In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.
Qoraalkii u dambeeyey waxaannu ku tilmaannay in Jibriil bixiyey gunaanadka “cadhadii ugu dambaysay” si uu u xaqiijiyo taariikhda 1844, isagoo ku salaynaya laba markhaati. Miller wuxuu fahmay “toddobada wakhti” ee Laawiyiintii lix iyo labaatan, oo lagu fuliyey boqortooyadii Yahuudah, hase yeeshee weligiis ma uu gaadhin meel uu ku arko ujeeddada iyo xidhiidhka xukunka “toddobada wakhti” ee ku dhacay labada boqortooyo ee reer binu Israa’iil, tan woqooyi iyo tan koonfureedba. Inuu weligii garowsaday kala-duwanaanta “cadhada ugu dambaysa” ee aayadda sagaal iyo tobnaad waa wax shaki ku jira, inkasta oo aan shaki ku jirin inuu si guud u fahmay in “cadhadu” ahayd “toddobada wakhti.” Iftiinka ku saabsan cadhadii hore iyo tii ugu dambaysay waxaa shaabbadda ka furay Palmoni sannadkii 1856, laakiin waa la diiday 1863. Hase yeeshee farriintii Miller ee “toddobada wakhti” waxay ahayd mid sax ah, in kastoo ay xaddidnayd.
Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.
Miller ma uuusan garteen in geeska yar ee Roomii jaahiliga ahi uu kor isu qaaday oo sarraysiiyey jaahilinimada, sida ku qoran aayadda kow iyo tobnaad ee Daanyeel siddeed, waayo Miller erayga “la qaado” wuxuu si fudud uga dhignaa in la tirtiro ama la fogeeyo saddexdiisa mar ee uu kaga soo baxay Daanyeel. Habase yeeshee, farriintiisu weli way saxnayd, in kastoo ay xaddidnayd.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
Millerites-ku way garteen in “meesha quduuska ah” ee ku xusan aayadda kow iyo tobnaad ay ahayd macbudkii jaahiliga ee ku yiil magaalada Rooma (Pantheon), hase yeeshee afka Cibraaniga ma ahayn waxa farriintoodu ku dhisnayd. Farriintii Miller waxay ku salaysnayd wakhtiga waxsii sheegidda. Taariikhdii ay farriintoodu ku furfurtay ayaa ka hor istaagtay inay Maraykanka u arkaan boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah; laakiin intaas oo keliya ma aha, waxay kaloo ka hor istaagtay inay baabasiimada u arkaan boqortooyada shanaad ee waxsii sheegidda Kitaabka Quduuska ah.
Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.
Iyagoo lagu khasbay taariikhdii ay ku noolaayeen, waxay waxsii sheegyada u dabaqeen si waafaqsan soo-noqoshada dhow ee Masiixa ee ay filayeen, waana niyad-jabeen, hase yeeshee farriintoodu sax bay ahayd. Markii Gabriyel bixiyo fasiraadda labada riyo ee aayadaha shan iyo tobnaad ilaa toddoba iyo labaatanaad, fahamka Miller ayaa ka hor istaagay inuu garto muujinta ka ballaaran ee boqortooyooyinka taas oo lagu matalay isbeddelka jinsiga ee geeska yar ee aayadaha sagaalaad ilaa laba iyo tobnaad. Milleriyiintu waxay ku arkaan Rooma oo keliya inay tahay boqortooyada afraad oo ah tan ugu dambaysa ee dunida ku taalla, sida ku jirta fasiraadda Gabriyel.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.
Oo waxaa dhacday, markii aniga, xataa aniga Daanyeel, aan arkay riyadii oo aan doondoonay micnaheeda, bal eeg, waxaa hortayda istaagay wax u eg muuqaal nin. Oo waxaan maqlay cod nin oo ka dhex yeedhaya labada qar ee Uulay, kaas oo qayliyey oo yidhi, Jibriilow, ninkan riyada fahansii. Sidaas daraaddeed ayuu u soo dhowaaday meeshii aan taagnaa; oo markuu yimid ayaan cabsaday, oo wejigayga ayaan dhulka ugu dhacay; laakiin wuxuu igu yidhi, Garo, Wiilka Aadamow, waayo, riyadu waxay khusaysaa wakhtiga dhammaadka. Haddaba intuu ila hadlayey ayaan hurdo culus ku dhacay anigoo wejigaygu dhulka ku sii jeedo; laakiinse wuu i taabtay, oo si qumman ayuu ii taagay. Oo wuxuu yidhi, Bal eeg, waxaan ku ogeysiin doonaa waxa dhici doona dhammaadka dambe ee cadhada; waayo, dhammaadku wuxuu ahaan doonaa wakhtiga loo qoondeeyey. Wanka laba gees lahaa ee aad aragtay waa boqorrada Maaday iyo Faaris. Orgiga rida ahuna waa boqorka Giriigga; geeska weyn oo indhihiisa dhexdooda ku yaallaa waa boqorkii ugu horreeyey. Haddaba markuu jabay, oo meeshiisii afar gees ka soo baxeen, afarta boqortooyo waxay ka soo bixi doonaan quruuntaas, laakiin kuma ay jiri doonaan xooggiisii. Oo wakhtiga dambe ee boqortooyadooda, markii xadgudbayaashu ay gaadhaan buuxnaantooda, waxaa kici doona boqor waji daran oo fahamsan hadallo qarsoon. Oo xooggiisu wuu weynaan doonaa, laakiin ma ahaan doono xooggiisa qudhiisa; oo si yaab leh ayuu wax u baabbi'in doonaa, wuuna guulaysan doonaa, oo wax buu samayn doonaa, oo wuxuu baabbi'in doonaa kuwa xoogga badan iyo dadka quduuska ah. Oo xeeladdiisa darteedna khiyaanadu waxay ku liibaani doontaa gacantiisa; oo qalbigiisa ayuu isku weynayn doonaa, oo nabadgelyo ayuu kuwo badan ku baabbi'in doonaa; weliba wuxuu ka gees ahaan doonaa Amiirka amiirrada; laakiinse waxaa lagu jebin doonaa gacan la'aan. Oo riyadii fiidka iyo subaxda ee la sheegay waa run; sidaas daraaddeed riyada xidh, waayo, waxay ahaan doontaa maalmo badan. Oo aniga Daanyeel waan itaal darnaaday, oo maalmo qudh ah baan bukay; dabadeedna waan kacay, oo waxaan qabtay hawshii boqorka; oo riyadii waan ka yaabay, laakiinse ninna ma ay garan. Daanyeel 8:15–27.
Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).
In kasta oo Daanyeel helay muujintii Webiga Ulaay (taas oo hadda ku jirta habka rumoobidda), taariikhda Baabuloon gudaheeda, boqortooyadii kowaad waa laga reebay muujinta. Hore ayaa loogu daray sidii madaxa dahabka iyo libaaxa cutubyada labaad iyo toddobaad, hase ahaatee sifada nebinnimada ee ah in Baabuloon la qaado dabadeedna la soo celiyo ayaa lagu adkeeyey cutubka siddeedaad. Nebukhadnesar wuxuu tusaale u noqday dhaawicii dhimashada lahaa ee baabbanimada markii laga eryay dadka dhexdiisa “toddoba wakhti,” sidaas darteedna wuxuu tusaale u noqday toddobaatankii sannadood ee astaanta ahaa ee dhilladii Turos la illoobo. Daanyeel cutubka siddeedaad, Baabuloon waa laga illoobay boqortooyooyinka waxsii-sheegista Kitaabka Quduuska ah, muujintuna waxay ka bilaabmaysaa reer Maaday iyo Faaris (wananka), taas oo ay xigtay Gariigga (orgiga).
The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.
Boqortooyadii Aleksandar Weyn waxay u kala jabtay afar boqortooyo oo ka awood yarayd Aleksandar, sida tanina loogu matalay cutubka toddobaad shabeelkii lahaa afar baal iyo afar madax. Afartu waxay ka dhigan tahay dunida oo dhan, sida ay u matalaan woqooyi, bari, koonfur iyo galbeed. Aayadda siddeedaad ee cutubka siddeedaad, afar geesood oo caan ah ayaa u baxay xagga afarta dabaylood ee samada. Cutubka toddobaad afarta baal ee Giriigga waxay la jaanqaadaan afarta dabaylood ee cutubka siddeedaad, afarta madax ee Giriigguna waxay la jaanqaadaan afarta geesood ee caanka ah. Afarta madax iyo afarta geesood ee caanka ahi waxay matalaan afarta boqortooyo ee boqortooyadii asalka ahayd ee Aleksandar u kala jabtay, afarta baal iyo afarta dabayloodna waxay matalaan afarta qaybood ee kala qaybsanaanta. Kala soocidda qodobkani waa muhiim in la arko, waayo waxay ka dhigan tahay dood ay Milleriyiintu ka qabeen fahamka dhaqameed ee Protestantiyiinta ee ku saabsanaa boqortooyadii afraad ee Rooma.
On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.
Looxyadii Xabaquuq, sida ay u matalaan jaantusyadii hormuudka ee 1843 iyo 1850, waxaa ku yaal hal keliya oo matalaad ah oo aan sharraxaynin adeegsi nebiyadeed, taasuna waxay khusaysaa kala soocidda afarta madax iyo afarta gees ee muuqda, iyo afarta baal iyo dabaylaha. Isku day lagu mugdi gelinayo runta ah in Rooma tahay boqortooyada afraad ee waxsii sheegidda Kitaabka Quduuska ah, Shaydaanku wuxuu soo bandhigay dood ku saabsan macnaha runta ah ama kan beenta ah ee afarta madax iyo afarta gees ee muuqda, iyo afarta baal iyo dabaylaha. Shaydaanku sidaas ayuu yeelay, waayo kitaabka Daanyeel si cad ayuu u aqoonsanayaa in uu jiro astaan gaar ah oo ku dhex taal kitaabka Daanyeel taas oo dejisay muujintii. Qayb ka mid ah caddaynta dejinaysa astaantaas waxay ku jirtaa afarta madax iyo afarta gees ee muuqda, iyo afarta baal iyo dabaylaha. Borotestaanku waxay taageereen aragti Shaydaani ah oo ku saabsan dooddan, doodduna waxay aad ugu ahayd mid muhiim u ah taariikhda Milleriyiinta ilaa ay dooddaas ku xuseen jaantuska. Awoodda dejinaysa muujinta “chazon” ee kitaabka Daanyeel waxaa lagu aqoonsadaa inay tahay “tuugada dadkaaga,” Borotestaankuna waxay awooddaas u aqoonsadeen inay tahay mid ka mid ah silsilad dheer oo boqorro Suuriyaan ah oo la odhan jiray Antiochus Epiphanes, halka Miller uu u aqoonsaday inay tahay Rooma.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Oo wakhtiyadaasna dad badan baa ka soo kici doona boqorka koonfureed; weliba kuwa dadkaaga wax dhaca ayaa iskor qaadi doona si ay riyada u taagaan; laakiin way dhici doonaan. Daanyeel 11:14.
Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.
Antiyokhus wuxuu ahaa mid ka mid ah boqorrada, isagoo ku jiray silsilad boqorro ah oo ka soo farcantay mid ka mid ah afartii boqortooyo ee boqortooyadii Iskandar u kala burburtay. Geeska yar ee aayadda sagaalaad ee Daanyeel siddeedaad wuxuu ka daba yimid boqortooyadii Iskandar, oo aayadda sagaalaaduna waxay leedahay in midkood ka soo baxay geeskii yaraa.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Oo ka mid ahna waxaa ka soo baxay gees yar, kaas oo aad u weynaaday xagga koonfureed, iyo xagga bari, iyo xagga dalka quruxda badan. Daanyeel 8:9.
The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.
Doodda ku saabsan in Rooma ay tahay tan xaqiijisa riyada, ama in boqor Suuriyaan ah oo tabar yar oo si caddaalad ah aan muhiim u ahayn uu xaqiijiyo riyada, waxay ku jirtaa doodda ah in xoogga geeska yaru uu ka soo baxay mid ka mid ah afarta gees, mise uu ka soo baxay mid ka mid ah afarta dabaylood. Taasu dood weyn ma aha, waayo taariikhda iyo waxsii sheegiddu way cad yihiin in Rooma aanay ahayn farac ka dhashay boqortooyadii Giriigga, balse ay Rooma ahayd awood cusub. Haddii Rooma ay ahayd boqortooyadii afraad, markaas “midkood” ee aayadda sagaalaad ku xusan waa inuu noqdaa mid ka mid ah afarta dabaylood ama baalasha. Haddiise uu ahaa Antiochus Epiphanes, wuxuu ka soo baxay geeska Suuriya.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Milleriyiintu waxay garteen in awoodda loo matalay “kuwii dadkaaga wax dhaca” ay ka hor iman doonto Masiixa.
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.
Oo weliba siyaasadihiisa ayuu khiyaanada gacantiisa ku guulaysiin doonaa; oo qalbigiisana wuu isku weynayn doonaa, nabadna dad badan buu ku baabbi’in doonaa; amiirrada Amiirkoodana wuu ka hor iman doonaa; laakiinse gacan la’aanteed ayaa la jebin doonaa. Daanyeel 8:25.
The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”
“Amiirka amiirrada” waa Masiixa, Antiochus Epiphanes-na wuxuu noolaa waqti aad uga horreeyey dhalashadii Masiixa; sidaas darteed Millerites-ku xaqiiqadan ayay ku muujiyeen shaxdii 1843. Shaxdaas waxay ku dareen taariikhda 164, taas oo dhab ahaan aan lahayn tixraac kitaabi ah, balse si fudud u ahayd calaamad muujinaysa muhiimadda doodda ku saabsan boqortooyadii afraad ee u dhexaysay Miller iyo culimada fiqiga Protestant-ka. Agagaarka sannadka “164” ee shaxda waxay ku qoreen, “Geeridii Antiochus Epiphanes, kaas oo dabcan aan ka hor iman ‘Amiirka amiirrada,’ maadaama uu dhintay 164 sannadood ka hor intaan la dhalan Amiirka amiirrada.”
Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.
Maanta Adventism-ku wuxuu baraa in “tuugagga dadkaaga” uu yahay Antiochus Epiphanes, sida ay sidoo kale sameyso Protestantism-ka riddada ah, in kasta oo waxyigu qoray in “jaantuskii 1843 uu ku hagnaa gacanta Rabbiga oo aan la beddelin.” Millerites-ku waxay ogaayeen in boqorka wejiga daran lahaa uu ahaa Rooma, sidaas daraaddeedna laguma gilgilin waxbaridda shaydaanniga ah ee wiiqaysa awoodda lagu adkayn karo aragtida “chazon.” Kitaabku si cad ayuu u sheegayaa in haddii aan aragti jirin, dadku halaagsamaan.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Meesha aan aragti jirin, dadku way baabba’aan; laakiin kii sharciga dhawra, isagu waa barakaysan yahay. Maahmaahyadii 29:18.
The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.
