In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. 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. Daniel 10:1–4.

Sannaddii saddexaad oo Kuuros oo ahaa boqorkii Faaris wax baa loo muujiyey Daanyeel, kaas oo magiciisa la odhan jiray Belteshaasar; oo wixii la muujiyey run bay ahaayeen, laakiinse wakhtigii loo qoondeeyey wuu dheeraa; oo isna wuu gartay wixii la muujiyey, oo waxgarasho buu u yeeshay riyadii. Waagaas aniga Daanyeel ahu waxaan murugaysnaa saddex toddobaad oo dhan. Ma aanan cunin kibis macaan, hilibna iyo khamrina afkayga ma soo gelin, oo innaba isma aanan subkin ilaa ay saddexdii toddobaad oo dhan ka dhammaadeen. Oo maalintii afar iyo labaatanaad oo bisha kowaad ah, anigoo jooga dhinaca webiga weyn oo ah Xiddeqel. Daanyeel 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

Intii lagu jiray saddexda maalmood iyo badhka ah ee calaamadaysan ee Muujintii cutubka kow iyo tobnaad, markii labada markhaati ay mayd ahaan waddada ugu yaalliin, “wax” ayaa loo muujiyey Belteshazzar. Hore ayuu u fahmay “aragtida” (mareh), waayo cutubka sagaalaad, Jibriil mar hore ayuu u yimid oo siiyey fahamka aragtida.

Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Haddaba, anigoo weli tukashada ku hadlaya, ninkii Jibriil ahaa ee aan bilowgii aragtida ku arkay, isagoo loo soo diray inuu si degdeg ah u duulo, ayuu i taabtay wakhtigii allabariga fiidkii. Oo isagu wuu i ogeysiiyey, wuuna ila hadlay, oo wuxuu yidhi, Daanyeelow, imminka waxaan u imid inaan ku siiyo xigmad iyo garasho. Bilowgii baryootankaagii ayaa amarku soo baxay, aniguna waxaan u imid inaan kuu muujiyo; waayo, aad baa laguugu jecel yahay; haddaba arrinka garo, aragtidana fiirso. Daanyeel 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

