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# The Book of Daniel - Number Forty-Six

Kitaabka Daanyeel - Lambar Afartan iyo Lixaad

The Rest and Refreshing

Nasashada iyo Qaboojinta

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Bal yaa uu barayaa aqoonta? Bal yaase uu fahamsiinayaa cilmiga? Kuwii caanaha laga gudhiyey oo naasaha laga soo kaxeeyey. Waayo, amar waa inuu amar dul saarnaadaa, amarna amar dul saarnaadaa; sadar waa inuu sadar dul saarnaadaa, sadarna sadar dul saarnaadaa; halkan wax yar, halkaasna wax yar. Waayo, bushimo turunturro leh iyo carrab kale ayuu dadkan kula hadli doonaa. Kuwii uu ku yidhi, Kanu waa nasashadii aad kuwa daallan ku nasin lahaydeen; kanuna waa qaboojintii; hase ahaatee ma ay doonayn inay maqlaan. Laakiinse eraygii Rabbigu wuxuu iyaga u noqday amar amar dul saaran, amar amar dul saaran; sadar sadar dul saaran, sadar sadar dul saaran; halkan wax yar, halkaasna wax yar; si ay u socdaan, oo dib ugu dhacaan, oo u jajabaan, oo dabin loogu qabto, oo loo qabsado. Haddaba erayga Rabbiga maqla, nimanyahow quudhsadayaalow, oo xukuma dadkan Yeruusaalem jooga. Maxaa yeelay, waxaad tidhaahdeen, Geeri ayaan axdi la dhiganay, oo She'oolna heshiis baannu la galnay; markuu karbaashka fatahadda badani dhex maro, nooma iman doono; waayo, been ayaannu gabaad ka dhiganay, oo hooska khiyaanadana waannu ku dhuumanay. Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay, Bal ogaada, waxaan Siyoon dhex dhigaa dhagax aasaas u ah, dhagax la tijaabiyey, oo ah dhagax gees oo qaali ah, oo ah aasaas sugan; kii rumaystaa degdegi maayo. Oo weliba xukunka waxaan ka dhigi doonaa xadhigga lagu cabbiro, xaqnimadana miisaanka toosan; oo roobdhagaxyaaluhu waxay xaaqi doonaan gabaadka beenta, biyuhuna waxay fatahin doonaan meesha lagu dhuunto. Oo axdigii aad geerida la dhigateenna waa la buri doonaa, oo heshiiskii aad She'ool la gasheena ma sii jiri doono; markii karbaashka fatahadda badani dhex maro, markaas idinku waa laydin ku tuman doonaa. Ishacyaah 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