Aragtida uu Sulaymaan aayadda ku tilmaamayo waa aragtida “chazon”, taas oo aayadda saddex iyo tobnaad ee Daanyeel siddeed ku tahay aragtida aqoonsanaysa jaahilnimada iyo papalnimada oo ku tumanaya meesha quduuska ah iyo ciidanka. Millerite‑yada, labadaas quwadood ee baabbi’inta keena waxay matalayeen boqortooyada afraad ee wax sii sheegidda Kitaabka Quduuska ah, oo iyaga oo aan garanayn boqortooyada afraad ee Rooma (tuugada dadkaaga), ma ay awoodi lahayn inay dhidibada u taagaan aragtida. “Tuugada dadkaaga” ee aayadda afar iyo tobnaad ee Daanyeel kow iyo toban, waxay ahayd inay ka hor istaagaan boqorka koonfureed, is-sarraysiiyaan, dhidibada u taagaan aragtida, dabadeedna dhacaan. Rooma waxay oofisay mid kasta oo ka mid ah astaamahaas.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Cutubka toddobaad, boqortooyada afraad si gaar ah ayaa loogu aqoonsaday inay “ka duwan tahay” boqortooyooyinkii ka horreeyey.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.
Taas dabadeed ayaan riyooyinkii habeenka ku arkay, oo bal eeg, bahal afraad, cabsi badan oo laga argagaxo, aad iyo aadna u xoog weyn; oo wuxuu lahaa ilko bir ah oo waaweyn: wuu liqay, wuuna kala jejebiyey, wixii hadhayna cagihiisa ayuu ku tumay; oo wuu ka duwanaa bahalladii isaga ka horreeyey oo dhan; wuxuuna lahaa toban gees…. Markaasaan doonayay inaan ogaado runta ku saabsan bahalka afraad, kaas oo ka duwanaa kuwa kale oo dhan, aad iyo aadna u cabsi badnaa, oo ilkihiisu bir ahaayeen, cidiyihiisuna naxaas ahaayeen; kaas oo liqay, kala jejebiyey, wixii hadhayna cagihiisa ku tumay; Iyo tobankii gees ee madaxiisa ku yiil, iyo kii kale ee soo baxay, oo saddex ay hortiisa ku dhaceen; kaas oo ahaa geeskii indhaha lahaa, iyo af ku hadlay waxyaalo aad u waaweyn, kaas oo muuqaalkiisu ka sii adkaa saaxiibbadiis. Daanyeel 7:7, 19, 20.
The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.
Boqortooyadii afraad ee Daanyeel toddoba laba jeer baa loo aqoonsaday inay “ka duwan tahay” boqortooyooyinkii ka horreeyey. Haddii “geeska yar” ee aayadda sagaalaad uu si fudud u ahaan lahaa sii-fidinta geeskii Suuriyaanka ahaa (Antiochus Epiphanes), markaas ma uu duwanaadeen. Dugaagyadii ka horreeyey Rooma ee cutubka toddobaad waxay ahaayeen libaaxa, orsada, iyo shabeelka, kuwaas oo dhammaantood ah xayawaan dhab ahaan dabiicadda ka jira; laakiin markii ay timaadday dugaaggii afraad oo leh ilko bir ah iyo ciddiyo naxaas ah, Daanyeel ma uu aqoon dugaag dabiici ah oo matali kara dugaagga cabsida leh ee wax liqi jiray. Wuxuu ahaa mid ka duwan (diverse). “Geeska yar” ee aayadda sagaalaad wuxuu ka soo baxay mid ka mid ah meelaha ay matalayeen afarta dabaylood iyo baalasha, ee kama uu soo bixin mid ka mid ah geesihii ama kuwii caanka ahaa.
Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.
Daani’eel cutubka siddeedaad wuxuu leeyahay in “waqtiga dambe ee boqortooyadooda, marka xadgudbayaashu gaadhaan buuxnaantooda, waxaa kici doona boqor waji daran leh oo garanaya hadallo dahsoon.” “Waqtiga dambe ee boqortooyadooda” (Giriigga, oo u kala jabay afar boqortooyo), intii lagu jiray wakhtiga “marka xadgudbayaashu gaadhaan buuxnaantooda,” waxaa kici lahaa boqor cusub.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.
“Quruun kasta oo soo galay masraxa falalka waxaa loo oggolaaday inay booskeeda dhulka ka qabsato, si loo go’aamiyo xaqiiqda ah inay fulin doonto iyo in kale ujeeddooyinka Ilaaliyaha iyo Kan Quduuska ah. Wax sii sheegiddu waxay raadraacday soo bixiddii iyo horumarkii boqortooyooyinkii waaweynaa ee dunida—Baabuloon, Mado-Faaris, Giriig, iyo Rooma. Mid kasta oo kuwaas ka mid ahna, sida quruumaha awoodda ka yar lehba, taariikhdu way is soo celcelisay. Mid kastaa wuxuu lahaa muddadiisii imtixaanka; mid kastaa wuu ku fashilmay, ammaantiisiina way libdhay, xooggiisiina wuu ka tegey.” Prophets and Kings, 535.
At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.
