In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.
Sannadkii 1856, Adventism-kii Millerite ee markii hore Filadelfiyaan ahaa ayaa James iyo Ellen White u aqoonsadeen inuu yahay La’odikiya. Dabadeedna James White wuxuu bilaabay inuu fariinta La’odikiya ku faafiyo dhaqdhaqaaqa isagoo adeegsanaya Review and Herald. Isla daabacaaddaas, isla sannadkaas, iftiin dheeraad ah oo ku saabsan “toddobada jeer” ee Laawiyiintii labaatan iyo lix ayaa sidoo kale lagu soo bandhigay taxane siddeed maqaal ah oo uu qoray Hiram Edson, kaas oo qoyska White ay si weyn u qaddarin jireen ilaa ay wiilkoodii ugu horreeyey ugu magac dareen isaga. Taxanuhu wuxuu ku dhammaaday ballanqaad ah in mustaqbalka la dhammaystiri doono, hase yeeshee mar dambe dib looma soo bandhigin. Meeshii kala-guurka ahayd ee dhaqdhaqaaqa malaa’igta koowaad, laga soo guurayey Filadelfiya loona gudbayey La’odikiya, dhaqdhaqaaqu wuxuu ku turunturooday “toddobada jeer” ee Laawiyiintii labaatan iyo lix, taas oo matalaysay ‘waxsii sheegiddii wakhtiga’ ee ugu horraysay ee malaa’igaha Ilaah ku hoggaamiyeen William Miller inuu garto oo ku dhawaaqo.
The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.
“toddobada jeer” waxay ahayd dhagaxa geeska ugu weyn ee aasaaska macbudkii Millerite. Muuqaal kasta oo nebiyadeed oo ku saabsan aasaas quduus ah waa muuqaal Masiixa ka tarjumaya, waayo aasaas kale lama dhigi karo Masiixa mooyaane.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Waayo, ninna ma dhigi karo aasaas kale oo aan ahayn kii hore loo dhigay, kaas oo ah Ciise Masiix. 1 Korintos 3:11.
Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.
Masiixu ma aha aasaaska oo keliya, laakiin isagu sidoo kale waa dhagixii aasaaska ahaa ee ay kuwii wax dhisayay diideen dabadeedna ku turunturoodeen. Isagu waa dhagixa ugu dambaysta noqda madaxa geeska. Taariikhda Millerite-ka, “toddobada goor” waxay ahayd astaanta dhagaxaas geeska ah.
Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.
Masiixu wuxuu axdigii la adkeeyey dad badan hal toddobaad. Qaab-dhismeedka waxsii sheegidda “toddoba jeer” ee ka geesta ahayd boqortooyadii woqooyi ee Israa’iil (taas oo Hiram Edson ku aqoonsaday siddeeddii maqaal ee aan la dhammaystirin) wuxuu soo celiyey isla qaab-dhismeedkii toddobaadka waxsii sheegidda ee Masiixu ku adkeeyey axdigii, isagoo taas ku fulinaya Daanyeel cutubka sagaalaad, aayadda toddoba iyo labaatanaad. Toddobaadkii uu Masiixu ku ururinayey Israa’iil waa isla qaab-dhismeedkii toddobaadka uu Masiixu ku kala firdhiyey Israa’iil. Kala firdhinta Israa’iishii hore waxay ahayd laba kun iyo shan boqol iyo labaatan sannadood, ururinta Israa’iisha ruuxiguna waxay ahayd laba kun iyo shan boqol iyo labaatan maalmood. Wuxuu ururiyey Israa’iil si uu axdiga u adkeeyo, wuxuuna kala firdhiyey Israa’iil muranka axdigiisa aawadiis. In “toddoba jeer” loo aqoonsado sida dhagaxa aasaaska u ah macbudka Millerite-ka waxay si buuxda ula waafaqsan tahay in Masiixa loo aqoonsado dhagaxa aasaaska. In dhagaxaas la diido waa in Masiixa la diido.
When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.
