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# The Book of Daniel - Number One-Hundred and Sixty-Two

Kitaabka Daanyeel - Boqol iyo Lixdan iyo Labaatankaaad

Rome’s Prophetic Time: Unveiling the Vision

Waqtiga Nebinnimo ee Rooma: Daahfuridda Aragtida

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Rooma waxay dejisaa muujintii, Roomana waxaa lagu muujiyaa “waqtigeeda”. Tani waa hadal ay Sister White ku caddaynayso waxa ay tahay in loo fahmo sida wax iska cad:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Muujintii waa kitaab la shaabadeeyey, hase ahaatee sidoo kale waa kitaab la furay. Waxay diiwaangelisaa dhacdooyin yaab leh oo dhici doona maalmaha ugu dambeeya ee taariikhda dhulkan. Waxbarista ku jirta kitaabkan waa caddaan oo go’an, mana aha wax qarsoon oo aan la fahmi karin. Gudihiisa waxaa lagu sii wadaa isla xarriiqdii wax sii sheegidda sida ku jirta Daanyeel. Qaar ka mid ah waxsii sheegyada Ilaah wuu ku celiyey, isagoo sidaas ku muujinaya in muhiimad la siiyo ay tahay. Rabbigu ma ku celiyo waxyaalaha aan ahmiyad weyn lahayn.” Manuscript Releases, mugga 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Rabbigu ma soo celceliyo waxyaalaha aan ahayn kuwo cawaaqib weyn leh,” oo “waqtiyada” la xidhiidha Roomana marar badan ayaa lagu celceliyaa. Waa arrin “cawaaqib weyn leh” in la fahmo “waqtiga” la xidhiidha Rooma, waayo taasu waa waxa Rooma u muujinaya mawduuca dhidibada u taagaya riyada. Toddoba jeer ayaa kun iyo laba boqol iyo lixdanka sannadood ee xukunka baabbanimada si toos ah loogu tixraacaa Daanyeel iyo Muujintii.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Oo wuxuu ku hadli doonaa erayo waaweyn oo ka gees ah Kan ugu sarreeya, oo wuxuu daalin doonaa quduusiinta Kan ugu sarreeya, oo wuxuu ku fikiri doonaa inuu beddelo wakhtiyada iyo sharciyada; oo iyaga waxaa gacantiisa loo gelin doonaa tan iyo wakhti iyo wakhtiyo iyo kala badh wakhti. Daanyeel 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Oo waxaan maqlay ninkii maro wanaagsan ku labisnaa, oo dul taagnaa biyaha webiga, markuu gacantiisa midig iyo gacantiisa bidixba samada u taagay, oo ku dhaartay kan weligiis nool inuu ahaan doono wakhti, wakhtiyo, iyo badh wakhti; oo markuu dhammaystiro kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhan waa dhammaan doonaan. Daniel 12:7.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Laakiin barxadda ka baxsan macbudka dibadda uga tag, hana qiyaasin; waayo, waxaa la siiyey quruumaha aan Yuhuudda ahayn; oo magaaladii quduuska ahaydna waxay ku tuman doonaan cagahooda laba iyo afartan bilood. Muujintii 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Oo waxaan amar siin doonaa labadayda markhaati, oo waxay wax sii sheegi doonaan kun iyo laba boqol iyo lixdan maalmood, iyagoo joonyad huwan. Muujintii 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Oo naagtiina waxay u carartay cidlada, meeshaas oo ay ku lahayd meel Ilaah u diyaariyey, inay halkaas ku quudiyaan kun iyo laba boqol iyo lixdan maalmood. Muujintii 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Oo naagtiina waxaa la siiyey laba baal oo gorgor weyn ah, si ay ugu duusho cidlada, meesheeda, halkaas oo lagu quudiyo wakhti, iyo wakhtiyo, iyo badh wakhti, iyadoo laga fogeeyey wejiga abeesada. Muujintii 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Oo af baa la siiyey af ku hadla waxyaalo waaweyn iyo cay; oo waxaa la siiyey amar uu ku sii jiro laba iyo afartan bilood. Muujintii 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Toddobadan tixraac ee tooska ahi waxay soo bandhigayaan astaamo nebiyadeed oo gaar ah oo kala duwan oo Rooma khuseeya. Waa aayadahaas dhexdooda in Rooma lagu muujiyo. Sister White waxay ku dartaa in xilliyadan sidoo kale loo matalo sida “saddex sannadood iyo badh ama 1260 maalmood.” Kitaabka Quduuska ah kuma aad ka helaysid “saddex sannadood iyo badh” ama “kun iyo laba boqol iyo lixdan maalmood.” Sister White waxay si fudud ugu dabaqaysaa xisaabinta toddobada tixraac si waafaqsan.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> Cutubka 13aad (aayadaha 1–10) waxaa lagu sifaynayaa bahal kale, “u eg shabeel,” kaas oo masduulaagii siiyey “xooggiisa, iyo kursigiisa, iyo amar weyn.” Astaantan, sida ay aaminsanaayeen inta badan Protestanka, waxay metelaysaa baabtiisnimada papal-ka, taas oo la wareegtay xoogga, kursiga, iyo amarka markii hore uu haystay boqortooyadii Rooma ee qadiimiga ahayd. Bahalkaa shabeelka u eg waxaa laga sheegay: “Waxaa la siiyey af ku hadlaya waxyaalo waaweyn iyo cay…. Oo afkiisii buu ku furay cay ka dhan ah Ilaah, inuu caayo magiciisa, iyo teendhadiisa, iyo kuwa samada deggan. Oo waxaa la siiyey inuu quduusiinta la diriro, oo ka adkaado; oo amar baa la siiyey isaga inuu xukumo qabiilooyinka oo dhan, iyo afafka, iyo quruumaha.” Waxsii sheegistan, oo ku dhow inay la mid tahay sifaynta geeska yar ee Daanyeel 7, shaki la’aan waxay tilmaamaysaa baabtiisnimada papal-ka.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘Waxaa isaga la siiyey amar uu ku sii jiro laba iyo afartan bilood.’ Oo nebigu wuxuu leeyahay, ‘Waxaan arkay mid ka mid ah madaxyadiisa sidii mid geeri loogu dhaawacay.’ Oo haddana: ‘Kan maxaabiis u kaxeeya, isaguna maxaabiis buu geli doonaa; kan seefta ku dilaana waa in seefta lagu dilo.’ Laba iyo afartan bilood waa isla wakhtiga ‘wakhti, wakhtiyo, iyo wakhti badhkiis,’ saddex sannadood iyo badh, ama 1260 maalmood, ee Daanyeel 7—wakhtigaas oo ay ahayd in awoodda baadarigu ku dulmiso dadka Ilaah. Muddadan, sida lagu sheegay cutubyadii hore, waxay ka bilaabatay sarrayntii baadarinimada sannadkii C.D. 538, waxayna ku dhammaatay 1798. Wakhtigaas baadarigii waxaa maxbuus ka dhigtay ciidankii Faransiiska, awooddii baadariguna waxay heshay dhaawaceedii dhimashada lahaa, saadaashiina way rumoowday, ‘Kan maxaabiis u kaxeeya, isaguna maxaabiis buu geli doonaa.’” Dagaalkii Weynaa, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Iyada oo leh awoodda waxyiga leh ee ah in saddex sano iyo badh sidoo kale loo tixgeliyo “wakhtiga” “muujinaya” Rooma, tixraacyo kale oo Kitaabka Quduuska ah oo ku saabsan Rooma ayaa soo baxaya.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Laakiin runtii waxaan idinku leeyahay, waxaa Israa’iil joogay carmallo badan wakhtigii Eliyaas, markii samadu xidhnayd saddex sannadood iyo lix bilood, markii abaari weynayd ay dalka oo dhan ka jirtay. Luukos 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Saddexdii sano iyo badhkii Eliyaah waxay waqtiga ku xidhaan Yesebeel, taas oo astaan u ah Rooma baadariga ee kaniisadda Tiyaatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Laakiin waxaan waxyaalo yar kugu hayaa, maxaa yeelay waxaad u dulqaadataa naagtaas Yesebeel, tan isu sheegta nebiyad, inay addoommadayda barato oo khiyaanayso si ay sino u galaan oo ay u cunaan waxyaalaha sanamyada loo sadqeeyey. Oo waxaan siiyey wakhti ay sinoheeda uga toobadkeento; laakiinse iyadu ma ay toobadkeenin. Muujintii 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Waqtiga” la siiyey kiniisadda afraad, oo ay Yesebeel u taagan tahay, sidoo kale waa “firaaqo.”