Sannadkii 1863, nimankii quudhsiga badnaa ee Yeruusaalem xukumi jiray waxay bilaabeen hawl tartiib-tartiib ah oo ay ku qarinayeen dahabkii iyo jawharadihii Miller, kuna beddelayeen qadaadiic iyo jawharado been-abuur ah. Markay sidaas yeelayeen, waxay “axdi la galeen dhimashada,” waxay “beenta” ka dhigteen “magangalkooda,” waxayna “isku qariyeen” “been-abuur hoostiis.” Laakiin waxaa lagu tijaabin lahaa farriinta maalmaha ugu dambeeya ee “nasashada” iyo “cusboonaysiinta,” taas oo Butros kaga hadlayo kitaabka Falimaha Rasuullada.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Laakiin waxyaalihii Ilaah hore ugu sii sheegay afkii nebiyadiisa oo dhan, in Masiixu xanuunsan doono, sidaas buu u rumoobiyey. Sidaas daraaddeed toobadkeena, oo soo noqda, in dembiyadiinna la tirtiro, marka wakhtiyada qabowjinta ay ka iman doonaan Rabbiga hortiisa; oo uu soo diri doono Ciise Masiix, kaas oo markii hore laydiin wacdiyey; kaas oo samadu ay waajib ku tahay inay aqbasho ilaa wakhtiyada soo celinta wax walba, kuwaas oo Ilaah kaga hadlay afkii nebiyadiisa quduuska ah oo dhan tan iyo bilowgii dunida. Waayo, Muuse run ahaan wuxuu awowayaashii ku yidhi, Nebi ayuu Rabbiga Ilaahiinna ah idiinka kicin doonaa walaalihiinna dhexdooda, oo aniga oo kale ah; isaga maqla wax kasta oo uu idinku odhan doono. Oo waxay noqon doontaa in naf kasta oo aan maqli doonin nebigaas laga baabbi'in doono dadka dhexdooda. Hubaal, oo nebiyadii oo dhan tan iyo Samuu'eel iyo kuwii ka dambeeyey, in alla intii hadashay, sidaas oo kale ayay uga sii sheegeen maalmahan. Falimaha Rasuullada 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Butros wuxuu caddeynayaa in nebiyadii oo dhammu ka hadleen wakhtiyada nasashada iyo roobka dambe, Ishacyaahna wuxuu tilmaamayaa kooxda diidda wakhtiyada ugu dambeeya ee nasashada, kuwaas oo dhaca gunaanadka xukunka baadhista, marka dembiga la tirtirayo oo roobka dambena da’ayo. Wakhtigaas, kooxda axdigii dhimashada gashay ee Ishacyaah ka hadlayo, sida uu Butros sheegay, “waxaa laga baabbi’in doonaa dadka dhexdooda.” Sister White marar badan ayay si toos ah uga hadashaa isla wakhtigan nasashada iyo qaboojinta ee Ishacyaah.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Malaa’igta ku midoobaya ku dhawaaqidda farriinta malaa’igta saddexaad waa inuu ammaantiisa ku iftiimiyaa dhulka oo dhan. Halkan waxaa lagu sii sheegay hawl baaxaddeedu dunida oo dhan gaadhayso oo leh awood aan caadi ahayn. Dhaqdhaqaaqii imaanshaha ee 1840–44 wuxuu ahaa muujin sharaf leh oo ka mid ah xoogga Ilaah; farriintii malaa’igta koowaad waxaa la gaadhsiiyey xarun kasta oo adeegga wacdinta ah oo dunida ku taal, dalal qaarkoodna waxaa ka jiray xiisaddii diineed ee ugu weynayd ee lagu arkay dal kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; hase yeeshee kuwanu waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee ka dhasha digniinta ugu dambaysa ee malaa’igta saddexaad.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Shaqadu wuxuu la mid ahaan doonaa kii Maalintii Bentekoste. Sida ‘roobkii hore’ loo bixiyey, daataankii Ruuxa Quduuska ah ee bilowgii injiilka, si uu u sababo biqilka iniinta qaaliga ah, sidaas oo kale ‘roobka dambe’ ayaa la bixin doonaa dhammaadkiisa si uu u bisleeyo goosashada. ‘Markaas ayaynu ogaan doonnaa, haddaynu ku sii soconno inaan Rabbiga ogaanno; bixitaankiisu wuxuu u diyaarsan yahay sida waaberiga; oo wuxuu noogu iman doonaa sida roobka, sida roobka dambe iyo roobka hore ee dhulka.’ Hosea 6:3. ‘Haddaba farxa, kuwiinna reer Siyoon ahow, oo ku reyreeya Rabbiga Ilaahiinna ah; waayo, wuxuu idin siiyey roobkii hore qiyaas ahaan, oo wuxuu idiin soo dejin doonaa roobka, roobka hore, iyo roobka dambe.’ Joel 2:23. ‘Maalmaha ugu dambeeya, ayuu Ilaah leeyahay, ayaan Ruuxayga ku shubi doonaa binu-aadmiga oo dhan.’ ‘Oo waxay noqon doontaa in ku alla kii magaca Rabbiga ku dhawaaqaa uu badbaadi doono.’ Acts 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Shaqada weyn ee injiilku kuma dhammaan doonto muujin ka yar oo ah xoogga Ilaah marka loo eego tii calaamadisay bilowgiisii. Waxsii sheegyadii ku rumoobay daadinta roobkii hore bilowgii injiilka waa inay mar kale ku rumoobaan roobka dambe marka uu dhammaanayo. Kuwanu waa ‘waqtiyadii nasashada’ ee rasuul Butros hore u eegayay markii uu yidhi: ‘Sidaas daraaddeed toobadkeena oo soo noqda, si dembiyadiinna loo tirtiro, marka waqtiyadii nasashadu ka yimaadaan Rabbiga hortiisa; oo uu soo diro Ciise.’ Falimaha Rasuullada 3:19, 20.” The Great Controversy, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Imtixaanku wuxuu ku salaysan yahay habraaca roobka dambe, sida loogu muujiyey “xarriiq ka dambaysa xarriiq.” Farriinta imtixaanka waxaa gudbiya waardiyayaal leh “af kale,” kuwaas oo lagu matalay inay leeyihiin “dibno turunturooda.” Farriinta imtixaanka ee roobka dambe waxaa gudbin lahaa waardiyayaal aan lagu tababarin habraaca Protestantnimada riddada ah iyo Kaatooligga, kuwaas oo Adventism-ku qaatay intii ay socotay taariikhdiisa fallaagannimada.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Wakhtigu aad ugama foga marka imtixaanku uu ku iman doono naf kasta. Calaamadda bahalka ayaa nalagu adkayn doonaa. Kuwii tallaabo tallaabo ugu hoggaansamay dalabaadka dunida oo la qabsaday caadooyinka dunida, kuma adkaan doonto inay isu dhiibaan kuwa talada haya, intii ay isu bandhigi lahaayeen jeesjees, cay, xabsi loogu hanjabo, iyo dhimasho. Loollanku wuxuu u dhexeeyaa amarrada Ilaah iyo amarrada dadka. Wakhtigan dahabka ayaa laga sooci doonaa wasakhda kiniisadda dhexdeeda. Cibaado run ah ayaa si cad looga sooci doonaa muuqaalkeeda iyo qurxinteeda dhaldhalaalaysa. Xiddigo badan oo aynu ku majeeran jirnay iftiinkooda ayaa markaas ku demi doona gudcur. Buunshaha sida daruur ah ayaa dabayshu u qaadi doontaa, xataa meelaha aynu ku aragno oo keliya sagxado sarreen hodan ah. Kuwii isku qaata qurxinta meesha quduuska ah, laakiin aan huwanayn xaqnimada Masiixa, waxay ka muuqan doonaan ceebta qaawanaantooda.”

