Article

# The Book of Daniel - Number Forty-Eight

Kitaabka Daanyeel - Lambarka Afartan iyo Siddeed

Unveiling Prophecy: The Significance of Habakkuk’s Vision, Two Tables, and the Mystery of the Daily in Biblical Interpretation

Muujinta Waxsii-sheegidda: Muhiimadda Riyadii Xabaquuq, Labada Loox, iyo Qarsoodiga “Maalinlaha” ee Fasiraadda Kitaabka Quduuska ah

Author

Jeff Pippenger

Published

January 12, 2024

Formats

PDF
Word
Song MP3

The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Korodhka aqoonta ee uu matalayo araggii Wabiga Ulaay ayaa ah wixii ugu dambayntii lagu qoray labada loox ee Xabaquuq.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Waxa ku dhex lammaanaa waxsii sheegyadii ay u arkayeen inay khuseeyaan wakhtiga imaatinka labaad waxaa ku jiray waxbarid si gaar ah ugu habboonayd xaaladdooda hubanti-la’aanta iyo sugaanta, kuna dhiirrigelinaysay inay samir ku sugaan rumaysadka, iyagoo rumaysan in wixii markaas fahamkooda ka mugdi ahaa wakhtigiisa ku habboon si cad loo muujin doono.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> Waxsii sii dhex jirtay nebiyadihii Xabaquuq 2:1–4: “Waxaan istaagi doonaa meeshayda waardiyayn, oo waxaan isku taagi doonaa munaaradda, oo waxaan dhawri doonaa inaan arko waxa uu ila hadli doono, iyo waxa aan ku jawaabi doono marka lay canaanto. Markaasaa Rabbigu ii jawaabay, oo yidhi, Qorniinka qor riyada, oo looxyada si cad ugu qoro, si kan akhriyaa uu ugu ordo. Waayo, riyadu weli waxay u taal wakhti la cayimay, laakiinse ugu dambaysta way hadli doontaa, oo been sheegi mayso; in kastoo ay raagto, sug iyada; maxaa yeelay, hubaal way iman doontaa, mana raagi doonto. Bal eeg, kii naftiisu kor isu qaadday xaq kuma aha isaga dhexdiisa; laakiinse kii xaq ahu rumaysadkiisa ayuu ku noolaan doonaa.”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “Horeba sannadkii 1842 jihadii lagu bixiyey wax sii sheegidkan ee ahayd in ‘qor aragtida, oo si cad ugu qor looxyo, si kii akhriyaa uu u ordo,’ ayaa Charles Fitch ku dhalisay diyaarinta shax wax sii sheegid ah si uu ugu muujiyo aragtiyadii Daanyeel iyo Muujintii. Daabacaadda shaxdan waxaa loo arkay inay tahay dhammaystirka amarkii Xabaquuq la siiyey. Hase yeeshee, wakhtigaas cidina ma ay dareemin in isla wax sii sheegiddaas lagu soo bandhigay dib-u-dhac muuqda oo ku saabsan rumoobidda aragtida—wakhti sugitaan ah. Ka dib niyad-jabkii, Qorniinkani wuxuu u muuqday mid aad u weyn oo macne leh: ‘Waayo, aragtidu weli waxay sugaysaa wakhti la doortay, laakiin dhammaadka way hadli doontaa, mana ay beenin doonto; in kastoo ay raagto, sug iyada; maxaa yeelay hubaal way iman doontaa, mana ay raagi doonto…. Kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa.” The Great Controversy, 391, 392.

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Labada loox ee Xabaquuq waxay si nebiyad ah u yihiin laba markhaati. Sida Kitaabku sheegayana, laba markhaati waa in la isu keenaa si runta loo adkeeyo.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Laakiin haddii uusan ku maqlin, markaas kaxee hal ama laba kale, in afka laba ama saddex markhaati lagu sugo eray kasta. Matayos 18:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Marka labada loox ee Xabaquuq (jaantusyadii hormuudka ee 1843 iyo 1850) la isu dul saaro, waxay xaqiijiyaan runihii ahaa dahabyadii riyadii Miller. Qaladkii 1843, ee lagu matalay looxii kowaad, markii lagu dul saaro looxii labaad, wuxuu dhidibada u taagayaa wakhtiga dib-u-dhaca ee waxyiga. Miller (waardiyihii astaan ahaan u taagnaa taariikhdaas) wuxuu weyddiiyey waxa laga doonayo inuu yidhaahdo intii lagu jiray doodda taariikhdiisa.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Waxaan istaagi doonaa meeshaydii waardiyenimo, oo waxaan isa saari doonaa munaaradda, oo waan fiirin doonaa si aan u arko waxa uu ila hadli doono, iyo waxa aan ku jawaabi doono marka la i canaanto. Xabaquuq 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Rabbigu wuxuu Miller ku amray inuu qoro muujintii, oo riyadiisii dhexdeeda ayuu sanduuqii ay muujintu ku jirtay dul saaray miis ku yaallay bartamaha qolkiisa.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor riyada, oo si cad ugu qoro looxyada, si kii akhriyaa uu u ordo. Xabaquuq 2:2.