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Eliyaas wuxuu ahaa nin dabeecad iyo tabar la mid ah innaga, oo si aad ah buu u tukaday inaan roob di’in; roobna dhulka kuma uu di’in muddo saddex sannadood iyo lix bilood ah. Yacquub 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Iyadoo ka hadlaysa afartan iyo labada bilood inay la mid yihiin kun iyo laba boqol iyo lixdan maalmood, Walaashii White waxay muddadaas ku tilmaantay “maalmahaas,” kuwaas oo Masiixu uu tixraacay.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> Xilliyada halkan lagu sheegay—“afar iyo afartan iyo laba bilood,” iyo “kun laba boqol iyo lixdan maalmood”—waa isku waqti, labaduba si isku mid ah u matalaya xilligii kaniisadda Masiixa ay silcinta kaga imanaysay Rooma. Kunka laba boqol iyo lixdanka sannadood ee sarreyntii baabbanimada waxay bilaabmeen C.D. 538, sidaas darteedna waxay ku ekaan lahaayeen 1798. Waqtigaas waxaa Rooma soo galay ciidan Faransiis ah oo baabkii maxbuus ka dhigay, isaguna masaafuris ayuu ku dhintay. In kasta oo wax yar dabadeed baab cusub la doortay, haddana haybaddii baabbanimada tan iyo markaas mar dambe ma awoodin inay adeegsato awooddii ay hore u haysatay.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> “Cadaadiska kaniisaddu ma sii socon muddadii oo dhan ee 1260ka sano ahayd. Ilaah, isagoo dadkiisa u naxariisanaya, wuxuu gaabiyey wakhtigii imtixaankooda dabka kulul. Markuu sii sheegayay ‘dhibaatada weyn’ ee ku dhici doonta kaniisadda, Badbaadiyuhu wuxuu yidhi: ‘Oo haddaan maalmahaas la gaabin, nafna ma badbaaddeen; laakiin kuwa la doortay aawadood maalmahaas waa la gaabin doonaa.’ Matayos 24:22. Saamaynta Dib-u-habaynta awgeed, cadaadiska waxaa la soo afjaray ka hor 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Masiix iyo Sister White waxay qeexaan weedha “maalmahaas” inay tahay “wakhtiga,” kaas oo tilmaamaya Rooma papal. Marka Daanyeel ka hadlayo silicdii raacday markii baabtinimada papal la saaray carshiga dhulka ee aayadda soddon iyo kow ee cutubka kow iyo tobnaad, wuxuu wakhtigaas silicda ah ku tilmaamaa “maalmo badan.”

