In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
Cutubka siddeedaad ee Daanyeel, Daanyeel waxaa la siiyey muujin ku saabsan boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah, dabadeedna wuxuu maqlay wada hadal samawi ah oo lagu muujiyey su’aal iyo jawaab.
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 mid ka mid ah quduusiinta oo hadlaya, quduus kale ayaa quduuskaas hadlaya ku yidhi, Ilaa goormay ahaan doontaa riyadu tan ku saabsan allabariga joogtada ah iyo xadgudubka baabba’a keenaya, oo quduuska iyo ciidankaba loo dhiibo in cagaha lagu tunto? Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; markaas quduuska ayaa la daahirin doonaa. Daanyeel 8:13, 14.
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
Laba iyo tobanka aayadood ee ugu horreeya waxay matalaan riyada, aayadaha saddex iyo tobnaad iyo afar iyo tobnaadna waxay tilmaamayaan riyo kale. Sida labada eray ee Cibraaniga ah ee kala duwan oo labadaba loo tarjumay “laga qaado,” iyo labada eray ee Cibraaniga ah ee kala duwan oo labadaba loo tarjumay “meesha quduuska ah,” cutubka siddeedaad ee Daanyeel waxa kale oo ku jira laba eray oo Cibraani ah oo kala duwan, kuwaas oo labadaba loo tarjumay “riyo.”
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
Marka laga hadlayo labada eray ee loo tarjumay “la qaado,” culimada fiqiga ee Adventism-ku waxay ku doodaan in labada erayba loo fahmo inay ka dhigan yihiin “laga saaro.” Marka laga hadlayo labada eray ee loo tarjumay “meesha quduuska ah,” culimada fiqiga ee Adventism-ku waxay ku doodaan in labada erayba loo fahmo inay ka dhigan yihiin “meesha quduuska ah ee Ilaah,” halka marka laga hadlayo labada eray ee loo tarjumay “waxyi,” culimada fiqiga ee Adventism-ku, mar kale, ay indhaha ka qarsadaan kala duwanaanshaha u dhexeeya labada eray. Kala duwanaanshuhu wuxuu Daanyeel ugu ahaa mid muhiim ah oo ku filan inuu si ula kac ah u adeegsado laba eray oo Cibraani ah oo aad u kala duwan, sidaa darteed waa inaan aqoonsanno oo adkayno kala duwanaanshahaas. Erayga “waxyi,” ee ku jira aayadda saddex iyo tobnaad, waa erayga Cibraaniga ah ee “chazon,” wuxuuna ka dhigan yahay riyo, muujin, ama oraakul—waa waxyi.
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
Ereyga “vision” waxay ka dhacdaa toban jeer cutubka siddeedaad ee Daanyeel, laakiin waxay matalaysaa laba eray oo Cibraani ah oo kala duwan. “Chazon,” oo ku yaal aayadda saddex iyo tobnaad, waxa kale oo laga helaa aayadda koowaad, dabadeedna laba jeer aayadda labaad, dabcan aayadda saddex iyo tobnaad, iyo hal mar aayadaha shan iyo tobnaad, toddoba iyo tobnaad, iyo lix iyo labaatanaad. Toddobada ka mid ah tobanka jeer ee erayga “vision” ka dhacayo cutubka siddeedaad ee Daanyeel, waa erayga “chazon,” kaas oo si fudud u micnihiisu yahay “aragti”.
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
Saddexda jeer ee kale ee erayga “vision” kaga muuqdo cutubka siddeedaad ee Daanyeel, waa erayga Cibraaniga ah “mareh,” oo macnihiisu yahay muuqaal; ama soo-muuqasho. Cutubka siddeedaad, erayga Cibraaniga ah “mareh” sidoo kale hal mar looma turjumin “vision,” balse waxaa loo turjumay “appearance,” taasoo si ka sii dhammaystiran u caddaynaysa macnaha erayga. Maxaa Daanyeel u adeegsaday laba eray oo Cibraani ah oo kala duwan, kuwaas oo macne ahaan isu dhow ilaa xad ay turjubaanadu ula dhaqmaan sidii hal eray oo keliya? Ma muhiim baa?
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Mabda’ kasta oo ku jira Erayga Ilaah wuxuu leeyahay meeshiisa, xaqiiq kastana waxay leedahay xiriirkeeda. Dhismaha oo dhammeystiranina, xagga qorshayntiisa iyo fulintiisaba, wuxuu markhaati u yahay Qoraagiisa. Dhisme noocaas ahna ma jiro maskax aan ahayn tan Kan Aan Xadka Lahayn oo qiyaasi karta ama samayn karta.” Education, 123.