The tables then identify the tarrying time and the first disappointment.

Markaas miisasku waxay tilmaamayaan wakhtiga dib-u-dhaca iyo niyad-jabkii ugu horreeyey.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Waayo, muujintii weli waxay sugaysaa wakhti la cayimay; laakiin dhammaadka ayay hadli doontaa, mana beeni doonto. In kastoo ay raagto, iyada sug; waayo, hubaal way iman doontaa, mana raagi doonto. Xabaquuq 2:3.

The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.

Haddaba tijaabada ee saddexda marxaladood ka kooban ee ka dhalatay kordhinta aqoonta (jawharadaha Miller) ayaa markaas la matalay.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Bal eeg, kii naftiisu kor isu qaadday toos uguma jirto isaga; laakiin kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Labada kooxood ee caabudayaasha ah waxaa lagu muujin doonaa habka imtixaanka ee cutubka laba iyo tobnaad ee Daanyeel.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo, erayadu way xidhan yihiin oo waa la shaabadeeyey ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiin kuwa sharka leh si shar leh bay u yeeli doonaan; oo kuwa sharka leh middoodna ma fahmi doono; laakiin kuwa xigmadda leh way fahmi doonaan. Daanyeel 12:9, 10.

The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Kuwa xigmadda leh ee Daanyeel waa bikradihii xigmadda lahaa ee Matayos labaatan iyo shan, kuwaas oo xaq looga dhigay rumaysad; kuwa sharka lehna waxay ahaayeen bikradihii nacaska ahaa ee kibir lagu sarraysiiyey. Dhammaadka riyadii Miller, dahabyadu waxay u taagan yihiin saliidda ku jirta masaalka tobanka bikradood, taas oo ahayd farriinta.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “Ilaah waa la sharaf dhacaa marka aynaan aqbalin farriimaha uu noo soo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah oo uu jeclaan lahaa inuu ku shubo nafahayaga si loogu gaadhsiiyo kuwa mugdiga ku jira. Marka dhawaaqu yimaado, ‘Bal eega, aroosku waa imanayaa; u baxa inaad ka hortagtaan,’ kuwii aan helin saliidda quduuska ah, ee aan qalbiyadooda ku hayn nimcada Masiixa, waxay ogaan doonaan, sidii bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay Rabbigood la kulmaan. Iyagu kuma haystaan naftooda awood ay ku helaan saliidda, noloshooduna way burburtaa.” Review and Herald, July 20, 1897.

The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Iftiinka dahabkii Miller maalmaha ugu dambeeya waxay iftiimi doontaa toban jeer ka sii dhalaal badan, tirada tobanna iyo iftiinkuba labaduba waa calaamado imtixaan. Maalmaha ugu dambeeya, oo lagu matalay dhammaadka riyadii Miller, iftiinka runta ee lagu muujiyey looxyada Xabaquuq wuxuu soo saaraa farriin imtixaan ah, taas oo masaalka tobanka bikradood lagu matalay farriinta Qaylada Habeenbadhka. Hannaankaas imtixaanku waa ku-celin hannaankii imtixaanka ee taariikhdii Millerite-ka, waayo, masaalkii tobanka bikradood waxaa maalmaha ugu dambeeya lagu soo celiyaa xarafba xaraf.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Badanaa waxaa la ii tilmaamaa masaalka tobanka bikradood, shan ka mid ahi ahaayeen kuwa xigmad leh, shanna kuwa nacas ah. Masaalkani wuu rumoobay oo wuu rumoobi doonaa ilaa xarafka ugu dambeeya, waayo wuxuu leeyahay ku-dhaqan gaar ah oo ku saabsan wakhtigan, oo sida farriinta malaa’igta saddexaad, wuu rumoobay oo wuxuu sii ahaan doonaa runta wakhtigan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.