“Ninkii Jabraa’iil,” oo Daanyeel “hore ugu arkay riyadii bilowgii,” waxa uu tilmaamayaa “chazon”-ka, oo ah riyada taariikhda nebinnimada, taas oo loola jeeday in Jabraa’iil u fasiray Daanyeel riyadii ku saabsanaa boqortooyooyinka waxsii-sheegista Kitaabka ee cutubka siddeedaad. Laakiin “riyada” uu Daanyeel markaas ku fiirsan lahaa cutubka sagaalaad waxay ahayd “mareh”-ga, oo ah riyada muuqaalka. Markaas Jabraa’iil waxa uu Daanyeel siiyey kala-faahfaahinta taariikheed ee waxsii-sheegidda laba kun iyo saddex boqol oo sannadood.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Cutubka sagaalaad wuxuu rumoobay sannaddii ugu horraysay ee Daariyus. Markii Belteshaasar sheegay inuu “waxgarad u lahaa riyada,” “sannaddii saddexaad ee Kuros,” wuxuu fahmayey “mareh”-ta, riyada, laba sannadood. Wixii Belteshaasar u yimid inuu garto “waagaas” baroorashada waxay ahayd “arrinka,” taas oo ah erayga Cibraaniga ah ee “dabar,” wuuna dheeraa, waayo wakhtigii loo qabtay wuxuu ahaa laba kun iyo shan boqol iyo labaatan sannadood.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Daa’uud wuxuu hore u fahmay wax ka mid ah “arrinta,” waayo wuxuu fulinayay tukashada Laawiyiintii labaatan iyo lix ee cutubka sagaalaad, taasuna waa tukashadii “arrinta.” Iftiin sii kordhaya ayaa ku soo kordhay “toddobada jeer,” kaas oo Belteshazzar u yimid inuu fahmo intii lagu jiray kow iyo labaatankii maalmood ee baroorta, waxaana korodhkii iftiinka ee “toddobada jeer” intii lagu jiray maalmahaas baroorta ay astaan u ahayd iftiinkii kordhay ee ku saabsan “toddobada jeer” sannadkii 1856. Milleriyiintuna sidoo kale hore bay u yaqaaneen “toddobada jeer,” waayo way ku dhawaaqeen, hase yeeshee waxaa jiray iftiin dheeraad ah oo loo doonayay inuu imtixaano iyaga isla qodobka taariikhdooda ee ay uga gudbayeen dhaqdhaqaaqii Philadelphian una gudbayeen dhaqdhaqaaqa Laodicean.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Maalmihii baroordiiqda ee Belteshaasar waxay la jaanqaadaan taariikhda nebiyadeed ee xilliga dhaqdhaqaaqii Filadelfiya uu ugu gudbay dhaqdhaqaaqii La’odikiya sannadkii 1856, dabadeedna uu ugu gudbay kaniisadda Adventist-ka ee La’odikiya sannadkii 1863. Taariikhda Belteshaasar iyo tan Milleriyiintuba ee iftiinka sii kordhaya ee ku saabsan “toddobada jeer” waxay waafaqsan tahay gudubkii dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad loo galay dhaqdhaqaaqa Filadelfiya ee boqol iyo afartan iyo afarta kun, iyo maalmaha baroordiiqda, kuwaas oo ah inta lagu jiro wakhtiga dib-u-dhaca, markaas oo iftiin sii kordhaya oo ku saabsan “toddobada jeer” la doonayay in la muujiyo.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Beelteshaasar wuxuu matalaa labadaba rasuul iyo dhaqdhaqaaq. Maalmihii baroor-diiqiisa gudahood, rasuulku waa inuu gartaa “arrinta,” taas oo ah Runta, dabadeedna waa inuu “arrinta” u soo bandhigaa dhaqdhaqaaq, marka Miikaa’iil dib u soo nooleeyo labada markhaati sannadka 2023.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Ereyga Cibraaniga ah “mareh” (aragti ku saabsan muuqashada Masiixa), taas oo Daanyeel lagu sheegay inuu fahmay aayadda koowaad, ayaa afar jeer lagu soo bandhigay aragtidii ugu dambaysay ee Daanyeel. Laba jeer waxaa loo turjumay “aragti,” laba jeerna “muuqasho.” Markii ugu horraysay ee Daanyeel eraygaas ku adeegsado aayadda koowaad, wuxuu tilmaamayaa inuu fahmay “aragtida,” laakiin saddexda tixraac ee kale waxay muujinayaan Daanyeel isagoo la kulmaya aragtida. Aayadda lixaad, wejiga Masiixu wuxuu ahaa “sida ‘muuqashada’ hillaaca.”

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. 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 10:4–8.

Oo maalintii afar iyo labaatanaad ee bisha kowaad, anigoo jooga dhinaca webiga weyn oo ah Hiddeqel; ayaan indhahaygii kor u qaaday oo eegay, oo bal eeg, nin baa joogay oo huwan maro wanaagsan, dhexdiisana waxaa ku xidhnaa dahab saafi ah oo Uphaz laga keenay. Jidhkiisuna wuxuu u ekaa berel, wejigiisuna wuxuu u ekaa hillaac, indhihiisuna waxay ahaayeen sida laambado dab ah, gacmihiisa iyo cagihiisuna midabkoodu wuxuu u ekaa naxaas la safeeyey, codkii erayadiisuna wuxuu la mid ahaa codkii dad badan. Aniga oo Daanyeel ah ayaan kelidaydii arkay riyadan; waayo, raggii ila joogay riyada ma ay arag; laakiinse gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Sidaas daraaddeed keliday baa layga tegey, oo waxaan arkay riyadan weyn, xoogna iguma hadhin; waayo, quruxdaydii gudaha ayay igu beddelantay hallig, xoogna ma aanan haysan. Daanyeel 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Waxaa jira eray kale oo Cibraani ah oo loo tarjumay “aragti,” kaas oo aynu ka hadli doonno ka dib marka aynu soo bandhigno qaar ka mid ah sifooyinka erayga Cibraaniga ah ee “mareh.” Aayadihii hore, erayga “muuqaal” ayaa ah erayga Cibraaniga ah ee “mareh.” Isla eraygaas ayaa aayadda lix iyo tobnaad loogu tarjumay “aragti.” Aayadda lix iyo tobnaad, araggii Masiixa ayaa Daanyeel murugaysiiyey.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

