Article

# The Book of Daniel - Number Nine

Kitaabka Daanyeel - Lambarka Sagaalaad

The First Angels’ Message

Farriintii Malaa’igta Kowaad

Author

Jeff Pippenger

Published

December 4, 2023

Formats

PDF
Word
Song MP3

Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.

Daaniyeel cutubkiisa kowaad waxa uu matalaa farriinta malaa’igta kowaad ee Muujintii cutubka afar iyo tobnaad. Yehooyaaqiim si calaamad ahaan ah ayuu u tilmaamayaa in tani ay tahay awood-siinta farriinta malaa’igta kowaad, ee aanay ahayn imaatinkeeda “wakhtiga dhammaadka.” Nebiyada oo dhammu waxay tilmaamayaan “maalmaha ugu dambeeya” ee xukunka baaritaanka, sidaas darteed cutubkani waxa uu matalaa Sebtembar 11, 2001, markii geeddi-socodkii imtixaanka ee boqol iyo afartan iyo afarta kun uu billowday. Malaakii cutubka saddexaad, geeddi-socodkaas waxa lagu matalay geeddi-socod daahirin ah marka farriinwade uu jidka u diyaariyo Farriinwadaha axdiga inuu si kedis ah macbudkiisa ugu yimaado. Farriinwadaha jidka diyaariya, oo isaguna sidoo kale ah “codka” ka qaylinaya cidlada, isaguna waa imtixaan, kaas oo qayb ka ah geeddi-socodka daahirinta. Malaakii cutubka saddexaad, boqolka iyo afartan iyo afarta kun waxa lagu matalay wiilashii Laawi. Wiilashii Laawi waxay matalaan kuwii la garab istaagay farriinwadaha Muuse, intii lagu jiray kacdoonkii dibiga dahabka ahaa oo matalayay sawirka bahalka.

Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.

Ka gudbidda imtixaanka sanamka bahalka waa tusaale kale oo Kitaabiga ah oo ku saabsan imtixaanka labaad ee saddexda imtixaan ee ka kooban habka daahirinta. Wiilasha Laawi waa inay ka gudbaan imtixaankaas ka hor intaan la shaabadayn.

The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.

Ku shaabadaynta ku jirta Yexesqeel cutubyada siddeedaad iyo sagaalaad waa tusaale kale oo muujinaya habka daahirinta ee bilaabmay Sebtembar 11, 2001. Cutubka siddeedaad, kuwa Yeruusaalem jooga ee ugu dambayntii u sujuuda qorraxda, waxay matalaan afarta jiil ee Adventism-ka La’odikiya. Cutubka sagaalaad, kuwa hela shaabadda waxay la taahaan oo la ooyaan karaahiyada ka dhacaya Yeruusaalem gudaheeda. Yeruusaalem waa kaniisadda Ilaah.

The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.

Farriimaha saddexda malaa’igood sidoo kale waa sawir ka turjumaya habka daahirinta. Saddexda farriimood waxay ka dhigan yihiin hab imtixaan oo saddex-tallaabo ah, waxaana laga doonayaa in wiilasha Laawi ay ka gudbaan imtixaanka koowaad si ay xataa uga qayb galaan imtixaanka labaad. Imtixaanka saddexaadna waa nooc kale oo imtixaan ah, waayo wuxuu matalaa imtixaan lagu aqoonsanayo in wiilasha Laawi si guul leh uga gudbeen labadii imtixaan ee hore. Waa imtixaan nebiyadeed oo kala-sooc ah. Imtixaanka koowaad waa imtixaan cunto (macne ruuxi ah), maxaa yeelay waa lagu gudbaa ama lagu dhacaa iyadoo lagu salaynayo in wiilasha Laawi aqbalaan iyo in kale farriinta uu Ruuxa Quduuska ahi ku bixiyo Eliiyaah, oo ah rasuulka jidka u diyaariya rasuulka axdiga.

The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.

Aayadda koowaad ee kitaabka Muujintii waxay adkaynaysaa culayska iyo sida halista leh ee farriintaas. Si ula kac ah ayay u caddaynaysaa in farriinta uu farriinwadaha aadanaha ah, oo Yooxanaa lagu matalay, u diro kiniisadaha, isaga uu siiyey Jibriil, kaas oo ka helay Masiixa, kan isna ka helay Aabbaha. Farriinta Eliyaah waxay sidataa awoodda Ilaahnimada, waxaana diididda farriinta Yooxanaa, ama Eliyaah, ama “codka cidlada ka qaylinaya”, ay la mid tahay diididda Muujintii Ciise Masiix.