Markii Masiixu, sannadkii 1856, markii ugu horraysay taariikhda Masiixiyadda, istaagay isagoo garaacaya albaabka La’odikiya, wuxuu doonayay inuu keeno korodh aqoon ah oo ku saabsan dhagaxii turunturrada ee kuwii wax dhisayay ay qarka u saarnaayeen inay dhinac iska dhigaan. Toddoba sannadood dabadeed, ama waxaad odhan kartaa, laba kun iyo shan boqol iyo labaatan maalmood oo astaan ah dabadood, Adventisnimadii La’odikiya ayaa albaabka xidhay. Nasiibdarro, Adventisnimadu way diidday inay aragto korodhka aqoonta. Dhagax aad ku turunturrato waa dhagax aadan arag, laakiin weli halkaas ayuu yaallaa.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Dadkaygu waxay u halligmeen aqoonla’aan aawadeed; maxaa yeelay, adigu aqoontii waad diidday, aniguna waan ku diidi doonaa, si aadan iigu ahaan wadaad; oo weliba, maadaama aad illowday sharcigii Ilaahaaga, aniguna carruurtaadana waan illoobi doonaa. Hooseeca 4:6.
The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.
Inkaartii “toddobada goor,” ee ku dhacday boqortooyadii koonfureed ee Yahuudah waxay bilaabatay 677 BC, waxayna dhammaatay Oktoobar 22, 1844, iyadoo isla markaas la dhammaatay laba kun iyo saddex boqol oo sannadood ee ku xusan Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad. “Toddobada goor” waa qayb ka mid ah isla waxsii sheegidda lagu aqoonsaday inay tahay “aasaaska iyo tiirka dhexe” ee dhaqdhaqaaqa Advent. Aasaaska iyo tiirka dhexe ee Adventism-ka ayaa rumoobay isla waqtigii ay rumoobeen dhowr waxsii sheegidood oo kale. “Toddobada goor,” laba kun iyo saddex boqol oo maalmood, Malaakii cutubka saddexaad, Daanyeel cutubka toddobaad, aayadda saddex iyo tobnaad, iyo masaalka ku jira Matayos labaatan iyo shan ee tobanka bikradood, dhammaantood waxay rumoobeen Oktoobar 22, 1844. Taariikhda Oktoobar 22, 1844, waa taariikhda aasaasiga ah ee dhaqdhaqaaqa Advent, waxaana taariikhdaas la xidhiidha amar keliya oo la aqoonsaday.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Malaa’igtii aan arkay oo taagan badda iyo dhulka ayuu gacantiisii samada kor ugu taagay, oo wuxuu ku dhaartay Kan nool weligiis iyo weligiis, kii abuuray samada iyo waxa ku jira, iyo dhulka iyo waxa ku jira, iyo badda iyo waxa ku jira, in wakhti dambe jiri doonin. Muujintii 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
Walaashii waxay malaa’igta ku xusan Muujintii cutubka tobnaad, tii dhulka iyo baddaba dul istaagtay, u aqoonsanaysaa Ciise Masiix.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Malaa’igtii xoogga badnayd ee Yooxanaa wax baraysay ma ahayn qof ka darajo yar Ciise Masiix. Inuu cagtiisa midig saaro badda, tan bidixdana dhulka engegan, waxay muujinaysaa qaybta uu ka qaadanayo muuqaallada xidhitaanka ee murankii weynaa ee Shayddaanka lala galay. Meeshan uu taagan yahay waxay tilmaamaysaa awooddiisa iyo amarkiisa sarreeya ee dhulka oo dhan.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”
Masiixu wuxuu qaatay booska ah inuu dul istaago badda iyo dhulka si uu u muujiyo awooddiisa ugu sarraysa. Dabadeedna gacantiisii ayuu kor u taagay oo amar ku bixiyey in “waqti dambe jiri doonin.” Masiixu wuxuu axdi la gelayey Milleriyiinta, wuxuuna siiyey hal amar, sida uu Ibraahim u siiyey markii uu axdiga la galay. Wuxuu Ibraahim ku amray inuu gudo carruurta labka ah. Markii uu axdi la galay dad la doortay taariikhdii Muuse, wuxuu bixiyey amarro badan, amaradaasna waxaa ku jiray farriinta ah in wadaaddada oo keliya ay taaban karaan sanduuqa axdiga. Wuxuu gacantiisa kor u taagay oo ku dhaartay Oktoobar 22, 1844, in waqti nebiyadeed aan mar dambe lagu darin waxsii sheegyada kitaabiga ah. Ciise wuxuu hore uga hadlay mawduuca “waqtiyo iyo xilliyo” markii uu samada ugu kacay daruur malaa’ig ah, sidaas ayuu kor-u-kicidda labada markhaati ugu noqday calan ahaan. Wixii uu markaas amrayna waxay ku saabsanaayeen “waqtiyo iyo xilliyo.”