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
Jawaabta su’aasha labaad waa Haa, in ay runtii muhiim tahay sababta uu Daanyeel u sameeyey kala-soociddaas; sidaas darteed waxa ay mas’uuliyad ku noqotaa bartaha waxsii sheegidda inuu raadiyo fahamka su’aasha koowaad, taas oo weydiinaysa sababta uu Daanyeel u sameeyey kala-soociddaas. Kala-soociddii uu sameeyey ee ku saabsan erayga loo tarjumay “meesha quduuska ah,” iyo erayga loo tarjumay “ka qaadid,” waxay leeyihiin cawaaqib weligeed ah; haddaba maxaa qofna uga filan lahaa muhiimad ka yar erayga loo tarjumay “riyo?” “Xaqiiqo kasta” waxay leedahay “saameynteeda” “ee ku jirta ereyga Ilaah,” waxayna saamayn ku leedahay “qaab-dhismeedka” waxsii sheegidda iyo dhammaystirka waxsii sheegidda marka la “fuliyo.”
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Markaan bilaabayno ka fiirsashada erayga “vision,” ee cutubka siddeedaad, “xaqiiqo” “saameyn” ku leh maragga Daanyeel, waa kii ahaa kan ka jawaabay su’aashii Daanyeel siddeed, aayadda saddex iyo tobnaad, isagoo leh, “Ilaa laba kun iyo saddex boqol oo maalmood; markaas ayaa meesha quduuska ah la nadiifin doonaa.”
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
Waxa jira afar xaqiiqo oo si toos ah “khuseeya” cutubka siddeedaad ee Daanyeel, kuwaas oo aan doonayo inaan ka hadlo. Mid ka mid ahi waa in riyadii webiga Ulay loo aqoonsaday wax sii sheegid ku saabsan maalmaha ugu dambeeya, isla markaana ay sidoo kale tahay astaanta “aqoonta” kitaabka Daanyeel oo “la furay” “wakhtiga dhammaadka” sannadkii 1798.
“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 the apostles have written under the inspiration of the 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 the Lord God of heaven and His law are to be exalted.
“Waxa loo baahan yahay in si aad uga dhow loo barto Erayga Ilaah. Gaar ahaan waa in Daanyeel iyo Muujintii la siiyo fiiro aan weligeed hore loo siin taariikhda hawshayada. Waxaa dhici karta in wax yar laga yareeyo waxa aynu ka nidhaahno qodobbo qaarkood oo ku saabsan awoodda Roomaanka iyo baabtiisnimada, hase yeeshee waa in aynu dadka u soo jeedinnaa waxa nebiyadii iyo rasuulladii ku qoreen waxyiga Ruuxa Ilaah hoostiisa. Ruuxa Quduuska ahi arrimaha sidaas buu u habeeyey, labadaba marka wax sii sheegidda la bixinayey iyo dhacdooyinka lagu sawirayba, si uu u baro in wakiilka aadanaha laga ilaaliyo muuqashada, lagu qariyo Masiixa, halka Rabbiga Ilaaha samada iyo sharcigiisana kor loo qaado.
“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. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Akhriya kitaabka Daanyeel. Mid-mid u soo xusuusta taariikhda boqortooyooyinka halkaas lagu matalay. U fiirsada dawlad-yaqaannada, golayaasha, ciidammada xoogga badan, oo arka sida Ilaah u hawlgalay si uu u hoosaysiiyo kibirka dadka, oo uu ammaanta aadanaha ciidda ugu rido. Ilaah keliya ayaa lagu muujiyey inuu weyn yahay. Aragtida nebiga dhexdeeda waxaa lagu arkaa isagoo hoos u dhigaya taliye xoog weyn leh oo mid kalena taagaya. Waxaa loo muujiyey inuu yahay Boqorka koonka, oo ku dhow inuu dhiso boqortooyadiisa weligeed ah—Kan Waayaha Hore, Ilaaha nool, Isha xigmadda oo dhan, Taliyaha wakhtiga hadda jira, Kan muujinaya mustaqbalka. Akhriya oo garta sida liita, sida jilicsan, sida cimri gaaban, sida qalad badan, sida dembiile ah uu dadku u yahay marka uu naftiisa kor ugu qaado wax aan waxba tarayn.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Ruuxa Quduuska ah ayaa inoogu tilmaamaya Ilaah xagga Ishacyaah, Ilaaha nool, inuu yahay shayga ugu weyn ee fiiro loo yeesho—Ilaah sida loogu muujiyey Masiixa. ‘Waayo, ilmo ayaa inoo dhashay, wiilna waa layna siiyey, oo dowladnimaduna garabkiisay saarnaan doontaa; magiciisana waxaa loo bixin doonaa Yaab leh, Taliye, Ilaaha Xoogga leh, Aabbaha weligiis jira, Amiirka Nabadda’ [Ishacyaah 9:6].”