The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.

Tijaabada labaad waa tijaabo muuqaal ah, waayo mar haddii wiilashii Laawi ay cuneen farriintii Eliyaah oo ku jirtay gacanta malaa’igta soo degtay si ay dhulka ugu iftiimiso ammaantiisa, waxay aqbaleen hab-raaca Kitaabiga ah ee u saamaxaya inay si sax ah u gartaan calaamadaha wakhtiyada. Hab-raacaasu wuxuu wiilasha Laawi u oggolaanayaa inay gartaan in calaamadahaas wakhtiyadu ay muujinayaan in kaniisad iyo dawlad ay ku midoobayaan Maraykanka, taas oo ah dhammaystirka tijaabada sawirka bahalka. Waxa ka sii muhiimsan, calaamadahaas wakhtiyada, marka lagu dhex dhigo macnaha khadadka dib-u-habaynta quduuska ah, waa nuxurka Alfa iyo Oomeega, bilowga oo tusaalaynaya dhammaadka. Khadadka dib-u-habaynta quduuska ahi waxay caddeeyaan in dadka Ilaah ay waajib ku tahay inay sameeyaan wax kasta oo awooddooda ku jira si ay ula shaqeeyaan hawsha isu-diyaarinta shaabadda Ilaah.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Sidaas daraaddeed, gacaliyayaalow, sidaad had iyo goor u adeecdeen, ee aan ahayn oo keliya markaan idinla joogay, laakiinse imminka si ka sii badan maqnaanshahayga, badbaadadiinna ku dadaala idinkoo cabsi iyo gariir leh. Waayo, waa Ilaah kan idinku dhex shaqeeya doonista iyo faliddaba sida ku qancidda doonistiisa wanaagsan. Wax walba sameeya gunuunac iyo muran la’aan; inaad ahaataan kuwa eedla’, aan waxyeello lahayn, carruurta Ilaah oo aan canaan lahayn, idinkoo ku dhex jira quruun qalloocan oo gurracan, kuwaas dhexdooda aad dunida uga ifaysaan sida iftiinno. Filiboy 2:12–15.

Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.

Daanyeel, Xanaanyaah, Miisaa’eel iyo Casaryaah, oo afar ah, waxay matalaan Adventistayaasha maalinta toddobaad ee dunida oo dhan, kuwaas oo garanaya Sebtembar 11, 2001 inay tahay aqoonsiga soo-degiddii malaa’igta Muujintii siddeed iyo tobnaad, waxayna doortaan inay qaataan maannada qarsoon ee gacantiisa ku jirta oo ay cunaan. Maannada qarsoon ee la cunayo, sida rasuul Bawlos hadda soo xigtay, waxay matalaysaa Ilaah (maannada qarsoon), oo ka dhex shaqeeya dadkiisa inuu sameeyo doonistiisa iyo raallinimadiisa wanaagsan. Bawlos wuxuu matalaa farriin-wadaha reer Filadelfiya, oo diidmada farriintiisu ay dhimasho ahayd. Daanyeel, Xanaanyaah, Miisaa’eel iyo Casaryaah waxay matalaan kuwa doorta inay cunaan maannada qarsoon.

> Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.

> Kuwaasna waxaa ka mid ahaa reer Yahuudah: Daanyeel, Xananyaah, Miishaa’eel, iyo Casaryaah. Markaasaa madaxdii bohonadu magacyo u bixiyeen; waayo, Daanyeel wuxuu u bixiyey Belteshaasar, Xananyaahna Shadrak, Miishaa’eelna Meeshaak, Casaryaahna Cebednego. Laakiin Daanyeel qalbigiisa ayuu ku goostay inuusan isku nijaasayn cuntada boqorka qaybtiisa ama khamriga uu cabbay; sidaas daraaddeed ayuu madaxdii bohonada ka baryay inuusan isku nijaasayn. Daanyeel 1:6–8.

Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.

Daaniyeel wuxuu go’aansadaa inuu doonayo inuu cuno farriintii samada laga soo dejiyey Sebtembar 11, 2001, isla markaana uu diido farriinta lagu matalay cuntada iyo cabbitaanka Baabuloon. Ashfenaas ayaa doortay maxaabiistii reer Yahuudah kuwaas oo la hor keeni lahaa boqorka.

> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.

