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# The Book of Daniel - Number One-Hundred and Seventy-Four

Kitaabka Daanyeel - Boqol iyo Toddobaatan iyo Afar

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Aragtiyooyin Nebinimo iyo Muujinnada Rabbaaniga ah: Fahamka Aragtidii Daanyeel iyo Micnaheeda Ku Saabsan Maalmaha Ugu Dambeeya

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Marka aynu ka hadlayno dagaalkii saddexaad ee wakiillada, kaas oo lagu metelay aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad, waxaynu is xusuusin doonnaa wixii aayadahan ka horreeyey. Cutubka tobnaad, Daanyeel wuxuu helaa araggiisii ugu dambeeyey, waxaana sidaas lagu aqoonsadaa inuu fahmay labada aragtiyood ee nebinnimada, tan gudaha iyo tan dibaddaba. Erayga Cibraaniga ah ee “dabar,” oo macnihiisu yahay “eray,” waxaa loo tarjumay “wax.” Cutubka sagaalaad, markii Jibriil u yimid inuu Daanyeel fahamsiiyo aragtidii laba kun iyo saddex boqol oo maalmood, erayga Cibraaniga ah ee “dabar” waxaa loo tarjumay “arrin.”

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Haddaba, intaan salaadda ku hadlayay, ayaa ninkii Jibriil, kii aan aragtida ku arkay bilowgii, isagoo si degdeg ah loo duuliyey, i taabtay wakhtigii qurbaanka fiidkii. Oo isagu wuu i ogeysiiyey, wuuna ila hadlay, oo wuxuu yidhi, Daanyeelow, haatan ayaan u soo baxay inaan ku siiyo xirfad iyo waxgarasho. Bilowgii baryootankaaga ayaa amarku soo baxay, aniguna waxaan u imid inaan kuu muujiyo; waayo, aad baa laguu jecel yahay; sidaas daraaddeed arrinka garo, oo aragtidana fiirso. Daanyeel 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Markii Jibriil u sheegay Daanyeel inuu “fahmo arrinka, oo fiirso muujintii,” erayga Cibraaniga ah ee “biyn” waxaa loo turjumay labadaba “fahmo” iyo sidoo kale “fiirso.” Eraygu wuxuu ka dhigan yahay in maskax ahaan la kala saaro. Jibriil wuxuu Daanyeel ku wargeliyey inuu maskax ahaan kala saaro “dabar” oo loo turjumay “arrin” iyo “mareh,” oo loo turjumay “muujin.” Si uu u fahmo fasiraadda Jibriil Daanyeel ka siinayey wax sii sheegidda laba kun iyo saddex boqol oo sannadood, Daanyeel wuxuu ahaa inuu garto kala duwanaanshaha u dhexeeya muujinta wax sii sheegidda ee lagu matalay “arrinka” iyo muujinta wax sii sheegidda ee “mareh.” “Arrinka,” oo ah “dabar,” macnihiisuna yahay erey, wuxuu metelaa xariiqda dibadda ee wax sii sheegidda, halka muujinta “mareh” ay metesho xariiqda gudaha ee wax sii sheegidda.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Cutubka tobnaad ee Daanyeel, runta ugu horraysa ee loo muujiyo ardayga waxsii sheegidda waa in Daanyeel uu matalo dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo fahmaya labada sadar ee waxsii sheegidda, midda gudaha iyo midda dibaddaba.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Sannaddii saddexaad oo Kuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, kaas oo magiciisa loo bixin jiray Belteshaasar; oo arrintu run bay ahayd, laakiinse wakhtigii loo qabtay wuu dheeraa; isna arrinta wuu gartay, oo waxgarasho buu ka helay aragtidii. Daanyeel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Waxa,” waa erayga Cibraaniga ah ee “dabar,” “riyada” na waa riyada “mareh.” Nebi ahaan, Daanyeel wuxuu matalaa dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo dhammaystirkooda kaamilka ahi yahay boqol iyo afartan iyo afar kunka. Sannaddii saddexaad ee Kuros waxay Daanyeel gelinaysaa khadka dib-u-habaynta ee ka bilaabmay wakhtigii dhammaadka ee 1989. “Maalmahaas,” iyagoo matalaya taariikhda 1989 ilaa xeerka Axadda ee dhowaan imanaya ee Maraykanka, Daanyeel wuxuu barooranayey saddex toddobaad. Khadka dib-u-habaynta ee boqol iyo afartan iyo afar kunka, muddada baroorashadu waxay calaamadaynaysaa saddexda maalmood iyo badhka ay labada markhaati ee Muujintii cutubka kow iyo tobnaad ku dhinteen jidka. Jidka magaaladaas weyn ee Sodom iyo Masar, meesha Rabbigeenna sidoo kale lagu qodbay, waa sidoo kale dooxadii Yexesqeel ee lafaha engegan ee dhintay.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Cutubka tobnaad, Daanyeel waxaa loo beddelaa ekaanshaha Masiixa, waxaana la taabtaa saddex jeer ka hor intaanu Jibriil fasirin riyadii Daanyeel arkay. Riyadu waxay dhalisay kala-soocidda laba nooc oo caabudayaal ah. Injiilka weligiis jira mar walba wuxuu soo saaraa laba nooc oo caabudayaal ah. Daanyeel wuxuu matalayay nooca caabudayaasha ah ee lagu tilmaamay boqol iyo afartan iyo afar kun, taas oo ka soo horjeedda nooca ka cararay riyada iyagoo cabsi qaba.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Kahor cutubka tobnaad, Jibriil saddex jeer ayuu u yimid Daanyeel si uu aragti ugu fasiro. Wuxuu fasiray aragtiyadii cutubyada toddobaad iyo siddeedaad, kuwaas oo muujiyey boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah labadaba sida ay siyaasiyan isu muujiyeen (cutubka toddobaad), iyo sida ay diin ahaan isu muujiyeen (cutubka siddeedaad). Dabadeed cutubka sagaalaad Jibriil wuxuu fasiray wax sii sheegidda laba kun iyo saddex boqol oo sannadood. Jibriil wuxuu ku yimaadaa cutubka tobnaad si uu u dhammaystiro fasiraaddii ku hadhay mid aan dhammaystirnayn cutubka sagaalaad, iyo si uu Daanyeel u siiyo fasiraadda aragtidii dhalisay labada qaybood ee caabudayaasha. Jibriil marka hore wuxuu Daanyeel siiyaa dulmar guud oo aragtida ah aayadda afar iyo tobnaad.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Haddaba waxaan u imid inaan ku fahamsiiyo waxa ku dhici doona dadkaaga maalmaha ugu dambaysta; waayo weli aragtidu waxay qusaysaa maalmo badan. Daanyeel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Aragtidii Masiixa, oo dhalisay laba qaybood oo caabudayaal ah, waxay metelaysaa waxa ku dhici doona dadka Ilaah maalmaha ugu dambeeya. Fasiraadda cutubyada toddobaad iyo siddeedaad waxay ahayd fasiraad taariikheedka lagu metelay kicidda iyo dhicidda boqortooyooyinka waxsii sheegyada Kitaabka Quduuska ah, kuwaas oo lagu muujiyey xayawaanno bahallo ah iyo xoolaha meesha quduuska ah siday u kala horreeyaan. Fasiraadda cutubka sagaalaadna waxay ahayd kala-furid faahfaahsan oo xilliyada waxsii sheegyada ee kala duwan ee ku jira waxsii sheegidda laba kun iyo saddex boqol oo sannadood. Si uun, aragtida Masiixa ammaanta leh ee cutubka tobnaad waxay metelaysay waxa ku dhici doona dadka Ilaah maalmaha ugu dambeeya. Ka hor intaanu Jibriil bilaabin dulmar taariikheed oo faahfaahsan, kaas oo ah fasiraadda aragtida Masiixa ammaanta leh, wuxuu Daanyeel xusuusinayaa inuu hore ugu sheegay waxa fasiraaddu metelayso.

> Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

> Markaasuu igu yidhi, Ma taqaan sababta aan kuugu imid? Oo haatan waan u noqonayaa inaan la dagaallamo amiirka Faaris; oo markaan baxayona, bal eeg, amiirka Giriigga ayaa iman doona. Daanyeel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Jibriil wuxuu Daanyeel xusuusinayaa in uu Daanyeel u sheegay aayadda afar iyo tobnaad in uu u yimid inuu Daanyeel fahamsiiyo waxa ku dhici doona dadka Ilaah maalmaha ugu dambeeya, waxaana uu ka filayay Daanyeel inuu soojeedinta taariikhda nebiyadeed ee soo socota ku meeleeyo macnahaas. Daanyeel wuxuu tan iyo maalintii ugu horraysay ee uu bilaabay inuu barooran ku jiray doonayay faham gaar ah.

> Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

> Markaasuu igu yidhi, Ha cabsan, Daanyeelow, waayo, maalintii ugu horraysay ee aad qalbigaaga u jeedisay inaad wax garato oo aad isu hoosaysiiso Ilaahaaga hortiisa, erayadaadii waa la maqlay, aniguna waxaan u imid erayadaada aawadood. Laakiinse amiirkii boqortooyada Faaris ayaa i hor istaagay kow iyo labaatan maalmood; laakiin bal eeg, Miikaa'iil oo ah mid amiirrada sare ka mid ah ayaa u yimid inuu i caawiyo; anna halkaasaan kula hadhay boqorradii Faaris. Daanyeel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Markii saddexdii toddobaad ee baroorta Daanyeel dhammaadeen, wuxuu arkay riyadii Masiixa, taas oo si nebiyeed ula jaanqaadday riyadii Masiixa ee Yooxanaa ku arkay Patmos.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> “Qof aan ka yarayn Wiilka Ilaah ayaa u muuqday Daanyeel. Sharaxaaddan waxay la mid tahay tii uu bixiyey Yooxanaa markii Masiixa loo muujiyey isaga isagoo jooga Jasiiradda Baatmos. Rabbigeennu haddaba wuxuu la imanayaa rasuul kale oo samada ah si uu Daanyeel u baro waxa dhici doona maalmaha ugu dambeeya. Aqoontan waxaa la siiyey Daanyeel, waxaana waxyoon lagu qoray annaga aawadeen, innaga oo ay dhammaadyada dunidu nagu soo gaadheen.”

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

> “Runta waaweyn ee uu muujiyey Bixiyaha dunidu waxaa loogu talagalay kuwa runta u doondoona sidii khasnado qarsoon. Daanyeel wuxuu ahaa nin da’ ah. Noloshiisu waxay ku soo dhex martay soojiidashooyinka maxkamad jaahili ah, maskaxdiisuna waxay ku mashquulsanayd arrimaha boqortooyo weyn; hase ahaatee, waxyaalahan oo dhan wuu ka leexdaa si uu naftiisa ugu dhibo Ilaah hortiisa, oo uu u doondoonto aqoonta ujeeddooyinka Kan ugu Sarreeya. Jawaab ahaan baryootankiisii, iftiin ka yimid barxadaha jannada ayaa loo gudbiyey kuwa noolaan doona maalmaha ugu dambeeya. Haddaba, sidee baynu ugu habboon tahay inaynu Ilaah ugu doonno si dhab ah oo kulul, si uu u furo garashadeenna inaynu ku fahanno runta naloo keenay Samada.”