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Oo ciidammo ah ayaa dhiniciisa istaagi doona, oo waxay nijaasayn doonaan meesha quduuska ah ee xoogga, oo waxay baabi’in doonaan allabariga joogtada ah, oo waxay dhigi doonaan karaahiyada wax baabbi’isa. Kuwii axdiga ku fala xumaan wuxuu ku fasahaadin doonaa sasabashooyin; laakiinse dadka Ilaahooda yaqaanu way xoog badnaan doonaan, oo waxay samayn doonaan falal waaweyn. Kuwii dadka ka mid ah oo waxgaradka ahna qaar badan bay wax bari doonaan; hase ahaatee seef bay ku dhici doonaan, iyo olol, iyo maxaabiisnimo, iyo booli, maalmo badan. Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Rooma waxaa la muujiyey iyada oo lala xidhiidhinayo wakhtiga nebiyadeed ee iyada la xiriira; taas aawadeed Bawlos wuxuu leeyahay ninkii dembigu waxaa la muujin doonaa “wakhtigiisa.” Xaqiiqda ah in Rooma dejiso muujintan, taas oo haddii aynaan garan aynu halligmayno, waxay caddeyneysaa sababta wakhtigaas nebiyadeed marar badan, oo siyaalo badan, loogu matalo; waayo, Ilaah “ma ku celceliyo waxyaalo aan cawaaqib weyn lahayn.” Aayadihii ka horreeyey waxaa sidoo kale lagu calaamadeeyey dhammaadka muddadaas wakhtiga.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Kuwa dadka waxgaradka ah oo dadka ku dhex jira ayaa kuwo badan wax bari doona; hase ahaatee seef bay ku dhici doonaan, iyo olol, iyo maxaabiisnimo, iyo booli, maalmo badan. Haddaba markay dhacaan, gargaar yar baa lagu caawin doonaa; laakiin qaar badan ayaa la jiri doona iyaga iyagoo sasabasho wata. Oo qaar ka mid ah kuwa waxgaradka ah way dhici doonaan, in lagu tijaabiyo, oo lagu daahiriiyo, oo lagu caddeeyo, tan iyo wakhtiga dhammaadka; maxaa yeelay weli waxaa loo dhigay wakhti la qoondeeyey. Daanyeel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Wakhtiga dhammaadka” “weli waa wakhti la gooyey.” Erayga Cibraaniga ah ee loo tarjumay “la gooyey” waa “moed,” wuxuuna ka dhigan yahay wakhti go’an ama ballan. Muhiimadda iyo qiimaha nebiyadeed ee “wakhtiga la gooyey” ee ku jira kitaabka Daanyeel waxaa lagu gartaa inta jeer ee loo soo xigto. Aad bay u yar yihiin Adventist‑yada La’odikiya, haddii ayba jiraan, oo garanaya in 1989 uu ahaa “wakhtigii dhammaadka,” sidaas darteedna 1989 uu ahaa wakhti la gooyey. Waxay ahayd ballan Ilaah sameeyey, xilligii uu furi lahaa aqoonta la shaabadeeyey ee dhaqdhaqaaqa boqol iyo afar iyo afartan kun. Sababtaas awgeed, kitaabka Daanyeel wuxuu bixiyaa markhaatiyaal caddaynaya in “wakhtiga la gooyey” uu tilmaamayo imaanshaha “wakhtiga dhammaadka.” Daanyeel siddeedaad, astaantan nebiyadeed ayaa lagu soo bandhigay.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Oo waxaan maqlay cod nin oo ka yeedhaya dhexda webiga Ulai, oo qayliyey, oo yidhi, Gabriyelow, ninkan fahansii riyada. Sidaas daraaddeed ayuu u soo dhowaaday meeshii aan taagnaa; oo markii uu yimid ayaan cabsaday, oo wejigayga ku dhacay; laakiinse wuxuu igu yidhi, Faham, wiilka Aadamow; waayo, riyadu waxay ahaan doontaa wakhtiga dhammaadka. Haddaba intuu ila hadlayay, waxaan wejigayga ula dhacay dhulka anigoo hurdo culus ku jira; laakiinse wuu i taabtay, oo si qumman ii taagay. Oo wuxuu yidhi, Bal eeg, waxaan ku ogeysiin doonaa waxa jiri doona dhammaadka dambe ee cadhada; waayo, dhammaadku wuxuu ahaan doonaa wakhtigii la qoondeeyey. Daanyeel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Sida cutubka kow iyo tobnaad, erayga “dhammaad,” ee ku jira “wakhtiga dhammaadka” ee aayadahan, waa eray Cibraani ah oo ka duwan kan loo tarjumay “waqti loo qoondeeyey.” Wakhtiga dhammaadku wuxuu matalayaa xilli bilaabmaya wakhtiga loo qoondeeyey. “Wakhtiga loo qoondeeyey” (moed) waa ballan, halka wakhtiga dhammaadka (erayga Cibraaniga ah “gets”) uu yahay muddo wakhti ah oo ka bilaabmata wakhtiga loo qoondeeyey. Waa “wakhtiga” kan daaha ka qaada Rooma, oo “wakhtigaasina” aad buu muhiim u yahay, sidaas darteed dhammaadka muddadaas wakhtiga ah, iyo muddada ka dambaysa dhammaadka wakhtigaas, waxaa matala maragfuro dhowr ah. Aayadda afar iyo labaatanaad ee cutubka kow iyo tobnaad ee Daanyeel, Roomaankii jaahilka ahaa waxaa lagu aqoonsaday inuu dunida u talinayo “wakhti.”