“The light that Daniel received direct 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 have come to pass.
“Iftiinkii Daanyeel si toos ah uga helay Ilaah waxaa si gaar ah loo bixiyey maalmahan ugu dambeeya aawadood. Ru’yoyinkii uu ku arkay webiyada Ulaay iyo Xiddeqel qarkooda, kuwaas oo ah webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodkii rumoobidooda, oo dhacdooyinka la sii sheegay oo dhammu dhowaan way dhici doonaan.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
“Ka fiirsada duruufihii quruunta Yuhuudda markii waxsii sheegyadii Daanyeel la bixiyey. Reer binu Israa’iil waxay ku jireen maxaabiisnimo, macbudkoodiina waa la dumiyey, adeeggoodii macbudkana waa la hakiyey. Diintoodu waxay ku salaysnayd xafladaha nidaamka allabariga. Waxay qaababka dibadda ka dhigeen kuwa ugu muhiimsan, halka ay lumiyeen ruuxii cibaadada runta ah. Adeegyadoodii waxaa kharribay dhaqammada iyo caadooyinka jaahilnimada, oo marka ay gudanayeen xafladaha allabariga kama ay sii eegin hadhka ka baxsan ilaa xaqiiqada. Ma ay garan Masiixa, allabariga runta ah ee dembiyada dadka. Rabbigu wuu ku hawl galay inuu dadka geliyo maxaabiisnimo, oo uu hakiyo adeegyada macbudka, si aan xafladaha dibadda ahi u noqon wadarta oo dhan ee diintooda. Mabaadi’dooda iyo dhaqankooduba waa inay ka daahiraan jaahilnimada. Adeeggii xafladaha ahaa wuu joogsaday si adeegga qalbigu dib ugu soo noolaado. Ammaantii dibadda ahayd waa la qaaday si tan ruuxiga ahi loo muujiyo.”
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
“Dalkii maxaabiisnimadooda, markii dadku u soo jeesteen Rabbiga iyagoo toobad keenaya, ayuu isagu isu muujiyey iyaga. Waxay ka maqnaayeen astaantii dibadda ee joogitaankiisa; hase yeeshee fallaadhaha ifaya ee Qorraxda Xaqnimada ayaa ku soo ifay maskaxdooda iyo qalbiyadooda. Markay Ilaah u qayshadeen iyagoo ku jira is-hoosaysiintooda iyo cidhiidhigooda, waxaa la siiyey nebiyadiisa riyooyin muujinaya dhacdooyinka mustaqbalka—riditaankii kuwii dulminayey dadka Ilaah, imaatinka Bixiyaha, iyo dhisitaankii boqortooyada weligeed ah.” Manuscript Releases, mugga 16, 333–335.
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
“Xaqiiqada” ah in aragtidii Webiga Ulay loo bixiyey maalmaha ugu dambeeya waxay waajib ka dhigaysaa in ardayga waxsii sheegidda uu dadaal u galo inuu garto waxa ay ka sii sheegtay dhacdooyinka lagu matalay aragtida. “Arrimaha” nebinnimo ee la xidhiidha aragtida Webiga Ulay waxaa “qaabeeyey” “Ruuxa Quduuska ah” “labadaba bixinta waxsii sheegidda iyo dhacdooyinka lagu sawirayba.” Wixii ku dhacayay nebi marka uu aragti helo, iyo sidoo kale dhacdooyinka waxsii sheegidda ee nebigu tilmaamayo, waa in la barto, iyadoo la og yahay in labaduba yihiin matalaad nebinnimo oo waxa maalmaha ugu dambeeya rumoobi doona. Tuduca hore wuxuu adkaynayaa in aynu garanno in Daanyeel ku jiray maxaabiistii “toddobada goor.”