Dhammaadka (“wakhtiga dambe”) boqortooyada Giriigga, markii koobkii wakhtigooda imtixaanka lagu jiray uu buuxsamay (“markii xadgudbayaashu gaadheen buuxnaanta”), ayaa “boqor waji daran” kici lahaa. Boqorkaasu wuxuu garan lahaa “hadallo qarsoon,” waayo, wuxuu ku hadli lahaa af gebi ahaanba ka duwan Cibraaniga Yuhuudda ama Giriiggii boqortooyadii ka horraysay, maxaa yeelay wuxuu ku hadli lahaa Laatiin. Boqortooyadaas waxaa Muuse u aqoonsaday quruunta keeni doonta go’doomintii sannadihii 66 ilaa 70 AD, halkaas oo, waxyaalaha kale ka mid ah, abaartu aad u xumayd ilaa Yuhuuddu ay cuneen carruurtoodii si ay u noolaadaan.
Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.
Maxaa yeelay, Rabbiga Ilaahaaga ah kumaad ugu adeegin farxad iyo rayrayn qalbi, wax walba badnidooda darteed; sidaas daraaddeed waxaad u adeegi doontaa cadaawayaashaada uu Rabbigu kugu soo diri doono, adigoo ku jira gaajo, iyo harraad, iyo qaawanaan, iyo wax walba baahiidooda; oo isagu qoortaada wuxuu saari doonaa harqood bir ah, ilaa uu ku baabbi'iyo. Rabbigu wuxuu kugu soo kicin doonaa quruun meel fog ka timaadda, dhulka darafkiisa ka timaadda, oo u dheereysa sida gorgorku u duulo; quruun afkeeda aadan garan doonin; quruun weji adag leh, oo aan odayga tixgelin doonin, dhallintana aan u roonaan doonin; oo iyadu waxay cuni doontaa midhaha lo'daada iyo midhaha dalkaaga, ilaa laguu baabbi'iyo; taas oo aan kuugu reebi doonin hadhuudh, iyo khamri, ama saliid, ama dhasha lo'daada, ama adhiga idahaaga, ilaa ay ku baabbi'iso. Oo iyadu waxay kugu hareerayn doontaa irdahaaga oo dhan, ilaa derbiyadaada dhaadheer oo deyrka leh, ee aad ku kalsoonayd, ay ku soo dumaan dalkaaga oo dhan; oo waxay kugu hareerayn doontaa irdahaaga oo dhan dalkaaga oo dhan, kii Rabbiga Ilaahaaga ahi ku siiyey. Oo waxaad cuni doontaa midhaha jidhkaaga, hilibka wiilashaada iyo gabdhahaaga, kuwaas oo Rabbiga Ilaahaaga ahi ku siiyey, intii lagu jiray go'doominta iyo dhibaatada ay cadaawayaashaadu kugu cidhiidhin doonaan. Sharciga Kunoqoshadiisa 28:47–53.
In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”
Cutubka labaad ee Daanyeel boqortooyadii afraad waxaa lagu matalay “bir,” Muusena wuxuu aqoonsaday “quruun” ku ridi doonta Yuhuudda “harqood bir ah.” “Quruuntaasi” waxay “baabbi’in” doontaa Yuhuudda, waxayna u dheereyn doontaa sida gorgor oo kale, gorgorkuna waa astaanta Rooma. Waxay ahaan doontaa “quruun” “afkeeda aadan garan doonin,” waayo afkeedu wuxuu Yuhuudda ugu ahaan doonaa “hadallo mugdi ah.” Waxay ahaan doontaa “quruun weji daran,” sida lagu tilmaamay cutubka siddeedaad ee Daanyeel oo ah “boqor weji daran.” Oo intii lagu jiray “go’doomintii” Yeruusaalem Yuhuuddu waxay cuneen “wiilashooda iyo gabdhahooda.”
Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”
Miller wuxuu aqoonsaday Roomaanka jaahilka ah inuu yahay awooddii uu Muuse sii sheegay, iyo inuu yahay boqortooyadii afraad ee “birta” ahayd ee Daanyeel labaad, iyo “qarankii” ku hadlayey Laatiin, ee aan ku hadlin Cibraani ama Giriig. Miller wax kala soocid ah ma uu samayn boqortooyada afraad iyo tan shanaad ee waxsii sheegidda Kitaabka Quduuska ah, waayo isaga labaduba waxay si fudud u ahaayeen Rooma. Sidaas darteed, markii Roomaankii jaahilka ahaa uu istaagay aayadda saddex iyo labaatanaad, ma uu arki lahayn kala soocidda lagu muujiyey aayadda afar iyo labaatanaad. Riyadii, geeskii yaraa wuxuu isu beddelayey lab ilaa dheddig iyo dheddig ilaa lab aayadaha sagaal ilaa laba iyo tobnaad, aayadda saddex iyo labaatanaadna waxay tilmaamaysaa astaamaha waxsii sheegid ee Roomaanka jaahilka ah, fasiraadda Jibriil ee aayadda afar iyo labaatanaadse waxay isu beddelaysaa Rooma dheddig ah. Awoodda ku jirta aayadda afar iyo labaatanaad waxaa la siiyey inay lahaato “awood weyn,” “laakiin aan ku imanayn xooggiisa qudhiisa; oo wuxuu wax u baabbi’in doonaa si yaab leh, wuuna liibaani doonaa, oo wuu samayn doonaa, oo wuxuu baabbi’in doonaa kuwa xoogga badan iyo dadka quduuska ah.”
Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.