Toban waa astaan tijaabo ah, oo dhammaadka tobankii maalmood Daanyeel iyo saddexdii mudanayaalba muuqaal ahaan way ka qurux badnaayeen oo way ka buurbuurnaayeen kuwii cunayay cuntadii Baabuloon. Kuwa kibirka leh ee lagu matalay Xabaquuq, kuwaas oo ku noolaa is-kalsooni mala-awaal ah ee aan rumaysad ku noolayn, waxay sameeyeen dabeecaddii Baabuloon. Taariikhda Millerite-ka waxay ku noqdeen gabdhihii Baabuloon, Xabaquuqna waxaa lagu adeegsaday sifooyinka nebiyannimo ee baabtiisnimada si loo aqoonsado dabeecadda kuwa doortay inaanay rumaysad ku noolaan.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Bal eeg, naftiisa kor isu qaadday qumman kuma aha isaga dhexdiisa; laakiin kii xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Haddana weliba, maxaa yeelay khamrigu wuu khiyaaneeyaa, isagu waa nin kibir badan, gurigiisana ma joogo; damaciisana wuxuu u ballaadhiyaa sida qabriga, oo wuxuu la mid yahay dhimashada, mana dhergo, laakiinse quruumaha oo dhan ayuu isu soo urursadaa, dadyowga oo dhanna ayuu isu wada rarsadaa. Kuwanu kulligood sow ma qaadi doonaan masaal isaga ka gees ah, iyo maahmaah jeesjees ah oo isaga ku saabsan, oo ma odhan doonaan, Hoog waxaa leh kii kordhiya wax aan isaga lahayn! ilaa goormase? Iyo kii isa saara dhoobo culus! Kuwa ku qaniini doona sow kedis ugama kici doonaan? Oo kuwa ku dhibi doona sow ma toosi doonaan? Oo waxaad iyaga u ahaan doontaa booli. Maxaa yeelay quruumo badan baad dhacday, sidaas daraaddeed dadka ka hadhay oo dhammu way ku dhici doonaan; taasna waxaa ugu wacan dadka dhiiggooda, iyo dulmiga dalka, iyo magaalada, iyo kulli kuwa dhex degganba. Xabaquuq 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Hannaanka imtixaanka ee ku timaadda bikradaha ku xusan Matayos shan iyo labaatan waxa ay soo saartaa dabaqad caabudayaal ah, kuwaas oo horumariyey dabeecadda boqorka woqooyi (baabtiisnimada), kaas oo isaguna yahay awooddii “dhacday quruumo badan.” Waa awoodda baabtiisnimada tan si kedis ah loo qaniino, sida Yesebeel ay eeyuhu u cuneen.

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Rabbigu wuxuu leeyahay, Bal eega, dad baa ka imanaya dalka woqooyi, oo quruun weynna waxaa laga kicin doonaa darafyadii dhulka. Waxay qabsan doonaan qaanso iyo waran; way naxariis daran yihiin, oo naxariis ma leh; codkooduna wuxuu u guuxayaa sida badda; waxayna fuulaan fardo, iyagoo isu habeeyey sida rag dagaal u taagan, oo ka gees ah adiga, gabadhii Siyoon. Annagu wararkeedii waannu maqalnay; gacmahayagii way tabar gabeen; cidhiidhi baa ina qabtay, iyo xanuun sida naag foolanaysa. Ha u bixin duurka, hana marin jidka; waayo, seefta cadowga iyo cabsi ayaa dhinac kasta taal. Taada dadkaaygiiyow, joonyad gunto, oo dambasna isku dhex rogrog; baroor ka dhig sida mid loo sameeyo wiil keliya, baroorasho qadhaadh aad u daran; waayo, baabbiʼiyuhu si kedis ah ayuu inoogu iman doonaa. Yeremyaah 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Labada qaybood ee Xabaquuq waa kuwa rumaysad lagu xaq ka dhigay, iyo kuwa cunay oo cabbay caqiidooyinka Baabuloon. Kuwii ku jira maalmaha ugu dambeeya ee riyadii Miller ee lagu matalay bikrado, ama waxay horumariyaan dabeecadda Masiixa, sidaas darteedna waxay helaan shaabadda Ilaah, ama waxay horumariyaan dabeecadda baabbanimada oo waxay helaan calaamadda bahalka.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Waqtigii waa yimid in iftiinka runta ahi ka dhex ifo gudcurka akhlaaqeed. Farriinta malaa’igta saddexaad ayaa dunida loo diray, iyadoo dadka looga digayo inay helaan calaamadda bahalka ama sawirkiisa fooddooda ama gacmahooda. In calaamaddan la helo waxay ka dhigan tahay in la qaato isla go’aankii bahalku qaatay, iyo in la taageero isla fikradihii uu taageeray, iyadoo si toos ah looga hor imanayo ereyga Ilaah. Kuwa calaamaddan hela oo dhan, Ilaah wuxuu ka leeyahay, ‘Kaasu wuxuu cabbi doonaa khamriga cadhada Ilaah, oo aan waxba lagu qasin, laguna shubay koobka xanaaqiisa; oo waxaa lagu silcin doonaa dab iyo baaruud iyadoo ay joogaan malaa’igaha quduuska ah iyo Wanka hortiisa.’” Review and Herald, July 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Bikradaha cabba khamriga Baabuloon ugu dambaysta waxay cabbi doonaan khamriga cadhada Ilaah. Ishacyaah, kuwa sakhraansan ee Efrayim waxay muujinayaan sakhraannimadooda indhala’aanta ah iyagoo wax walba madax‑hoos u rogaya, falkaasna waa in loo tixgeliyaa “dhoobadii dheryasameeyaha.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.