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Waqti” calaamad ahi waa saddex boqol iyo lixdan sannadood, waayo sannad Kitaabi ah waxaa ku jira saddex boqol iyo lixdan maalmood. Roomaankii jaahilka ahaa wuxuu xukumay “waqti” keliya, Roomaankii baadariga ahaana wuxuu xukumay “waqti, waqtiyo, iyo nus waqti.” Roomaanka casriga ahi wuxuu xukumaa “saacad” calaamad ah, ama “afartan iyo laba bilood” oo calaamad ah. Ma jiro wakhti nebiyadeed ka dambeeya 1844, sidaas darteed “saacadda” iyo “afartan iyo labada bilood” waa muddada ka bilaabanta sharciga Axadda ee dhowaan iman doona ilaa dhammaadka muddada tijaabada aadanaha. Laakiin Roomaankii jaahilka ahaa wuxuu si buuxda u talinayay tan iyo Dagaalkii Actium ee 31 BC, ilaa Constantine uu caasimaddii boqortooyada u raray Constantinople sannadkii 330. Waxaynu og nahay in aayadaha soo socda ay ka hadlayaan Roomaankii jaahilka ahaa, waayo Masiixa waxaa loo matalayaa inuu yahay “amiirka axdiga” kaas oo “la jebin doono” markii iskutallaabta lagu qodbay. Awooddii markaas talinaysay waxay ahayd Roomaankii jaahilka ahaa, sidaas darteed aayadaha aynu hadda eegi doonno waxay tilmaamayaan Roomaankii jaahilka ahaa.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Boqortooyadiisana waxaa ka kici doona nin wax quudhsada, oo aan la siin doonin sharafta boqortooyada; laakiinse si nabad ah ayuu ku iman doonaa, oo boqortooyadana wuxuu ku hanan doonaa sasabasho. Oo cududihii daadku hortiisa waa lagu qaadi doonaa oo waa la jebin doonaa; haa, xataa amiirkii axdiga. Oo ka dib markii axdi lala dhigtay ayuu khiyaano ku shaqayn doonaa; waayo, wuu soo kici doonaa, oo wuxuu ku xoogaysan doonaa dad yar. Si nabad ah ayuu u geli doonaa xataa meelaha ugu barwaaqada badan ee gobolka; oo wuxuu samayn doonaa wixii ayan awowayaashiis samayn, ama awowayaashood; wuxuu iyaga ku dhex qaybin doonaa qaniimada, iyo boolida, iyo maalka; haa, wuxuu ka fikirri doonaa xeeladihiisa ka gees ah qalcadaha xoogga badan, xataa wakhti ah. Daanyeel 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Ereyga “against” ee ku jirta weedha ugu dambaysa ee aayadahani dhab ahaantii waxay ka dhigan tahay “ka soo,” oo aayaddu waxay sheegaysaa in Roomii jaahilka ahi ay xukumi doonto (waxay sii sheegaysaa xeeladihiisa) “ka soo” qalcaddeeda xoogga leh (Magaalada Rooma) muddo saddex boqol iyo lixdan sannadood ah.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “AAYADDA 24. Wuxuu si nabad ah ku geli doonaa xataa meelaha ugu barwaaqada badan ee gobolkii; oo wuxuu samayn doonaa wixii ayan awowayaashiis samayn, ama awowayaashoodna; wuxuu dhexdooda ku kala firdhin doonaa boolida, iyo qaniimada, iyo maalka; haah, wuxuu hindisi doonaa xeeladihiisa ka gees ah qalcadaha adag, tan iyo wakhti.”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Habkii caadiga ahaa ee quruumuhu, ka hor wakhtiyadii Rooma, ku geli jireen gobollo qiimo leh iyo dhul hodan ah, wuxuu ahaa dagaal iyo qabsasho. Rooma haddaba waxay ahayd inay samayso wax aanay samayn awowayaashii ama awowayaashoodii awowayaashood; taas oo ah, inay hantiyadan ku hesho jid nabadeed. Caadadii, oo aan hore loo maqal, ayaa hadda la bilaabay, taas oo ahayd in boqorradu ay dhaxal ahaan boqortooyooyinkooda ugu reebaan Roomaaniyiinta. Rooma sidaas ayay ku hantiday gobollo waaweyn.”