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
Daanyeel wuxuu matalaa kuwa garanaya maxaabiisnimadooda dhammaadka saddexda maalmood iyo badhka ee Muujintii kow iyo tobnaad, kuwaas oo markaas Rabbiga ugu soo jeesta toobadkeen, oofiya tukashada Laawiyiintii lix iyo labaatanaad, ka sooca waxa qaaliga ah waxa xun, dabadeedna Rabbigu oofiyo ballanqaadkiisii ahaa inuu soo ururiyo kuwa la kala firdhiyey, isaga oo isu muujinaya iyaga. “Shaygooda ugu weyn ee ay fiiro gaar ah u hayaan,” haddaba, waa “Ilaah sida loogu muujiyey Masiixa.”
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
“Xambaarsanaanta” riyadii Webiga Ulay, iyo sida ay uga qayb qaadato “qaab-dhismeedka” farriinta nebinnimada ee Masiixu “u qorsheeyey,” waa “xaqiiqada” ugu horraysa ee aynu si kooban u eegnay; tuducii la soo xigtayna wuxuu caddaynayaa in ujeeddadeenna ugu weyn ay tahay muujinta Ilaah, sida “Masiixa loogu muujiyey.” Cutubka siddeedaad ee Daanyeel, Masiixa looma soo bandhigin sida Ishacyaah u soo bandhigay, markii Ishacyaah sheegay in Masiixa “magiciisa loogu yeedhi doono Yaab leh, Taliye, Ilaaha xoogga badan, Aabbaha weligiis jira, Amiirka Nabadda.” Cutubka siddeedaad ee Daanyeel, Ilaah waxaa Masiixa dhexdiisa loogu muujiyey sidii Palmoni, oo macnaheedu yahay Kan Yaabka leh ee Tiriya, ama Tiriyaha Qarsoodiyada.
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
“Xaqiiqadaas” waxay dalbanaysaa in la baadho “macnaha” magaca “Palmoni” xambaarsan yahay, iyo sida magacaasu uga qayb qaato “qaab-dhismeedka” iyo “naqshadda” wax sii sheegidda. “Xaqiiqo” saddexaad oo ku jirta Daniel cutubka siddeedaad, oo ay tahay in la garto, ayaa ah in cutubkaas lagu soo bandhigay tiirka dhexe ee caqiidada dhaqdhaqaaqii Milleriyiinta. Jawharaddii ugu iftiinka badnayd ee Miller waxaa laga helay aayadda afar iyo tobnaad, waana inaynu doonno inaynu fahanno “macnaha” ay “xaqiiqadaasu” ku leedahay aragtida Webiga Ulay, taas oo haatan ku jirta geeddi-socodka rumoobiddeeda.
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
Riyadii Miller, markii naxashka la saaray miiska ku yaal bartamaha qolkiisa, waxa uu la iftiimay dhalaalka qorraxda; laakiin maalmaha ugu dambeeya naxashku wuu ka weyn yahay, oo waxa uu u ifayaa toban jeer ka sii dhalaal badan sidii uu u ifay markii ugu horraysay ee lagu saaray miiska Miller. Maxay tahay waxa ku saabsan aragtida Webiga Ulai, oo ay ku jirto tiirka dhexe ee dhaqdhaqaaqii Millerite-ka, taas oo iftiinka caqiidadaas ku kordhinaysa toban jeer maalmaha ugu dambeeya? Maxaa la muujiyey maalmaha ugu dambeeya oo aan la muujin wakhtigii dhammaadka ee 1798? Maxay yihiin “dhacdooyinka” ku jira aragtida Webiga Ulai, kuwaas oo Sister White ay tidhi “hadda waxay ku jiraan geeddi-socodkii rumoobidda?”
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
Haddii aynu si daacad ah isu geyno saddexdan xaqiiqo ee ugu horreeya (riyadii Ulay, Masiixa oo loo muujiyey sida Palmoni, iyo tiirka dhexe ee caqiidada), waa in aynu diyaar u noqonnaa in aynu aqbalno qodob fudud oo saamayn ku yeelan doona daraasaddeenna ku saabsan riyada Wabiga Ulay. Xaqiiqooyinkaas isu tegay waxay ogeysiinayaan kuwa doonaya inay arkaan in farriintii la furfuray sannadkii 1798 ay ahayd farriin “waqti lagu sudhay.” Haddii aanay jiri lahayn qodobka waxsii-sheegidda wakhtiga ee nebinnimada, farriintii Miller ma jiri lahayn.
