All the prophets are speaking more of the last days than the days in which they lived.
Nebiyada oo dhammu waxay ka sii hadlayaan maalmaha ugu dambeeya in ka badan maalmaha ay iyagu ku noolaayeen.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
“Nebi kasta oo qadiimiga ahi waxay u hadleen si ka yar wakhtigoodii marka loo eego kuweenna, sidaas daraaddeed nebinnimadoodu waxay inoo tahay mid weli dhaqan gal ah. ‘Waxyaalahan oo dhammu iyaga waxay ugu dhaceen tusaale ahaan; oo waxaa loo qoray digniinteenna, innagoo ay dhammaadka qarniyadu nagu yimaadeen.’ 1 Korintos 10:11. ‘Iyaga looma muujin inay naftooda u adeegayeen, laakiinse inay annaga noo adeegayeen waxyaalaha hadda laydiinku sheegay kuwii idiinku wacdiyey injiilka iyagoo leh Ruuxa Quduuska ah oo samada laga soo diray; waxyaalahaas oo malaa’iguhuna ay jecel yihiin inay dhex fiiriyaan.’ 1 Butros 1:12
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitaabku waxay urursatay oo isku xidhxidhay khasnaddeeda jiilkan ugu dambeeya. Dhammaan dhacdooyinkii waaweynaa iyo hawlihii culus ee taariikhda Axdigii Hore way soo noqnoqdeen, oo welina way ku soo noqnoqonayaan, kiniisadda maalmahan ugu dambeeya.” Selected Messages, book 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
Daanyeel wuxuu matalayaa dadka Ilaah, kuwaas oo maalmaha ugu dambeeya ku ogaaday Erayga nebinnimada in la kala firdhiyey. Markay xaqiiqadaas ku baraarugaan, waxaa laga doonayaa inay gutaan salaadda Laawiyiintii 26, iyo weliba salaadda lagu fahmayo sirta ugu dambaysa ee nebinnimada ee la furo wax yar ka hor intaan nimcadu xidhmin, sida ay u matalayso salaadda Daanyeel ee cutubka labaad. Haddii oo marka ay galaan waayo-aragnimada Daanyeel, malaa’igta Jibriil way taaban doontaa, way wargelin doontaa, wayna la hadli doontaa, iyada oo ujeeddadu tahay in la siiyo “xirfad iyo garasho.” Kuwa caqliga leh waa kuwa “fahma” “korodhka aqoonta” marka sir nebinnimo la furo.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Oo wuu i ogeysiiyey, wuuna ila hadlay, oo wuxuu yidhi, Daanyeelow, haatan waxaan u imid inaan ku siiyo xigmad iyo garasho. Bilowgii baryootankaagii amarku wuu soo baxay, anna waxaan u imid inaan kuu muujiyo; waayo, aad baa loo kuu jecel yahay; sidaas daraaddeed hadalka garo, oo riyada fiirso. Daanyeel 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Muujintii Daniel loo sheegay inuu fiirsado waa muujintii “mareh” ee muuqaalka. Jibriil ma uu dhammaystirin hawshii loo igmaday cutubka siddeedaad markii lagu amray inuu Daniel fahamsiiyo muujinta “mareh.” Cutubka sagaalaad ayuu ku soo noqday si uu u dhammeystiro fasiraadda. Cutubka sagaalaad, Daniel mar dambe kuma noolayn xilligii boqortooyada Baabuloon, balse wuxuu ku jiray taariikhda boqortooyadii Maado-Faaris.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
Markii Jibriil Daniyel ku faro inuu “waxa garto,” oo uu “muujinta ka fiirsado,” wuxuu tilmaamayaa hab kala-soocid maskaxeed ah oo uu doonayo in Daniyel ku dhaqmo. Erayada loo tarjumay “garto” iyo “ka fiirsado” waa isla erayga Cibraaniga ah. Eraygu waa “biyn,” waxaana uu ka dhigan yahay in maskax ahaan wax loo kala saaro. Erayga Cibraaniga ah ee loo tarjumay “waxa,” waa “dabar,” waxaana uu ka dhigan yahay “Ereyga.” Sidaas darteed Jibriil wuxuu Daniyel, iyo kuwa uu matalo maalmaha ugu dambeeya, ku wargelinayaa inay si sax ah u kala qaybiyaan Ereyga runta.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Ku dadaal inaad isu muujiso mid Ilaah loo aqbalay, shaqaale aan u baahnayn inuu xishoodo, oo si qumman u kala qaybinaya ereyga runta ah. 2 Timoteyos 2:15
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Ereyga “matter” waxa kale oo Daanyeel ku adeegsaday cutubka tobnaad, aayadda kowaad, halkaas oo saddex jeer loogu tarjumay “thing.”