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “Marka geedaha aan midhaha lahayn loo jaro iyagoo culays ku ah dhulka, marka badnaanta walaalaha beenta ah laga sooco kuwa runta ah, markaas kuwa qarsoon waa la muujin doonaa, oo iyagoo leh hosanna ayay hoos geli doonaan calanka Masiixa. Kuwa xishoodka badnaa oo naftooda aan ku kalsoonayn waxay si cad isu taagi doonaan Masiixa iyo runtiisa. Kuwa ugu itaalka yar oo ugu labalabada badan ee kaniisadda ku jira waxay ahaan doonaan sida Daa’uud—diyaar u ah inay sameeyaan oo ay ku dhiirradaan. Inta ay habeenku u sii madoobaado dadka Ilaah, ayaa xiddiguhuna u sii dhalaal badanayaan. Shayddaan wuxuu si daran u dhibi doonaa kuwa aaminka ah; laakiin, magaca Ciise, waxay ku bixi doonaan iyagoo ka badan kuwii guulaystay. Markaas kaniisadda Masiixa waxay u muuqan doontaa ‘qurux badan sida dayaxa, cad sida qorraxda, oo cabsi leh sida ciidan calamo sita.’”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> “Abuurka runta ee lagu beerayo dadaallada adeegga wacdiga ayaa markaas biqli doona oo ubaxi doona, midhona dhalaya. Nafo ayaa aqbali doona runta, kuwaas oo u adkaysan doona dhibaatada oo Ilaah ammaani doona inay u xanuunsan karaan Ciise daraaddiis. ‘Dunida dhexdeeda dhib baad ku yeelan doontaan; laakiin qalbi adayga; anigu dunida waan ka adkaaday.’ Marka karbaashka fatahaya uu dhulka dhex mari doono, marka haadka lagu kala shaandheeyo sagxadda Rabbiga, Ilaah wuxuu ahaan doonaa gargaarka dadkiisa. Biladaha guusha ee Shayddaanka waxaa laga yaabaa in kor loo sarraysiiyo, laakiin rumaysadka kuwa daahirka ah oo quduuska ah ma niyad jabi doono.”