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Kuwii sidaas ku soo hoos galay xukunkii Rooma faa’iido aan yarayn bay halkaas ka heleen. Si naxariis iyo debecsanaan leh ayaa loola dhaqmay. Waxay la mid ahayd in ugaadhdii iyo qaniimadiiba iyaga loo qaybinayo. Waxaa laga dhawray cadaawayaashooda, waxayna ku nastaan nabad iyo ammaan hooska awoodda Roomaanka.”

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “Qaybta dambe ee aayaddan, Bishop Newton wuxuu ku fasiray inay tilmaamayso qalabyo wax sii sheega oo laga soo abaabulo qalcado adag, halkii ay ka ahaan lahaayeen kuwo iyaga ka dhan ah. Tan ayay Roomaanku ka sameeyeen qalcaddii xoogga badnayd ee magaaladooda toddobada buur leh. ‘Xataa wakhti;’ shaki kuma jiro inuu yahay wakhti nebiyadeed, 360 sannadood. Laga soo bilaabo qodobkee ayay sannadahani ka bilaabmaan? Waxaa u badan tahay dhacdada lagu soo bandhigay aayadda xigta.”

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “AAYADDA 25. Oo xooggiisa iyo geesinnimadiisaba ayuu ku kicin doonaa boqorka koonfureed isagoo wata ciidan weyn; boqorka koonfureedna dagaal buu u kici doonaa isagoo wata ciidan aad u weyn oo xoog badan; laakiinse ma uu taagnaan doono, waayo, waxay isaga u maleegi doonaan khiyaanooyin.”