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Sannaddii saddexaad ee Kuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, kaas oo magiciisa loogu yeedhi jiray Belteshassar; oo wixii la muujiyeyna run bay ahaayeen, laakiin wakhtigii loo qabtay wuu dheeraa; oo isna wuu gartay wixii la muujiyey, oo waxgarasho ayuu ka helay riyadii. Daanyeel 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
Aayadda, erayga “vision” waa aragtida “mareh” ee muuqaalka, Daanyeelna wuxuu lahaa garasho ku saabsan labadaba waxa (arrinka) iyo weliba aragtida (“mareh”). Aayadda saddex iyo labaatanaad ee cutubka sagaalaad, Jibriil wuxuu Daanyeel faray inuu si qumman u kala saaro arrinka iyo aragtida, aayadda koowaad ee cutubka tobnaadna wuxuu leeyahay garasho ku saabsan labadaba arrinka (waxa) iyo aragtida (“mareh”). Jibriil wuxuu Daanyeel ugu sheegaya cutubka sagaalaad inuu garto kala duwanaanta (si qumman u kala saaro) u dhexeysa arrinka iyo aragtida. Aragtidu waa aragtida “mareh,” “arrinka” ama “waxa” se waa aragtida “chazon.”
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Cutubka siddeedaad labada riyo waa la aqoonsaday, waxaana la xusay kala duwanaansho, waayo Daanyeel wuxuu jeclaa inuu fahmo riyada “chazon”, hase yeeshee Jibriil waxaa lagu amray inuu Daanyeel fahamsiiyo riyada “mareh”. Markii Jibriil bilaabayo hawshiisa ah inuu Daanyeel fahamsiiyo “arrinta” iyo “riyada”, wuxuu Daanyeel ogeysiinayaa inuu fiiro gaar ah u yeesho in ay yihiin laba riyo oo kala duwan.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Oo wuu i ogeysiiyey, wuuna ila hadlay, oo yidhi, Daanyeelow, haatan waxaan u imid inaan ku siiyo xigmad iyo garasho. Bilowgii baryooyinkaaga ayaa amarkii soo baxay, anna waxaan u imid inaan kuu muujiyo; waayo, aad baa laguu jecel yahay; sidaas daraaddeed arrinta garo, oo riyada fiirso. Toddobaatan toddobaad ayaa loo go'aamiyey dadkaaga iyo magaaladaada quduuska ah, in xadgudubka la dhammeeyo, oo dembiyada la soo afjaro, oo xumaanta loo heshiisiiyo, oo xaqnimo weligeed ah la keeno, oo riyada iyo wax sii sheegidda la shaabadeeyo, oo Kan ugu Quduusan la subko. Haddaba ogow oo garo in tan iyo bixitaankii amarka Yeruusaalem dib loogu soo celinayo oo loo dhisayo ilaa Masiixa Amiirka ahu ay ahaan doonaan toddoba toddobaad iyo laba iyo lixdan toddobaad; jidadkii mar kale waa la dhisi doonaa, iyo derbigii, xataa wakhtiyo dhib badan leh. Oo laba iyo lixdanka toddobaad dabadood Masiixa waa la gooyn doonaa, laakiinse naftiisa aawadeed ma aha; oo dadka amiirka iman doona ayaa baabbi'in doona magaalada iyo meesha quduuska ah; oo dhammaadkeeduna daad buu ahaan doonaa, oo ilaa dhammaadka dagaalka baabba'yo ayaa la go'aamiyey. Oo axdiga ayuu kuwa badan la adkayn doonaa hal toddobaad; oo toddobaadka badhkiisa ayuu allabariga iyo qurbaanka joojin doonaa, oo karaahiyooyinka fidintooda aawadeed wuxuu ka dhigi doonaa cidla, ilaa dhammaadka buuxa, oo wixii la go'aamiyeyna waxaa lagu shubi doonaa kan cidlaysan. Daanyeel 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