Roomii Baabtiisku waxay ahayd in la siiyo awooddii milatari ee Roomii jaahiliga ahayd, oo waxay baabbi’in lahayd dadka Ilaah kun iyo laba boqol iyo lixdan sannadood, laga bilaabo sannadka 538 ilaa 1798. Waxay u baabbi’in lahayd “si yaab leh,” waayo waa bahalkii dunida oo dhammu “la yaabto dabadiis,” oo waxay ahayd awooddii “wax samayn lahayd oo liibaani lahayd” ilaa cadhadii hore oo “la go’aamiyey” in ay ku dhammaato 1798 la oofiyo.
Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.
Markaas aayadda shan iyo labaatanaad, Jibriil wuxuu raacayaa isbeddelka hore iyo dibedda u socda ee lagu aasaasay aayadaha uu Daanyeel u fasirayay, wuxuuna mar kale la hadlaa Roomaankii jaahilka ahaa, kaas oo nooc kale oo “xeelad” ah ku mideeyay boqortooyadiisa, sida ay marag u yihiin dhammaan taariikhyahannadu. “Xeeladda” Roomaankii jaahilka ahaa waxay ahayd inay quruumaha ku qanciso inay ku biiraan boqortooyadeeda sii ballaaranaysa, waxayna adeegsatay ballanqaadka nabad iyo barwaaqo si ay boqortooyada u dhisto, si ka duwan boqortooyooyinkii ka horreeyey ee lagu aas aasay oo keliya xoog ciidan. Roomaankii jaahilka ahaa sidoo kale wuxuu “isku taagi lahaa Amiirka amiirrada,” sidii uu yeelay markii uu Masiixa saaray iskutallaabta Kalwaari.
Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).
Markaasuu Jibriil wuxuu ka hadlayaa labadii aragti ee uu Daani'eel u fasirayey, isagoo caddaynaya in aragtidii “mareh” ee muuqaalka (labada kun iyo saddex boqol oo maalmood) ay run ahayd, iyo in aragtidii “chazon” ee ku tumashadii quduuska iyo ciidanka ee Roomaankii heykalka-caabudka ahaa iyo Roomaankii baadariga ahaa la “xidho (la shaabadeeyo),” “maalmo badan aawadood” (ilaa wakhtiga dhammaadka ee 1798).
Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.
Markaasaa Daanyeel in muddo ah wuu bukay, dabadeedna shaqadiisii ayuu ku noqday, hase yeeshee weli ma uu fahmin riyadii “mareh”, taas oo ah riyadii Jibriil lagu amray inuu isaga fahamsiiyo. Sababtaas awgeed Jibriil wuxuu ku soo noqon lahaa cutubka sagaalaad, si uu u dhammaystiro hawshiisii ahayd inuu Daanyeel fahamsiiyo riyadii “mareh”.
In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.
Cutubka sagaalaad ee Daanyeel, Daanyeel wuxuu baranayey Erayga nebiyadeed, wuxuuna wax ku fahmay qoraalladii Muuse iyo Yeremyaah. Yeremyaah wuxuu cadeeyey in maxaabiisnimada uu ku jiray ay socon doonto toddobaatan sannadood.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Oo dhulkan oo dhan wuxuu ahaan doonaa cidla iyo wax laga yaabo; quruumahaasuna waxay u adeegi doonaan boqorka Baabuloon toddobaatan sannadood. Oo waxay noqon doontaa, markii toddobaatanka sannadood dhammaadaan, inaan ciqaabi doono boqorka Baabuloon iyo quruuntaas, ayaa Rabbigu leeyahay, xumaantooda aawadeed, iyo dalka reer Kaldayiinba; oo waxaan ka dhigi doonaa baabba’ joogto ah. Yeremyaah 25:11, 12.
According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.
Sida Muuse sheegay, maxaabiisnimada lagu joogo dalka cadowga waxay u dhigmi lahayd wakhti uu dalku ku raaxaysan lahaa sabtiyadiisa.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.
Oo anna waan baabbi’in doonaa; cadaawayaashiinna ku dhex degganna way ka yaabi doonaan. Oo idinkana quruumaha dhexdooda ayaan ku kala firdhin doonaa, oo seef ayaan idinka daba saari doonaa; oo dalkiinnuna cidla ayuu ahaan doonaa, magaalooyinkiinnuna way dumi doonaan. Markaasaa dalku ku raaxaysan doonaa sabtiyadiisa intuu cidla jiifo oo aad idinkuna joogtaan dalkii cadaawayaashiinna; xataa markaasuu dalku nasan doonaa oo ku raaxaysan doonaa sabtiyadiisa. Intuu cidla jiifo oo dhan wuu nasan doonaa; maxaa yeelay, kuma uu nasan sabtiyadiinnii markaad ku degganayd. Laawiyiintii 26:32–35.
Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.