Oo bal eeg, mid u eg ekaanta wiilasha dadka ayaa bushimahayga taabtay; markaasaan afkaygii furay oo hadlay, oo waxaan ku idhi kii hortayda taagnaa, Sayidkaygiiyow, aragtidii aawadeed murugadaydii ayaa igu soo noqotay, oo xoogna igama hadhin. Daanyeel 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Ereyga Cibraaniga ah ee loo turjumay “xanuunno” wuxuu ka dhigan yahay biriq, oo “araggii” muuqashadii Masiixa ee Daanyeel ku arkay aayaddaas ayaa biriq isu rogay. “Biriq” xagga waxsii sheegidda waxay ka dhigan tahay meel wax ka leexdaan.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Waxaa jira casharro laga baran karo taariikhda waayihii hore; waxaana fiiro loo jeedinayaa kuwaas, si ay kulligood u wada fahmaan in Ilaah hadda ku shaqeeyo isla hababkii uu weligiis ku shaqayn jiray. Gacantiisa waxaa lagu arkaa shuqulkiisa iyo quruumaha dhexdoodaba hadda, si la mid ah sidii ay had iyo goorba u muuqatay tan iyo markii injiilka markii ugu horraysay loogu dhawaaqay Aadan Ceeden dhexdeeda.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Waxaa jira xilliyo ah kuwo noqda meelo rogmad ah oo ku jira taariikhda quruumaha iyo tan kaniisadda. Maamulka Eebbe gudaheeda, marka dhibaatooyinkan kala duwani yimaadaan, iftiinka waqtigaas ku habboon waa la bixiyaa. Haddii la aqbalo, waxaa ka dhasha horumar ruuxi ah; haddii la diido, hoos-u-dhac ruuxi ah iyo burbur baa ka dambeeya. Rabbigu Eraygiisa dhexdiisa wuxuu ku muujiyey hawsha weerarka leh ee injiilka sidii hore loogu fuliyey, iyo sida mustaqbalka loo sii wadi doono, ilaa collaadda xidhitaanka, marka quwadaha Shaydaanku samayn doonaan dhaqdhaqaaqoodii ugu dambeeyey ee yaabka lahaa.” Bible Echo, August 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Aayadda lix iyo tobnaad waxay ka dhigan tahay meel taariikhda Belteshazzar uu matalayo ay ka leexato. Waa meel isbeddel u ah geeska Jamhuuriga ah (qaranka) iyo geeska Borotestaanka ahba (kiniisadda). Waxay ka dhigan tahay qalalaase, waxayna ka dhigan tahay barta iftiin gaar ah loo siiyo taariikhdaas. Meesha Daniel uga dhacday leexashadaas waxay timid markii Daniel la “taabtay,” mar labaad, taas oo ahayd tii labaad ee saddex jeer. Daniel saddex jeer baa la taaban lahaa, mar labaadkii la taabtayna waxay u ahayd meel leexasho; meeshaas leexashaduna waxay ahayd tii labaad ee saddex jeer oo Daniel arkay aragtida “mareh.”

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

Oo, bal eeg, mid u eg ekaanta binu-aadmiga ayaa bushimahayga taabtay; markaasaan afkayga kala qaaday, waanan hadlay, oo waxaan ku idhi kii hortayda taagnaa, Sayidkaygiiyow, aragtidii aawadeed murugadaydii ayaa igu soo noqotay, mana aanan haysan xoog innaba. Daanyeel 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Waxaan si dhow uga hadli doonnaa saddexda taabasho. Markii ugu horraysay ee afarta jeer ee erayga “mareh” uu Daanyeel adeegsaday, waxay ahayd markhaatigiisii inuu fahmay riyada, halka saddexda tixraac ee ugu dambeeyana ay tilmaamayaan waayo-aragnimadiisii markii uu dhab ahaan arkay muuqaalka. Markii saddexaad ee uu aqoonsanayo riyada muuqaalka waa aayadda siddeed iyo tobnaad, halkaas oo markii saddexaad la taabtay.

Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

Markaasaa waxaa mar kale ii yimid oo i taabtay mid leh ekaanshaha nin, wuuna i xoogaystay. Daniel 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

Taabashadii labaad, ee ku xusan aayadda lix iyo tobnaad, taas oo ah tixraaca labaad ee riyada “marah”, xooggiisii waa ka tegey; laakiin taabashadii saddexaad, xooggiisii waa loo soo celiyey. Aayadaha toban, lix iyo tobnaad, iyo siddeed iyo tobnaad ayuu Daanyeel taabasho helayaa. Aayadda lixaad, Daanyeel wuxuu arkaa muuqaalka Masiixa, dabadeedna Jibriil; aayadda tobanna, Jibriil ayaa Daanyeel taabanaya markii ugu horraysay.