Jibriil wuxuu rabay in Daanyeel garto in waxyaabaha ka kooban aragtida “chazon” iyo aragtida “mareh” labadaba lagu matali doono fasiraadda uu u siiyey Daanyeel. Fasiraaddu waxay wax ka qaban lahayd labada aragtiba, waxaana mas’uuliyadda Daanyeel ahayd inuu si qumman u kala saaro aragtida ka hadlaysa ku tumanidda meesha quduuska ah iyo ciidanka, iyo aragtida horseedday muuqashadii Masiixa ee Quduusyada ugu Quduusan 22-kii Oktoobar, 1844.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
Jibriil wuxuu tilmaamayaa in laga bilaabo amarkii Artaxerxes ee 457 BC, ay jiri doonaan afar boqol iyo sagaashan sannadood oo “laga gooyey” laba kun iyo saddexda boqol ee sannadood ee riyo-muujinta fiidkii iyo arooryada, taas oo si gaar ah ugu saabsanayd Yuhuudda. Aayadaha hadda la soo xigtay, erayga “la go’aamiyey” ayaa lagu xusay saddex jeer, hase yeeshee waa laba eray oo Cibraani ah oo kala duwan kuwaas oo labadaba aayadaha loogu turjumay “la go’aamiyey”. Markii ugu horraysay ee “la go’aamiyey” la xuso waxay ku jirtaa aayadda afar iyo labaatanaad, eraygaas Cibraaniga ahna waa “chathak” oo macnihiisu yahay “in laga gooyo”.
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
Waxay tilmaamaysaa in Israa’iil la siiyey wakhti tijaabo ah oo ka bilaabmay amarkii saddexaad ee Artaxerxes, kaas oo ku dhammaan lahaa dhagax-ku-diliddii Istefanos sannadkii 34 AD. Afarta boqol iyo sagaashanka sannadood waa “la jaray,” oo waxay matalayeen muddo nebiyadeed oo ka gaaban oo ku jirta wax sii sheegidda dheer ee laba kun iyo saddex boqol oo sannadood. Tirada “afar boqol iyo sagaashan” waa astaan u ah wakhtiga tijaabada, sida uu Ciise markhaati uga yahay.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Markaasaa Butros u yimid isaga oo ku yidhi, Sayidow, immisa jeer ayuu walaalkay igu dembaabi doonaa, anna aan cafiyi doonaa? Ilaa toddoba jeer miyaa? Ciise ayaa ku yidhi, Kuuma odhanayo, Ilaa toddoba jeer; laakiinse, Ilaa toddobaatan jeer oo toddoba ah. Matayos 18:22.
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Dembi-dhaafku dhammaad buu leeyahay, dhammaadkaasna waxaa matalaya tirada “afar boqol iyo sagaashan.” “Afar boqol iyo sagaashanka” sannadood waxay u taagan yihiin wakhti tijaabo ah oo Yuhuudda loo qabtay tan iyo samatabbixintoodii ilaa ay ka buuxiyeen koobkii wakhtigoodii tijaabada ahaa markii Istifanos la dhagxiyey. “Afar boqol iyo sagaashanka” sannadood waxa kale oo ay ku xidhan yihiin habaarka “toddoba jeer” ee ku qoran Laawiyiintii lix iyo labaatan. Kitaabka Quduuska ah waxaa ku jira oo keliya laba meelood oo tixraaca dhulku ku raaxaysanayo sabtiyadiisa. Tan koowaad waxaa laga helaa Laawiyiintii lix iyo labaatan.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. 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 26:27–35.
