We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Waxa aynu bilaabaynaa tixgelinta araggii ugu dambeeyey ee Daanyeel innagoo ku dabaqayna mabda’a uu Alpha iyo Omega matalo, kaas oo muujinaya in Isagu mar walba dhammaadka ku aqoonsado bilowga. Sidaas daraaddeed Belteshazzar, oo ah Daanyeel aayadda ugu horraysa ee araggii ugu dambeeyey ee Daanyeel, ayaa sidoo kale lagu matali lahaa qaybta ugu dambaysa ee isla araggaas. Waxa aynu aqoonsannay in Belteshazzar uu matalo dadka axdiga Ilaah ee maalmaha ugu dambeeya, kuwaas oo fahmaya “chazon,” aragga taariikhda nebiyadeed, sida uu ereyga “thing” ugu taagan yahay aayadda koowaad. Araggaas taariikhda nebiyadeed waa “toddobada wakhti” ee Laawiyiintii lix iyo labaatan, taas oo u dhiganta laba kun shan boqol iyo labaatan sannadood. Belteshazzar sidoo kale wuxuu fahmayaa “vision”-ka ku jira aayadda koowaad, kaas oo ah aragga “mareh” ee laba kun iyo saddex boqol oo sannadood, kaas oo matalaya muuqashada kediska ah ee Masiixa.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Cutubka laba iyo tobnaad, Daanyeel waxa uu matalaa dhaq-dhaqaaqa malaa’igtii kowaad iyo sidoo kale dhaq-dhaqaaqa malaa’igtii saddexaad, waayo labadaas dhaq-dhaqaaqba waxay dhammaystiraan masaalka tobanka bikradood. Cutubka laba iyo tobnaad waxaa ku jira ugu yaraan shan xaqiiqo oo qayb ka ahaa dhaqdhaqaaqii Millerite-ka, kuwaas oo matalaya xaqiiqooyin ay tahay in dhaqdhaqaaqa malaa’igta saddexaad uu isaguna la kulmo oo fahmo. Labada dhaq-dhaqaaqba waxay dhammaystiraan masaalka tobanka bikradood, waxaana looga baahan yahay bikradaha xigmadda leh ee labada dhaq-dhaqaaqba inay fahmaan xaqiiqadaas nebiyadeed. Labada dhaq-dhaqaaqba waa inay fahmaan runta nebiyadeed ee ugu horraysay ee Miller loo hoggaamiyey inuu garto, sida uu u matalo “toddobada goor” ee Laawiyiintii laba iyo labaatanaad. Saddexda waayo-aragnimo iyo faham ee kale ee isbarbar socda waxaa laga helaa aayadaha ugu dambeeya ee cutubka.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Oo wakhtiga allabariga maalinlaha ah la qaado, oo la taago karaahiyada baabbaʼ keenta, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kan suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Laakiinse adigu jidkaaga ku soco ilaa ugu dambaysta la gaadho; waayo, waad nasan doontaa, oo saamigaaga ayaad ku istaagi doontaa dhammaadka maalmaha. Daanyeel 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Dadka hadhay ee Ilaah ee ku xusan kitaabka Muujintii waxay leeyihiin saddex astaamood oo waaweyn oo nebiyadeed. Waxay xajiyaan amarrada Ilaah, waxay leeyihiin rumaysadka Ciise, oo ay ilaaliyaan Ruuxa Waxsii-sheegidda.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Markaasuu wuxuu igu yidhi, Qor, Waxaa barakaysan kuwa loogu yeedhay cashada arooska Wanka. Markaasuu haddana igu yidhi, Kuwanu waa erayada runta ah ee Ilaah. Aniguna waxaan ku dhacay cagihiisa si aan u caabudo isaga. Laakiinse wuxuu igu yidhi, Iska jir, taas ha samayn; waxaan ahay addoon kula shaqeeya, aniga iyo walaalahaaga leh markhaatifurka Ciise; Ilaah caabud, waayo, markhaatifurka Ciise waa ruuxa wax sii sheegidda. Muujintii 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Milleriyiintu si sax ah bay u fahmeen in “allabarigii joogtada ahaa,” ee ku jira kitaabka Daanyeel, uu ka dhigan yahay jaahilnimo, iyo in “wakhtigii allabarigii joogtada ahaa” “la qaaday,” uu ahaa sannadka 508. In runtaas la diido waa in la diido awoodda “maragga Ciise,” kaas oo “ah Ruuxa Waxsii sheegidda,” waayo Ruuxa Waxsii sheegiddu si cad ayuu u aqoonsanayaa in Milleriyiintu ku saxsanaayeen fahamkooda ku saabsan “allabarigii joogtada ahaa.”