Aqoonsiga “tan maalinlaha ah” sida astaan Masiixa ah, waxay runta ku saabsan “tan maalinlaha ah” rogaysaa madax‑ka‑hoos, waayo “tan maalinlaha ah” waa astaan shaydaani ah. Aqoonsigii Miller ee “tan maalinlaha ah” inuu yahay jaahilnimo waxaa si toos ah loogu metelay miisaskii Xabaquuq. Helitaankii Miller ee tuduca ku jira Tesaloniika, kaas oo u saamaxay inuu fahmo in waxa “la qaaday” ay ahayd jaahilnimada, si “ninka dembiga” oo fadhiya macbudka Ilaah loo muujiyo, waa runta aasaasiga ah ee ku taalla Tesaloniika Labaad, cutubka labaad.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Waan sii akhriyey, mana helin meel kale oo ay tan [maalinlaha ah] ku qoran tahay, Daniel mooyaane. Markaas ayaan [anigoo kaashanaya buugga erayada is-raaca] qaatay erayadii la socday, ‘ka qaadid;’ isagu maalinkasta wuu ka qaadi doonaa; ‘laga bilaabo wakhtiga maalinlaha ah la qaado,’ iwm. Waan sii akhriyey, waxaanan mooday inaanan wax iftiin ah ka heli doonin qoraalka; ugu dambayntiina waxaan imid 2 Tesaloniika 2:7, 8. ‘Waayo, qarsoodiga xumaantu durba wuu shaqaynayaa; laakiin kii hadda horjoogsanayaa wuu horjoogsan doonaa ilaa laga qaado jidka, markaasna kan sharka leh waa la muujin doonaa,’ iwm. Oo markaan gaaray qoraalkaas, bal eeg, sida runtaasu u caddaatay oo u ammaannayd! Waa tan! Taasu waa maalinlaha! Haddaba, muxuu Bawlos uga jeedaa ‘kii hadda horjoogsanaya,’ ama carqaladaynaya? ‘Ninkii dembiga,’ iyo ‘kan sharka leh,’ waxaa loola jeedaa Baabanimada. Haddaba, waa maxay waxa ka horjoogsanaya in Baabanimadu la muujiyo? Waa maxay haddaba? Waa jaahilnimada; sidaas daraaddeed, ‘maalinlaha’ waa inuu la micno yahay jaahilnimo.’—William Miller, Second Advent Manual, bogga 66.” Advent Review and Sabbath Herald, Janaayo 6, 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Macnaha “kan maalinlaha ah” ee ku jira Tesaloniika, oo Miller ogaaday, waa runta ugu weyn ee tuducaas. Marka Bawlos tilmaamayo kuwa aan jeclayn runta, oo sidaas daraaddeed heli doona baadi xoog leh, wuxuu hubaal ahaan tilmaamayaa nacaybka runta ee macnaha guud; hase ahaatee, runta si toos ah loogu tixraacay tuducaas waa runta ah in “kan maalinlaha ah” uu matalo Roomaankii jaahiliga ahaa.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Iftiinka jidhku waa isha; haddaba haddii ishaadu qumman tahay, jidhkaaga oo dhammu iftiin buu ka buuxsami doonaa. Laakiin haddii ishaadu xun tahay, jidhkaaga oo dhammu gudcur buu ka buuxsami doonaa. Haddaba haddii iftiinka kugu jiraa gudcur yahay, gudcurkaasu sidee u weyn yahay! Ninna laba sayid uma wada adeegi karo; waayo, mid buu necbaan doonaa, kan kalena wuu jeclaan doonaa; ama mid buu ku dhegi doonaa, kan kalena wuu quudhsan doonaa. Idinku Ilaah iyo maalka uma wada adeegi kartaan. Matayos 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.