Oo haddii aydnaan waxyaalahan oo dhan iga dhegaysan, laakiinse aad igu socotaan si iga gees ah; markaas aniguna si iga gees ah ayaan idiinku socon doonaa anigoo cadho ku jira; oo aniga, aniga qudhaydu, toddoba jeer ayaan idinku edbin doonaa dembiyadiinna aawadood. Oo waxaad cuni doontaan hilibka wiilashiinna, hilibka gabdhihiinnana waad cuni doontaan. Oo waxaan dumin doonaa meelihiinna sarsare, sanamyadiinnana waan gooyn doonaa, oo meydadkiinnana waxaan ku dul tuuri doonaa meydadka sanamyadiinna, naftayduna way idin karaahiyaan doontaa. Oo magaalooyinkiinna waxaan ka dhigi doonaa cidlo, meelihiinna quduuska ahna waxaan u bixin doonaa baabba’, oo urta allabaryadiinna udgoonna ma urin doono. Oo dalka waxaan ka dhigi doonaa baabba’; cadaawayaashiinna halkaas degganna way la yaabi doonaan. Oo waxaan idinku kala firdhin doonaa quruumaha dhexdooda, oo seef baan idinka daba bixin doonaa; dalkiinnuna wuxuu ahaan doonaa baabba’, magaalooyinkiinnuna cidlo. Markaasaa dalku ku raaxaysan doonaa sabtiyadiisa intuu baabba’ ahaan jiifo, idinkuna aad ku maqan tihiin dalkii cadaawayaashiinna; xataa markaas dalku wuu nasan doonaa, sabtiyadiisana wuu ku raaxaysan doonaa. Intuu baabba’ ahaan jiifo oo dhan wuu nasan doonaa; maxaa yeelay, kuma uu nasan sabtiyadiinnii markii aad degganaaydeen. Laawiyiintii 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Ciqaabta “toddobada goor,” oo afar jeer lagu xusay cutubka lix iyo labaatanaad, waxay tilmaamaysaa in marka dadka Ilaah la kala firdhiyo, markaas dalku “ku raaxaysan doono sabtiyadiisa.” Daanyeel iyo saddexdii geesi waxa lagu kala firdhiyey dalka cadowga iyadoo la fulinayo habaarkii Muuse, kala firdhintaas toddobaatanka sannadoodna waxay ahayd cashar shay-ahaan astaan u ah kala firdhinta laba kun iyo shan boqol iyo labaatanka sannadood. Waxay ahayd cashar nebinimo oo shay-ahaan ah, oo la mid ah saddexdii sano iyo badhkii abaarta ee Eliyaah intii lagu jiray cadaadintii Yesebeel. Saddexdaas sano iyo badhka ahu waxay matalayeen saddex sano iyo badh nebinimo, kuwaas oo u dhigma kun iyo laba boqol iyo lixdan sannadood oo xukunkii baabbanimada ka socday sannadkii 538 ilaa 1798. Toddobaatanka sannadood wuxuu ahaa astaan u ah “toddobada goor,” sida saddexda sano iyo badhku ay astaan ugu ahaayeen cidlada kun iyo laba boqol iyo lixdanka sannadood. Toddobaatanka sannadood ee maxaabiistii Daanyeel, oo Yeremyaah tilmaamay, waxay metelayeen “afar boqol iyo sagaashan” sannadood.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 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 36:15–23.
Oo Rabbiga Ilaaha ah ee awowayaashood ayaa ergaydiisii ugu soo diray, isagoo aroor hore kacaya oo diraya, maxaa yeelay dadkiisa iyo hoygiisaba wuu u naxariistay. Laakiinse iyagu way ku jeesjeeseen ergadii Ilaah, ereyadiisiina way quudhsadeen, nebiyadiisiina way ku xadgudbeen, ilaa cadhadii Rabbigu ku kacday dadkiisii, si aan dawo dambe u hadhin. Sidaas daraaddeedna wuxuu ku soo kiciyey boqorkii reer Kaldayiin, kaasoo dhallinyaradoodii seef ku laayay gurigii meeshooda quduuska ahayd, mana uusan u naxariisan nin dhallinyaro ah ama gabadh, nin da’ ah ama kii da’du