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “Aayadaha 23 iyo 24 waxay ina keenayaan dhinacan axdiga u dhexeeya Yuhuudda iyo Roomaanka, 161 C.H., ilaa wakhtigii Rooma ay heshay xukun caalami ah. Aayadda hadda ina hor taallaa waxay muuqaalkeeda keenaysaa olole xoog leh oo ka dhan ah boqorka koonfureed, Masar, iyo dhacdada dagaal weyn oo caan ah oo dhex maray ciidan waaweyn oo xoog badan. Ma taariikhda Rooma wakhtigaas oo ku dhow ma ka dheceen dhacdooyin sidan oo kale ah?—Way dheceen. Dagaalku wuxuu ahaa dagaalkii u dhexeeyey Masar iyo Rooma; dagaalkuna wuxuu ahaa dagaalkii Actium. Aynu si kooban u eegno duruufihii horseeday iska horimaadkan.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Aayadaha soo socda, wakhtiga loo cayimay iyo ugudambayntiiba mar kale ayuu Daanyeel tilmaamayaa.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Oo isagu wuxuu xooggiisa iyo geesinimadiisaba ku kicin doonaa boqorka koonfureed isagoo wata ciidan weyn; boqorka koonfureedna dagaal buu isu diyaarin doonaa isagoo wata ciidan aad u weyn oo xoog badan; laakiinse ma uu taagnaan doono, waayo waxaa isaga looga fikiri doonaa xeelado. Oo weliba kuwa cuna qaybtii cuntadiisa ayaa baabbi’in doona, ciidankiisuna wuu fatahi doonaa; kuwo badanna iyagoo la laayay ayay dhici doonaan. Labadaas boqorna qalbiyadoodu waxay ahaan doonaan inay shar sameeyaan, oo hal miis bay been ku wada hadli doonaan; laakiinse taasu ma ay guulaysan doonto, waayo weli dhammaadku wuxuu ahaan doonaa wakhtiga loo qabtay. Markaasuu dalkiisa ugu noqon doonaa isagoo wata maal badan; qalbigiisuna wuxuu ka gees ahaan doonaa axdiga quduuska ah; wuuna falan samayn doonaa, dabadeedna wuxuu ku noqon doonaa dalkiisii. Wakhtiga loo qabtay ayuu soo noqon doonaa oo wuxuu iman doonaa xagga koonfureed; laakiinse ma ahaan doonto sidii tii hore ama tii dambeba. Daanyeel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Cutubka siddeedaad, Jibriil wuxuu caddeeyey in “chazon”-ka, aragtidii labada kun iyo shan boqol iyo labaatanka sannadood, ay ku dhammaan doonto wakhtigii loo qoondeeyey, dabadeedna uu bilaabmi doono muddadii uu matalayey “wakhtiga dhammaadka”. Tuducan dhexdiisa, wakhtiga loo qoondeeyey waa dhammaadka saddex boqol iyo lixdanka sannadood ee Roomaankii jaahiliga ahaa si sarreeya dunida ugu talin lahaa. Tuducan dhexdiisa ma jiro “wakhtiga dhammaadka,” waayo ma jirin wax la shaabadeeyey oo la doonayey in la furo dhammaadka muddadaas taariikhda.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Daaniyeel cutubka siddeedaad, muujintii “dhammaadka ugu dambeeya” ee cadhada, taas oo ahayd laba kun iyo shan boqol iyo labaatan sannadood oo ku dhammaaday isla wakhtigii laba kun iyo saddex boqol oo sannadood, waxaa la shaabadeeyey ilaa “wakhtiga dhammaadka”; waayo 1844, oo ahayd wakhtigii loo qoondeeyey ee labada muujinba, iftiinkii malaa’igta saddexaad waa laga furay shaabaddii. Daaniyeel kow iyo tobnaad, aayadaha soddonaad ilaa lix iyo soddonaad, dhammaadka “cadhadii hore” ee 1798, waxaa jiri lahaa wakhti loo metelay “wakhtiga dhammaadka,” markaas oo iftiinkii malaa’igta kowaad laga furay shaabaddii. Sidaa darteed, waxsii sheegidda wakhtiga ee Roomaankii jaahilka ahaa ma lahayn wakhti dhammaad, laakiin waxay lahayd oo keliya wakhti la qoondeeyey, oo tilmaamaya goorta ay saddex boqol iyo lixdan sannadood ku dhammaadeen; hase ahaatee, wakhtigii loo qoondeeyey ee 1798, iyo wakhtigii loo qoondeeyey ee 1844, labaduba waxay fureen shaabaddii farriin ahayd in la garto xilliga lagu tilmaamay “wakhtiga dhammaadka”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Rooma waxaa loo muujiyey sida loogu matalay si nebiyadeed wakhtigeeda nebiyadeed gudaheeda. “Waqti, waqtiyo iyo kala badh waqti”, “afar iyo afartan bilood”, “kun iyo laba boqol iyo lixdan maalmood”, iyo “saddex sano iyo badh” waa qaar ka mid ah astaamaha kala duwan ee metela muddadii baabanimadu xukumi jirtay intii lagu jiray Qarniyadii Mugdiga. Muddada wakhtiga ee isku xidha dhaqdhaqaaqii Millerites-ka iyo dhaqdhaqaaqa boqolka iyo afar iyo afartan kun waa boqol iyo lix iyo labaatan sannadood. Boqol iyo lix iyo labaatankuna sidoo kale waa astaan u ah kun iyo laba boqol iyo lixdan maalmood, waayo waa meeltobnaad ama toban-meelood meel qaddarkaas. Boqol iyo lix iyo labaatanka sannadood ee ka soo bilaabma fallaagadii 1863 ilaa wakhtigii la qoondeeyey ee 1989, waxay aqoonsanayaan 1989 inuu yahay ballankii Ilaah la leeyahay dadkiisa maalmaha ugu dambeeya.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Sidee baynu Qorniinka u baadheynaa? Ma waxaynu midba ka dambeeya ka qotominnaa tiirarka caqiidadeenna, dabadeedna aynu isku daynaa in Qorniinka oo dhan waafaqo fikradahayaga hore u degganaa, mise waxaynu fikradahayaga iyo aragtiyaheennaba u keenaynaa Qorniinka, oo dhinac kasta kaga miisaamaynaa aragtiyaheenna Qorniinka runta ah? Kuwo badan oo akhriya, xataa kuwa bara Kitaabka Quduuska ah, ma gartaan runta qaaliga ah ee ay barayaan ama baranayaan. Dadku khaladaad bay rumaystaan, iyadoo runtuna si cad loo tilmaamay; oo haddii ay caqiidooyinkooda u keeni lahaayeen ereyga Ilaah, oo aanay ereyga Ilaah u akhrin lahayn iftiinka caqiidooyinkooda si ay fikradahooda ugu caddeeyaan inay sax yihiin, kuma ay socdeen gudcur iyo indho la’aan, mana ay xannaaneeyeen khalad. Kuwo badan waxay erayada Qorniinka siiyaan macne ku habboon fikradahooda gaarka ah, oo waxay naftooda ku marin habaabiyaan, kuwa kalena ku khiyaaneeyaan fasiraaddooda qaldan ee ereyga Ilaah. Markaynu bilowno daraasadda ereyga Ilaah, waa inaynu ku bilownaa qalbiyo is-hoosaysiiya. Danaysi kasta iyo jacayl kasta oo ku saabsan wax-ka-duwanaansho la raadiyo waa in dhinac la iska dhigaa. Aragtiyo muddo dheer la haystay waa in aan loo qaadan kuwo aan khaldami karin. Waxay ahayd diidmada Yuhuuddu diideen inay ka tagaan dhaqammadoodii muddada dheer jiray tan keentay halaaggoodii. Waxay ku adkaysteen inaanay arag wax qalad ah oo ku jira fikradahooda ama fasiraaddooda Qorniinka; hase yeeshee, si kasta oo ay dadku muddo dheer u haysteen aragtiyo gaar ah, haddii aan si cad loogu taageerin ereyga qoran, waa in la tuuraa.