Daani’eel wuxuu ka fahmay Erayga nebinnimada ee Ilaah, markhaati laba ah ku salaysan, in dadkiisii lagu kala eryay dhulkii cadowga, muddadaas oo dhulku ku raaxaysan doono sabtiyadiisa. Wuxuu gartay wixii qoraagii Taariikhdu gartay oo ku saabsanaa toddobaatanka sannadood ee Yeremyaah.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Kuwii seeftii ka baxsatayna wuxuu maxaabiis ahaan ugu kaxeeyey Baabuloon; halkaasna addoommo bay ugu ahaayeen isaga iyo wiilashiisaba ilaa boqortooyadii Faaris taladeedu gaadhaysay; si loo oofiyo eraygii Rabbiga ee afkii Yeremyaah ku yimid, ilaa dalku ku raaxaystay sabtiyadiisii; waayo intii uu cidlaa ahaa ayuu sabti dhawrayay, si loo oofiyo toddobaatan sannadood. Haddaba sannaddii kowaad oo Kuuros boqorkii Faaris ahayd, si eraygii Rabbiga ee afkii Yeremyaah lagaga hadlay loo dhammeeyo, Rabbigu wuxuu kiciyey ruuxii Kuuros boqorkii Faaris, markaasuu boqortooyadiisa oo dhan ka dhex yeedhiyey amar, wuuna qornaa isagoo leh, Kuuros boqorka Faaris wuxuu leeyahay, Boqortooyooyinka dhulka oo dhan Rabbiga ah Ilaaha samadu wuu i siiyey; isaguna wuxuu igu amray inaan isaga guri uga dhiso Yeruusaalem oo ku taal Yahuudah. Bal kuma jiraa idinka oo dhan oo dadkiisa ka mid ah? Rabbiga Ilaahiisa ahu ha la jiro, isna ha kor u baxo. 2 Taariikhdii 36:20–23.
Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.
Daanyeel wuxuu gartay in toddobaatankii sannadood ee Yeremyaah ee ku saabsan kala firdhinta lagu joogayo dalka cadowga, iyadoo dalkuna ku raaxaysanayo sabtiyadiisii, ay ku salaysnaayeen habaarka “toddoba jeer” ee ku qoran Laawiyiintii lix iyo labaatan, oo isagoo addeecaya garashadaas, wuxuu fuliyey daawadii la amray ee halkaas lagu siiyey kuwa ugu dambayntii ku baraaruga xaaladdooda kala firdhisan.
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.
Oo idinka ku hadhay oo nool waxaan qalbigooda ku ridi doonaa tabar-darro dalalka cadaawayaashooda dhexdeeda; oo sanqadha caleen la gariiriyey ayaa eryan doonta; wayna carari doonaan sidii iyagoo seef ka cararaya; wayna dhici doonaan iyadoo aan cidina eryanayn. Midba midka kale ayuu ku dul dhici doonaa sidii iyagoo seef horteed ka cararaya, iyadoo aan cidina eryanayn; mana aad yeelan doontaan xoog aad cadaawayaashiinna hortooda ku istaagtaan. Quruumaha dhexdooda ayaad ku baabbi’i doontaan, oo dalka cadaawayaashiinnu wuu idin liqi doonaa. Kuwa idinka hadhaana xumaantooda ayay ugu baabbi’i doonaan dalalka cadaawayaashooda; oo weliba waxay ula baabbi’i doonaan xumaatooyinka awowayaashood. Hadday qirtaan xumaantooda, iyo xumaanta awowayaashood, iyo xadgudubkoodii ay igu xadgudbeen, iyo weliba inay si iga gees ah u socdeen; iyo in aniguna aan si iyaga uga gees ah u socday, oo aan geeyey dalka cadaawayaashooda; haddaba haddii qalbigooda aan gudnayn la hoosaysiiyo, oo markaasay aqbalaan ciqaabta xumaantooda; markaasaan soo xusuusan doonaa axdigaygii Yacquub, oo weliba axdigaygii Isxaaq, oo weliba axdigaygii Ibraahim ayaan soo xusuusan doonaa; oo dalka waan soo xusuusan doonaa. Dalka qudhiisuna waa laga tegi doonaa iyaga, oo wuxuu ku raaxaysan doonaa sabtiyadiisa intuu cidla ahaan doono iyaga la’aantood; iyaguna way aqbali doonaan ciqaabta xumaantooda; maxaa yeelay, xukummadaydii way quudhsadeen, oo naftooduna qaynuunnadaydii way karaahiyaysatay. Oo weliba intaas oo dhan aawadeed, markay ku jiraan dalka cadaawayaashooda, iyaga ma aanan xoori doono, mana aanan karaahiyaysan doono si aan gebi ahaanba u baabbi’iyo oo aan axdigayga iyaga la jebiyo; waayo, anigu waxaan ahay Rabbiga Ilaahooda ah. Laakiinse aawadood ayaan u soo xusuusan doonaa axdigii awowayaashood, kuwii aan dalka Masar ka soo bixiyey quruumaha hortooda, inaan Ilaahooda u noqdo; anigu waxaan ahay Rabbiga. Kuwanu waa qaynuunnadii, iyo xukummadii, iyo sharciyadii uu Rabbigu dhex dhigay isaga iyo reer binu Israa’iil buur Siinay dusheeda gacantii Muuse. Laawiyiintii 26:36–46.
Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.