> “‘And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “Aniga oo Daanyeel keliya ah ayaa arkay riyadii; waayo nimankii ila joogay riyadii ma ay arkin; laakiin gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan…. Oo xoog iguma hadhin; waayo quruxdaydii gudahayga waxay ugu rogmatay baabba’, oo xoogna ma aanan haysan.” Sidaas oo kale ayay ahaan doontaa waaya-aragnimada qof kasta oo run ahaantii quduus laga dhigay. Intay aragtidoodu ka sii caddaato weynaanta, ammaanta, iyo kaamilnimada Masiixa, ayay si ka sii muuqata u arki doonaan itaaldarridooda iyo aan-kaamilnimadooda. Ma yeelan doonaan damac ay ku sheegtaan dabeecad aan dembi lahayn; wixii iyaga qudhooda ugu muuqday sax iyo qurux badan, marka loo eego daahirsanaanta iyo ammaanta Masiixa, waxay u muuqan doonaan kuwo aan istaahilin oo baabba’i kara. Marka dadku ka go’aan Ilaah, marka ay Masiixa ka haystaan aragtiyo aad u aan caddayn, markaas ayay yidhaahdaan, “Anigu dembi ma lihi; quduus baa layga dhigay.”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’

> Markaasaa Gabri'eel ayaa u muuqday nebiga, oo sidaas ugu hadlay isaga; “Daaniyeelow, ninkii aad loo jeclaa, garo erayada aan kula hadlayo, oo si qumman u istaag; waayo haatan adigaa laygu soo diray.” Oo markuu eraygan ila hadlay, anigu anigoo gariiraya ayaan istaagay. Markaasuu igu yidhi, “Ha cabsan, Daaniyeelow; waayo maalintii ugu horraysay ee aad qalbigaaga u jeedisay inaad wax garato, oo aad naftaada ku hoosaysiiso Ilaahaaga hortiisa, erayadaadii waa la maqlay, aniguna erayadaada aawadood baan u imid.”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> “Sharaf weyn oo sidee ah ayaa loo muujiyey Daanyeel xagga Weynaanta Samada! Wuxuu qalbiqaboojiyaa addoonkiisa gariiraya, oo wuxuu u xaqiijiyaa in baryadiisii Samada laga maqlay, iyo in baryadaas kulul jawaabteeda malaa’igta Jibriil loo soo diray si ay u taabato qalbiga boqorkii Faaris. Boqorku wuxuu ka horyimid saamayntii Ruuxa Ilaah intii lagu jiray saddexda toddobaad ee Daanyeel soomanaa oo tukanayay, laakiin Amiirka Samadu, oo ah malaa’igta sare Miikaa’iil, ayaa loo soo diray inuu qalbiga boqorka madax-adaygga ah u jeediyo si uu u qaado tallaabo go’an oo uu ku jawaabo baryadii Daanyeel.”

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Oo markuu erayadaas oo kale ila hadlay, ayaan wejigayga dhulka u jeediyey, oo waxaan noqday mid aan hadli karin. Oo bal eeg, mid u eg ekaanshaha wiilasha dadka ayaa bushimahayga taabtay…. Oo wuxuu yidhi, Ninyahow aad loo jecelyahayow, ha baqin; nabad ha kuu ahaato; xoog yeelo, haa, xoog yeelo. Oo markuu ila hadlay, waan xooggaystay, oo waxaan idhi, Sayidkaygu ha hadlo; waayo, adigu waad i xooggaysay.’ Sidaas u weynayd ammaanta rabbaaniga ah ee Dani’eel loo muujiyey, inuusan u adkaysan karin araggaas. Markaasaa farriintii Samadu iftiinkii joogitaankiisa qarisay, oo nebiga ugu muuqday sida ‘mid u eg ekaanshaha wiilasha dadka.’ Awooddiisa rabbaaniga ah ayuu ku xoojiyey ninkan daacadda iyo rumaysadka leh, si uu u maqlo farriinta xagga Ilaah isaga looga soo diray.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