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.
Sidaas daraaddeed isu soo urureen, ayay waydiiyeen isaga, iyagoo leh, Rabbiyow, ma wakhtigan baad boqortooyadii mar kale ugu soo celinaysaa reer binu Israa'iil? Oo wuxuu ku yidhi iyaga, Idiinma aha inaad ogaataan wakhtiyada ama xilliyada uu Aabbuhu awooddiisa ku xukumay. Laakiin waxaad heli doontaan xoog, markii Ruuxa Quduuska ahi idinku soo dego; oo waxaad ii ahaan doontaan markhaatiyo Yeruusaalem, iyo Yahuudiya oo dhan, iyo Samaariya, iyo ilaa meesha ugu dambaysa dhulka. Falimaha Rasuullada 1:6–8.
Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”
Ciise ma uu odhan in aanay jirin waqtiyo iyo xilliyo, waayo isaga oo Sulaymaan ku hadlaya ayuu xaqiijiyey inay jiraan “waqtiyo iyo xilliyo.”
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Wax walba waxay leeyihiin xilli, oo waxaa jira wakhti u gaar ah ujeeddo kasta oo samada ka hooseysa: Wacdiyahii 3:1.
There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.
Waxa ku jira diiwaanka Kitaabka Quduuska ah “waqtiyo iyo xilliyo” markhaati u ah Palmooni, “Kan Tirada Yaabka leh”, hase yeeshee tan iyo Oktoobar 22, 1844, dadka Ilaah waxaa lagu amray inaanay mar dambe soo bandhigin farriin nebiyadeed oo ku tiirsan waqti. Talo-bixintii Ciise uu siiyey xertii wax yar ka hor intaanu kor u kicin waxay metelaysaa taariikhda wax yar ka horraysa markii dadkiisa la daahiriyey kor loo qaadi doono iyagoo calaamad ahaan loo taagay Muujintii cutubka kow iyo tobnaad, waxaana ay waafaqsan tahay amarkii uu bixiyey Oktoobar 22, 1844. Taariikhda aasaaska u ah Adventism-ka, Masiixu wuxuu amray inaanay jiri doonin mar dambe farriimo nebiyadeed oo ku salaysan waqti, kor u kicitaankiisiina, kaas oo astaan u ahaa kor u kicidda labada markhaati ee Muujintii 11, ayuu amarkaas mar kale ku celiyey.
“Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.
“Ha wada digtoonaadeen walaalaheenna iyo walaalaheenna dumarka ah qof kasta oo doonaya inuu waqti u cayimo Rabbiga si uu u oofiyo eraygiisa ee ku saabsan imaatinkiisa, ama ku saabsan ballan kale oo kasta oo uu sameeyey oo leh muhiimad gaar ah. ‘Idinkuma saarna inaad ogaataan waqtiyada ama xilliyada, kuwaas oo Aabbuhu ku riday awooddiisa qudheeda.’ Macallimiin been ah ayaa laga yaabaa inay u muuqdaan kuwo aad ugu qiiro weyn shuqulka Ilaah, oo ay hanti ku bixiyaan inay aragtiyahooda hor keenaan dunida iyo kiniisadda; laakiin maadaama ay runta khalad ku qasaan, farriintoodu waa mid khiyaano ah, oo waxay nafaha u hoggaamin doontaa waddooyin been ah. Waa in laga horyimaado oo laga soo horjeedsado, mana aha maxaa yeelay waa niman shar leh, balse waa maxaa yeelay waa macallimiin been ah oo ku dadaalaya inay been ku saaraan shaabadda runta.” Testimonies to Ministers, 55.
Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.
Walaasha White si cad bay u sheegtay in aynaan marnaba yeelan doonin farriin waqti ku salaysan oo tilmaamaysa wax kasta oo leh muhiimad gaar ah, oo aan ku koobnayn oo keliya Imaatinkiisa Labaad. Waxsii-sheegista waqtiyeed, oo ahayd mawduuca dhaqdhaqaaqa Millerite-ka, waxay ku dhammaatay Oktoobar 22, 1844, amarka keliya ee la xiriiray taariikhdaas aasaasiga ahna wuxuu ahaa in waqti mar dambe aan loo adeegsan soo bandhigista farriinta Ilaah.