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
“Xaqiiqada” afraad ee khusaysa cutubkan waa in Milleriyiintu soo bandhigeen farriin ku dhisnayd wakhti nebiyadeed. Si loo adkeeyo xaqiiqadan, Ilaah waxaa lagu muujiyey Masiixa, aayadaha saddex iyo tobnaad iyo afar iyo tobnaad, sida Tiriyaha Cajiibka ah (Palmoni). Fikradda ah in riyadu ku koobnayd oo keliya aqoonsiga Oktoobar 22, 1844, inay tahay dhammaadka laba kun iyo saddex boqol oo maalmood ee aayadda afar iyo tobnaad, waa in biyo qabow lagu shubo muujinta Ilaah ee lagu muujiyey Masiixa sida Palmoni.
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
Falaqiinta Adventism-ku waxay si dadaal leh uga hawlgaleen inay duugaan muhiimadda su’aasha ku jirta aayadda saddex iyo tobnaad ee cutubka siddeedaad ee Daniel, si ay u soo saaraan dhadhanka ku jira saxankooda sheekooyinka khayaaliga ah, kaas oo ay go’aansadeen inuu kuwa aan wax baran ee dhegaha cuncunaya ka mashquuliyo inay dan ka yeeshaan runta la xidhiidha tiirka dhexe ee Adventism-ka.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
Qorniinka, oo ka sarraysay dhammaan kuwa kale, ee ahayd saldhigga iyo tiirka dhexe ee iimaanka Advent-ka waxay ahayd bayaankan: “Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la nadiifin doonaa.” [Daniel 8:14.] Kuwanu waxay ahaayeen erayo ay yaqaaneen dhammaan rumaystayaasha imanitaanka dhow ee Rabbiga. Afafka kumannaan ayaa waxsii-sheegiddan ku celceliyey iyadoo ah hal-ku-dhegga iimaankooda. Dhammaantood waxay dareemayeen in dhacdooyinka halkaas lagu sii sheegay ay ku xidhnaayeen filashooyinkooda ugu iftiinka badan iyo rajadooda ugu qaalisan. Waxaa la muujiyey in maalmahan nebiyadeed ay ku dhammaanayeen dayrtii 1844. Si la mid ah dunida Masiixiyiinta inteeda kale, Adventist-yaduna markaas waxay haysteen in dhulka, ama qayb ka mid ah, uu yahay meesha quduuska ah. Waxay garanayeen in nadiifinta meesha quduuska ahi ay tahay daahirinta dhulka ee dababka maalinta weyn ee ugu dambaysa, iyo in tani ay dhici doonto imaatinka labaad. Sidaas darteed waxaa laga soo gunaanaday in Masiixu uu dhulka ku soo noqon doono sannadka 1844.
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
“Laakiin wakhtigii la cayimay wuu dhaafay, Rabbiguna ma uu muuqan. Mu’miniintu waxay ogaayeen in Erayga Ilaah uusan marnaba fashilmi karin; sidaas darteed fasiraaddooda wax sii sheegidda waa inay khalad ahayd; laakiin xaggee buu qaladku yiillay? Qaar badan waxay si degdeg iyo ka fiirsasho la’aan ah u gooyeen guntinkii dhibaatada iyagoo dafira in 2300-ka maalmood ay ku dhammaadeen 1844. Sabab kale oo taas loo bixiyo ma jirin, marka laga reebo in Masiixu aanu iman wakhtigii ay filayeen. Waxay ku doodayeen in haddii maalmihii wax sii sheegiddu ay ku dhammaadeen 1844, Masiixu markaas soo noqon lahaa si uu meesha quduuska ah u nadiifiyo isaga oo dhulka ku daahirinaya dab; oo maadaama uusan iman, maalmuhu ma dhammaan karin.”
