daanyeel laba iyo tobnaad. Dadka Ilaah ee maalmaha ugu dambeeya waa inay fahmaan korodhka aqoonta ee jiilkooda, aqoontaasna waxaa ku jira garashadooda ah inay yihiin bikrado nacas ah ama bikrado caqli leh ee masaalka Matayos cutubka shan iyo labaatanaad.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
“Yooxanaa waxyaalahan waxaa lagu tusay riyo quduus ah. Wuxuu arkay kooxda ay matalaan shantii bikradood ee caqliga lahayd, iyagoo laambadahoodii hagaajiyey oo shidan, markaasuu farxad iyo rayrayn ku dhawaaqay, ‘Waa kan samirka quduusiinta; waa kuwan kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise. Oo waxaan maqlay cod samada ka yeedhaya oo igu leh, Qor, Waxaa barakaysan kuwii dhinta iyagoo Rabbiga ku jira tan iyo hadda ka dib: Haa, ayuu Ruuxu leeyahay, si ay uga nastaan hawlahoodii; shuqulladooduna way la socdaan.’”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“Kuwo badan oo maqlay farriimihii malaa’igta kowaad iyo tan labaad waxay moodayeen inay sii noolaan doonaan ilaa ay arkaan Masiixa oo imanaya daruuraha samada. Haddii kuwii dhammaantood qirtay inay runta rumaysan yihiin ay doorkooda u gudan lahaayeen sida bikrado xigmad leh, farriintu mar hore ayay quruun kasta, qabiil kasta, af kasta, iyo dad kasta loo naadin lahaa. Laakiin shan baa xigmad leh ahaa, shanna nacas bay ahaayeen. Runta waa inay tobanka bikradood ku naadiyaan, laakiin shan keliya ayaa diyaargarowgii lagama maarmaanka ahaa sameeyey si ay ugu biiraan kooxdaas ku socotay iftiinkii iyaga u yimid. Farriintii malaa’igta saddexaad ayaa loo baahnaa. Naadintan waa in la sameeyo. Kuwo badan oo u baxay inay la kulmaan Arooska iyagoo hoos imanaya farriimihii malaa’igta kowaad iyo tan labaad, waxay diideen farriintii malaa’igta saddexaad, taas oo ah farriintii ugu dambaysay ee imtixaanka ahayd ee dunida la siinayo.”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].
“Shaqo la mid ah ayaa la qaban doonaa marka malaa’igtaas kale ee lagu metelay Muujintii 18 ay bixiso farriinteeda. Farriimaha malaa’igta kowaad, labaad, iyo saddexaad waa in mar kale lagu celiyo. Baaqa waxaa loo jeedin doonaa kiniisadda, ‘Ka soo baxa iyada, dadkaygow, si aydaan dembiyadeeda uga qaybgelin.’ ‘Baabuloonii weynayd way dhacday, way dhacday, oo waxay noqotay hoygii jinniyada, iyo xabsigii ruux kasta oo wasakh leh, iyo qafaskii haad kasta oo wasakh ah oo la neceb yahay. Waayo, quruumaha oo dhammu waxay ka cabbeen khamrigii cadhada sinadeeda, oo boqorradii dhulka ayaa la sinaystay iyada, oo baayacmushtarradii dhulkuna waxay ku taajireen badnaanta raaxadeeda…. Ka soo baxa iyada, dadkaygow, si aydaan dembiyadeeda uga qaybgelin, iyo si aydnaan uga qaadan belaayooyinkeeda; waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna wuu xusuustay xumaatooyinkeedii’ [Muujintii 18:2–5].”