In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.
Bilowgii dhaqdhaqaaqa malaa’igta kowaad, isla barta kala-guurka ee ka dhexaysay Philadelphia iyo Laodicea, iftiin kordhay ayaa laga bixiyey runta aasaasiga ah ee dhaqdhaqaaqii Millerite-ka. Toddoba sannadood dabadood, ama laba kun iyo shan boqol iyo labaatan maalmood oo astaan ah dabadood, ama “lamadegaan” dabadiis, sannadkii 1863, dhagaxii aasaaska ahaa ee “toddobada jeer” ayaa dhisayaashu dhinac u dhigeen.
In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?
Dhaqdhaqaaqa ugu dambaysa ee malaa’igta saddexaad, isla meesha kala-guurka ka ah La’odikiya una gudbayo Filadelfiya, ayaa la bixiyaa imtixaan ay ku jirto qirashada dembiyadii aabbayaashii. Imtixaankii aasaaska u ahaa aabbayaashu wuxuu ahaa “toddobada wakhti,” kaas oo ahaa dhagaxii aasaaskooda. Ma dhaqdhaqaaqa ugu dambaystaa iska indhatiri doonaa amarka keliya ee la xidhiidha taariikhda aasaasiga ah, sida aabbayaashoodii ay isaga indhatireen dhagaxoodii aasaaska?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Haa. Runtii si dhab ah ayay sidaas oo kale sameeyeen. Waxay ku celiyeen dembiyadii awowayaashood.
Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.
Aabbayaashoodu kuma ay dembaabin taariikhda aasaasiga ah, waayo, waxyaalaha kale ka sokow, taariikhdaas aasaasiga ah weli waxay ahaayeen reer Filadelfiya. Aabbayaashoodu waxay ku guuldarraysteen imtixaankoodii aasaasiga ahaa markii ay isu beddeleen La’odikiya oo ay diideen “toddobada goor” iyo iftiinkeedii sii kordhayay.
Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.
Guul-darradoodii aasaasiga ahaa ee 1863, waxa ka horreeyey toddoba sannadood oo Masiixu ku garaacayay albaabka qalbiyadoodii La’odikiyaanka ahaa. Toddoba sannadood waxay astaan u yihiin “toddobada wakhti” iyo “cidlada.” Ka dib “cidlada” laga soo bilaabo 1856 ilaa 1863, waxay ku guuldarraysteen imtixaankoodii aasaasiga ahaa.
In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.
Niyad-jabkii ugu horreeyey ee dhaqdhaqaaqa malaa’igta saddexaad dadka Ilaah way dembaabeen, iyagoo diiday amarka keliya ee si toos ah ula xidhiidha taariikhda aasaasiga ah. Waxay doorteen inay ku daraan saadaalinta wakhtiga farriinta nebiyadeed, iyagoo og in aanay taasu sax ahayn. Markay sidaas yeeleen waxay ku celiyeen dembigii Muuse, oo dayacay inuu wiilkiisa gudo, iyo dembigii Cusaah oo taabtay sanduuqii axdiga, taas oo uu ogaa in laga reebay inuu sameeyo. Dhaqdhaqaaqa malaa’igta saddexaad wuxuu sameeyey wixii ay ogaayeen inaanay sax ahayn! Haddii qof doonayo inuu xaqiiqadaas rinji ku qariyo, ha isticmaalo inta hadhay daasaddii rinjiga si uu u daboolo runta ah in Muuse iyo Cusaah labaduba dembaabeen oo ay muujiyeen caasinimo ka dhan ah doonista Ilaah, iyagoo matalayey niyad-jabkii ugu horreeyey ee ugu dambaysta dhammaan khadadka dib-u-habaynta—khadka dib-u-habaynta ee khad kasta oo dib-u-habayn ahi uu hore ugu tilmaamayey. Tusaalooyinka niyad-jabkii ugu horreeyey ee ku jira khadadka dib-u-habaynta waxay xanbaarsan yihiin saxeexa Alfa iyo Oomega, diiwaanka ku jirana waxaa loogu talagalay faa’iidada dadka Ilaah, xataa haddii dadka Ilaah diidaan inay taas kaga faa’iidaystaan.
The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.