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
“In la aqbalo gunaanadkan waxay la mid ahayd in laga noqdo xisaabintii hore ee xilliyada nebiyadeed. 2300-ka maalmood waxaa la ogaaday inay bilaabmeen markii amarkii Artaxerxes ee dib-u-soo-celinta iyo dhismaha Yeruusaalem uu dhaqan galay, dayrtii sannadka 457 B. C. Markii tan laga dhigtay barta bilowga, waxaa jiray is-waafaq buuxa oo ku saabsan ku-dhaqanka dhammaan dhacdooyinka lagu sii sheegay sharraxaadda muddadaas ee Daanyeel 9:25–27. Lixdan iyo sagaalka toddobaad, kuwaas oo ah 483-da ugu horreeya ee 2300-ka sannadood, waxay ahayd inay gaadhaan Masiixa, Kan La Subkay; baabtiiskii Masiixa iyo subkidii Ruuxa Quduuska ah ee A. D. 27-na si sax ah ayay u rumoobiyeen tilmaantaas. Bartamaha toddobaatanaadkii toddobaad, Masiixa waa in la gooyaa. Saddex sano iyo badh ka dib baabtiiskiisii, Masiix waa la iskutallaabtay, gugii A. D. 31. Toddobaatanka toddobaad, ama 490 sannadood, waxay si gaar ah ugu saabsanaayeen Yuhuudda. Markii muddadaasu dhammaatay, ummaddu waxay shaabadaysay diidmadeedii Masiixa iyada oo la silcinayo xertiisii, rasuulladiina waxay u jeesteen dadka aan Yuhuudda ahayn, A. D. 34. Markaa, maadaama 490-kii sannadood ee ugu horreeyey ee 2300-ku dhammaadeen, 1810 sannadood ayaa hadhay. Laga bilaabo A. D. 34, 1810 sannadood waxay gaadhayaan 1844. ‘Markaas,’ malaa’igtii ayaa tidhi, ‘meesha quduuska ah waa la nadiifin doonaa.’ Dhammaan tilmaamihii hore ee nebiyaddu si aan shaki lahayn ayay u rumoobeen wakhtigii loo asteeyey. Xisaabintan, wax walba way caddaayeen oo is-waafaqsanaayeen, marka laga reebo inaan la arag in wax dhacdo ah oo u dhiganta nadiifinta meesha quduuska ah ay dhacday 1844. In la diido in maalmuhu ku dhammaadeen wakhtigaas waxay ahayd in arrinta oo dhan lagu rido jahawareer, lagana noqdo mawqifyo lagu adkeeyey rumoobitaanno nebiyadeed oo aan mugdi ku jirin.”
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
“Laakiin Ilaah baa dadkiisii ku hoggaamiyey dhaqdhaqaaqii weynaa ee Advent-ka; xooggiisa iyo ammaantiisuna way la socdeen hawshaas, oo isagu ma oggolaan lahayn in ay ku dhammaato gudcur iyo niyad-jab, si loogu canaanto kicitaan been ah oo xamaasad waalli ah. Isagu kama tegi lahayn hadalkiisa isaga oo ku lug leh shaki iyo hubanti-la’aan. In kastoo kuwo badan ay ka tageen xisaabtoodii hore ee muddooyinka nebiyadeed, oo ay diideen saxnaanta dhaqdhaqaaqa ku dhisnaa taas, haddana kuwo kale ma ay doonayn in ay ka noqdaan qodobbadii rumaysadka iyo waayo-aragnimada ee ay taageerayeen Qorniinnadu iyo maragga Ruuxa Ilaah. Waxay rumaysnaayeen in ay qaateen mabaadi’ fasiraad oo sugan intii ay baranayeen waxsii sheegyada, iyo in ay waajib ku ahayd in ay si adag u haystaan runihii ay hore u heleen, ayna sii wadaan isla jidkaas cilmi-baadhista Kitaabka Quduuska ah. Iyaga oo leh salaad daacad ah ayay dib u eegeen mowqifkoodii, oo waxay daraaseeyeen Qorniinka si ay u ogaadaan khaladkoodii. Maaddaama ayan arki karin qalad ku jira xisaabtoodii muddooyinka nebiyadeed, waxaa loo horseeday in ay si dhow u baadhaan mawduuca meesha quduuska ah.” The Great Controversy, 409, 410.
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
Waxaa walaal White noogu sheegay, isla tuducii lagu aqoonsaday aragtida Webiga Ulaay, in ay “jiraan baahi loo qabo daraasad aad uga dhow oo lagu sameeyo Erayga Ilaah.” Culimada fiqiga waxay soo bandhigi doonaan mawduuca “waqtiyada nebiyadeed” ee ku jira tuducii hore ee laga soo qaatay The Great Controversy, iyagoo u qaadanaya in “waqtiyada nebiyadeed” ee walaal White ay xaddidayso faalladeeda ay yihiin shanta waxsii-sheegid ee ku dhex matalan waxsii-sheegidda laba kun iyo saddex boqol oo sannadood. Ka dib oo dhan, ayay ku doodaan, afar ka mid ah waxsii-sheegiddaas si gaar ah ayaa loogu qaadaa tuducaas. Hase yeeshee, “daraasad aad uga dhow” oo lagu sameeyo mawduucan waxay caddaynaysaa in erayga “waqtiyada nebiyadeed,” oo jamac ah, ee qoraallada walaal White uu si ka sii sax ah ugu jeedo labada waxsii-sheegid ee la doonayey in ay rumoobaan Oktoobar 22, 1844.