Salaadda Daanyeel ee cutubka sagaalaad waxay taabanaysaa qayb kasta oo ka mid ah talada loogu talagalay kuwa is arka iyagoo ku kala firidhsan dalka cadowga. Salaaddaas waa in lala waafajiyaa salaaddiisii cutubka labaad, waayo labadooduba waxay si wadajir ah u matalaan salaadda kuwa ku jira Muujintii cutubka kow iyo tobnaad, kuwaas oo meyd ahaa jidadka magaaladaas weyn ee Sodom iyo Masar, oo ogaada in iyaguna ay ahaayeen kuwo kala firidhsan. Markuu Daanyeel soo gabagabeeyo salaaddiisa, Gabri’eel wuu soo noqdaa si uu u dhammaystiro hawsha sharraxidda aragtida “mareh”, sida uu Ruuxa Quduuska ahi ugu talo galay inuu ugu fuliyo labada markhaati ee Muujintii cutubka kow iyo tobnaad.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; 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. Daniel 9:20–22.
Oo intii aan hadlayay, oo aan tukanayay, oo aan qiranayay dembigayga iyo dembiga dadkayga reer binu Israa’iil, anigoo baryadayda hor dhigaya Rabbiga Ilaahayga ah buurta quduuska ah ee Ilaahayga aawadeed; haa, intii aan weli tukashada ku hadlayay, waxaa i soo gaadhay ninkii Jibriil ahaa, kii aan bilowgii riyada ku arkay, isagoo si dhaqso leh u duulaya, xilligii allabariga fiidkii. Oo isna wax buu ii sheegay, wuuna ila hadlay, oo wuxuu yidhi, Daanyeelow, haatan ayaan u soo baxay inaan ku siiyo xirfad iyo waxgarasho. Daanyeel 9:20–22.
We will continue this study in the next article.
Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.
“Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.
“Wax yar ka hor dhaciddii Baabuloon, markii Daanyeel ka fikirayay waxsii sheegyadan oo uu Ilaah ka doonayay garasho ku saabsan wakhtiyada, waxaa isaga la siiyey riyooyin taxane ah oo ku saabsan kacidda iyo dhicidda boqortooyooyinka. Riyooyinkii ugu horreeyey, sida lagu qoray cutubka toddobaad ee kitaabka Daanyeel, fasiraad baa la siiyey; hase ahaatee, wax walba si buuxda looma caddayn nebigii. ‘Fikirradaydu aad bay ii dhibeen,’ ayuu ka qoray waayo-aragnimadiisii wakhtigaas, ‘oo wejigaygiina waa igu beddelmay; laakiinse arrinkaas qalbigaygaan ku xafiday.’ Daanyeel 7:28.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.
“Aragti kale ayaa iftiin dheeraad ah ku bixisay dhacdooyinka mustaqbalka; waxaana dhammaadkii aragtidan Daanyeel maqlay ‘mid quduus ah oo hadlayay, mid kale oo quduus ahna wuxuu ku yidhi kii quduuska ahaa ee hadlayay, Ilaa goormay ahaan doontaa aragtidu?’ Daanyeel 8:13. Jawaabtii la bixiyey, ‘Ilaa laba kun iyo saddex boqol oo maalmood; markaas ayaa meesha quduuska ah la nadiifin doonaa’ (aayadda 14), waxay ka buuxisay wareer. Si aad u dadaal badan ayuu u doonay inuu garto macnaha aragtida. Wuxuu garan kari waayey xidhiidhka ka dhexeeya toddobaatankii sannadood ee maxaabiisnimada, sida Yeremyaah ku sii sheegay, iyo laba kun iyo saddexda boqol oo sannadood ee uu ku maqlay aragti ahaan booqdaha samadu ku dhawaaqayo inay gudbi doonaan ka hor nadiifinta meesha quduuska ah ee Ilaah. Malagga Jibriil wuxuu siiyey fasiraad qayb ahaan ah; hase ahaatee markii nebigu maqlay erayada, ‘Aragtidu … waxay ahaan doontaa maalmo badan,’ ayuu miyir beelay. ‘Aniga Daanyeel waan miyir beelay,’ ayuu ka qoray waayo-aragnimadiisa, ‘oo maalmo baan bukay; dabadeedna waan kacay, oo waxaan qabtay hawshii boqorka; waxaana la ii yaab ahayd aragtida, laakiinse ninna ma ay garan.’ Aayadaha 26, 27.”
“Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.
Isagoo weli culays u haya Israa’iil aawadiis, Daanyeel mar kale ayuu si qoto dheer u dersay waxsii sheegyadii Yeremyaah. Aad bay u caddaayeen—si aad ah bay u caddaayeen—intaas oo uu markhaatiyadan buugaagta ku qoran ka gartay “tiradii sannadaha, oo eraygii Rabbigu ugu yimid Yeremyaah nebiga, inuu toddobaatan sannadood ku dhammaystiri doono baabba’yada Yeruusaalem.” Daanyeel 9:2.
“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.
“Iimaan ku dhisan erayga sugan ee waxsii-sheegidda, Daanyeel wuxuu Rabbiga ka baryay in ballamahan si dhaqso ah loo oofiyo. Wuxuu ka baryay in sharafta Ilaah la dhawro. Ducadiisa gudaheeda wuxuu si buuxda isugu aqoonsaday kuwii ka gaabiyey qasdiga rabbaaniga ah, isagoo dembiyadooda u qirtay sidii dembiyadiisa.” Prophets and Kings, 553, 554.