Dhaqdhaqaaqa malaa’igtii kowaad waxaa la siiyey muddo toddoba sannadood ah, taas oo astaan u ah cidladii “toddobada wakhti,” si loo aqbalo farriinta La’odikiya iyadoo ay weheliso iftiinka “toddobada wakhti.” Habaarka “toddobada wakhti” waa habaarka ah in laga soo tufto afka Rabbiga. Sannadkii 1863, waxay ku celiyeen shaqadii dib-u-dhiska Yerixoo, oo ahayd hawl sidatay “habaar.” Toddobada sannadood ee ka bilaabma 1856 ilaa 1863 waa sawir-kooban oo muujinaya caasinimadii aabbayaashii Israa’iil hore, taas oo dembigoodu ku keentay habaarka “toddobada wakhti.” Israa’iilta casriga ahi waxay ku celiyeen dembiyadii aabbayaashood sannadkii 1863.
The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.
Dhaqdhaqaaqii malaa’igta saddexaad wuxuu ku guuldarraystay imtixaankii niyad-jabkii ugu horreeyey si la hubo sida Muuse iyo Cuusaahba ugu guuldarraysteen. Markaasay jidadka ku dhex dhinteen intii lagu jiray muddo “cidlada” ah oo saddex maalmood iyo badh ah. Haatanna waxaa jidhad loogu samaynayaa codka Gargaareha. Codka Gargaareha waxaa lagu bixinayaa “codka” cidlada ku jira, haatanna waxaa loo soo bandhigayaa imtixaanka, ma aha kan waqti goyn, ee waa kan “toddobada wakhti.” Hore ayay ugu guuldarraysteen imtixaankii waqti goynta.
They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.
Lagu ma tijaabinayo in la eego inay rumaysan yihiin iyo in kale in “toddobada wakhti” ay tahay run sax ah, waayo hore ayay markhaati uga bixiyeen inay aqbalayaan “toddobada wakhti” inay tahay wax sii sheegid sax ah. Waxay qirteen inay rumaysan yihiin wax sii sheegidda laba kun shan boqol iyo labaatan sannadood ee kala firdhinta. Hase ahaatee, waxaa dhici karta inaanay ogayn in uu jiro iftiin cusub oo tijaabo ah oo ku saabsan “toddobada wakhti.” Waxay taagan yihiin halkii ay aabbayaashood istaageen sannadkii 1856. Iftiinka cusubi waa in saddexda maalmood iyo badhka ah ee Muujintii kow iyo tobnaad aanay si keliya u tilmaamayn Kacaankii Faransiiska, balse ay imminka tahay xaqiiqo runta taagan ah.
Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?
Furfuridda taariikhda qarsoon ee toddobada onkod, iyo furidda shaabaddii toddobaad, ma dhab ahaan bay yihiin laba markhaati oo tilmaamaya in Muujintii Ciise Masiix hadda la furfurayo? Haddii ay sidaas tahay, ma run baa dhab ahaan in kitaabka Muujintii oo dhan ka hadlayo maalmaha ugu dambeeya? Haddii taas run tahay, markaas saddexda maalmood iyo badhku ma waxay u taagan yihiin wakhtiga dib-u-dhaca ee ku jira masaalka bikradaha? Haddii ay sidaas tahay, markaas sixidda “toddobada jeer” ma dhab ahaan bay u taagan tahay amar ay tahay in ay buuxiyaan kuwii ka qaybqaatay saadaashii Nashville ee Luulyo 18, 2020?
Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?
Waaw! Waxaa kuu yaal imtixaan! Kuwa soo toosa oo garta inay ku jiraan wakhtiga sugidda, ma khasab baa inay dhab ahaan ka toobadkeenaan dembiyadooda iyo dembiyadii aabbayaashood dhammaadka saddexda maalmood iyo badhka? Miyey runtii dembi ahayd in la iska indhatiray amarkii ahaa inaan wakhti loo adeegsan wax sii sheegid?
For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.