qalloocisay; kulligoodna gacantiisuu geliyey. Oo weelashii guriga Ilaah oo dhan, kuwa waaweyn iyo kuwa yaryarba, iyo khasnadihii guriga Rabbiga, iyo khasnadihii boqorka iyo amiirradiisii; kuwaas oo dhanna wuxuu geeyey Baabuloon. Oo gurigii Ilaahna dab bay ku gubeen, derbigii Yeruusaalemna way dumiyeen, daarihii oo dhanna dab bay ku gubeen, weelashii qaaliga ahaana way wada baabbi’iyeen. Kuwii seefta ka baxsadayna wuxuu maxaabiis ahaan ugu kaxeeyey Baabuloon; halkaasna addoommo bay ugu ahaayeen isaga iyo wiilashiisii ilaa boqortooyadii Faaris talada la wareegtay; si uu u rumoobo eraygii Rabbiga ee afkii Yeremyaah ku yimid, ilaa dalku ku raaxaystay sabtiyadiisii; waayo intii uu cidla ahaa oo dhan sabti buu dhawrayay, si toddobaatan sannadood u buuxsamaan. Haddaba sannaddii kowaad ee Kuros oo ahaa boqorkii Faaris, si eraygii Rabbiga ee afkii Yeremyaah lagaga hadlay u rumoobo, Rabbigu wuxuu kiciyey ruuxii Kuros oo ahaa boqorkii Faaris, markaasuu boqortooyadiisii oo dhan kaga dhex naadiyey amar, qoraalna ku dhigay, isagoo leh, Boqor Kuros oo Faaris ahu wuxuu leeyahay, Boqortooyooyinka dhulka oo dhan Rabbiga Ilaaha samadu waa i siiyey; oo isaguna wuxuu igu amray inaan guri uga dhiso Yeruusaalem oo dalka Yahuudah ku taal. Haddaba kuma jiraa idinka oo dhan kan ka mid ah dadkiisa? Rabbiga Ilaahiisu ha la jiro isaga, oo ha u kaco. 2 Taariikhdii 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Labada keliya ee tixraac ee Kitaabka Quduuska ah ee ku saabsan in dalku ku raaxaysto sabtiyadiisa waxay la xiriiraan kala firdhinta dadka Ilaah iyo toddobaatankii sannadood ee maxaabiisnimada, kuwaas oo matalayay wakhti u oggolaanaya dalka inuu ku raaxaysto sabtiyadiisa. Taasu waxay la’ekayd tirada sabtiyada ay Yuhuuddu dalka u diideen inuu ku helo nasasho. In dalku nasto toddobaatan sannadood waxay matalaysay wadarta sannadihii lagu dhammaystiray fallaagadii ka gees ahayd amarkii ahaa in dalka loo daayo nasasho. Xisaab fudud ayaa muujinaysa in “afar boqol iyo sagaashan” sannadood oo fallaago ah ay ka dhigan yihiin wadar ahaan toddobaatan sannadood oo aanu dalku nasan.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Afar boqol iyo sagaashan sannadood ayaa laga gooyay laba kun iyo saddex boqol oo sannadood, iyagoo ah wakhti tijaabo ahaan loo siiyey Yuhuudda; “afar boqol iyo sagaashan”kaas sannadoodna wuxuu xidhiidh toos ah la leeyahay kala firdhinta “toddobada jeer” ee Laawiyiintii 26.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
Aragtida “chazon” ee ku saabsan tuntidda iyo aragtida “mareh” ee ku saabsan muuqashada dhammaadka laba kun iyo saddex boqol oo sannadood way kala duwan yihiin, hase ahaatee waxay leeyihiin xiriir toos ah. Sida Daanyeel oo kale, dadka Ilaah waa inay si qumman u kala saaraan labada aragti, iyagoo isla mar ahaantaana garanaya xiriirka ay isu leeyihiin. Toddobaatankii sannadood ee maxaabiisnimada, kuwaas oo horseeday saddexdii amar ee Yuhuudda loogu oggolaaday inay ku noqdaan oo ay Yeruusaalem dib u dhisaan, waxay mataleen “afar boqol iyo sagaashan” sannadood oo fallaagayn ah oo ay Yuhuuddu kaga horyimaadeen axdiga ahaa in dalka loo daayo nasasho.