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
“Qaado aayad kasta oo cutubkan ka mid ah, oo si taxaddar leh u akhri, gaar ahaan labada ugu dambeeya: ‘Oo iftiinkii shumacuna innaba kuguma sii iftiimi doono; oo codkii arooska iyo kii aroosaddana innaba mar dambe lagama maqli doono dhexdaada, waayo, baayacmushtarradaadu waxay ahaayeen ragga waaweyn ee dunida; waayo, quruumaha oo dhan waxaa lagu khiyaaneeyey sixirradaadii. Oo iyada waxaa laga helay dhiiggii nebiyada, iyo kii quduusiinta, iyo kii dhammaan kuwii dhulka lagu laayay.’”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
“Masaalka tobanka bikradood waxaa bixiyey Masiixa qudhiisu, faahfaahin kastaana waa in si taxaddar leh loo barto. Waxaa iman doona wakhti albaabku xidhmi doono. Waxa nala metelayaa inaynu nahay ama bikradaha caqliga leh ama kuwa nacasyada ah. Hadda ma kala saari karno, mana lihin awood aynu ku nidhaahno kuwa caqli leh waa ayo iyo kuwa nacasyada ahi waa ayo. Waxaa jira kuwa runta ku haysta xaqdarrada, kuwaasuna muuqaal ahaan dibadda waxay u egyihiin kuwa caqliga leh.” Manuscript Releases, volume 16, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
Sida Adventists ah oo loogu yeedhay inay ragga iyo dumarka ka soo yeedhaan Baabuloon marka sharciga Axadda ee dhowaan imanaya la soo rogo, waxaannu “u taagan nahay ama bikradaha caqliga leh ama kuwa nacasyada ah.” Kooxdii Yooxanaa arkay ee “uu matalayey shantii bikradood ee caqliga lahaa, oo laambadahoodu la hagaajiyey oo ifayeen,” kuwaas oo Yooxanaa sii aqoonsaday inay yihiin kuwa leh “samirka quduusiinta,” oo “xajiya amarrada Ilaah iyo rumaysadka Ciise,” waa boqolka iyo afartan iyo afarta kun, kuwaas oo looga baahan yahay inay xajiyaan amarrada Ilaah, ku dhaqmaan rumaysadka Ciise, oo ogaadaan inay iyagu yihiin bikradaha ku jira masalka Matayos shan iyo labaatan. Ma aha oo keliya inay u baahan yihiin inay fahmaan inay yihiin ama bikrado caqli leh ama kuwo nacas ah, laakiin waa inay ku celceliyaan waayo-aragnimada uu Daanyeel matalay isagoo “la nadiifiyey, la caddeeyey, oo la tijaabiyey.”
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Oo waxay ku heesayeen sidii gabay cusub carshiga hortiisa, iyo afarta makhluuq hortooda, iyo waayeellada hortooda; oo ninna ma baran karin gabaygaas marka laga reebo boqol iyo afar iyo afartan kun, kuwaas oo dhulka laga soo furtay. Kuwanu waa kuwa aan dumarka isu nijaasayn; waayo, waa bikrado. Kuwanu waa kuwa Wanka raaca meel kastoo uu tago. Kuwan dadka dhexdooda ayaa laga soo furtay, iyagoo ah midhaha ugu horreeya oo Ilaah iyo Wanka loo qoondeeyey. Oo afkooda khiyaano lagama helin; waayo, iyagu eedla’aan bay carshiga Ilaah hortiisa ku yihiin. Muujintii 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
Ugu yaraan waxaa ku jira shan runood oo lagu matalay cutubka laba iyo tobnaad ee Daanyeel, kuwaas oo ah runo la xidhiidha dhaqdhaqaaqii Millerite-ka ee malaa’igta kowaad, kuwaas oo lagu soo celin doono oo si ka buuxda loo fahmi doono dhaqdhaqaaqa boqol iyo afartan iyo afarta kun. Mid ka mid ah runahaas waa habka daahirinta ee saddexda tallaabo leh ee la xidhiidha masaalka tobanka bikradood. Runta ugu horraysa ee William Miller fahmay marka laga eego wakhtiga nebinnimada waxay ahayd “toddobada jeer” ee Laawiyiintii labaatan iyo lix, runtaasna waxaa lagu aqoonsaday Daanyeel laba iyo toban, waana runta ugu horraysa ee taariikhda Millerite-ka ee halkaas lagu xusay.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.