Kuwa qaatay mowqifka ah in saadaashii fashilantay ee Nashville ay si uun u ahayd qasdiga Ilaah, oo dabadeed isku dayay inay adkeeyaan sheegashadaas, waxaan ku darayaa aragti kale, oo ka sokow dembiga ah in waqti lagu adeegsado waxsii sheegyada Ilaah. Wixii ku dhacay saadaashii beenta ahayd ee Nashville ma ahayn oo keliya muujin caasinimo loo sameeyey amarkii Masiixa ee 1844, ee waxay ahayd fal u sheegay kuwii ka baxsanaa Adventism-ka in saadaallada laga helo Ruuxa Waxsii Sheegidda ay khaldan yihiin. Waxay ceeb ku ahayd qoraallada Ruuxa Waxsii Sheegidda. Waxay caddayn siisay kuwa dunida jooga in qoraallada Ellen White ay la mid yihiin qoraallada Joseph Smith, ama Nostradamus. Erayadii qaaliga ahaa ee Ellen White waxaa lagu qasay erayadii xumaa ee caasinimadeenna. Keliya ma ahayn caasinimo ka dhan ah Masiixa, kaas oo ah Erayga Ilaah, ee isla mar ahaantaana waxay ahayd caasinimo ka dhan ah Ruuxa Waxsii Sheegidda. Yooxanaa waxaa lagu silcinayey jasiiradda loo yaqaan Patmos, ma aha inuu ra’yigiisa bini’aadannimo ka hormariyey Baybalka iyo Ruuxa Waxsii Sheegidda, balse waa maxaa yeelay wuxuu addeecay labadaas markhaati.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Aniga Yooxanaa oo walaalkiin ah, oo idinkula wadaaga dhibaatada, iyo boqortooyada, iyo samirka Ciise Masiix, waxaan joogay jasiiradda la yidhaahdo Patmos, erayga Ilaah dartiis, iyo maragga Ciise Masiix dartiis. Muujintii 1:9.
We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.
Waxaan ku celinnay dembiyadii aabbahayo Muuse niyad-jabkeennii ugu horreeyey, waana inaan qirannaa tan. Waa inaan qirannaa tan, waayo hadda waxaynu joognaa 1856. Hadda waxaa jira iftiin cusub oo ku saabsan “toddobada wakhti,” sida ay markaas ahaydba. Hadda waxaynu joognaa kala-guurka La'odikiya una guuraya Filadelfiya, sida dhaqdhaqaaqii bilowguba uu ugu jiray kala-guurka Filadelfiya una guuraya La'odikiya sannadkii 1856. Sannadkii 1856, aabbayaasheen waxay joojiyeen daabacaaddii kororka aqoonta ee ku saabsan “toddobada wakhti.” Waxaa laga yaabaa inaynaan awoodin inaan joojino daabacaadda iftiinkaas, laakiin hubaal waan ka xidhi karnaa albaabbada qalbiyadeenna iftiinkan. Waxaynu iska yeeli karnaa, sidii ay sameeyeen dhisayaashii asalka ahaa ee Adventist-ka Maalinta Toddobaad, in dhagaxu aanu dhab ahaan meesha oollin, oo aynu sii wadno ku turunturoodkiisa. Dhibaatadeennu waxay tahay inaanan haysan in ka badan qarni aan madaxyadeenna ciidda ku galinno, waayo xukummadii ayaa durba bilaabmaya.
If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.
Haddii aynu u oggolaanno Alfa iyo Oomeega inuu nagu baro mabda’a ah in dhammaadka wax lagu muujiyo bilowga wax, si fudud ayaynu u arki karnaa in Alfa iyo Oomeega muujinayo in wax sii sheegiddii Nashville ay ahayd mid ay aabbayaasheen tusaale u ahaayeen. Marka aynu qiranno runtaan, markaas waxa aynu wajihi doonnaa xaqiiqada ah in tan iyo wax sii sheegiddaas dadaal kasta oo lagu doonayay in lagu soo saaro nooc ka mid ah caqli-macquul bini’aadmi si loogu cudurdaarto wax sii sheegiddii fashilantay aanu ahayn wax kale oo aan ka ahayn caleen berde ah. Markaas waxa aynu arki doonnaa in Ilaah aanu nala socon intii aynu ku jirnay dalka cadowga. Wuu joogay halkaas, laakiin keliya macnaha ah inuu garaacayay albaabbada qalbiyada, isagoo doonaya gelitaan. Haddii caleenta berdaha ah ee caqliga bini’aadmiga ah la qaado, markaas waxa kale oo laga yaabaa inaynu aragno in diidmadaas, ama caqligaas khaldan ee bini’aadmiga ah ee aynu u adeegsanay in aynu ku cudurdaarranno wax sii sheegidda Nashville, ay caddayn u tahay in aynu si ka gees ah Masiixa ula soconnay.