> “Daani’eel wuxuu ahaa addoon daacad u ah Kan ugu Sarreeya. Noloshiisii dheeraa waxaa ka buuxay falal sharaf leh oo adeeg uu u sameeyey Sayidkiisa. Daahirnimada dabeecaddiisa iyo aaminnimadiisa aan gilgilashada lahayn waxaa la sima oo keliya is-hoosaysiinta qalbigiisa iyo qoomamadiisa Ilaah hortiisa. Waxaan ku celinaynaa, Nolosha Daani’eel waa tusaale waxyooday oo quduusnaanta runta ah.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Waayo-aragnimada Daanyeel ee cutubka tobnaad waxay metelaysaa dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo, sida Daanyeel iyo Yooxanaa, fahmaya Muujintii Ciise Masiix. Furaha lagu meeleeyo Daanyeel taariikhda nebinnimada ee ay waayo-aragnimadiisu ku taallo waxa uu ku salaysan yahay xaqiiqda ah in uu barooranayay, iyo in Miikaa’iil la soo diray dhammaadka kow iyo labaatanka maalmood. Aayadda kowaad, Daanyeel wuxuu diiwaangelinayaa in uu lahaa garasho ku saabsan labada aragtiyood ee nebinnimada, tan gudaha iyo tan dibadda. Ka hor kow iyo labaatanka maalmood, Daanyeel wuxuu lahaa faham aan dhammaystirnayn oo ku saabsan labada aragti, laakiin fasiraaddii Jibriil ka dib, Daanyeel wuxuu si buuxda u gartaa “waxii” iyo “aragtidii” inay yihiin waxyiyaal kala duwan.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “Markii wakhtigu u soo dhowaaday dhammaadka toddobaatanka sannadood ee maxaabiisnimada, maanka Daanyeel aad buu ugu mashquulay waxsii sheegyadii Yeremyaah. Wuxuu arkay in wakhtigii uu Ilaah dadkiisa la doortay siin lahaa imtixaan kale uu soo dhow yahay; oo isagoo sooman, is-hoosaysiinaya, oo tukanaya, ayuu Ilaaha Samada uga baryay Israa’iil aawadeed, erayadan: ‘Rabbiyow, Ilaaha weyn oo laga cabsado, kan axdiga iyo naxariista u xajiya kuwa isaga jecel iyo kuwa amarradiisa xajiya’; waannu dembaabnay, oo xumaan baannu galnay, oo si shar ah baannu u falnay, oo waannu caasinownay, annagoo xataa ka leexannay qaynuunnadaada iyo xukummadaada; mana aannu dhegaysan addoommadaadii nebiyada ahaa, kuwaas oo magacaaga kula hadlay boqorradayada, amiirradayada, awowayaashayada, iyo dadka dalka oo dhan.”

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Eeg erayadan. Daanyeel daacadnimadiisa hortiisa Rabbiga kuma dhawaaqo. Halkii uu ku andacoon lahaa inuu daahir yahay oo quduus yahay, wuxuu isu aqoonsadaa isaga iyo kuwa run ahaan dembiyada leh ee reer binu Israa’iil. Xikmaddii Ilaah siiyey isaga aad bay uga sarraysay xigmadda xigmadyahannada dunida, sida iftiinka qorraxda ee cirka ka soo ifaya duhurcad uga sii dhalaal badan yahay xiddigta ugu tabarta daran. Habase yeeshee ka fiirsada salaadda ka soo baxday bushimaha ninkan sida weyn loogu nimceeyey Samada. Is-hoosaysiin qoto dheer, ilmo, iyo qalbi dillaacsan ayuu ku baryayaa naftiisa iyo dadkiisaba. Naftiisa ayuu Ilaah hortiisa u furaa, isagoo qiranaya liidashadiisa, isla markaana aqoonsanaya weynaanta iyo haybadda Rabbiga.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> “Sidee bay dadaal iyo kulayl weyn u astaan yihiin baryadiisa! Wuxuu sii dhowaanayaa oo sii dhowaanayaa Ilaah. Gacanta rumaysadka ayaa kor loo taagay si ay u qabsato ballammada aan marnaba dhicin ee Kan ugu Sarreeya. Naftiisu waxay ku halgamaysaa tiiraanyo daran. Oo wuxuu haystaa caddaynta ah in tukashadiisa la maqlay. Wuxuu dareemayaa in guushu isaga u tahay. Haddii aynu innagu ahaan dad ahaan u tukan lahayn sidii Daanyeel u tukaday, oo aynu u halgami lahayn sidii uu u halgamay, innagoo nafahayaga ku hoosaysiinayna Ilaah hortiisa, waxaynu ogaan lahayn jawaabo si muuqata ugu calaamadsan baryadayada sida kuwii Daanyeel loo siiyey. Bal maqla sida uu dacwaddiisa ugu adkaysto maxkamadda Samada:”