Waxaa jira oo keliya jacaylka runta, ama nacaybka runta. Ma jiro meel dhexe. Khiyaanada xoogga leh ee ku timaadda bikradaha nacasyada ah ee ku xusan Matayos labaatan iyo shan waxay ku dhisan tahay diidmadoodii iftiinka dahabka Miller ee matala imtixaanka ugu dambeeya. Imtixaankii ugu dambeeyey ee Israa’iiltii hore wuxuu ahaa imtixaankoodii tobnaad, dahabyada Miller-na waxay maalmaha ugu dambeeya u ifayaan toban jeer ka sii dhalaal badan. Astaanta diidmada dahabyada Miller waa “allabariga joogtada ah,” taas oo sakhraamiintii Efrayim ay madaxa hoos ugu rogeen jiilkii saddexaad ee Adventism-ka. “Allabariga joogtada ah” waa astaan Shaydaani ah oo sanamcaabudnimo ah. Sakhraamiintu waxay soo geliyeen dahab been-abuur ah, kaas oo ay ka keeneen Protestantism-ka riddada ah oo ku aqoonsada “allabariga joogtada ah” inuu yahay astaan Masiixa.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Fahamka Miller ee ku saabsan jawharadihiisa waxa xaddiday taariikhdii uu ku dhex soo kacay. Isagoo ku qancay in Imaatinka Labaad uu ahaa dhacdada nebiyadeed ee xigta, dhaawicii dhimashada lahaa ee papacy-ga ee 1798, waxa uu keliya matali karay boqortooyadii afraad oo ugu dambaysay ee dunida ee Daanyeel labaad. Miller sidoo kale waxa xaddiday fahamkiisa ku saabsan “kan maalinlaha ah,” waayo markhaatigiisu waa in isaga, muujin ahaan, loo hoggaamiyey hab gaar ah oo wax lagu barto, kaas oo uu ku sheegay inuu adeegsaday Kitaabkiisa Quduuska ah, Cruden’s Concordance, oo uu akhriyey wargeysyo qaarkood. Go’aankiisa ah inuu sidaas wax u barto waxa uu si fudud ugu soo dhacay maskaxdiisa.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Muddadii laba iyo tobanka sannadood ahayd ee aan deist-ka ahaa, waxaan akhriyey dhammaan taariikhihii aan heli karay; laakiin hadda waxaan jeclaaday Kitaabka Quduuska ah, waayo wuxuu wax ka barayay Ciise! Hase ahaatee, weli qaybo badan oo Kitaabka ka mid ah ayaa ii madoobaa. Sannadkii 1818 ama 19, intii aan la sheekaysanayay saaxiib aan booqasho ugu tegay, oo i yaqaanay oo i maqli jiray anigoo deist ah hadlaya, ayuu si macne weyn xanbaarsan ii weydiiyey, ‘Maxaad ka qabtaa aayaddan, iyo tan?’ isaga oo ula jeeda aayadihii hore ee aan ka doodi jiray markii aan deist-ka ahaa. Waan gartay waxa uu damacsanaa, oo waxaan ugu jawaabay—Haddii aad waqti i siisid, waxaan kuu sheegi doonaa waxa ay ka dhigan yihiin. ‘Mudo intee le’eg baad u baahan tahay?’ Ma aqaan, ayaan ku jawaabay, laakiin waan kuu sheegi doonaa; waayo ma aanan rumaysan karin in Ilaah bixiyey waxyi aan la fahmi karin. Markaas ayaan go’aansaday inaan barto Kitaabkayga Quduuska ah, anigoo rumaysan inaan ogaan karo waxa Ruuxa Quduuska ahi uga jeeday. Laakiin isla markii aan go’aankan qaatay ayaa fikirkan igu dhacay—‘Ka warran haddii aad hesho tuduc aadan fahmi karin, maxaad samayn doontaa?’ Markaas habkan aan Kitaabka u baran lahaa ayaa maskaxdayda ku soo dhacay:—Waxaan qaadan doonaa erayada tuducyadaas oo kale, oo waxaan ku daba geli doonaa Kitaabka oo dhan, oo sidan ayaan ku ogaan doonaa macnahooda. Waxaan haystay Cruden’s Concordance, kaas oo aan u malaynayo inuu yahay kan ugu wanaagsan dunida; sidaas darteed ayaan kaas iyo Kitaabkaygii qaatay, oo miiskayga ayaan fadhiistay, wax kalena ma akhriyin, marka laga reebo wax yar oo wargeysyada ah, waayo waxaan go’aansaday inaan ogaado waxa Kitaabkaygu ka dhigan yahay. Apollos Hale, The Second Advent Manual, 65.

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Dahabyadii Miller laguma aqoonsan oo keliya habkiisii daraasadda, laakiin sidoo kale waxaa si toos ah ugu muujiyey Ilaah.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Ilaah wuxuu malaa’igtiisii u soo diray inay saameyn ku yeelato qalbiga nin beeraley ah oo aan Kitaabka Quduuska ah rumaysnayn, si ay ugu hoggaamiso inuu nebiyadii wax ka sheegidda baadho. Malaa’igaha Ilaah ayaa marar badan booqday kii la doortay, si ay maskaxdiisa u hagaan oo ay fahamkiisa ugu furaan waxsii sheegyadii weligoodba mugdiga ku ahaa dadka Ilaah. Bilowgii silsiladda runta ayaa isaga la siiyey, waxaana loo hoggaamiyey inuu baadho xiriiriye ka dambeeya xiriiriye kale, ilaa uu isagoo yaab iyo qaddarin leh ku eegay Erayga Ilaah. Halkaas ayuu ku arkay silsilad run ah oo kaamil ah. Eraygaas uu markii hore u haystay inuusan waxyi ahayn ayaa haddana hortiisa uga furmay quruxdiisa iyo ammaantiisa. Wuxuu arkay in qayb ka mid ah Qorniinku ay qayb kale sharraxayso, oo marka tuduc uu fahamkiisa ka xidhmo, uu qayb kale oo Erayga ka mid ah ka helo wixii caddaynayey. Wuxuu Erayga quduuska ah ee Ilaah ku eegay farxad iyo ixtiraamka iyo reverence-ka ugu qotada dheer.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Marka Walaasha White sheegto in “Ilaah malaa’igtiisii u soo diray” Miller, waxay caddaynaysaa in Jibriil ahaa malaa’igta loo diray Miller; waayo “malaa’igtiisa” waa eray loo nisbeeyo Jibriil.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Erayadii malaa’igta, ‘Anigu waxaan ahay Jibriil, oo hor taagan Ilaah hortiisa,’ waxay muujinayaan inuu hayo meel sharaf sare leh oo ku dhex taal maxkamadaha jannada. Markuu farriin ula yimid Daanyeel, wuxuu yidhi, ‘Ma jiro mid ila taagan waxyaalahan mooyaane Miikaa’iil [Masiixa] amiirkiinna.’ Daanyeel 10:21. Badbaadiyuhu wuxuu Muujintii kaga hadlay Jibriil, isagoo leh in ‘uu ku soo diray oo ku muujiyey malaa’igtiisa addoonkiisii Yooxanaa.’ Muujintii 1:1.” The Desire of Ages, 99.

Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”

Jibriil iyo malaa’igtii kale waxaa loo soo diray inay hanuuniyaan maskaxda Miller oo ay “u furaan garashadiisa waxsii sheegyada weligoodba mugdi ugu jiray dadka Ilaah.” Farriintiisu kuma aanay samaysmin oo keliya habkiisii waxbarasho, balse sidoo kale waxyiga rabbaaniga ah. Habkii qudhiisa ee uu u adeegsaday barashada Kitaabka Quduuska ah ayaa maskaxdiisa lagu soo riday. Marka Ilaah runta maskaxdeena keeno, taasu waa waxyi rabbaani ah, taas oo ka duwan in runta lagu gaaro habraaca si qumman loogu qaybiyo Kitaabka Quduuska ah. Miller labadaba wuu sameeyey, hase yeeshee waxyiga rabbaaniga ahi waa inuu qayb ka ahaa sida Miller ku yimid fahamka mawduuca “kan joogtada ah.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Miller ma uuusan garteen isbeddelka jinsiga ee ku jira Daanyeel cutubka siddeedaad, aayadaha sagaalaad ilaa laba iyo tobnaad, waayo waxa keliya ee uu haystay waxay ahaayeen Kitaabka Quduuska ah iyo buugga iswaafajinta ereyada oo ka madhan wax kasta oo war ah oo ku saabsan afafka Kitaabiga ah. Ma uuusan arkeen kala duwanaanshaha u dhexeeya “sur” iyo “rum” oo labaduba loo turjumay “qaadid.” Sidoo kale ma uuusan arkeen kala duwanaanshaha u dhexeeya “miqdash” iyo “qodesh” oo labaduba loo turjumay “meesha quduuska ah.”

He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Ma uu arkeen runta erayga “tamid” oo laga helo Kitaabka Quduuska ah boqol iyo afar jeer. Runta aanu arki karin (taas oo sidoo kale ah runta uu arkay), waxay ahayd in boqolka iyo afarta jeer ee erayga Cibraaniga ah ee “tamid” loogu adeegsado Kitaabka Quduuska ah, uu keliya kitaabka Daanyeel ku yahay erayga Cibraaniga ah ee “tamid” magac ahaan loo adeegsaday. “Tamid” waa erayga Cibraaniga ah ee macnihiisu yahay “joogto ah”, waxaana kitaabka Daanyeel loogu turjumay “kan maalinlaha ah.”

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

Keliya kitaabka Daanyeel oo keliya ayaa eraygu magac ahaan loogu adeegsaday, halka sagaal iyo sagaashanka jeer ee kale oo dhan loo adeegsaday fal-kaab ahaan. Sababtaas aawadeed, markii turjumayaashii Kitaabka King James ay la kulmeen Daanyeel oo erayga shan jeer magac ahaan u adeegsanaya, halka dhammaan qorayaashii kale ee Kitaabku sagaal iyo sagaashan jeer fal-kaab ahaan u adeegsadeen, culayska caddaynta ayaa ku khasbay inay saxo adeegsiga Daanyeel ee eraygaas magac ahaan. Si ay Daanyeel u saxo, waxay erayga “allabari” ku dareen Erayga, sidaasna magac bay uga dhigeen fal-kaab. Dabadeedna, si turjumayaasha loo saxo, Ellen White waxaa loo waxyooday inay qorto inay, “aragtay wax ku saabsan ‘Maalinlaha,’ in erayga ‘allabari’ lagu daray xigmadda dadka, oo aanu ka mid ahayn qoraalka; iyo in Rabbigu aragtida saxda ah ka siiyey kuwa bixiyey qayladii saacadda xukunka.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miller, sida uu isagu markhaatifurayo, wuxuu doonayay inuu fahmo “tan joogtada ah,” taas oo uu ugu dambayntii ka fahmay 2 Tesaloniika. Laakiin sidoo kale, sida uu isagu markhaatifurayo, markii uu doonayay inuu fahmo eray, wuxuu tixgelin jiray meel kasta oo eraygaasi ku adeegsanaa, eraygaasna sagaal iyo sagaashan jeer oo kale ayaa Kitaabka Quduuska ah lagu adeegsaday. Hase yeeshee markhaatifurkiisa ku saabsan “tan joogtada ah” wuxuu yahay inuu meel kale ka heli waayay marka laga reebo kitaabka Daanyeel, markii uu yidhi, “Waxaan sii akhriyey, mana aanan heli karin tusaale kale oo laga helay [tan joogtada ah], Daanyeel mooyaane.” Miller waxaa loo hoggaamiyey dahabyada qaaliga ah ma aha oo keliya habkiisii daraasadda, laakiin sidoo kale waxyigii rabbaaniga ahaa ee isaga lagu siiyey adeegga malaa'igaha.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.