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. 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.

Markaasaan indhahaygii kor u qaaday, waan eegay, oo bal eeg, nin dhar wanaagsan qaba ah ayaa taagnaa, dhexdiisuna waxaa ku xidhnaa dahab saafi ah oo Uufaas laga keenay. Jidhkiisuna wuxuu u ekaa berayl, wejigiisuna wuxuu u ekaa hillaac, indhihiisuna waxay ahaayeen sida laambado dab ah, gacmihiisii iyo cagihiisiina midab ahaan waxay u ekaayeen naxaas la safeeyey, codkii hadalladiisuna wuxuu la mid ahaa codka dad badan. Aniga Daanyeel oo keliya ayaa arkay riyadaas; waayo, nimankii ila jiray riyada ma ay arkin; laakiinse gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Sidaas daraaddeed anigaa keliday hadhay, oo waxaan arkay riyadan weyn, xoogna iguma hadhin; waayo, quruxdaydii gudaha igu jirtay qudhun bay isu beddeshay, xoogna ma aanan sii haysan.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.

Habase yeeshee, waxaan maqlay codkii hadalladiisa; oo markii aan maqlay codkii hadalladiisa, waxaan wejigayga ugu dhacay hurdo qoto dheer, wejigayguna dhulka ayuu u jeeday. Oo bal eeg, gacan baa i taabatay, taas oo igu taagtay jilbahayga iyo calaacalaha gacmahayga. Markaasuu igu yidhi, Daanyeelow, nin aad loo jecel yahayow, garo hadallada aan kula hadlayo, oo si qumman u istaag; waayo, hadda adigaa laygu soo kaa diray. Oo markuu eraygaas ila hadlay, anigoo gariiraya ayaan istaagay. Markaasuu igu yidhi, Ha baqin, Daanyeelow; waayo, maalintii ugu horraysay ee aad qalbigaaga u jeedisay inaad wax garato, oo aad isu hoosaysiiso Ilaahaaga hortiisa, hadalladaadii waa la maqlay, aniguna waxaan u imid hadalladaada aawadood. Laakiinse amiirkii boqortooyada Faaris ayaa iga hor joogsaday kow iyo labaatan maalmood; laakiin bal eeg, Miikaa'iil, oo ka mid ah amiirrada waaweyn, ayaa u yimid inuu i caawiyo; aniguna halkaasaan la joogay boqorradii Faaris. Haddaba waxaan u imid inaan ku fahansiiyo waxa dadkaaga ku dhici doona maalmaha ugu dambeeya; waayo, riyadu weli waa tan maalmo badan. Daanyeel 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Markaas aayadda lix iyo tobnaad, Daanyeel mar labaad baa la taabtaa, markuu arko muujintii Masiixa.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

Oo markuu erayo caynkaas ah ila hadlayna, wejigaygii ayaan dhulka u jeediyey, oo carrab la’aan baan noqday. Oo bal eeg, mid u eg ekaanshaha binu-aadmiga ayaa bushimahayga taabtay; markaasaan afkayga furay, waan hadlay, oo waxaan ku idhi kii hortayda taagnaa, Sayidkaygiiyow, riyada aawadeed xanuunnadaydii ayaa igu soo noqday, xoogna iguma hadhin. Waayo, sidee baa addoonka sayidkanu ula hadli karaa sayidkan? waayo aniga xaggayga, isla markiiba xoog iguma hadhin, neefna iguma harin. Daanyeel 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Markaasaa Daanyeel ayaa mar saddexaad la taabtay, markii Jibriil muuqday, ee ma aha Masiixa.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