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Markaas waxaan arkay, marka laga hadlayo ‘Maalinlaha,’ in erayga ‘allabari’ ay ku dartay xigmadda aadanuhu, oo uusan ka tirsanayn qoraalka; iyo in Rabbigu siiyey aragtida saxda ah ee arrintaas kuwa ku dhawaaqay qayladii saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee ‘Maalinlaha;’ laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Millerites-ku waxay fahmeen in iska caabbintii jaahilnimadu kaga hortimid kor u kaca awoodda baabbanimada sannadkii 538 laga qaaday sannadkii 508. Millerites-ku way saxsanaayeen, hase yeeshee fahamkoodu wuu koobnaa. Dadka Ilaah ee maalmaha ugu dambeeya, oo aayadda koowaad Belteshazzar ku metesho, waxay arki doonaan in muddada ka bilaabmata sannadka 508 ilaa 538 ay tahay xilli nebiyadeed oo lagu sii muujiyey soddonkii sannadood ee diyaarinta ahaa ee taariikhda Masiixa, kuwaas oo ka horreeyey in awood la siiyo baabtiiskiisii. Waxay arki doonaan in muddadaas nebiyadeed ay sidoo kale metelayso muddada nebiyadeed ee ka bilaabata 1776 ilaa 1798, iyo in dhammaan saddexdaas xilli ay metelaan wakhtiga shaabadaynta ee boqol iyo afartan iyo afar kun, kaas oo bilaabmay Sebtembar 11, 2001, kuna dhammaanaya sharciga Axadda ee dhowaan imanaya.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Cutubka laba iyo tobnaad, Daanyeel wuxuu matalaa Millerites-ka iyo shanta runood ee muhiimka ah iyo waayo-aragnimada ay tahay in lagu soo celiyo kuwa uu Belteshaasar matalo. Runta saddexaad iyo waayo-aragnimada Millerites-ka waa “aragti sax ah oo ku saabsan ‘joogtada,’ … Rabbigu wuxuu siiyey … kuwii bixiyey qaylada saacadda xukunka.” In runtaas la diido waa in la diido qoraalladii Ellen White, kuwaas oo ah Ruuxa Waxsii-sheegidda. Runta afraad iyo waayo-aragnimada Millerites-ka, iyo farriinwadayaasha malaa’igta saddexaad, waa waxsii-sheegidda kun iyo saddex boqol iyo shan iyo soddon sannadood, taas oo ka bilaabatay sannadkii “joogtada,” laga qaaday, ee 508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Laga bilaabo 508, kun iyo saddex boqol iyo shan iyo soddon sannadood waxay ku gaadhayaan 1843, laakiin ma aha oo keliya 1843, waayo waxsii sheegashadu dhab ahaan waxay tilmaamaysaa maalinta ugu dambaysa ee 1843, maxaa yeelay waxay tidhaahdaa, “Waxaa barakaysan kii suga oo gaadha kunka saddex boqol iyo shanta iyo soddonka maalmood.” Erayga Cibraaniga ah ee loo tarjumay “gaadha” waa “naga,” oo macnihiisu yahay “inuu taabto”, ama “gacanta saaro”. Sidaas darteed waxsii sheegashadu waxay ka dhigan tahay, “Waxaa barakaysan kii suga oo” taabta ama gacanta saara 1843.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Barakadii sugitaanku ku lahaa taariikhda Millerite-ka waxay u ahayd bikradihii xigmadda lahaa ee la kulmay niyad-jabkii ugu horreeyey, hase yeeshee sugay araggii dib u dhacay. Markii Millerite-yadu ay sugayeen “araggii dib u dhacay” iyagoo ku jira dhammaystirka masaalka tobanka bikradood iyo cutubka labaad ee Xabaquuq, waa la barakeeyey. Wakhtigaas dib-u-dhaca ah ayay markaas arkeen in ay iyagu dhammaystirayeen masaalkii, iyo in ugu dambaysta araggu “hadli doono”. Wakhtigooda dib-u-dhaca iyo niyad-jabkoodu wuxuu ku salaysnaa aqoonsigii khaldan ee ahaa in laba kun iyo saddex boqol oo sannadood ay ku dhammaan doonaan 1843, hase yeeshee araggu dhab ahaan wuxuu ahaa 1844. Niyad-jabkoodu wuxuu ku salaysnaa waayo-aragnimadoodii ka dhalatay markii sannadkii 1843 uu dhammaaday iyadoo aan Masiixu soo noqon. Niyad-jabkooda, iyo barakada lagu dhawaaqay kuwii intaas ka dib doortay inay sugaan, dhammaantood waxay ku wada salaysnaayeen maalinta ugu dambaysa ee sannadka 1843, taas oo “taabata” ama “timaadda” 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Khibraddii niyad-jabkii ugu horreeyey, oo ah dhammaystirka masaalkii tobanka bikradood, waxaa la fahmay oo mar kale lagu soo celiyey kuwa uu Belteshazzar matalo. Runta iyo waayo-aragnimada shanaad ee ay garan doonaan kuwa uu Belteshazzar matalo waa in “dhammaadka maalmaha”, Daanyeel “uu saamigiisa istaagi doono”.