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Markii amarkii saddexaad aqoonsaday fursaddooda ay ku soo noqon lahaayeen oo ay dib ugu dhisi lahaayeen, waxaa la siiyey “afar boqol iyo sagaashan” sannadood oo waqti tijaabo ah, maadaama lagu imtixaamay isla muddadii ay caasinimadoodu keentay baabbi’inta Yeruusaalem iyo kala firidhsanaantoodii. Dhammaadka “afar boqol iyo sagaashan sannadood” ee labaad, caasinimadoodu mar kale waxay keeni lahayd baabbi’inta Yeruusaalem iyo kala firdhintooda dhexda quruumaha.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Kala firdhinta maxaabiisnimadii toddobaatanka sannadood ahayd waxaa ka horreeyey “afar boqol iyo sagaashan” sano oo fallaagow ah, dabadeedna maxaabiisnimadaas toddobaatanka sannadood ahayd waxaa ku xigtay “afar boqol iyo sagaashan sano” oo kale oo fallaagow dheeraad ah.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Muddadii ugu horraysay ee “afar boqol iyo sagaashan” sannadood, taas oo keentay toddobaatankii sannadood ee dhulku nasanayey, waxay ku dhammaatay burburintii Yeruusaalem. Dhammaadkii “afar boqol iyo sagaashan” sannadood ee laga gooyey laba kun iyo saddex boqol oo sannadood, Yeruusaalem mar kale waa la burburiyey, waayo Ciise had iyo jeer dhammaadka wax wuxuu ku tusaaleeyaa bilowga wax.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Toddobaatankii toddobaatanka sannadood ee Israa’iilkii dhabta ahaa ku qaatay Baabuloontii dhabta ahayd waxay astaan u ahayd kala firdhinta “toddoba goor,” waxaana Sister White ay tilmaamaysaa in toddobaatanka sannadood ee maxaabiisnimada Israa’iilkii dhabta ahaa ku qaatay Baabuloontii dhabta ahayd ay ahayd nooc ka tarjumaya kun iyo laba boqol iyo lixdanka sannadood ee maxaabiisnimada Israa’iilka ruuxiga ah ku qaatay Baabuloonka ruuxiga ah.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Kaniisadda Ilaah ee dhulka joogta waxay si dhab ah ugu jirtay maxaabiisnimo muddadan dheer ee cadaadiska aan kala go’a lahayn, sida ay carruurtii Israa’iil ugu haysteen maxaabiis ahaan Baabuloon intii lagu jiray muddadii masaafurinta.” Prophets and Kings, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Kun iyo laba boqol iyo lixdan kii sannadood ee ka soo bilaabmay sannadkii 538 ilaa 1798 waxay ahaayeen astaan u ah “todobada goor.” Dhammaadkii toddobaatanka sannadood, Yuhuuddu way soo noqdeen si ay Yeruusaalem u soo celiyaan oo dib ugu dhisaan. Soo-noqoshadoodii intii lagu jiray saddexda amar waxay calaamadisay bilowga (457 BC) ee laba kun iyo saddex boqolkii sannadood ee aragtida “mareh” taas oo horseedday muuqashadii Masiixa ee Quduuska ugu Quduusan 22kii Oktoobar, 1844. Saddexda amar waxay calaamadisay bilowga muddada nebinnimada, waxaana loo baahnaa dhammaan saddexda amar in muddada nebinnimadu ku bilaabato, in kasta oo ay bilaabeen soo-noqoshada iyo dib-u-dhiska amarkii ugu horreeyey ee Kuros.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Cutubka toddobaad ee Cesraa ayaa laga helayaa amarka. Aayadaha 12−26. Qaabkiisii ugu dhammaystirnaa waxaa soo saaray Artaxshastaah, boqorkii Faaris, sannadkii 457 BC. Laakiin Cesraa 6:14 waxaa lagu sheegay in gurigii Rabbiga ee Yeruusaalem la dhisay ‘sidii amarka [‘digreeto,’ margin] Kuuros, iyo Daariyus, iyo Artaxshastaah oo ahaa boqorkii Faaris.’ Saddexdan boqor, iyagoo bilaabay, mar kale xaqiijiyey, oo dhammaystiray amarka, waxay gaadhsiiyeen kaamilnimadii nebiyadu u baahnaayeen si loo calaamadiyo bilowga 2300ka sannadood. Marka 457 BC, oo ah wakhtigii amarku dhammaystirmay, loo qaato taariikhda amarka, waxaa la arkay in qeexitaan kasta oo wax sii sheegidda ku saabsan toddobaatanka toddobaad la wada fuliyey.” Murankii Weynaa, 326.