Markaas ayaa haddana waxaa ii yimid mid leh ekaanshaha nin, wuuna i taabtay oo i xoogsiiyey, oo wuxuu yidhi, Ninyahow aad loo jecel yahayow, ha cabsan; nabad ha kuu ahaato; xoog yeelo, haa, xoog yeelo. Oo markuu ila hadlay, ayaan xoogaystay, oo waxaan idhi, Sayidkaygu ha hadlo, waayo, adigu waad i xoogsiisay. Markaasuu yidhi, Ma taqaannaa sababta aan kuugu imid? Oo haatan waxaan ku noqon doonaa inaan la diriro amiirkii Faaris; oo markaan baxona, bal eeg, amiirka Gariigga ayaa iman doona. Laakiinse waxaan ku tusi doonaa waxa ku qoran kitaabka runta; oo ma jiro mid waxyaalahan igula jira mooyaane Miikaa’eel oo ah amiirkiinna. Daanyeel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

Daanyeel saddex jeer baa la taabtay, jeerka kowaad iyo jeerka saddexaadna malaa’ig Jibriil baa taabatay. Jeerka labaad ee la taabtayna, Masiixa ayaa taabtay. Daanyeel afar jeer ayuu adeegsaday isla eraygii Cibraaniga ahaa, hase yeeshee jeerka ugu horreeya ee afartaas, ee aayadda koowaad, wuxuu sheegay inuu fahmay “riyada.” Fahmidda runi waa arrin muhiim ah, laakiin la mid ma aha waaya-aragnimada runta, sida uu sameeyey saddexda jeer ee kale.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Markii ay dhammaadeen maalmihii baroordiiqda Daanyeel, waxaa la siiyey waayo‑aragnimada riyada, taas oo uu hore u faham u lahaa ka hor intaanay dhammaan maalmihii baroordiiqdiisu. Waayo‑aragnimadani waxay ka kooban tahay saddex tallaabo, oo lagu metelay saddex taabasho. Taabashada koowaad iyo ta u dambaysa waxaa fuliyey Jibriil, taabashada dhexena waxaa sameeyey Masiixa. Taabashada koowaad iyo ta u dambaysa waxay ahaayeen xarfaha koowaad iyo kuwa ugu dambeeya ee alifbeetada Cibraaniga. Tallaabadaas labaad, Daanyeel wuxuu garanayaa xaaladdiisa inuu yahay dembiile caasi ah marka loo eego Rabbigiisa, sidaas daraaddeed taabashada dhexedu waxay matalaysaa caasinimo, sida lagu metelay xarafka saddex iyo tobnaad ee alifbeetada Cibraaniga.

“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

“Laakiin Butros hadda kama uu sii fikirayn doonno iyo xammuul toona. Mucjisadan, tan ka sarraysa kuwo kale oo uu weligii arkay oo dhan, waxay isaga u ahayd muujin awood rabbaani ah. Ciise dhexdiisa wuxuu ku arkay Mid dabeecadda oo dhan gacantiisa ku haya oo xukuma. Joogitaanka Ilaahnimadu wuxuu daaha ka qaaday quduusla’aantiisii. Jacaylka uu u qabay Sayidkiisa, ceebta rumaysadla’aantiisii, mahadnaqa is-hoosaysiinta Masiixa, iyo weliba, waxa ugu sarreeya oo dhan, dareenka nijaasnimadiisa hortiisa daahirnimo aan dhammaad lahayn, ayaa gebi ahaanba ka adkaaday. Intii saaxiibbadiisii ay adkaynayeen wixii shabagga ku jiray, Butros wuxuu ku dhacay cagaha Badbaadiyaha, isagoo ku dhawaaqaya, ‘Iga tag; waayo, waxaan ahay nin dembi leh, Rabbiyow.’”

“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

Waxay ahayd isla joogitaankii quduusnimada rabbaaniga ah ee sababtay nebi Daaniyeel inuu u dhaco sidii mid dhintay hortiisa malaa’igta Ilaah. Wuxuu yidhi, “Quruxdaydii waxaa igu dhex rogtay qudhun, xoogna ima uu hadhin.” Sidaas oo kale markii Ishacyaah arkay ammaanta Rabbiga, wuxuu ku dhawaaqay, “Waa ii hoog! waayo, waan baabba’ay; maxaa yeelay, waxaan ahay nin dibno aan nadiif ahayn leh, oo waxaan dhex degganahay dad dibno aan nadiif ahayn leh, waayo, indhahaygu waxay arkeen Boqorka ah Rabbiga ciidammada.” Daniel 10:8; Isaiah 6:5. Dadnimada, iyadoo leh itaaldarradeeda iyo dembigeeda, ayaa la hor keenay kaamilnimada ilaahnimada, markaasuu dareemay inuu gebi ahaanba liito oo aan quduus ahayn. Sidaas ayay ku ahayd kulli kuwii la siiyey inay arkaan weynida iyo haybadda Ilaah.