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’

> “Ilaahayow, dhegtaada ii soo janjeedhi oo maqal; indhahaagana fur oo eeg baabba’ayagii iyo magaalada magacaaga loogu yeedho; waayo, baryadayada hortaada kuma soo bandhigno xaqnimooyinkayaga aawadood, laakiinse naxariistaada weyn aawadeed. Rabbiyow, maqal; Rabbiyow, saamax; Rabbiyow, dhegayso oo fal; ha raagin, naftaada aawadeed, Ilaahayow; waayo, magaaladaada iyo dadkaagaba magacaaga ayaa loogu yeedhaa. Oo intaan weli hadlayay oo tukanayay, oo qiranayay dembigayga iyo dembiga dadkayga, … waxaa i taabtay isla ninkii Jibriil, kii aan araggii hore ku arkay, isagoo loo soo dedejiyey duullaan degdeg ah, xilligii qurbaanka fiidkii.”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> “Intii ay baryadii Daanyeel sii baxaysay, malaa’igtii Jibriil ayaa si degdeg ah uga soo degtay maxkamadaha samada, si ay ugu sheegto in baryadiisii la maqlay oo laga jawaabay. Malaa’igtaan xoogga badan waxaa loo igmaday inay siiso xigmad iyo garasho,—inay hortiisa ka furto waxyaalaha qarsoon ee qarniyada iman doona. Sidaas darteed, intii uu si dhab ah u doonayay inuu ogaado oo u fahmo runta, Daanyeel waxaa la geliyey wadaagis uu la yeesho farriin-sidaha samadu u igmatay.”

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Ninkii Ilaah wuxuu baryayay, ma ahayn duullimaad dareen farxad leh aawadiis, ee wuxuu u baryayay aqoonta doonista Ilaah. Wuxuuna aqoontan u doonayay, ma aha isaga qudhiisa keliya, balse dadkiisa sidoo kale. Culayskiisa weynu wuxuu ahaa reer binu Israa’iil, kuwaas oo aan, sida ugu adag ee erayga loo qaato, xajinayn sharciga Ilaah. Wuxuu qirayaa in dhammaan masiibooyinkoodii ay ku soo degeen iyaga sababta xadgudubyadooda sharcigaas quduuska ah. Wuxuu yidhi, ‘Waannu dembaabnay, si xun baannu u falnay…. Maxaa yeelay dembiyadayada iyo xumaatooyinkii awowayaasheen aawadood, Yeruusaalem iyo dadkaagu waxay u noqdeen ceeb dhammaan kuwa nagu wareegsan.’ Waxay lumiyeen dabeecaddoodii gaarka ahayd ee quduuska ahayd sidii dadkii Ilaah doortay. ‘Haddaba sidaas daraaddeed, Ilaahayagaow, maqal baryada addoonkaaga iyo baryootankiisa, oo wejigaaga ka iftiimi meeshaada quduuska ah ee baabba’day.’ Qalbiga Daanyeel wuxuu u jeestaa meel quduuska ah ee Ilaah oo baabba’day isaga oo leh hilow aad u daran. Wuxuu ogyahay in barwaaqadeeda dib loo soo celin karo oo keliya marka reer binu Israa’iil ay ka toobadkeenaan xadgudubyadooda sharciga Ilaah, oo ay noqdaan kuwo is-hoosaysiiya, aammin ah, oo addeeca.”