Laakiinse adigu, Daaniyelow, erayadan qari, oo kitaabka shaabadee ilaa wakhtiga dhammaadka; qaar badan baa kol iyo meel u ordi doona, oo aqoontuna way sii badan doontaa. Markaas anigoo Daaniyel ah ayaan eegay, oo bal eeg, laba kale ayaa taagnaa, midna dhinacan ka taagan xeebta webiga, kii kalena dhinacaas ka taagan xeebta webiga. Mid baa ninkii dhar wanaagsan xidhan ku yidhi, kaas oo dul taagnaa biyaha webiga, Intee in le’eg ayay ahaan doontaa ilaa dhammaadka waxyaalahan yaabka leh? Oo waxaan maqlay ninkii dhar wanaagsan xidhan, kaas oo dul taagnaa biyaha webiga, markii uu gacantiisa midig iyo gacantiisa bidixba samada u taagay, oo uu ugu dhaartay kan weligiis nool in ay ahaan doonto wakhti, wakhtiyo, iyo badh; oo markii uu dhammeeyo inuu kala firdhiyo xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Oo waan maqlay, laakiinse ma aanan garan; markaasaan idhi, Sayidkaygiiyow, maxay ahaan doontaa dhammaadka waxyaalahan? Oo isna wuxuu yidhi, Soco, Daaniyelow, waayo, erayadan waa la xidhay oo waa la shaabadeeyey ilaa wakhtiga dhammaadka. Qaar badan waa la daahirin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh middoodna ma garan doono; laakiinse kuwa xigmadda leh way garan doonaan. Daaniyel 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Qoraalkani wuxuu ku bilaabmayaa in kitaabka Daanyeel la shaabadeeyo ilaa wakhtiga dhammaadka, wuxuuna ku soo gunaanadmayaa in kitaabka Daanyeel la shaabadeeyo ilaa wakhtiga dhammaadka. Inta u dhexaysa shaabadeyntii hore iyo tan dambeba ee erayadii Daanyeel, markhaatifurka lagu dhaartay ee “Kan weligiis nool” wuxuu ahaa “inay ahaan doonto wakhti, wakhtiyo, iyo badh; oo markuu dhammeeyo inuu kala firdhiyo xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
Kii bixiyey markhaatifurkan dhaarta leh wuxuu ahaa Kii biyaha dul saarnaa, oo dhar wanaagsan qaba. Daanyeel wuxuu arkay malaa’ig webiga Xiddeqel dhiniciisa ka taagan, iyo malaa’ig kale oo dhinaca kale ka taagan, mid ka mid ah malaa’igahaasna wuxuu weydiiyey su’aal, taas oo Kii biyaha dul saarnaa ka jawaabay. Su’aashu waxay ahayd, “Ilaa goorma?” Kuwanu waa isla labada eray ee ugu horreeya su’aasha lagu weydiiyey aayadda saddex iyo tobnaad ee cutubka siddeedaad ee kitaabka Daanyeel.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Markaasaan maqlay quduus keliya oo hadlaya, quduus kalena wuxuu ku yidhi quduuskaas hadlaya, Ilaa goormay sii ahaan doontaa muujinta ku saabsan allabariga joogtada ah iyo xadgudubka baabba’a, oo quduuska iyo ciidankaba loo gacangeliyo in cagaha lagu tunto? Isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna quduuska waa la nadiifin doonaa. Daanyeel 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
Qaab-dhismeedka nebiyadeed ee isku midka ah ayaa laga helayaa labada wada hadalba, marka laga reebo in cutubka siddeedaad Daanyeel joogo Webiga Ulaay, ee aanu joogin Webiga Xiddeqel. Cutubka siddeedaad malaa’ig (quduus) ah ayaa “ku tidhi quduuskaas hadlaya, ilaa goorma.” Erayga Cibraaniga ah ee loo turjumay “quduuskaas,” waa erayga Cibraaniga ah ee “Palmoni,” oo macnihiisu yahay Tiriyaha Yaabka leh, ama Tiriyaha Siraha. Cutubka siddeedaad Ciise (Tiriyaha Yaabka leh) ayaa hadlayay, quduus kale ayaana Ciise (quduuskaas) weyddiiyey, “ilaa goorma.”