“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

“Butros wuxuu ku dhawaaqay, ‘Iga tag; waayo, waxaan ahay nin dembi leh;’ hase ahaatee wuxuu ku dhegganaa cagaha Ciise, isagoo dareemaya inaan isaga laga kala saari karin. Badbaadiyuhu wuxuu ku jawaabay, ‘Ha cabsan; hadda ka dib dad baad soo qaban doontaa.’ Waxay ahayd kaddib markii Ishacyaah arkay quduusnimada Ilaah iyo mudnaanla’aantiisa qudhiisa in lagu aaminay farriinta Rabbaaniga ah. Waxay ahayd kaddib markii Butros loo hoggaamiyey is-diidmo iyo ku-tiirsanaan xoogga Rabbaaniga ah in uu helay baaqii shaqadiisa Masiixa aawadiis.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Aragtida “mareh” waa aragtida muuqashada Masiixa, hase yeeshee malaa’igta Jibriil ayaa lagu metelay adeegsiga labaad iyo afraad ee Daanyeel eraygaas adeegsaday. Markii ugu horraysay waxay ahayd hadal sheegaya in Belteshaasar fahmay aragtida, laakiin saddexda jeer ee ugu dambaysa waxay metelayaan Daanyeel oo la kulmaya aragtida. Saddexda jeer ee Daanyeel la kulmo aragtida, isaguna waa la taabtaa.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Markii ugu horraysay ee uu Gibriil taabto waxay ahayd ka dib markii uu arkay muuqaalka Masiixa la ammaaneeyey, waayo-aragnimadaasuna waxay ku reebtay “hurdo qoto dheer anigoo wejigayga ku sugan, wejigayguna xagga dhulka u jeedo.” Riyadu waxay dhalisay kala-soocid, waayo kuwii la jiray “riyadii ma ay arkin; laakiinse gariir weyn baa ku dhacay, sidaas darteedna way carareen si ay isu qariyaan.” Niyad-jabkii ugu horreeyey dhexdiisa, Yeremyaah “keligiis buu fadhiistay, maxaa yeelay gacanta Ilaah,” Belteshaasarna “xoogna iguma hadhin” “waayo” “quruxdaydii igu dhex beddelantay qudhun, oo” “xoogna ma aanan haysan.”

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Markii Gabriʼeel mar labaad taabtay markii ugu horraysay, dabadeedna wuxuu Daanyeel ku taageeray jilbihiisa iyo calaacalaha gacmihiisa. Markaas ayuu ku amray Daanyeel inuu garto erayadii uu kula hadlay oo uu istaago; taasna wuu sameeyey, in kastoo uu gariirayey. Dabadeedna Gabriʼeel wuxuu Daanyeel siiyey faahfaahin ku saabsan wixii dhacay intii lagu jiray kow iyo labaatankii maalmood ee baroorta Daanyeel. Wuxuu sheegay in, kaddib markii uu la halgamay boqorradii Faaris kow iyo labaatankii maalmood, Miikaaʼiil samada uga soo degay inuu dagaalka galo, dabadeedna Gabriʼeel u yimid inuu ka jawaabo baryadii Daanyeel oo uu Daanyeel u sharraxo “waxa ku dhici doona dadkaaga maalmaha dambe.” Markii Miikaaʼiil samada uga soo degay, Gabriʼeel waxaa loo soo diray inuu Daanyeel u sharraxo maalmaha ugu dambeeya.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Sharaxaaddii Jibriil waxaa la siiyey Daanyeel dhammaadkii kow iyo labaatanka maalmood ee baroor-diiqda, taas oo, sida ay tahay adeegsiga sadarba-sadar ee Muujintii cutubka kow iyo tobnaad, ka dhigan wakhtiga ku jira Yexesqeel cutubka toddoba iyo soddonaad marka laba jeer lagu amro inuu wax u sii sheego lafihii dhintay, si labada nebi looga soo sara kiciyo qabuurahooda. Waxay dhacdaa marka Miikaa’iil samada ka soo dego oo uu sara kiciyo jidhkii Muuse, isagoo diidaya inuu Shayddaan la macaamilo sida ku qoran kitaabka Yuudas. Daanyeel weli laba jeer oo kale ayaa la taaban doonaa ka dib markii Jibriil siiyey dulmar ku saabsan maalmihii baroor-diiqda.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Markii Jibriil dhammeeyey, Daanyeelna “wajigiisii dhulka ayuu u jeediyey, wuuna carrab beelay,” dabadeedna Masiixa qudhiisu “taabtay” “bushimihiisii” Daanyeel, markaasuu Daanyeel “afkiisii furay, wuuna hadlay, oo ku yidhi kii hortayda taagnaa, Sayidkaygiiyow, riyadan aawadeed murugadaydii ayaa igu soo noqotay, xoogna iguma hadhin. Waayo, sidee buu addoonka sayidkanu ula hadli karaa sayidkan? maxaa yeelay aniga xaggayga, isla markiiba xoog iguma hadhin, neefna iguma hadhin.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Khibradda ah in Masiixa la arko oo lala hadlo waxay Daaniyeel ku hoosaysiisay boodhka. Wuxuu noqday carrab la’, oo sidaas buu ahaan lahaa haddii Masiixu uusan bushimihiisa taaban, sidii bushimihii Ishacyaah loogu taabtay dhuxushii meeshii allabariga.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