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
Waxa jira shan waxsii-sheegidood oo waqtiyeed oo gaar ah oo Jibriil u sheegay Daanyeel, kuwaas oo qayb ka ah laba kun iyo saddex boqol oo sannadood. Tan kowaad waxay tilmaamaysaa sagaal iyo afartan sannadood, markii “jidadka iyo derbiyadu lagu dhisi lahaa wakhtiyo dhib badan.” Tan labaad waxay ahayd baabtiiskii Masiixa ka dib afar boqol iyo siddeetan iyo saddex sannadood laga soo bilaabo barta bilowga ah ee 457 BC. Tan saddexaad waxay ahayd iskutallaabta lagu qodbayntiisii; tan afraadna waxay tilmaamaysay goorta injiilku u tegi lahaa Quruumaha dhammaadka afar boqol iyo sagaashan sannadood oo si gaar ah loogu gooni yeelay quruunta Yuhuudda; tan shanaadna, oo tan shanaad oo keliya ah, waxsii-sheegiddaas waqtiyeed waxay ku dhammaatay Oktoobar 22, 1844. Afartii waxsii-sheegidood ee waqtiyeed ee ka horraysay waxay dhammaadeen si weyn ka hor 1844. Haddaba, maxay dhab ahaan uga jeeddaa Sister White markay isticmaasho oraahda “xilliyo nebiyadeed” oo jamac ah, kuwaas oo ahayd inay dhammaadaan 1844?
Addressing the first disappointment of the Millerites she identifies the answer to that question:
Iyadoo ka hadlaysa niyad-jabkii ugu horreeyey ee Milleriyiinta, waxay tilmaamaysaa jawaabta su’aashaas:
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Waxaan arkay dadka Ilaah oo faraxsan oo filasho ku jira, iyagoo sugaya Rabbigood. Laakiin Ilaah wuxuu qasdiyey inuu iyaga tijaabiyo. Gacantiisu waxay qarisay qalad ku jiray xisaabinta xilliyada nebinnimada. Kuwii sugayay Rabbigood ma ayan garan qaladkan, ragga ugu aqoonta badnaa ee wakhtigaas ka soo horjeedayna iyaguna way ku guuldarraysteen inay arkaan. Ilaah wuxuu qasdiyey in dadkiisu ay la kulmaan niyad-jab. Wakhtigii wuu dhammaaday, kuwii Badbaadiyahooda ku sugayay filasho farxad lehna way murugoodeen oo qalbi-jabeen, halka kuwii aan jeclayn muuqashada Ciise, balse fariinta cabsi awgeed u qaatayna, ay ku farxeen inuusan iman wakhtigii la filayay. Qirashadoodu ma ayan taaban qalbiga, mana ayan nadiifin nolosha. Gudbidda wakhtigu si wanaagsan ayaa loogu talagalay inay daaha ka qaaddo qalbiyadan oo kale. Iyagu waxay ahaayeen kuwii ugu horreeyey ee jeesta oo ku jeesjeesa kuwii murugaysnaa ee niyad-jabsanaa, kuwaas oo runtii jeclaa muuqashada Badbaadiyahooda. Waxaan arkay xigmadda Ilaah ee ku jirta tijaabinta dadkiisa iyo siintooda imtixaan baadhitaan ah si loo ogaado kuwa dib u guraya oo ka laabanaya saacadda tijaabada.”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
“Ciise iyo ciidankii samooyinka oo dhanba waxay si naxariis iyo jacayl leh u eegeen kuwii rajada macaan ku sugayay inay arkaan Kan ay nafahoodu jeclaayeen. Malaa'igtu waxay ku dul heehaabayeen iyaga, si ay u xoojiyaan saacaddii imtixaankooda. Kuwii dayacay inay aqbalaan farriintii jannada waxaa looga tegey gudcur, oo cadhada Ilaahna way ku kululaatay iyaga, maxaa yeelay ma ay aqbalin iftiinkii uu samada uga soo diray. Kuwii aaminka ahaa ee niyad-jabay, kuwaas oo aan garan karin sababta Rabbigoodu u iman waayay, laguma tegin gudcur. Mar kale waxaa lagu hoggaamiyey Kitaabbadoodii si ay u baadhaan xilliyadii nebinnimada. Gacantii Rabbiga ayaa laga qaaday tirooyinkii, qaladkiina waa la sharxay. Waxay arkeen in xilliyadii nebinnimadu ay gaadheen 1844, iyo in isla caddayntii ay hore u soo bandhigeen si ay u muujiyaan in xilliyadii nebinnimadu ku xidhmeen 1843, ay caddaynaysay inay ku dhammaanayaan 1844.” Early Writings, 235–237.