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> Isagoo ka jawaabaya baryadiisii, Daanyeel wuxuu helay ma aha oo keliya iftiinka iyo runta isaga iyo dadkiisuba ugu baahnaayeen, laakiin sidoo kale aragti ku saabsan dhacdooyinka waaweyn ee mustaqbalka, xataa ilaa imaatinka Bixiyaha dunida. Kuwii ku andacooda inay quduus laga dhigay, iyagoo aan lahayn doonis ay Qorniinka ku baadhaan, ama ay Ilaah kula halgamaan tukasho si ay u helaan faham ka sii cad oo runta Kitaabka Quduuska ah, ma yaqaaniin waxa quduus-ka-dhigidda runta ahi tahay.

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> “Kuwa rumaysta ereyga Ilaah qalbigooda oo dhan waxay u gaajoon doonaan oo u harraadi doonaan aqoonta doonistiisa. Ilaah waa asalka runta. Isagu wuxuu iftiimiyaa garashada mugdiga gashay, oo wuxuu maskaxda aadanaha siiyaa awood ay ku qabsato oo ku fahanto runaha uu isagu muujiyey.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> “Daniyel wuxuu la hadlay Ilaah. Samadu hortiisa waa u furantay. Laakiin maamuusyadii sare ee la siiyey waxay ahaayeen natiijada is-hoosaysiin iyo raadin qiiro leh. Isagu uma uu malaynin, sida kuwo badan oo maanta jooga ay u malaynayaan, in aanay waxba ahayn waxa aynu rumaysanno, haddii aynu daacad uun nahay oo aynu Ciise jecelnahay. Jacaylka runta ah ee Ciise loo qabo wuxuu horseedi doonaa baadhitaan aad u dhow oo qiiro leh oo ku saabsan waxa runta ah. Masiixu wuxuu u duceeyey in xertiisu quduus lagaga dhigo runta. Kan aad uga caajis badan inuu sameeyo baadhitaan welwel leh oo tukasho leh oo runta ah, waxaa loo dayn doonaa inuu qaato qaladaad noqon doona baabbi’inta naftiisa.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> “Waqtigii uu Gabriyel yimid, nebi Daaniyeel ma uu kari waayey inuu helo waxbarid dheeraad ah; laakiin dhawr sannadood dabadeed, isagoo doonaya inuu wax badan ka ogaado mawduucyo aan weli si buuxda loo sharxin, ayuu haddana isu taagay inuu Ilaah ka doondoondo iftiin iyo xigmad. ‘Waagaas aniga Daaniyeel ahu waxaan murugaysnaa saddex toddobaad oo buuxa. Kibis macaan ma aan cunin, hilib iyo khamrina afkayga ma ay gelin, oo innaba isma aan subkin…. Markaasaan indhahaygii kor u qaaday oo wax fiiriyey, oo bal eeg, nin dhar wanaagsan qaba oo maro wanaagsan xidhan, dhexdiisana lagu xidhay dahab saafi ah oo Uufaas ah. Oo jidhkiisuna wuxuu la ekaa berkad, wejigiisuna wuxuu u ekaa hillaac, indhihiisuna waxay ahaayeen sida laambado dab ah, gacmihiisa iyo cagihiisuna midabkoodu wuxuu la ekaa naxaas la safeeyey, oo codkii hadalladiisuna wuxuu ahaa sida cod dad badan.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> Qof aan ka yarayn Wiilka Ilaah ayaa u muuqday Daanyeel. Sharaxaaddan waxay la mid tahay tii uu Yooxanaa bixiyey markii Masiixu isaga loogu muujiyey Jasiiradda Batmos. Rabbigeennu hadda wuxuu la imanayaa rasuul kale oo jannada ka yimid si uu Daanyeel u baro waxa dhici doona maalmaha ugu dambeeya. Aqoontan waxaa la siiyey Daanyeel, waxaana lagu qoray waxyi ahaan innaga aawadeen, innaga oo ay korkeenna timid dhammaadka dunidu. Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Fasiraadda uu Jibriil, “wargeliyaha samada ee loo wakiishay,” u waday Daanyeel waxay ahayd dhammaystirka fasiraaddii uu bilaabay inuu Daanyeel siiyo cutubka sagaalaad. Habka “xarriiq korkeed xarriiq,” wuxuu ina farayaa in aynu isku waafajinno fasiraadda iyo duruufaha la xidhiidha labadaba cutubyada sagaalaad iyo tobnaad, si aynu si qumman ugu kala saarno sawirka nebiyadeed. Fasiraaddan gudaheeda ayay aragtiyadii webiyada Ulaay iyo Xiddeqel ku midoobayaan.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Daanyeel wuxuu ka gartay kutubbadii Yeremyaah iyo Muuse in samatabbixinta dadka Ilaah ay dhowdahay. Sidaas darteed, Daanyeel wuxuu matalaa dadka Ilaah ee maalmaha ugu dambeeya, kuwaas oo garanaya in samatabbixinta ugu dambaysa ee dadka Ilaah ay dhowdahay. Dadkaas maalmaha ugu dambeeya waxay garan doonaan in iyaga ruux ahaan loo kala firdhiyey, sida uu Daanyeel u matalayo isaga oo lagu kala firdhiyey addoonsigii maxaabiisnimada toddobaatanka sannadood ee Baabuloon. Markaasay garan doonaan in iyaga, sida Daanyeel oo kale, ay tahay inay muujiyaan jawaabta ku habboon xaaladdooda kala firdhidda, taas oo waafaqsan dawada uu matalayo “toddoba jeer” ee ku qoran Laawiyiintii cutubka lix iyo labaatanaad.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Marka waayo-aragnimada is-hoosaysiinta ee uu Daanyeel matalo, taas oo uu dalbanayo daawada lagu soo bandhigay Laawiyiintii lix iyo labaatan, ay ka muuqato maalmaha ugu dambeeya, dadka Ilaah ee maalmaha ugu dambeeya waxay ahaan doonaan kuwo murugaysan muddo cayiman. Muddadaas waxay ku dhammaanaysaa marka Miikaa’iil oo ah malaa’igta sare uu soo dego.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