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Cutubka laba iyo tobnaad, Kan biyaha ku dul taagan waxaa weyddiinaya malaa’ig ku taagnayd mid ka mid ah geesaha Webiga Hiddeqel, “ilaa goorma?” Labadan tuduc waa in isla mar la tixgeliyaa, sadarba sadar. Su’aasha ugu horraysa ee cutubka siddeedaad waa, “ilaa goorma baa aragtidu ku saabsan tahay ku tumashada meesha quduuska ah iyo ciidanka, taas oo marka hore lagu fuliyey jaahilnimo, dabadeedna baabannimo?” Su’aasha cutubka laba iyo tobnaadna waa, “ilaa goorma bay ahaan doontaa dhammaadka waxyaalahan yaabka leh.” Jawaabta lagu dhaartay ayaa markaas waxaa bixiya Palmoni, Tiriyaha Yaabka leh, kaas oo huwan dhar wanaagsan oo ku taagan biyaha dushooda: “waxay ahaan doontaa wakhti, wakhtiyo, iyo badh; oo markuu dhammaystiro inuu kala firdhiyo xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan.”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Su’aalaha Wabiyada Ulaay iyo Hiddekel waa: “Ilaa goormay ahaan doontaa waxyiga ku saabsan kala firdhinta dadka Ilaah, taas oo jaahilnimo dabadeedna baabanimadu dhammaystirto iyagoo ku tuntaya meesha quduuska ah iyo ciidanka?” Jawaabtu waa in ku tumashadu ay ku dhammaanayso 1798, marka hawshii Palmooni ee kicinta macbudka Milleriyiinta ay bilaabato, dabadeedna ay ku dhammaato lix iyo afartan sannadood ka dib, 1844, markii meesha quduuska ah la nadiifin lahaa.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
Cutubka laba iyo tobnaad Daanyeel wuxuu maqlay wada hadalka, “laakiinse anigu ma aanan garan.” Daanyeel wuxuu muujiyey rabitaan uu ku doonayo inuu wax fahmo, sida uu uga muuqdo weyddiintiisii Masiixa. “Sayidkaygiiyow, maxay noqon doontaa dhammaadka waxyaalahan?” Muujintiisa rabitaanka uu ku doonayo inuu wax fahmo waxay u taagnayd rabitaanka bikradaha xigmadda leh inay wax fahmaan, waayo wada hadalka oo dhammu waxa la dhex dhigay labada tixraac ee ku saabsan kitaabka Daanyeel in la shaabadeeyo ilaa wakhtiga dhammaadka. Daanyeel wuxuu u taagnaa rabitaankii la saaray William Miller inuu fahmo runta la furay 1798, oo runta ugu horraysay ee loo hoggaamiyey inuu garto waxay ahayd ku tumashadii meesha quduuska ah iyo ciidanka, marka hore jaahilnimadu, dabadeedna baabanimadu, intii lagu jiray muddadii xoogga dadka quduuska ah la kala firdhiyey iyadoo la fulinayo “toddobada wakhti” ee Laawiyiintii labaatan iyo lix.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
Rabitaankii Miller ee ahaa inuu runta ogaado waxaa matalaya rabitaankii Daanyeel, hase yeeshee fahamkii Miller ma ahayn mid dhammaystiran. Daanyeel wuxuu metelaa rabitaankii Miller, Belteshazzarna wuxuu metelaa kuwa leh faham dhammaystiran oo ku saabsan arrinta iyo aragtida. Waxaa jira ugu yaraan shan runood oo muhiim ah oo qayb ka ahaa waayo-aragnimadii Milleriinta ee cutubka laba-iyo-tobnaad ee Daanyeel, kuwaas oo heli doona isbarbar-dhac u dhigma taariikhda boqol iyo afartan iyo afarta kun. Mid waa in ay rumoobeen oo ay fahmeen inay rumaynayeen masaalka tobanka bikradood, oo leh habkiisa imtixaanka ee saddexda tallaabo leh; tan kalena waa inay fahmeen dhagaxa aasaaska u ah “toddobada jeer,” ee Laawiyiintii cutubka lix iyo labaatan.
We will continue this study in our next article.
Waxaan daraasaddan ku sii wadi doonnaa maqaalkeenna xiga.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
“Markaas boqortooyada jannada waxaa loo ekaysiin doonaa toban bikradood oo laambadahoodii qaatay oo u baxay inay arooska la kulmaan. Shan ka mid ahna waxay ahaayeen xigmad leh, shanna nacasyo. Kuwii nacasyada ahaa laambadahoodii way qaateen, saliidse lama ay qaadan; laakiin kuwii xigmadda lahaa waxay saliid ku qaateen weelashooda iyagoo la socda laambadahooda. Intii aroosku raagay, kulligood way lulaadeen oo seexdeen. Habeenbadhkiina qaylo baa dhacday, Bal eega, arooskii waa imanayaa; u baxa inaad la kulantaan. Markaas bikradahaas oo dhammu way kaceen, oo laambadahoodii hagaajiyeen. Kuwii nacasyada ahaana waxay kuwii xigmadda lahaa ku yidhaahdeen, Saliiddiinna wax naga