In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.
Sannadkii 1856, Adventisnimadii Filadelfiya waxay isu beddeshay La’odikiya, wayna ogaayeen. Rabbigu arrintaas wuxuu ku xaqiijiyey erayadii nebiyaddii iyo seygeedii. Isagoo taagan albaabbada quluubtaas La’odikiyaanka ah, Masiixu wuxuu u bandhigay inuu soo galo oo uu la casheeyo iyaga. Cuntada uu u keenay inay ku wada qadeeyaan waxay ahayd dhagaxa aasaaska ah ee “toddobada waqti.” Way diideen.
In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.
Sannadkii 2023, dhaqdhaqaaqii ugu dambeeyey hadda wuxuu ka gudbayaa La'odikiya una gudbayaa Filadelfiya, waayo kaniisadda siddeedaad waxay ka mid tahay toddobada kaniisadood. Rabbiga Alfa iyo Oomeega ayaa taas ku xaqiijiyey ereygiisa “runta.” Masiixu hadda wuxuu taagan yahay albaabka kuwaas lafahoodii engegnaa ee dhawaan dhintay, isagoo u bandhigaya inuu soo galo oo la casheeyo iyaga; cuntada uu doonayo inuu la wadaago iyaga waa isla cuntadii uu isku dayay inuu la wadaago aabbayaashood sannadkii 1856. Ma aha si fudud qodobbada aasaasiga ah ee caqiidada “toddobada jeer,” sida ay u ahayd aabbayaashood sannadkii 1856. Maya, waa daawada qadhaadh ee “toddobada jeer,” daawaduna waxay u baahan tahay nooca is-hoosaysiinta ah ee inta badan ay adag tahay in la liqo.
The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.
Haddana eraygii Rabbiga ayaa mar kale ii timid, isagoo leh, Wiilka Aadanow, amiirka Turos ku dheh, Sayidka Rabbiga ahu wuxuu leeyahay, Qalbigaagu waa kibray, oo waxaad tidhi, Anigu waxaan ahay ilaah; waxaan fadhiistaa kursiga Ilaah, badaha dhexdooda; hase ahaatee waxaad tahay nin, ee Ilaah ma tihid, in kastoo aad qalbigaaga ka dhigtay sida qalbiga Ilaah. Bal eeg, waxaad ka xigmad badan tahay Daanyeel; ma jiro wax qarsoon oo ay kaa qarin karaan. Yexesqeel 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Waxaa laga yaabaa in kuwii inaga mid ahaa ee ka qaybqaatay saadaashii Nashville ay ka xigmad badan yihiin Daanyeel?
In the first year of his reign I Daniel understood by 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. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
Sannaddii ugu horraysay ee boqornimadiisa ayaan aniga Daanyeel buugaagta ka gartay tirada sannadaha uu eraygii Rabbigu uga yimid Yeremyaah nebigii, inuu toddobaatan sannadood ku dhammayn doono baabba’a Yeruusaalem. Markaasaan wejigayga u jeediyey Sayidka Ilaaha ah inaan ku doondoono baryo iyo ducooyin, anigoo sooman, joonyad qaba, oo dambas ku jira. Oo waxaan baryay Rabbiga Ilaahayga ah, oo qirashadaydii sameeyey, oo idhi, Rabbiyow, Ilaaha weyn oo laga cabsadoow, kan axdiga iyo naxariista u haya kuwa isaga jecel iyo kuwa amarradiisa xajiya; waannu dembaabnay, oo xumaan baannu falnay, oo si shar leh baannu yeelnay, oo waannu caasiyoonnay, innagoo ka leexannay qaynuunnadaada iyo xukummadaada. Oo weliba ma aannu dhegaysan addoommadaadii nebiyada ahaa, kuwaas oo magacaaga kula hadlay boqorradayada, amiirradaadayada, awowayaashayada, iyo dadka dalka oo dhan. Rabbiyow, xaqnimadu adigay kuu taal, laakiinse annaga ceebta wejigu way noo taal sida ay maanta tahay; dadka Yahuudah, iyo dadka Yeruusaalem deggan, iyo reer