> Boqorkiina wuxuu la hadlay Ashpenas oo ahaa madaxii bohommadiisa, inuu keeno qaar ka mid ah reer binu Israa'iil, iyo kuwo ka soo jeeda farcankii boqorka iyo amiirrada; dhallinyaro aan lahayn wax ceeb ah, laakiin qurux badan, xirfad u leh xigmad kasta, aqoonna xeel dheer u leh, garasho cilmigana leh, oo awood ku leh inay ka dhex istaagaan qasriga boqorka, iyo kuwo la bari karo cilmiga iyo afka reer Kaldayiin. Daanyeel 1:4, 5.

If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.

Haddii aynu raacno silsiladda amar ee lagu caddeeyey Muujintii cutubka koowaad, aayadda koowaad, Nebukadnesar wuxuu Ashfenaas ku amray inuu soo xulo carruurtii buuxinaysay wax sii sheegiddii uu Ishacyaah ku dhawaaqay Xisqiyaah. Ashfenaas wuxuu qaatay farriinta dabadeedna wuxuu u gudbiyey Melsar, oo ahaa amiirkii bohonada. Nebukadnesar wuxuu matalaa Aabbaha jannada; Ashfenaas wuxuu matalaa Masiixa, Melsarna wuxuu matalaa Jibriil. Ashfenaas wuu ogaa carruurta la soo xulayo, wuxuuna ogaa in Daanyeel samayn doono go’aanka saxda ah ee xagga cuntada, ka hor intuusan isaga hor keenin boqorka.

> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.

> Haddaba Ilaah wuxuu Daani'eel siiyey raalli ahaansho iyo jacayl naxariis leh oo uu ka helo taliyihii bohomada. Taliyihiina bohomadu wuxuu Daani'eel ku yidhi, Waxaan ka cabsanayaa sayidkayga boqorka ah, kaasoo idiin qoondeeyey cuntadiinna iyo cabbitaankiinna; waayo, bal muxuu u arki lahaa wejiyadiinna iyagoo ka liita wiilasha idin la midka ah? markaas waxaad madaxayga khatar gelin doontaan boqorka hortiisa. Daani'eel 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

Melzar halkan waxa uu ku aqoonsanayaa tallaabada koowaad ee farriimaha saddexda malaa’igood. Tallaabada koowaad waa in Ilaah laga cabsado, sida ay u muujinayso cabsidii Melzar ka qabay Nebukadnesar. Erayga Cibraaniga ah ee “runta” oo la sameeyey iyadoo la isu geeyey xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga, ayaa hore loogu muujiyey maqaalladan inuu ka dhigan yahay habka imtixaanka ee saddexda tallaabo leh ee saddexda malaa’igood. Markaasna, waxaa lagu adkeeyey marag-furayaal badan in farriinta malaa’igta koowaad ay xambaarsanayd dhammaan saddexda ka mid ah saddexda imtixaan ee ay matalaan farriimaha saddexda malaa’igood. Farriinta malaa’igta koowaad waxaa loo aqoonsaday inay tahay injiilka weligiis ah, taas oo ku qeexaysa inuu yahay isla injiilka jiray tan iyo maalmaha Aadan ilaa Imaatinka Labaad ee Masiixa.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Oo haddana waxaan arkay malaa'ig kale oo duulaysa bartamaha samada, iyadoo haysata injiilka weligiis ah inay ku wacdido kuwa dhulka deggan, iyo quruun kasta, iyo qabiil kasta, iyo af kasta, iyo dad kasta, iyadoo cod weyn ku leh, Ilaah ka cabsada, oo ammaanta isaga siiya; waayo, saacaddii xukunkiisu way timid; oo caabuda kan sameeyey samada, iyo dhulka, iyo badda, iyo ilo-biyoodka. Muujintii 14:6, 7.

The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.

Tallaabada kowaad ee farriinta malaa’igta kowaad waa cabsida Ilaah. Tallaabada labaad waa in isaga ammaan la siiyo, tan saddexaadna waa imaatinka saacadda xukunkiisa. Marka loo eego labada farriimood ee labada malaa’igood ee kale, farriinta malaa’igta kowaad waa, “Ilaah ka cabsada.” Farriinta malaa’igta labaadna markaas waxay ku dhawaaqaysaa dhicitaankii Baabuloon, waxaana, ha ahaato dhaqdhaqaaqii Milleriyiinta ee malaa’igta kowaad, ama dhaqdhaqaaqa malaa’igta saddexaad, in ka soo bixidda Baabuloon ay tahay meesha muujinta daadinta Ruuxa Quduuska ah lagu fuliyo. Waqtigaas gudihiisa, ha lagu matalo Qayladii Habeenbadhka, qaylada weyn, ama roobka dambe, kuwa farriinta ku dhawaaqayaa Ilaah bay ammaan siiyaan. Farriinta malaa’igta labaad waa meesha Ilaah ammaan lagu siiyo, muddadaas wakhtiguna waxay horseeddaa meel go’an oo wakhtiga ka mid ah oo xukunkii baaritaanka ahi ka bilaabmay taariikhdii Milleriyiinta, ama xukunka dhillo weyn ee Baabuloon oo ka dhaca qalalaasaha sharciga Axadda.

Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.

Cabsida Melzar waxay matalaysaa farriinta malaa’igta koowaad, waxayna bilowdaa imtixaanka cuntada ee tobanka maalmood, halkaas oo tirada toban ay sidoo kale astaan u tahay imtixaan. Hadalka Melzar ee ah inuu boqorka ka baqayo, wuxuu la mid ahaa in Daanyeel Ilaah uga sii baqo boqorka, oo qalbigiisana ku go’aansado inaanu ku wasakhoobin cuntada Baabuloon. Muddada wakhtiga ee imtixaankii Daanyeel iyo saddexdii mudane waxay ahayd saddex sannadood, sidaas darteedna waxay matalaysaa saddexda tallaabo ee farriimaha saddexda malaa’igood.

> And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.

> Boqorkiina wuxuu u qoondeeyey cunto maalinle ah oo ka mid ah cuntadii boqorka, iyo khamrigii uu isagu cabbi jiray; sidaas ayuu saddex sannadood ku korinayey, si ay dhammaadkeeda hortiisa boqorka uga soo istaagaan. Daanyeel 1:5.

Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.

Daaniyeel cutubkiisa koowaad wuxuu ka dhigan yahay awoodsiinta farriinta malaa’igta koowaad, halkaasna waxaa ka billowda imtixaanka cuntooyinka, kaas oo taariikhda Millerite-ku uu ku metelanaa cuniddii kitaabka yar. Xilligii imtixaanka ee Daaniyeel iyo saddexdii mudaneba waxaa lagu dhammaystiray tobankii maalmood ee bilowga ahaa, ee saddexdaas sannadood. Toban waa astaan u ah hab imtixaan, sida ay u meteshay reer binu Israa’iiltii hore markii ay diideen imtixaankii tobnaad ee uu metelayey farriintii Yashuuca iyo Kaaleeb. Waxa kale oo taas lagu metelaa wakhtigii silcinta ee kaniisadda Simirna.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Ha ka cabsan waxyaalahaas aad silci doontaan; bal eeg, Ibliisku wuxuu qaar idinka mid ah ku tuuri doonaa xabsi, si laydiin imtixaamo; oo waxaad yeelan doontaan dhib toban maalmood ah: daacad ahaada ilaa dhimasho, anna waxaan idin siin doonaa taajka nolosha. Muujintii 2:10.

The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.

Talooyinkii loo jeediyey kiniisadda Simurna waxay ahaayeen inayan ka cabsan habka imtixaanka, waayo haddii ay Ilaah ka cabsan lahaayeen, Isagu cabsidooda cibaadada leh wuxuu ku abaalmarin lahaa taajka nolosha. Cabsidaas cibaadada lehna waxaa astaan u ah rabitaankii Daanyeel ee ahaa inuu cuno maannada samada.

> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.

> Markaasaa Daanyeel wuxuu Melsar ku yidhi, kii madaxa bohomada uu ka dhigey inuu u taliyaha u ahaado Daanyeel, Xanaanyaah, Miishaa’eel, iyo Casaryaah, Addoommadaada waan ku baryayaaye, toban maalmood na tijaabi; oo ha nala siiyo digir iyo wixii la mid ah oo aan cunno, iyo biyo aan cabno. Markaas wejiyadayada hortaada ha lagu eego, iyo wejiga dhallinyarada cuna qaybta hilibka boqorka; oo sidaad u aragto, addoommadaada ula dhaqan. Sidaas daraaddeed wuu ka aqbalay arrintan, oo toban maalmood buu tijaabiyey. Daanyeel 1:10–14.

The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.

Tijaabadii ugu horraysay waxay ahayd in Ilaah laga cabsado, sida ay tusaale u yihiin Melzar iyo Daanyeel oo qalbigiisa ku goostay inuusan isku nijaasayn cuntada iyo cabbitaanka Baabuloon. Qodobka labaad ee farriinta malaa’igta kowaad waa in Ilaah ammaan la siiyo, taas oo ka dhigan muujin muuqata oo ah saamaynta cunto-nidaamka. Dhammaadkii tobanka maalmood, Daanyeel iyo saddexdii mudanayaal waxay Ilaah ku ammaaneen muuqaalkooda jidheed.