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
Laga bilaabo 1798 ilaa 1844, saddexda malaa’igood ee Muujintii waxay soo galeen taariikhda waxsii-sheegidda, oo sida ay saddexdii amar u calaamadiyeen bilowgii waxsii-sheegidda laba kun iyo saddex boqol oo sannadood, ayay saddexdaas malaa’igoodna u calaamadiyeen gunaanadkii waxsii-sheegidda. Xilligii waxsii-sheegiddu wuxuu ku dhammaaday imaanshaha malaa’igta saddexaad, sida uu ugu bilaabmay imaanshaha amarkii saddexaad, waayo Ciise had iyo goor wuxuu dhammaadka shay kula aqoonsadaa bilowgiisa.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
Yuhuuddu waxay bilaabeen inay soo noqdaan amarkii kowaad hoostiisa, taariikhdii amarka labaadna waxay ku dhammeeyeen macbudkii. Malaa’igtii saddexaad waxay timid Oktoobar 22, 1844, oo ka hor taariikhdaas Milleriintii waxay dhammeeyeen macbudkii ruuxiga ahaa ee ay uga soo baxeen Baabuloonkii ruuxiga ahaa si ay dib ugu dhisaan. Waxay ahayd in la dhammaystiro, waayo Oktoobar 22, 1844 rasuulkii axdiga wuxuu ahaa inuu si kedis ah u yimaado macbudkiisa. Macbudkaasu wuxuu ahaa dadka Milleriinta ah ee galay axdi Oktoobar 22, 1844, oo Bawlos tilmaamayo inay ahaayeen macbud.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Idinkuna sidoo kale, sida dhagaxyo nool, waxaa laydinku dhisay guri ruuxi ah, wadaadnimo quduus ah, si aad u bixisaan allabaryo ruuxi ah oo Ilaah ka aqbali karo xagga Ciise Masiix. 1 Butros 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Macbudkii Millerite-ka waxaa la dhisay intii u dhexeysay 1798 ilaa 1844, taas oo ah lix iyo afartan sannadood, ama si nebiyaysan saddex maalmood, waayo Masiixu wuxuu caddeeyey in ay qaadato saddex maalmood in macbud la kiciyo.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
Kormariddii Yuhuuddu way soo dhowaatay, Ciise na wuxuu u kacay Yeruusaalem. Markaasuu macbudka ka dhex helay kuwii iibinayay dibiyo, ido, iyo qoolley, iyo kuwii lacagta sarrifayay oo fadhiya. Oo markuu xadhko yaryar karbaash ka sameeyey, ayuu dhammaantood macbudka ka eryay, idihii iyo dibiyadiiba; lacagtii kuwii sarrifayayna wuu daadshay, miisaskiina wuu rogay. Oo kuwii qoolleyda iibinayay wuxuu ku yidhi, Waxyaalahan halkan ka qaada; guriga Aabbahay ha ka dhigin guri baayacmushtar. Xertiisiina way xusuusteen in qoranayd, Qiiro gurigaaga aan kuu qabo ayaa i gubtay. Markaas Yuhuuddu way u jawaabeen oo waxay ku yidhaahdeen, Calaamad noocee ah baad na tustaa, maadaama aad waxyaalahan samaynayso? Ciise ayaa u jawaabay oo ku yidhi, Macbudkan dumiya, oo saddex maalmood gudahood ayaan mar kale kicin doonaa. Sidaas daraaddeed Yuhuuddu waxay yidhaahdeen, Lix iyo afartan sannadood ayaa macbudkan la dhisayey, adiguna saddex maalmood gudahood ma kicinaysaa? Laakiin isagu wuxuu ka hadlayay macbudka jidhkiisa. Yooxanaa 2:13–21.
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Walaashii Caddaan waxay tilmaamaysaa in markii Rasuulka axdigu si kedis ah ugu yimid macbudkiisa, sida lagu muujiyey kitaabka Malaakii, wax sii sheegiddaasi ay rumoowday markii Masiixu nadiifiyey macbudka, sida hadda lagu aqoonsaday tuduca ka yimid Yooxanaa.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Nadiifintii uu macbudka ka nadiifiyey iibsadayaashii iyo iibiyayaashii dunida, Ciise wuxuu ku dhawaaqay hawshiisa ah inuu qalbiga ka nadiifiyo wasakheynta dembiga,—taas oo ka timaadda damacyada dunida, hawada nafsiga ah, iyo caadooyinka xunxun ee nafta kharriba. ‘Bal eega, waxaan soo diri doonaa rasuulkayga, oo jidka ayuu hortayda ku sii diyaarin doonaa; oo Sayidka aad doondoonaysaan wuxuu si kedis ah ugu iman doonaa macbudkiisa, kaasoo ah rasuulka axdiga aad ku faraxdaan; bal eega, wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiinse bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka dahablaha wax ku safeeyo iyo saabuunta dhaqaha dharka caddeeya. Oo wuxuu u fadhiisan doonaa sida mid dahabka safeeya oo daahiriya lacagta; oo wuxuu daahirin doonaa wiilasha Laawi, oo wuxuu u safeeyn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Malaakii 3:1–3.’ The Desire of Ages, 161.”