Tani waa sababta fahamkiisu ee ku saabsan “kan maalinlaha ah” uu sax u ahaa, hase yeeshee uu xaddidnaa. Ma uu garan karin in shanta jeer ee “kan maalinlaha ah” lagu xusay kitaabka Daanyeel, mid ka mid ah saddexda jeer ee “kan maalinlaha ah” “laga qaaday,” uu matalayay macne ka duwan labada jeer ee kale. Hal mar “kan maalinlaha ah” waxaa lala adeegsaday erayga Cibraaniga ah “rum,” labada jeer ee kalena waxaa lala adeegsaday erayga Cibraaniga ah “sur”. Labada erayba waxaa loo tarjumaa “qaadid” ama “ka qaadid,” laakiin “rum” ee Daanyeel cutubka siddeedaad, aayadda kow iyo tobnaad, waxay ka dhigan tahay “kor u qaadid oo sarraysiin,” halka cutubka kow iyo tobnaad, aayadda kow iyo soddonaad, iyo cutubka laba iyo tobnaad, aayadda kow iyo tobnaad, erayga “sur” uu ka dhigan yahay “ka saarid”.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Fiqiyayaashii cuna oo cabba cuntada Baabuloon waxay ku doodaan in haddii wax la qaado ama mar kasta oo wax kor loo qaado, labaduba ay ka dhigan yihiin nooc ka mid ah qaadis ama ka saarid; sidaas darteedna labada erayba waa in loo fahmaa inay xambaarsan yihiin isku macne. Waxay ku doodaan in saddexda jeer ee “the daily” “taken away” lagu sheegay ay had iyo jeer ka dhigan tahay in la saaro, sidaasna markay yeelaan, waxay caddeeyaan in Daanyeel uu taxaddar la’aan ka galay doorashadiisa erayada. Si cad sidaas uma sheegaan, laakiin si dadban waxay u baraan in Daanyeel ay ahayd inuu adeegsado erayga “sur” dhammaan saddexda jeer ee uu ku soo baxay, waayo sida ay fiqiyayaashu qabaan, wuxuu sida la sheegay ula jeeday isla waxii isku midka ahaa mar kasta oo “the daily” “taken away” ahaa.

They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.

Waxay isla waxaas oo kale ku sameeyaan erayada “miqdash” iyo “qodesh” oo labadaba loo tarjumay “meesha quduuska ah,” aayadaha kow iyo tobnaad ilaa afar iyo tobnaad ee cutubka siddeedaad. Tixraac kasta oo “meesha quduuska ah” ah oo ku jira afartaas aayadood, waxay ku adkaystaan in dhammaantood ay metelaan meesha quduuska ah ee Ilaah. Haddana, sida laga dheehan karo, Daanyeel waxay ahayd inuu si fudud “qodesh” ugu wada isticmaalo saddexda tixraacba, oo uusan “miqdash” ku isticmaalin aayadda kow iyo tobnaad. Miller ma uu garan lahayn kala duwanaanshaha u dhexeeya erayadaas, laakiin culimada fiqiga ee casriga ahi way gartaan, oo marka ay gartaanna, waxay ku adkaystaan in aan wax kala sooc ah la aqoonsan. Hase ahaatee Miller, oo aan garan kala duwanaanshaha erayada, wuxuu gaadhay faham ka soo horjeeda kan culimada fiqiga ee casriga ah.