binu Israa’iil oo dhan, kuwa dhow iyo kuwa fogba, oo ku kala firidhsan dalalkii aad ku kala eryay oo dhan, xadgudubkoodii ay kugu xadgudbeen aawadiis. Rabbiyow, ceebta wejigu annaga way noo taal, boqorradayada, amiirradaadayada, iyo awowayaashayadaba, maxaa yeelay, waannu kugu dembaabnay. Rabbiga Ilaahayaga ah waxaa u sugnaaday naxariis iyo cafisyo, in kastoo aannu ku caasiyoonnay isaga; oo weliba ma aannu addeecin codkii Rabbiga Ilaahayaga ah, si aannu ugu soconno sharciyadiisii uu noogu hor dhigay addoommadiisii nebiyada ahaa. Hubaal, reer binu Israa’iil oo dhammu way ku xadgudbeen sharcigaaga, xataa way ka leexdeen si aanay codkaaga u addeecin; sidaas daraaddeed waxaa nalagu shubay habaarka iyo dhaarta ku qoran sharcigii Muuse oo ahaa addoonkii Ilaah, maxaa yeelay, waannu ku dembaabnay isaga. Oo isagu erayadiisii uu nagu sheegay annaga iyo xaakinnadayadii na xukumi jirayba wuu adkeeyey, isagoo nagu soo dejiyey belaayo weyn; waayo, samada oo dhan hoosteeda laguma samayn wax la mid ah wixii Yeruusaalem lagu sameeyey.
As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. 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 9:2–22.
Sidii qaanuunkii Muuse ku qoranayd, sharkan oo dhammu waa nagu soo degay; weliba baryadayadii kama aynaan hor dhigin Rabbiga Ilaahayaga, si aannu uga soo noqonno xumaatooyinkayaga oo aannu runtaada u fahanno. Sidaas daraaddeed Rabbigu sharka ayuu u feejignaaday, oo nagu soo dejiyey; waayo, Rabbiga Ilaahayagu xaq buu ku yahay shuqulladiisa oo dhan oo uu sameeyo, maxaa yeelay codkiisii ma aannu addeecin. Haddaba imminka, Rabbiyow Ilaahayow, adigii gacanta xoogga badan dadkaaagii uga soo bixiyey dalkii Masar, oo magac ku kasbaday sida maanta la joogo, waannu dembaabnay, si shar leh ayaannu yeellay. Rabbiyow, xaqnimadaada oo dhan aawadeed, waan ku baryayaa, cadhadaada iyo xanaaqaaguba ha ka noqdeen magaaladaada Yeruusaalem, buurtaada quduuska ah; maxaa yeelay dembiyadayada iyo xumaatooyinkii awowayaashayo aawadood, Yeruusaalem iyo dadkaaguba waxay canaan u noqdeen kuwa nagu wareegsan oo dhan. Haddaba sidaas daraaddeed, Ilaahayow, maqal baryada addoonkaaga iyo baryootankiisa, oo wejigaagana ka iftiimi meeshaada quduuska ah ee baabba'day, Rabbiga aawadiis. Ilaahayow, dhegtaada ii soo dhig oo maqal; indhahaagana fur oo arag baabba'ayadayada iyo magaalada magacaaga loogu yeedhay; waayo, baryootannadayada hortaada uma soo bandhigno xaqnimadayada aawadeed, laakiinse naxariistaada weyn aawadeed. Rabbiyow, maqal; Rabbiyow, saamax; Rabbiyow, dhegayso oo samee; ha raagin, naftaada aawadeed, Ilaahayow; waayo, magaaladaada iyo dadkaagaba magacaaga ayaa loogu yeedhaa. Oo intaan hadlayay, oo aan tukanayay, oo aan qiranayay dembigayga iyo dembiga dadkayga reer binu Israa'iil, oo aan baryadayda hor dhigayay Rabbiga Ilaahayga aawadeed buurta quduuska ah ee Ilaahayga; haa, intaan tukashada ku hadlayay, ninkii Jibriil ahaa, kan aan bilowgii riyada ku arkay, isagoo si degdeg ah u duulaya, ayaa i taabtay wakhtigii qurbaanka fiidkii. Oo isagu wax buu i baray, wuuna ila hadlay, oo wuxuu yidhi, Daanyeelow, hadda waxaan u soo baxay inaan ku siiyo xigmad iyo waxgarasho. Daanyeel 9:2–22.