siiya; waayo, laambadahayagii way bakhtiyeen. Laakiin kuwii xigmadda lahaa way u jawaabeen iyagoo leh, Maya; waaba intaasoo ay nagu filnaan weydo annaga iyo idinkaba; ee waxaad u tagtaan kuwa iibiya, oo naftiinna u soo iibsada. Intay iibsan u socdeenna, arooskii waa yimid; kuwii diyaarsanaa waxay isaga la galeen arooskii; albaabkiina waa la xidhay. Dabadeedna waxaa yimid bikradihii kale iyagoo leh, Sayidow, Sayidow, noo fur. Laakiinse isagu waa u jawaabay oo ku yidhi, Runtii waxaan idinku leeyahay, idin garan maayo. Sidaas daraaddeed soo jeeda; waayo, garan maysaan maalinta iyo saacadda uu Wiilka Aadanahu imanayo.”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Waxaynu hadda ku nool nahay wakhti ugu khatarsan, oo midkeenna qudhina yuusan ka daahin inuu raadsado diyaar-garowga imaatinka Masiixa. Yaanu jirin qof ku dayda tusaalaha bikradihii nacaska ahaa, oo u maleeya inay ammaan tahay in la sugo ilaa ay dhibaatadu timaaddo ka hor intaan la helin diyaar-garowga dabeecadeed ee lagu istaago wakhtigaas. Aad bay u daahi doontaa in la doondoono xaqnimada Masiixa marka martida la soo geliyo oo la baaro. Haatan baa la joogaa wakhtigii la huwan lahaa xaqnimada Masiixa,—taas oo ah dharka arooska ee kugu habboonayn doona inaad gasho cashada arooska ee Wanka. Masaalka dhexdiisa, bikradihii nacaska ahaa waxaa lagu muujiyey iyagoo saliid baryaya, hase ahaatee ku guul-darraystay inay helaan markii ay codsadeen. Tani waxay astaan u tahay kuwa aan isu diyaarin iyagoo horumarinaya dabeecad u taagnaan karta wakhtiga dhibaatada. Waxay la mid tahay sidii iyagoo deriskooda ku odhanaya, I sii dabeecaddaada, haddii kale waan halligmi doonaa. Kuwii xigmadda lahaa ma ay siin karin saliiddooda laambadihii sii damaya ee bikradihii nacaska ahaa. Dabeecaddu lama kala gudbin karo. Lama iibsan karo mana la gadan karo; waa in la kasbadaa. Rabbigu wuxuu qof kasta siiyey fursad uu ku helo dabeecad xaq ah inta lagu jiro saacadaha tijaabada; laakiin ma uusan diyaarin jid uu wakiil bani’aadminimo ahi ugu gudbin karo mid kale dabeecaddii uu isagu kobciyey isagoo soo maray waayo-aragnimooyin adag, isagoo casharro ka bartay Macallinka weyn, si uu dulqaad ugu muujiyo imtixaanka hoostiisa, oo uu iimaan ugu dhaqmo si uu buuraha wax aan suurtagal ahayn uga qaado. Suurtagal ma aha in la gudbiyo udgoonka jacaylka,—in qof kale la siiyo debecsanaan, xeelad, iyo adkaysi. Suurtagal ma aha in qalbi bani’aadminimo ahi qalbi kale ku shubo jacaylka Ilaah iyo jacaylka aadanaha.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“Laakiin maalintu way imanaysaa, oo way ina soo gaadhaysaa, markaas oo wejiba kasta oo dabeecaddu lagu muujin doono jirrabaad gaar ah. Kuwii run ugu sii ahaada mabda’a, oo rumaysad ku dhaqma ilaa dhammaadka, waxay ahaan doonaan kuwii lagu xaqiijiyey inay run ahaayeen intii lagu jiray saacadihii hore ee waqtigooda tijaabada, marka la marayay imtixaan iyo dhib, oo sameystay dabeecado u eg Masiixa. Waxay ahaan doonaan kuwii barbaarshay aqoon dhow oo ay la leeyihiin Masiixa, kuwaas oo, xigmaddiisa iyo nimcadiisa, ka qaybqaata dabeecadda rabbaaniga ah. Laakiin qofna qof kale ma siin karo qalbi-u-hurid iyo sifooyin sharaf leh oo maanka ah, mana ku buuxin karo waxyaalihiisa ka dhiman xoog akhlaaqeed. Midkeen kastaaba wax badan ayuu midka kale u qaban karaa innagoo dadka siinayna tusaale u eg kii Masiixa, oo sidaas ku saameynayna inay Masiixa ugu tagaan xaqnimada aanay la’aanteed ku istaagi karin xukunka. Dadku waa inay arrinta muhiimka ah ee dhismaha dabeecadda si tukasho leh uga fiirsadaan, oo ay dabeecadahooda u qaabeeyaan sida tusaalaha rabbaaniga ah.” The Youth Instructor, January 16, 1896.