The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Xaqiiqadu waxay tahay in Daanyeel uu ahaa qoraa aad u taxaddar badan, oo yaqaanay afka Cibraaniga, laguna xukumay inuu toban jeer ka caqli badnaa dhammaan xigmadyahannadii kale ee Baabuloon, kuwaas oo iyaguna bulshadooda ku dhex ahaa niman aad u caqli badan. Haddii uu jiray qof yaqaanay isticmaalka saxda ah ee afka Cibraaniga iyo sida ay ahayd in si qumman loogu muujiyo taariikhdaas gaar ah, wuxuu ahaa Daanyeel. Haddii Daanyeel adeegsaday ereyo kala duwan, waxay ahayd maxaa yeelay waxaa loogu talagalay inay gudbiyaan macnayaal kala duwan, kuwaas oo uu si ula kac ah u doonayay inuu muujiyo. Marka la aqoonsado adeegsiga gaarka ah ee Daanyeel ee erayada loo tarjumay “meesha quduuska ah” ama “ka qaadid,” waxay taageerayaan fahamka Miller ee “kan maalinlaha ah,” kaas oo Miller ku gartay isla tuducaas meesha Bawlos ku caddeeyo in kuwa runta neceb loo qaddaray inay helaan marin-habaabin xoog leh.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Kuwa neceb runta oo rumaysta beenta dhalisa khiyaano xoog leh, waxa kale oo lagu metelaa sidii sakhraamiintii reer Efrayim, kuwaas oo loo qaybiyey laba qaybood. Qayb waxaa ah hoggaanka wax bartay, qaybta kalena waa caamada aan wax baran ee aan maqli doonin wax aan ka ahayn waxa ay kuwa wax bartay u dhigaan. Iyagu waa kuwa beenta ku hoos dhuunta, oo axdi la gala dhimashada. Iyagu waa kuwa naftoodu kor isu qaaddo ee ku xusan Xabaquuq labaad, waana bikradihii nacasyada ahaa ee Matayos shan iyo labaatan. Iyagu waa kuwa diida runaha aasaasiga ah ee riyadii Miller, kuwaas oo dhammaadka toban jeer ka sii ifaya (taas oo metelaysa tijaabadii tobnaad oo ugu dambaysay ee Israa’iilka casriga ah), sida lagu tusay tijaabadii tobnaad oo ugu dambaysay ee Israa’iiltii qadiimiga ahayd.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Markaasaa Rabbigu Muuse ku yidhi, Dadkanu ilaa goormay i xumaynayaan? Oo ilaa goormay i rumaysan waayaan, in kastoo calaamooyinkii aan dhexdooda ku sameeyey oo dhan? Waxaan iyaga ku dhufan doonaa belaayo, waanan ka dhaxal tirayaa; adigana waxaan kaa dhigi doonaa quruun iyaga ka weyn oo ka itaal badan. Muusena Rabbiga ayuu ku yidhi, Markaasaa Masriyiintu maqli doonaan, maxaa yeelay xooggaaga ayaad dadkan kaga soo bixisay iyaga dhexdooda; oo waxay u sheegi doonaan dadka deggan dalkan, waayo, way maqleen in adiga, Rabbiyow, aad dadkan dhex joogto, iyo in adiga, Rabbiyow, fool ka fool laguu arko, iyo in daruurtaadu korkooda taagan tahay, iyo in aad hortooda ku socoto, maalinba tiir daruur ah, habeenkiina tiir dab ah. Haddaba haddaad dadkan oo dhan u layso sidii nin keliya, markaas quruumaha maqlay warkaaga waxay odhan doonaan, Rabbigu ma uu awoodin inuu dadkan geliyo dalkii uu ugu dhaartay, sidaas daraaddeed ayuu iyaga cidlada ku laayay. Haddaba imminka waan ku baryayaaye, Sayidkayga xooggiisu ha weynaado, sidii aad u hadashay adigoo leh, Rabbigu waa dulqaad badan yahay, waana naxariis badan yahay, xumaanta iyo xadgudubkana wuu cafiyaa, hase ahaatee dembilaha sinaba xaq uga dhigi maayo, oo xumaantii aabbayaasha wuxuu ku booqdaa carruurta ilaa qarniga saddexaad iyo kan afraad. Haddaba waan ku baryayaaye, xumaanta dadkan u saamax sida weynaanta naxariistaada waafaqsan, sidaad dadkan uga cafiday Masar tan iyo imminka. Markaasaa Rabbigu yidhi, Waan saamaxay sida eraygaagu yahay; laakiinse sida runta ah ee aan noolahay, dhulka oo dhan waxaa ka buuxsami doona ammaanta Rabbiga. Maxaa yeelay nimankaas oo dhan oo arkay ammaantayda iyo cajaa'ibyadaydii aan ku sameeyey Masar iyo cidlada, haddana haddatan tobankan jeer i tijaabiyey, codkaygana ma ay dhegaysan, hubaal ma arki doonaan dalkii aan ugu dhaartay awowayaashood, oo midkoodna, kuwa i xumeeyey, ma arki doono. Laakiinse addoonkayga Kaaleeb, maxaa yeelay ruux kale ayuu la jiray, oo si buuxda ayuu ii raacay, isaga waxaan gelin doonaa dalkii uu galay, farcankiisuna wuu dhaxli doonaa. Tirintii 14:11–24.

Back to Articles