“Sida Ishacyaah u arkay waxyigan ammaanta iyo haybadda Rabbigiisa, waxaa ku dhacay dareen qoto dheer oo ku saabsan daahirnimada iyo quduusnimada Ilaah. Sidee bay u ba’anayd kala duwanaanshaha u dhexeeya kaamilnimada aan la qiyaasi karin ee Abuuriihiisa, iyo jidka dembiga leh ee kuwii isaga la jiray, kuwaas oo muddo dheer lagu tirinayey dadka la doortay ee reer binu Israa’iil iyo reer Yahuudah! ‘Anigaa hoogay!’ ayuu qayliyey; ‘waayo, waan baabba’ay; maxaa yeelay, waxaan ahay nin bushimo nijaas ah leh, oo waxaan dhex degganahay dad bushimo nijaas ah leh, waayo, indhahaygu waxay arkeen Boqorka, Rabbiga ciidammada ah.’ Aayadda 5. Isagoo taagan, sidii iyadoo kale, iftiinka buuxa ee joogitaanka rabbaaniga ah ee meesha ugu quduusan gudaheeda, ayuu garwaaqsaday in haddii lagu daayo cilladdiisa iyo tabar-darridiisa, uu gebi ahaanba kari waayi doono inuu fuliyo hawshii loo yeedhay. Laakiin seraaf baa loo soo diray inuu ka dulqaado murugadiisa oo uu u diyaariyo hawshiisa weyn. Dhuxul nool oo meeshii allabariga ah ayaa bushimihiisa la saaray, iyadoo lagu leeyahay, ‘Bal eeg, tanu bushimahaaga way taabatay; xumaantaadiina waa lagaa qaaday, dembigaagiina waa la nadiifiyey.’ Markaasaa codkii Ilaah la maqlay isagoo leh, ‘Bal yaan diraa, oo yaa noo tegi doona?’ Ishacyaahna wuu u jawaabay, ‘Waa i kan; i dir.’ Aayadaha 7, 8.”

“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

“Booqdihii samada ka yimid ayaa farriintii sugaysay ku amray, ‘Tag, oo dadkaas u sheeg, Runtii maqla, laakiinse ha garanina; Oo runtii arka, laakiinse ha gartina. Qalbiga dadkan buuran ka dhig, Oo dhegahooda culaysi, indhahoodana xidh; Si aanay indhahooda wax ugu arkin, dhegahoodana wax ugu maqlin, Qalbigoodana ugu garan, Oo u soo jeesan, oo loo bogsiiyo.” Aayadaha 9, 10.

“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

Waajibka nebigu wuu caddaa; wuxuu ahaa inuu codkiisa kor ugu qaado ka soo horjeedka xumaatooyinka baahay. Laakiin wuxuu ka cabsanayay inuu hawsha galo isagoo aan haysan wax dammaanad ah oo rajo leh. “Sayidow, ilaa goormaan?” ayuu weyddiiyey. Aayadda 11. Midna miyaan dadkaaga la doortay weligood fahmi doonin oo toobad keeni doonin oo bogsan doonin?