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Kuwa si daacad ah u doonaya runta kama caga-jiidayaan inay mowqifyadooda u furaan baaritaan iyo naqdin, mana ka xumaadaan haddii ra’yiyadooda iyo fikradahooda laga hor yimaado. Tani waxay ahayd ruuxii nalagu dhex hayn jiray afartan sannadood ka hor. Waan isu iman jirnay annagoo naf ahaan culays saaran yahay, annagoo tukanayna si aynu iimaanka iyo caqiidada ugu midowno; waayo, waxaan ogayn in Masiixu uusan kala qaybsanayn. Hal qodob mar kasta ayaa laga dhigi jiray mawduuca baaritaanka. Goleyaashan baaritaanku waxay lahaayeen dabeecad xurmo leh. Qorniinnada waxaa la furi jiray iyadoo dareen cabsi-qaddarin leh jiro. Badanaa waan soomi jirnay, si aynu ugu sii habboonaanno fahamka runta. Tukasho daacad ah dabadeed, haddii qodob la waayo in la fahmo, waa laga doodi jiray, oo mid kastaaba si xor ah ayuu u cabbiri jiray ra’yigiisa; dabadeedna mar kale ayaannu u jilba joogsan jirnay tukasho, waxaana samada u kici jiray baryo kulul oo ah in Ilaah naga caawiyo inaynu isku aragti noqono, si aynu u midowno sida Masiixa iyo Aabbuhu u midaysan yihiin. Illin badan baa daadatay. Haddii mid walaalaha ka mid ahi walaalkiis ku canaanto gaabiska fahamkiisa, maaddaama uusan u fahmin aayad sida uu isagu u fahmay, kan la canaantay dabadeed wuxuu walaalkiis gacanta ka qaban jiray, oo odhan jiray, ‘Yaynaan murugayn Ruuxa Quduuska ah ee Ilaah. Ciise waa inala jiraa; aynu dhawrsanno ruux is-hoosaysiin leh oo waxbarasho oggol;’ walaalkii lala hadlayna wuxuu odhan jiray, ‘Iga cafi, walaalow, waxaan kugu sameeyey caddaalad-darro.’ Dabadeedna mar kale ayaannu u sujuudi jirnay wakhti kale oo tukasho ah. Saacado badan ayaannu sidan ku qaadan jirnay. Guud ahaan, wadajir ahaan uma baran jirin wax ka badan afar saacadood mar keliya; hase yeeshee mararka qaarkood habeenka oo dhan ayaa lagu qaadan jiray baadhitaan qotodheer oo xurmo leh oo Qorniinka ah, si aynu u fahamno runta ku habboon wakhtigeenna. Mararka qaarkood Ruuxa Ilaah baa igu soo degi jiray, oo qaybaha adag waxaa loo caddayn jiray jidka Ilaah qoondeeyey; dabadeedna waxaa jiri jiray wadajir buuxa. Dhammaanteen isku maan iyo isku Ruux baannu ahayn.