> And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.

> Oo dhammaadka tobankii maalmood wejiyadoodii waxay u muuqdeen kuwo ka qurux badan oo jidh ahaan uga buuran carruurtii oo dhan ee cuni jirtay qaybtii cuntada boqorka. Sidaas daraaddeed Melsar wuxuu ka qaaday qaybtii cuntadooda iyo khamrigii ay cabbi lahaayeen; wuxuuna siiyey digir. Afartan wiilna, Ilaah wuxuu siiyey aqoon iyo xirfad xagga waxbarasho kasta iyo xigmadba; Daanyeelna wuxuu lahaa garasho ku saabsan riyooyinka iyo waxyiyada oo dhan. Daanyeel 1:15–17.

The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.

Afarta carruur ah waxay ka gudbeen imtixaankii ugu horreeyey ee cuntada, kaas oo ahaa meeshii Aadan iyo Xaawo ku dhaceen, isla markaana astaan u ahaa imtixaankii ugu horreeyey ee Masiixu si toos ah ula kulmay isla markiiba ka dib baabtiiskiisii. Baabtiiskii Masiixu wuxuu ahaa xoojintii farriintii ugu horraysay ee xariiqdiisa nebinnimo. Wuxuu xoojiyey oo ansixiyey farriintii uu ku dhawaaqayay “codka cidlada ka yeedhaya”. Dabadeedna, sidii Daanyeel iyo saddexdii mudaneba ahayd, Masiix waxaa lagu imtixaamay xagga cuntada afartan maalmood, sida Daanyeelna loogu imtixaamay toban maalmood. Daanyeel iyo Masiix waxay astaan u ahaayeen imtixaanka maannada qarsoon ee ku jirtay gacanta malaa’igta ee soo degtay Sebtembar 11, 2001. Laba imtixaan ayaa markaas ka daba iman lahaa Masiixa, iyo Daanyeelba. Imtixaankii labaad wuxuu ahaa meeshii Daanyeel iyo saddexdii mudaneba Ilaah ku ammaaneen muuqashadooda. Imtixaankii ka dambeeyey imtixaankii cuntada ee Masiixa isaguna wuxuu kaloo metelayay ammaanta.

> And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.

> Markaasaa Ibliisku wuxuu ku yidhi, Haddaad tahay Wiilka Ilaah, ku amar dhagaxan inuu kibis noqdo. Ciise ayaa u jawaabay oo ku yidhi, Waa qoran tahay, Dadku kibis oo keliya kuma noolaan doono, laakiinse erey kasta oo Ilaah ka yimaada ayuu ku noolaan doonaa. Markaasaa Ibliisku buur dheer dusheedii u kaxeeyey, oo daqiiqad yar gudaheed ku tusay boqortooyooyinkii dunida oo dhan. Ibliiskii ayaa ku yidhi, Awooddan oo dhan iyo ammaantooda waan ku siin doonaa, waayo, anigaa la ii dhiibay, oo kii aan doonana waan siiyaa. Haddaba haddaad i sujuuddo, kulligood adigaa lahaan doona. Ciise ayaa u jawaabay oo ku yidhi, Gadaashayda iga tag, Shayddaanow, waayo, waa qoran tahay, Rabbiga ah Ilaahaaga waa inaad caabuddaa, oo isaga keliya ayaad u adeegi doontaa. Matayos 4:3–8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Markii Masiix ka gudbay imtixaankii cuntada, Shaydaanku dabadeed wuxuu u soo bandhigay “ammaanta” boqortooyooyinka dunida oo dhan, Masiixuna taa beddelkeeda wuxuu doortay inuu ammaaneeyo Boqorka boqorrada oo dhan. Aadan iyo Xaawa waxay ku guuldarraysteen imtixaankii ugu horreeyey, oo markiiba waxay doonayeen inay wejiyadooda ku qariyaan caleemo berde ah, waayo mar dambe ma ayan muujinayn ammaanta Ilaah, sida uu u metelayay khamiiskii iftiinka ahaa ee ay hore u xidhan jireen. Markii Daanyeel iyo saddexdii mudane ay ka gudbeen imtixaankii cuntada, dabadeed waxaa la siiyey “aqoon iyo xirfad ku saabsan waxbarasho kasta iyo xigmad kasta; Daanyeelna wuxuu lahaa faham ku saabsan riyooyinka iyo muujinta oo dhan.”