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“Daanyeel wuxuu taagnaa meeshiisii tan iyo markii shaabaddii la qaaday oo iftiinkii runta uu ku iftiimayey waxyiyadiisii. Wuxuu taagan yahay meeshiisii, isagoo sida maragga la doonayey in la fahmo dhammaadka maalmaha.” Sermons and Talks, volume 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Millerites-ku waxay la kulmeen habka daahirinta ee lagu fuliyey korodhka aqoonta ee ka yimid kitaabka Daanyeel markii la furay shaabaddiisii sannadkii 1798. Kuwii uu Belteshaasaru wakiilka ka yahayna waxay la kulmi doonaan habka daahirinta ee lagu fulinayo korodhka aqoonta ee ka imanaya kitaabka Daanyeel markii la furay shaabaddiisii sannadkii 1989. Waxay kaloo garan doonaan in kitaabka Daanyeel uu leeyahay ujeeddo gaar ah oo ku saabsan shaabadaynta boqol iyo afar iyo afartan kun.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Marka Ilaah nin siiyo shaqo gaar ah oo uu qabto, waa inuu ku istaagaa qaybtiisa iyo meeshiisa sidii Daanyeel yeelay, isagoo diyaar u ah inuu ka jawaabo yeedhista Ilaah, diyaar u ah inuu fuliyo qasdigiisa.” Manuscript Releases, volume 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Sida kuwii hore ee La’odikiyaanka ahaa, kuwa Belteshazzar uu matalo waxay garan doonaan in ay tahay iyada oo loo marayo buugaagta Daanyeel iyo Muujintii, kuwaas oo ah isla buuggaas, in soo nooleyntii ugu dambaysay lagu dhammaystiro.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Marka si ka sii wanaagsan loo fahmo buugaagta Daanyeel iyo Muujintii, rumaystayaashu waxay yeelan doonaan waayo-aragnimo diineed oo gebi ahaanba ka duwan... Hal shay ayaa hubaal ahaan laga garan doonaa daraasadda Muujintii—taas oo ah in xidhiidhka ka dhexeeya Ilaah iyo dadkiisu uu yahay mid dhow oo go’an.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Iyagoo hore u ahaan jiray reer La'odikiya, waxay garan doonaan xaaladdoodii La'odikiya, waxayna garan doonaan inay ruux ahaan u dhinteen sida dooxo lafaha engegan ah; markaas markay ka jawaabaan markhaatifurka toosan ee ku saabsan xaaladdooda dhimatay oo luntay, waxay garan doonaan in mudnaanta koowaad ay tahay inay noolaadaan.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