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
“Wakhtiyada nebinnimada” waxay ahaayeen “wakhtiyada nebinnimada” ee “gaadhayay 1844,” kuwaas oo Milleriyiintu markii hore rumaysnaayeen inay gaadhayeen 1843. “Wakhtiyada nebinnimada” ee gaadhay 1844 waxay ahaayeen saddex wakhti oo nebinnimo ah, dhammaantoodna waxaa lagu muujiyey looxyada Xabaquuq. Mid ka mid ah saddexdaas wakhti si keliya ayuu u “taabanayaa” 1844, labad kalena waxay gaadhayaan Oktoobar 22, 1844. Kun iyo saddex boqol iyo shan iyo soddonkii maalmood waxay gaadheen isla maalintii ugu horraysay ee 1844, markii niyad-jabkii ugu horreeyey ee Milleriyiinta yimid, oo ay bilaabatay wakhtigii dib-u-dhaca ee labadaba Xabaquuq cutubka labaad, iyo masaalka tobanka bikradood ee Matayos shan iyo labaatanaad.
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
Laba kun iyo saddexda boqol oo maalmood ee Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad, waxay gaadheen Oktoobar 22, 1844, waxaana halkaas sidoo kale ku dhammaaday laba kun iyo shan boqol iyo labaatan sannadood ee “toddobada wakhti” ee ka dhanka ahaa boqortooyada koonfureed ee Yahuudah. Palmoni wuxuu isku soo bandhigayaa inuu yahay Tirsiiyaha Yaabka leh ee aayadda saddex iyo tobnaad ee Daanyeel 8, “qaab-dhismeedka” iyo “naqshadda” nebinnimo ee uu markaas soo bandhigayna waxay ka koobnaayeen ugu yaraan toban waxsii sheegyo waqtiyeed oo isku xiran.
We will begin to consider these truths further in the next article.
Waxaan bilaabi doonnaa inaan sii tixgelinno runahan si ka sii ballaaran maqaalka xiga.
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
Masiixu wuxuu dunida siiyey cashar ay tahay in maskaxda iyo nafta lagu xardho. “Tanu waa nolosha weligeed ah,” ayuu yidhi, “inay ku gartaan adiga oo ah Ilaaha keliya oo runta ah, iyo Ciise Masiix oo aad soo dirtay.” Laakiin Shayddaanku wuxuu ka shaqeeyaa maskaxaha dadka, isagoo leh, Falkaas ama kan sameeya, oo waxaad ahaan doontaan sida ilaahyo. Isagoo adeegsanaya garnaqsi khiyaano leh ayuu Aadan iyo Xaawo ku hoggaamiyey inay ka shakiyaan ereyga Ilaah, oo meeshiisana ku beddelaan aragti u horseedday xadgudub iyo caasinimo. Maantana xeeladdiisa hadal‑macaanka ahi waxay samaynaysaa wixii ay Ceeden ka samaysay. Markii Masiixu dunideenna yimid, wuxuu doortay kalluumaysato is-hoosaysiiya inay noqdaan aasaaska kiniisaddiisa. Xertiisan wuxuu isku dayey inuu u sharraxo dabeecadda boqortooyadiisa iyo hawshiisa. Laakiin fahamkoodii koobnaa ayaa xannibaad ku noqday. Waxay qaadanayeen hadalladii culimmada iyo Farrisiinta, sidaas darteedna wax badan oo ay rumaysnaayeen run ma ahayn. In kastoo Masiixu waxyaalo badan u lahaa inuu iyaga ku yidhaahdo, haddana ma ay awoodin inay maqlaan wax badan oo ka mid ah wixii uu jeclaa inuu u gudbiyo.
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
“Masiixu wuxuu helaa kuwa diinta sheegta ee wakhtigan ku nool inay si buuxda uga dhergeen fikrado qalloocan, sidaas darteedna aanay maskaxdoodu meel ugu bannaanayn runta. Waxbarashada la bixiyo dhexdeeda, macallimiintu waxay ku daraan fikradaha qorayaasha gaalnimada u janjeedha. Sidaas ayay haramaha ugu dhex beereen maskaxda dhallinyarada. Waxay ku hadlaan fikrado aan habboonayn in loo soo bandhigo da’ yar ama da’ weyn toona, iyagoo marna aan ka fiirsan nooca iniin ah ee ay beerayaan, ama goosashada ay khasab ku noqon doonto inay urursadaan taas oo ka dhalan doonta.” Review and Herald, July 3, 1900.