They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.

Waxay ka gudbeen imtixaankii labaad, kaas oo ahaa imtixaan muuqaal ah oo Melzar maamulay. Taariikhda Millerite-ka, farriintii malaa’igta labaad waxay calaamadisay kala soocidda kuwa aqbalay iyo kuwa diiday farriinta “codka” cidlada ka qaylinaya, sida uu u matalayay William Miller. Si nebiyad ahaan ah, dhaqdhaqaaqii Millerite markaas wuxuu noqday geeska muuqda oo keliya ee runta ah ee Protestantism-ka, kuwa diiday farriinta iyo dhaqdhaqaaqaasna waxay noqdeen gabdhihii Rooma. Waxay doorteen inay cunaan cuntada oo ay cabbaan khamriga Baabuloon, halkii ay ka qaadan lahaayeen kitaabka yar. Dhammaadkii saddexdii sannadood, Daanyeel iyo mudanayaashii waxaa la keenay si Nebukadnesar u xukumo.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.

> Haddaba dhammaadka maalmaha boqorku ku amray in iyaga loo keeno, markaasaa taliyihii bohommada hortooda keenay Nebukhadnesar. Boqorkiina wuu la hadlay iyaga; oo dhexdooda oo dhan lagama helin mid la mid ah Daanyeel, Xananyaah, Miishaaeel, iyo Casaryaah; sidaas daraaddeedna boqorka hortiisa ayay istaageen. Oo wax kasta oo xigmad iyo garasho ah oo boqorku wax ka weyddiiyey, wuxuu ka helay iyaga inay toban jeer ka sii fiican yihiin saaxiriintii iyo xiddigfalayaashii ku jiray boqortooyadiisa oo dhan. Daanyeelna wuu sii joogay ilaa sannaddii kowaad ee boqor Kuros. Daanyeel 1:18–21.

Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.

Daanyeel iyo saddexdii mudane waxay ka gudbeen imtixaankii “tobanka” maalmood, dabadeedna, markii ay galeen imtixaankoodii ugu dambeeyey, waxaa la ogaaday inay “toban” jeer ka caqli badnaayeen kuwa kale oo dhan.

Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.

Daaniyeel cutubka koowaad waa tixraacii ugu horreeyey ee farriinta malaa’igta kowaad ku leedahay buugga ka kooban kitaabbada Daaniyeel iyo Muujintii. Waxay leedahay isla sifooyinkii la midka ahaa malaa’igta kowaad ee Muujintii cutubka afar iyo tobnaad. Waxay adkaynaysaa runta markii ugu horraysay lagu sheegay aayadda koowaad ee Muujintii, waayo Nebukhadnesar wuxuu farriin siiyey Ashpenas, kaas oo isna farriinta siiyey Melsaar, kaas oo dabadeed la macaamilay Daaniyeel. Aabbuhu wuxuu farriin siiyey Masiixa, kaas oo isna farriinta siiyey Jibriil, kaas oo dabadeed la macaamilay Yooxanaa.

The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.

Farriinta la gudbinayo, oo ah farriinta hadda la furfurayo shaabaddeeda, waxay tilmaamaysaa habka uu Aabbuhu kula xiriiro kaniisaddiisa. Waxa ugu horreeya ee Aabbuhu doorto inuu kaniisaddiisa u caddeeyo waa habka imtixaanka ee saddexda marxaladood leh ee saddexda malaa’igood. Erayga nebiyadeed ee Ilaah si taxaddar leh ayuu habkan ugu faahfaahiyey dhowr sadar oo waxsii sheegid ah, iyo weliba taariikhda Milleriyiinta. Runahanu waa qayb lagama maarmaan ah oo ka mid ah maannadii qarsoonayd ee ku jirtay gacanta malaa’igta markii uu soo degay Sebtembar 11, 2001.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

Suurtagal ma aha in laga qayb galo, sidaas daraaddeedna looga gudbo imtixaanka labaad, haddii aan laga gudbin imtixaanka koowaad. Runtaas waxaa si cad loogu muujiyey taariikhda Masiixa iyo reer Miller. Daanyeel cutubka labaad waa imtixaanka labaad, kaas oo, sida ay Sister White sheegtay, “masiirkeenna weligeed ah lagu go’aamin doono.” Waxay kaloo sheegtay in uu yahay imtixaanka ay tahay in aynu “ka gudubno, ka hor intaan naloo shaabadayn.” Imtixaankaas hadda wuxuu ku dhow yahay inuu dhammaado.

Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.

Daanyeel cutubka labaad wuxuu ku saabsan yahay imtixaanka sawirka bahalka, waana arrin aad ugu habboon in cutubku ka hadlo sanam weyn, iyo in ay ahayd keliya sababta oo ah Daanyeel wuxuu ka gudbay imtixaankii cuntada, oo lagu barakeeyey “toban jeer” ka badan “garasho” iyo “xigmad,” taas oo u suurto gelisay inuu garto imtixaankaas. Sida digniinta imtixaanka ee ku jirta qoraallada Ellen White, imtixaanka sawirka ee Daanyeel cutubka labaad waa imtixaan matalaya cawaaqib nolol ama dhimasho.

> For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.

> Sidaas aawadeed boqorkii wuu cadhooday oo aad buu u xanaaqay, wuxuuna amray in la baabbi’iyo kulli nimankii xigmadda lahaa ee Baabuloon. Markaasaa amarkii baxay in nimankii xigmadda lahaa la laayo; oo waxay doondooneen Daanyeel iyo saaxiibbadiisii in la laayo. Daanyeel 2:12, 13.

There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.

Waxaa jira arrimo kale oo waxsii sheegid ah oo ku jira Daanyeel cutubka koowaad oo ay tahay inaan ka hadalno, waxaana ku sii wadi doonnaa arrimahaas maqaalka xiga.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Waxaan arkay koox si wanaagsan loo ilaaliyey oo adkayd, kuwaas oo aan wax taageero ah siinayn kuwii doonayay inay gilgishaan iimaanka jidhka ee la aasaasay. Ilaahna wuxuu iyaga ku eegay raalli ahaansho. Waxaa la i tusay saddex tallaabo—fariimaha malaa’igta koowaad, tan labaad, iyo tan saddexaad. Malaa’igtii ila socotay waxay tidhi, ‘Hoog waxaa leh kii ka qaada xannib ama dhaqaajiya biin ka mid ah fariimahan. Fahamka runta ah ee fariimahani waa arrin nololeed oo aad u weyn. Masiirka nafuhu wuxuu ku xiran yahay sida loo aqbalo.’ Mar kale ayaa hoos laygu soo mariyey fariimahan, waxaana arkay sida qaaliga ah ee dadka Ilaah ay ugu soo iibsadeen waayo-aragnimadooda. Waxaa lagu helay silica badan iyo halgan daran. Ilaah wuxuu u hoggaamiyey tallaabo tallaabo, ilaa uu ku dejiyey meel adag oo aan dhaqaaqayn. Waxaan arkay dad u soo dhowaaday meeshaas oo baadhay aasaaska. Qaar, iyagoo faraxsan, isla markiiba way dul istaageen. Kuwo kalena waxay bilaabeen inay aasaaska ceeb ka sheegaan. Waxay jeclaayeen in wax laga hagaajiyo, markaasna meeshaasi way ka sii kaamilnaan lahayd, dadkuna aad bay uga sii farxi lahaayeen. Qaar waxay ka degeen meeshaas si ay u baadhaan, waxayna ku dhawaaqeen in si qaldan loo dhigay. Laakiin waxaan arkay in ku dhowaad dhammaantood ay ku adkaysteen meeshaas oo ay ku waaninayeen kuwii ka degay inay joojiyaan cabashadooda; waayo Ilaah baa ahaa Dhisaha Sare, iyaguna isaga ayay la dirirayeen. Waxay dib u xuseen shuqulkii yaabka lahaa ee Ilaah, kaas oo ku hoggaamiyey meesha adag, waxayna iyagoo midoobay indhahooda kor ugu qaadeen samada, cod weynna Ilaah ku ammaaneen. Tani waxay saamaysay qaar ka mid ah kuwii cabanayay oo ka tegay meeshaas, iyaguna iyagoo muuqaal is-hoosaysiin leh ayay mar kale dul istaageen.