“Soo nooleyn nolosha cibaadada runta ah oo dhexdeenna ka hanaqaadda waa tan ugu weyn uguna degdegga badan baahiyahayaga oo dhan. In tan la doondoonaa waa inay noqotaa hawshayada ugu horraysa.” Selected Messages, book 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Ballanqaadka Kitaabku waa in ku alla kii doondoonaa uu heli doono, Ruuxa Quduuska ahuna markaas wuxuu ku hoggaamin doonaa inay gartaan in ay yihiin buugaagta Daanyeel iyo Muujintii kuwa dhaliya soo nooleynta lagama maarmaanka ah.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“Markii aynu dad ahaan fahanno waxa buuggani inooga dhigan yahay, waxaa dhexdeenna laga arki doonaa soo nooleyn weyn.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Dhammaadka aragtidii ugu dambaysay ee Daanyeel, sida lagu soo bandhigay cutubka laba iyo tobnaad, waxa ay tilmaamaysaa waayo-aragnimada soo saarta dadkii axdiga ee Ilaah ee maalmaha ugu dambeeya, sida uu matalo Belteshasar, aayadda koowaad ee aragtida ugu dambaysa. Halkaas Daanyeel, oo loo matalay Belteshasar, waxa uu fahmaa labadaba aragtida gudaha ee laba kun iyo saddex boqol oo sannadood iyo aragtida dibadda ee laba kun iyo shan boqol iyo labaatan sannadood. Wuxuu fahmaa “shayga,” iyo “aragtida.” Wuxuu fahmaa aragtida chazon iyo aragtida mareh. Wuxuu fahmaa ku tumashada quduuska iyo ciidanka, iyo soo celinta quduuska iyo ciidanka. Wuxuu fahmaa labada aragti ee Wabiga Ulaay iyo Wabiga Hiddeqel.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonaa maqaalka xiga.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

“Waxaa loo baahan yahay in si aad uga dhaw loo barto Erayga Ilaah; si gaar ahna waa in Daanyeel iyo Muujintii loo siiyo fiiro aan weligeed hore loo siin taariikhda hawshayada. Waxaa laga yaabaa inaan wax yar ka nidhaahno qodobo qaarkood oo ku saabsan awoodda Roomaanka iyo baabbanimada; laakiin waa inaan dadka u jeedinnaa waxa nebiyadu iyo rasuulladu ku qoreen waxyiga Ruuxa Quduuska ah ee Ilaah hoostiisa. Ruuxa Quduuska ahi wuxuu arrimaha u habeeyey sidaas, labadaba marka wax sii sheegidda la bixinayey iyo dhacdooyinka lagu sawirayba, si loo baro in wakiilka aadanaha ah aan la hor keenin aragga, balse lagu qariyo Masiixa dhexdiisa, iyo in Rabbiga Ilaaha samada iyo sharcigiisa la sarraysiiyo. Akhri kitaabka Daanyeel. Mid mid u soo qaad taariikhda boqortooyooyinka halkaas lagu matalay. Eeg dawlad-yaqaanno, goleyaal, ciidammo xoog badan, oo arag sida Ilaah u shaqeeyey si uu u hoosaysiiyo kibirka dadka, una dhigo ammaanta aadanaha boodhka dhexdiisa….”