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Macbudkii ku xusan Yooxanaa cutubka labaad, waxaa la dhisay afartan iyo lix sannadood, oo Ciise wuxuu yidhi macbudkii la dumiyey saddex maalmood gudahood buu taagi doonaa. 1798 ilaa 1844 waa afartan iyo lix sannadood, waxayna tilmaamaysaa imaanshaha saddexda malaa’igood (maalmood) ee Muujintii afar iyo toban, kuwaas oo horay loogu sii asteeyey saddexdii amar ee bilaabay waxsii sheegidda laba kun iyo saddex boqol oo sannadood. Afartan iyo lixda sannadood waa muddadii uu Masiixu ku kiciyey macbudkii Millerite-ka, waayo intaas ka hor meesha quduuska ah ee ruuxiga ah iyo Israa’iilkii ruuxiga ahaa waxaa ku tuntay Baabuloonkii ruuxiga ahaa.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Markii Masiixu macbudka nadiifiyey xilligii Kormaridda bilowgii adeeggiisa, waxa uu fulinayey waxsii sheegiddii ku saabsaneyd Rasuulkii Axdiga oo si kedis ah ugu imanaya macbudkiisa sida lagu muujiyey Malaakii. Oktoobar 22, 1844, Masiixu si kedis ah ayuu ugu yimid macbudkiisa, waxaana ku qaadatay lix iyo afartan sannadood inuu dhiso macbudkiisii la dumiyey.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Imaanshaha Masiixa oo ah wadaadkeenna sare uu ku yimaado meesha ugu quduusan, si loo nadiifiyo macbudka, sida lagu muujiyey Daniel 8:14; imaanshaha Wiilka Aadanaha uu ugu yimaado Kan Da’aha Hore, sida lagu soo bandhigay Daniel 7:13; iyo imaanshaha Rabbiga uu macbudkiisa ugu yimaado, sida uu Malakii hore ugu sii sheegay, dhammaantood waa sharraxaado dhacdo isku mid ah; tanna waxa kale oo lagu matalayaa imaanshaha arooska ee meherka, sida Masiixu ugu sharaxay masaalka tobanka bikradood ee ku qoran Matayos 25.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Cadhoowgii kowaad waxay dhammaatay 1798, dhammaadka cadhoowgii ugu dambeeyeyna wuxuu ahaa 1844. Bilowgii muddada afartan iyo lixda sannadood ah, ee Masiixu ku kiciyey macbudkii Millerite, ayaa tusaale u ahaa dhammaadka; waayo bilowga iyo dhammaadkuba waxaa lagu calaamadeeyey gunaanadka cadhoowga Ilaah ee ku dhacay dadkiisa, maxaa yeelay Ciise had iyo jeer dhammaadka wax buu ku gartaa bilowgiisa.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Waxaan sii wadi doonnaa daraasaddeenna ku saabsan waxbariddii Jibriil u siiyey Daanyeel maqaalka xiga.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Buugga Muujintii waa in dadka loo furaa. Kuwo badan ayaa la baray in uu yahay buug xidhan, hase yeeshee waxa uu u xidhan yahay oo keliya kuwa runta iyo iftiinka diida. Runta uu xambaarsan yahay waa in la naadiyaa, si dadka loo siiyo fursad ay ugu diyaar garoobaan dhacdooyinka sida ugu dhakhsaha badan u dhici doona. Fariinta Malaa’igta Saddexaad waa in loo soo bandhigaa sidii rajada keliya ee badbaadada dunida halaagsamaysa.
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Khataraha maalmaha ugu dambeeya ayaa ina saaran, oo shaqadeenna waa inaan dadka uga dignaa halista ay ku jiraan. Yaan laga tegin iyada oo aan la taaban muuqaaladaas culus ee wax sii sheegiddu daaha ka qaaday inay dhowaan dhici doonaan. Annagu waxaannu nahay rasuulladii Ilaah, mana hayno waqti aan ku luminno. Kuwii doonaya inay la-shaqeeyayaal la noqdaan Rabbigeenna Ciise Masiix waxay muujin doonaan danayn qoto dheer oo ku saabsan runta laga helo buuggan. Qalin iyo codba waxay ku dadaali doonaan inay si cad u muujiyaan waxyaalaha yaabka leh ee Masiixu samada uga yimid inuu daaha ka qaado.” Signs of the Times, July 4, 1906.