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Waxaa dib la iigu fiiqay ku dhawaaqiddii imaatinkii kowaad ee Masiixa. Yooxanaa waxaa lagu soo diray ruuxa iyo xoogga Eliyaah si uu jidka Ciise u sii diyaariyo. Kuwii diiday markhaatifurka Yooxanaa wax faa’iido ah kama helin waxbariddii Ciise. Diidmadoodii farriintii sii sheegaysay imaatinkiisa ayaa dhigtay meel aanay si fudud uga aqbali karin caddeynta ugu xoogga badan ee ah inuu isagu ahaa Masiixa. Shayddaanku wuxuu sii hoggaamiyey kuwii diiday farriintii Yooxanaa inay weli sii foggaadaan, oo ay diidaan oo iskutallaabta ku qodaan Masiixa. Markay sidaas yeeleen, waxay isa saareen meel aanay ka heli karin barakada maalintii Bentakostiga, taas oo bari lahayd jidka loo galo meesha quduuska ah ee samada. Jeexitaankii daaha macbudka ayaa muujiyey in allabaryadii iyo qaynuunnadii Yuhuudda aan mar dambe la aqbali doonin. Allabarigii weynaa waa la bixiyey, waana la aqbalay, Ruuxa Quduuska ah ee soo degay maalintii Bentakostigana wuxuu maskaxdii xertii ka qaaday meesha quduuska ah ee dhulka oo geeyey tan samada, halkaas oo Ciise ku galay dhiiggiisa qudhiisa si uu xertiisa ugu dul shubo waxtarrada kafaaraggudkiisa. Laakiin Yuhuuddii waxaa looga tegey gudcur buuxa. Waxay lumiyeen iftiin kasta oo ay ka heli kari lahaayeen qorshaha badbaadada, welina waxay ku kalsoonaayeen allabaryadoodii iyo qurbaannadoodii aan waxtarka lahayn. Meesha quduuska ah ee samadu waxay beddeshay tii dhulka, hase ahaatee iyagu waxba kama ay ogayn isbeddelkaas. Sidaas daraaddeed, kama ay faa’iidaysan karin dhexdhexaadinta Masiixa ee meesha quduuska ah.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Kuwo badan ayaa argagax ku eega jidkii Yuhuuddu ku mareen diidmada iyo iskutallaabta ku qodiddii Masiixa; oo markay akhriyaan taariikhda xadgudubkii ceebta lahaa ee loo geystay, waxay u maleeyaan inay isaga jecel yihiin, oo aanay u diideen sidii Butros yeelay, ama aanay u qodbeen iskutallaabta sidii Yuhuuddu sameeyeen. Laakiin Ilaah oo akhriya quluubta dadka oo dhan, ayaa imtixaan geliyey jacaylkaas ay qirteen inay u hayeen Ciise. Samada oo dhammu waxay danayntii ugu qotodheer ku daawanaysay sida loo aqbalay farriintii malaa’igta kowaad. Hase ahaatee, kuwo badan oo qirtay inay Ciise jecel yihiin, oo ilmada daadiyey markay akhriyeen qisada iskutallaabta, ayaa ku jeesjeesay warka wanaagsan ee imaatinkiisa. Halkii ay farriinta farxad ku soo dhoweyn lahaayeen, waxay ku dhawaaqeen inay tahay khiyaano. Waxay necebaadeen kuwii jeclaa muuqashadiisa, oo kaniisadaha ayay ka xireen. Kuwii diiday farriintii kowaad lagama faa’iidaysiin karin tii labaad; mana ayan ka faa’iidaysan qayladii habeenbadhkii, taas oo ahayd inay u diyaariso inay rumaysad kula galaan Ciise meesha ugu quduusan ee macbudka jannada. Oo iyagoo diiday labadii farriimood ee hore, ayay garashadoodii sidaas u madoobeeyeen oo aanay iftiin ka arki karin farriinta malaa’igta saddexaad, taas oo muujinaysa jidka loo galo meesha ugu quduusan. Waxaan arkay in sida Yuhuuddu iskutallaabta ugu qodeen Ciise, ay sidaas oo kale kaniisadaha magac-u-yaalka ahi iskutallaabta ugu qodeen farriimahan, sidaas daraaddeedna aanay aqoon u lahayn jidka loo maro meesha ugu quduusan, oo aanay ka faa’iidaysan karin shafeecada Ciise ee halkaas ka socota. Sida Yuhuuddii bixisay allabaryadooda aan waxtarka lahayn, ayay iyaguna u gudbiyaan baryadooda aan waxtarka lahayn qaybtaas uu Ciise ka soo baxay; Shaydaankuna, isagoo ku faraxsan khiyaanadaas, ayuu qaataa muuqaal diineed, oo maskaxda Masiixiyiintan qirta u jiheeya xaggiisa, isagoo ku hawlan xooggiisa, calaamooyinkiisa, iyo yaababkiisa beenta ah, si uu dabinkiisa ugu sii adkeeyo.” Early Writings, 258–261.

Back to Articles