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

“Iftiinkii Daanyeel ka helay Ilaah waxaa si gaar ah loogu bixiyey maalmahan ugu dambeeya. Ru’yooyinkii uu ku arkay hareeraha wabiyada Ulaay iyo Hiddeqel, kuwaas oo ah webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodkii rumoobidda, oo dhacdooyinkii la sii sheegay oo dhanna dhowaan way dhici doonaan.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

“Tixgeli duruufihii quruunta Yuhuudda markii waxsii‑sheegyadii Daanyeel la bixiyey.

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

“Aynu waqti badan siino barashada Kitaabka Quduuska ah. Erayga uma fahanno sida ay inoo habboon tahay. Kitaabka Muujintii wuxuu ku furmaa amar nalagu farayo inaan garanno waxbaridda uu ka kooban yahay. ‘Waxaa barakaysan kan akhriya, iyo kuwa maqla erayada wax sii sheegiddan,’ ayuu Ilaah ku dhawaaqaa, ‘oo xajiya waxyaalaha ku qoran dhexdeeda, waayo wakhtigu waa dhow yahay.’ Markaan innagu dad ahaan fahamno waxa kitaabkani inooga dhigan yahay, waxaa dhexdeenna lagu arki doonaa soo nooleyn weyn. Si buuxda uma fahanno casharrada uu ina barayo, in kastoo naloo siiyey amarka ah inaynu baadhno oo daraasayno.”

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

“Waagii hore macallimiin waxay ku dhawaaqeen in Daanyeel iyo Muujintii ay yihiin buugaag la shaabadeeyey, dadkiina way ka jeesteen. Xijaabkii, oo sirtiisa u muuqata ay dad badan ka horjoogsatay inay kor u qaadaan, Ilaah gacantiisa qudheedu ayuu ka qaaday qaybahaan Eraygiisa ka midka ah. Magaca laftiisa ee ‘Muujintii’ ayaa ka hor imanaya sheegashada ah in uu yahay buug la shaabadeeyey. ‘Muujintii’ waxay ka dhigan tahay in wax muhiim ah la muujiyey. Runta ku jirta buuggan waxaa loo jeedinayaa kuwa ku nool maalmahan ugu dambeeya. Waxaynu taagan nahay iyadoo xijaabkii laga qaaday meesha quduuska ah ee waxyaalaha barakaysan. Waa inaanan dibadda istaagin. Waa inaan galnaa, laakiin ma aha annagoo leh fikrado dayacaad iyo xurmo-darro leh, ama tallaabooyin degdeg iyo kacsanaan leh, balse annagoo leh xurmo iyo cabsida Ilaah. Waxaynu ku dhowaanaynaa waqtiga ay waxsii sheegyada ku qoran buugga Muujintii rumoobi doonaan….”

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Waxaynu haysannaa amarrada Ilaah iyo markhaatifurka Ciise Masiix, kaas oo ah ruuxa wax sii sheegidda. Erayga Ilaah waxaa ku jira dhagaxyo qaali ah oo aan qiime lahayn. Kuwa baadha eraygan waa inay maskaxda ka ilaashadaan mid nadiif ah. Marnaba ma aha inay raacaan damac qalloocan xagga cunidda ama cabbidda.”