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> “Waxaannu si aad ah ugu dadaalnay in Qorniinka aan loo qalloocin si uu ugu waafaqo fikradaha nin kasta. Waxaannu isku daynay in kala duwanaanshahayagu u yaraado intii suuragal ah annagoo aan ku dheeraan qodobbada muhiimaddoodu yarayd ee ay ka jireen aragtiyo kala duwan. Laakiin culayska nafta kasta saarnaa wuxuu ahaa in la keeno xaalad ka dhex dhalata walaalaha oo ka jawaabi karta ducadii Masiixa ee ahayd in xertiisu ay mid noqdaan sida isaga iyo Aabbuhu mid u yihiin. Mararka qaarkood hal ama laba ka mid ah walaalaha ayaa si madax-adayg ah iskaga horyimid aragtida la soo bandhigay, oo ay muujiyeen dareennada dabiiciga ah ee qalbiga; laakiin marka dabeecaddaasu soo baxdo, waxaannu hakinnay baadhitaannadayadii oo dib u dhignay kulankayagii, si mid kasta uu u helo fursad uu Ilaah baryo ugu tago, isla markaana isaga oo aan la sheekaysan kuwa kale uu u barto qodobka lagu kala duwanaa, isaga oo iftiin samada ka baryaya. Anagoo muujinayna saaxiibtinnimo ayaannu kala tagnay, si aannu mar kale ugu kulanno sida ugu dhakhsaha badan baadhitaan dheeraad ah. Mararka qaarkood xoogga Ilaah ayaa si muuqata noogu soo degi jiray, oo marka iftiin cad uu muujiyo qodobbada runta, waannu isla ooyi jirnay oo isla farxi jirnay. Ciise waannu jeclayn; innaguna waannu isjeclayn.”

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “Maalmahaas Ilaah ayuu inoo shaqeeyey, oo runtu nafahayaga qaali bay u ahayd. Waa lagama maarmaan in midnimadeennu maanta noqoto mid leh dabeecad u adkaysan doonta imtixaanka tijaabada. Halkan waxaannu ku joognaa dugsiga Macallinka, si laynoogu tababaro dugsiga sare. Waa inaynu barannaa inaynu niyad-jabka ugu adkaysanno si Masiixi ah, oo casharka taas laga barto wuxuu innaga yeelan doonaa ahmiyad weyn.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Waxa aynu haynaa casharro badan oo aynu baranno, iyo kuwo badan, oo aad u badan, oo aynu ka tagno. Ilaah iyo samada oo keliya ayaa aan qaldami karin. Kuwa u malaynaya inaanay marna u baahnayn inay ka tanaasulaan aragti ay qaddariyaan, oo aanay marna jiri doonin sabab ay fikrad u beddelaan, way niyad jabi doonaan. Inta aynu si madax-adayg leh oo go’aan adag ugu dheggannahay fikradahayaga iyo aragtiyaheena gaarka ah, ma heli karno midnimadii Masiixu u baryay.” Review and Herald, July 26, 1892.

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