> Oo waxaad ku halligmi doontaan quruumaha dhexdooda, oo dalka cadaawayaashiinnuna wuu idin baabbi’in doonaa. Kuwiinna hadhayna waxay ku dhalaali doonaan xumaantooda dalalka cadaawayaashooda; oo weliba waxay ku dhalaali doonaan xumaatooyinkii awowayaashood iyaga la jiray. Hadday qirtaan xumaantooda, iyo xumaantii awowayaashood, iyo xadgudubkoodii ay igu xadgudbeen, iyo weliba inay iga gees socdeen; iyo aniguna aan iyaguna gees uga socday, oo aan keenay dalkii cadaawayaashooda; haddaba haddii qalbiyadooda aan gudnayn la hoosaysiiyo, oo markaasay aqbalaan ciqaabta xumaantooda, markaasaan soo xusuusan doonaa axdigaygii Yacquub, oo axdigaygii Isxaaqna waan soo xusuusan doonaa, oo axdigaygii Ibraahimna waan soo xusuusan doonaa; oo dalka waan soo xusuusan doonaa. Dalkaana iyaga waa laga tegi doonaa, oo wuxuu ku raaxaysan doonaa sabtiyadiisii intuu cidla ahaan doono iyaga la’aantood; oo iyaguna way aqbali doonaan ciqaabta xumaantooda, maxaa yeelay, xataa maxaa yeelay waxay quudhsadeen xukummadaydii, oo naftooduna way karaahiyootay qaynuunnadaydii. Oo weliba intaas oo dhan aawadeed, markay joogaan dalka cadaawayaashooda, ma aanan iyaga xoori doonin, mana aanan iyaga karaahiyoon doonin inaan wada baabbi’iyo, oo aan axdigayga iyaga la leeyahay jebiyo; waayo, anigu waxaan ahay Rabbiga Ilaahood. Laakiinse aawadood ayaan u soo xusuusan doonaa axdigii awowayaashood, kuwii aan ka soo bixiyey dalkii Masar quruumaha hortooda, inaan Ilaahooda u ahaado; anigu waxaan ahay Rabbiga. Laawiyiintii 26:38–45.

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