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Haddii ay sidaas sameeyaan, maskaxdu way wareeri doontaa; mana ay awoodi doonaan inay u adkaystaan culayska ku imanaya qodista qoto dheer si loo ogaado macnaha waxyaalaha la xiriira muuqaalada gunaanadka taariikhda dunidan.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Marka si ka wanaagsan loo fahmo buugaagta Daanyeel iyo Muujintii, rumaystayaashu waxay yeelan doonaan waayo-aragnimo diineed oo gebi ahaanba ka duwan. Waxaa la siin doonaa aragtiyo noocaas ah oo ku saabsan irdaha samada ee furan, si qalbiga iyo maanku ugu qotomaan dabeecadda ay tahay in kulligood horumariyaan, si ay u gartaan barakada noqon doonta abaalgudka kuwa qalbiga ka daahirka ah.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Rabbigu wuu barakayn doonaa dhammaan kuwa si is-hoosaysiin iyo qabownaan leh u doona inay fahmaan waxa lagu muujiyey Muujintii. Kitaabkan waxaa ku jira waxyaalo aad u badan oo uur leh aan-dhimasho oo ka buuxa ammaano, sidaas daraaddeedna dhammaan kuwa si daacad ah u akhriya oo u baadha waxay helaan barakada kuwa ‘maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran dhexdeeda.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Hal shay si hubaal ah ayaa laga fahmi doonaa daraasadda Muujintii—taas oo ah in xiriirka ka dhexeeya Ilaah iyo dadkiisu uu yahay mid dhow oo go’aan leh.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Xidhiidh cajiib ah ayaa laga arkaa inta u dhaxaysa koonka jannada iyo dunidan. Waxyaalihii loo muujiyey Daanyeel waxaa dabadeed lagu kaabay muujintii loo sameeyey Yooxanaa jasiiradda Batmos. Labadan buug waa in si taxaddar leh loo daraaseeyaa. Laba jeer ayuu Daanyeel weyddiiyey, Ilaa goormay ahaan doontaa dhammaadka wakhtigu?”

“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Oo waan maqlay, laakiinse ma aanan fahmin; markaasaan idhi, Sayidkaygiiyow, maxay ahaan doontaa dhammaadka waxyaalahan? Oo isna wuxuu yidhi, Tag jidkaaga, Daanyeelow, waayo erayadu way xiran yihiin oo waa la shaabadeeyey ilaa wakhtiga dhammaadka. Qaar badan waa la daahirin doonaa, oo waa la caddeyn doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma fahmi doono; laakiinse kuwa caqliga leh way fahmi doonaan. Oo tan iyo wakhtiga allabariga joogtada ah la qaadayo, oo karaahiyada baabba’a keenta la taagayo, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kan suga, oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Laakiinse adigu jidkaaga tag ilaa dhammaadku yimaado; waayo, waad nasan doontaa, oo qaybtaada ayaad ku istaagi doontaa dhammaadka maalmaha.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Waxa shaabaddii ka furay kitaabka oo Yooxanaa siiyey muujinta waxa jiri doona maalmahan ugu dambeeya wuxuu ahaa Libaaxa qabiilka Yahuudah.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Daanyeel wuxuu ku istaagay qaybtiisii si uu u qaado markhaatifurkiisa oo la shaabadeeyey ilaa wakhtiga dhammaadka, markaas oo farriinta malaa’igta kowaad lagu dhawaaqi lahaa dunideenna. Arrimahani waxay leeyihiin muhiimad aan dhammaad lahayn maalmahan ugu dambeeya; hase yeeshee intii ‘badan la nadiifin doono, oo la caddayn doono, oo la tijaabin doono,’ ‘kuwa sharka lahu shar bay samayn doonaan; oo kuwa sharka leh midkoodna ma fahmi doono.’ Sidee run u tahay tani! Dembigu waa xadgudubka sharciga Ilaah; oo kuwa aan aqbalayn iftiinka ku saabsan sharciga Ilaah ma ay fahmi doonaan ku dhawaaqidda farriimaha malaa’igta kowaad, labaad, iyo saddexaad. Kitaabka Daanyeel waxaa laga furay shaabaddii muujintii Yooxanaa, wuxuuna ina hor geeyaa ilaa muuqaallada ugu dambeeya ee taariikhda dhulkan.”

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

“Walaalaheenna miyey maskaxda ku hayn doonaan in aynu ku nool nahay iyadoo aynu ku dhex jirno khataraha maalmaha ugu dambeeya? Akhriya Muujintii iyadoo lala xiriirinayo Daanyeel. Waxyaalahan bara.” Markhaatifurro loo Jeediyey Wadaaddada, 112–115.