“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

“Culayskii naftiisa ee uu u qabay reer Yahuudah ee qaldanaa ma ay ahayn mid lagu qaado micnela’aan. Hawshiisu ma ay ahayn mid gebi ahaanba aan miro dhalin. Hase yeeshee, xumaatooyinkii sii badanayay qarniyo badan gudahood lagama saari karin wakhtigiisii. Intii uu noolaa oo dhan waa inuu ahaadaa macallin dulqaad iyo geesinnimo leh—nebi rajo sida uu sidoo kale u yahay nebi hoog. Ugu dambaynta marka qasdiga Ilaah la dhammaystiro, miraha buuxa ee dadaalladiisa iyo hawlihii dhammaan rasuullada aaminka ah ee Ilaah way muuqan lahaayeen. Hadhaagii baa badbaadi lahaa. In taas loo helo, farriimaha digniinta iyo baryada waa in loo gaadhsiiyo quruunta caasiga ah, ayuu Rabbigu ku dhawaaqay: ‘Ilaa magaalooyinku baabba’aan oo aan ciduna degganayn, Oo guryuhuna ay dadla’aan noqdaan, Oo dalkuna uu gebi ahaanba cidla noqdo, Oo Rabbiguna dadka meel fog u raro, Oo uu dalka dhexdiisa ka jiro ka-tagid weyn.’ Aayadda 11, 12.”

“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

“Xukunnadii culus ee ku dhici lahaa kuwa aan toobad keenin,—dagaal, masaafurin, dulmi, luminta awoodda iyo maamuuska quruumaha dhexdooda,—waxyaalahan oo dhammu waxay iman lahaayeen si kuwa ku garta iyaga gacanta Ilaah ka cadhaysan loogu hoggaamiyo towbadkeen. Tobankii qabiil ee boqortooyada woqooyi mar dhow ayaa lagu kala firdhin lahaa quruumaha dhexdooda, magaalooyinkooduna cidlo bay ahaan lahaayeen; ciidammada wax dumiya ee quruumaha cadaawadda ahi dhulkooda ayay marar badan dul mari lahaayeen; xataa Yeruusaalem ugu dambayntii way dhici lahayd, Yahuuda na maxaabiis ahaan ayaa loo kaxaysan lahaa; hase yeeshee, Dhulkii Ballanqaadka si buuxda loogama tegi doonin weligiis. Hubintii booqdaha samada ka yimid uu Ishacyaah siiyey waxay ahayd: ‘Dhexdeedana waxaa ku jiri doona meelood meel toban, Oo haddana way soo noqon doontaa, oo waa la baabbi’in doonaa: Sida geedka teilka ah, iyo sida geedka qudka ah, Kuwii jirkoodu ku jiro markii caleemahoodu daataan: Sidaas oo kale farcanka quduuska ahi wuxuu ahaan doonaa jirkeeda.’ Aayadda 13.”

“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

“Hubintan ku saabsan dhammaystirka ugu dambeeya ee qasdiga Ilaah waxay geesinnimo u keentay qalbiga Ishacyaah. Maxaa yeelay hadday quwadaha dunidu isu abaabulaan Yahuudah ka gees ah? Maxaa yeelay hadday rasuulka Rabbigu la kulmaan mucaarad iyo iska-caabin? Ishacyaah wuxuu arkay Boqorka, Rabbiga ciidammada; wuxuu maqlay gabaygii seraafiimta, ‘Dhulka oo dhammu waxaa ka buuxa ammaantiisa;’ wuxuu haystay ballankii ahaa in farriimaha Yehowah ee loo dirayo Yahuudah oo dib-u-gurasho ku jirtay ay la socon doonto awoodda qancinta ee Ruuxa Quduuska ah; nebiguna sidaas ayuu ugu adkaaday hawsha hortaallay. Aayadda 3. Intii ay socotay hawshiisii dheerayd oo adkayd oo dhan, wuxuu la qaatay xusuusta aragtidan. Lixdan sannadood ama ka badan ayuu hor istaagay reer Yahuudah isaga oo ah nebi rajo leh, isagoo sii noqonaya mid geesinnimo badan oo weliba ka sii geesinnimo badan saadaalladiisii ku saabsanaa guusha mustaqbalka ee kiniisadda.” Prophets and Kings, 307–310.