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “Eliyaah wuxuu Eliishaa ka soo kaxeeyey faaskii beerista, wuxuuna dusha uga tuuray maradiisii quduus-ka-dhigista. Yeedhidda hawshan weyn oo xurmada leh waxaa loo soo bandhigay niman aqoon iyo maqaam leh; hadday ku ahaan lahaayeen wax yar indhahooda hortooda oo ay si buuxda Rabbiga ugu kalsoonaan lahaayeen, Isagu wuxuu sharaf siin lahaa inay calankiisa ku qaadaan guul dhexdeeda ilaa ay guusha gaadhaan. Laakiin waxay ka go’een Ilaah, waxayna isu dhiibeen saamaynta dunida, Rabbiguna wuu diiday iyaga.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Qaar badan ayaa sayniska sarraysiiyey oo ka indho beelay Ilaaha sayniska. Tanise sidaas ma ahayn kaniisaddii wakhtiyadii ugu daahirsanaa.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Ilaah wuxuu maalmaheena ka dhex samayn doonaa hawl ay in yar oo keliya sii filayaan. Wuxuu innaga dhex kicin doonaa oo sarraysiin doonaa kuwa aan wax ku baran tababbarka dibadda ee hay’adaha cilmiga ah, laakiinse ay wax ku bareen subkidda Ruuxiisa. Agabyadan lama aha in la quudhsado ama la cambaareeyo; Ilaah baa amray, hase yeeshee waxay bixin karaan oo keliya shuruudaha dibadda. Ilaah wuxuu muujin doonaa inuusan ku tiirsanayn dad dhimanaya oo aqoon leh, isla weyn.” Testimonies, volume 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“Karbaashka daadadaya” waa astaan u ah sharciga Axadda, kaas oo bilaabma saacadda dhulgariirka weyn ee Muujintii kow iyo toban. Waxay meteshaa wakhtiga imtixaanka ee sharciga Axadda ee si tartiib-tartiib ah u sii fida.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Quruumaha shisheeye waxay raaci doonaan tusaalaha Maraykanka. In kastoo iyadu hormuud ka noqoto, haddana isla qalalaasahaas ayaa ku iman doona dadkeenna ku kala sugan qaybaha dunida oo dhan.” Testimonies, volume 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Wax yar ka hor sharciga Axadda, lacagaha been-abuurka ah ee riyadii Miller ayaa daaqadda laga xaaqaa, sida Adventist-yada La’odikiya looga tufayo afka Rabbiga. Markaasaa kaniisadda kor loo qaadaa sidii calan, “u qurux badan sida dayaxa, u cad sida qorraxda, oo u cabsi badan sida ciidan calamo sita.” Farriinta Ishacyaah ee ka timaadda “af kale” iyo “dibno turunturroodaya” waxay matalaysaa kuwa la sara kiciyey oo la sarraysiiyey, oo lagu baray subkidda Ruuxiisa halkii laga bari lahaa tababbarka dibadda ee hay’adaha cilmiga. Khamriyacabyaasha reer Efrayim waxay ku dhacaan imtixaanka “xarriiqda dusheeda xarriiq,” waayo xigmaddii kuwii xigmadda lahaa way dabar go’day. Waxsii sheegiddu iyaga waxay ula noqotay sidii kitaab la shaabadeeyey.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Taariikhdaas oo, sida uu Butros sheegay, nebiyadii oo dhan tan iyo Samuu’eel ay ka hadleen, waxay bixisaa tusaalooyin dhowr ah oo ku saabsan halaagga Adventist‑yada diida farriinta roobka dambe; hase ahaatee, dhimashada ay la kulmaan marka la gaaro sharciga Axadda ma aha dhimasho jidheed, balse waa dhimasho ruuxi ah oo ay weheliso garashada xaqiiqada ah in ay weligood lumeen, sida ay u metelaan bikradihii nacasyada ahaa, kuwaas oo kitaabka Caamoos ku baraaruga xaqiiqda ah in ay lumeen.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Bal eega, wakhtiyo ayaa imanaya, ayaa Sayidka Rabbiga ahu leeyahay, oo aan abaar ku soo diri doono dalka; ma aha abaar kibis, mana aha harraad biyo, laakiinse waa harraadka maqalka erayada Rabbiga. Oo waxay ka wareegi doonaan bad ilaa bad, oo xagga woqooyi ilaa xagga bari ayay hor iyo dib ugu ordi doonaan inay ereyga Rabbiga doondoonaan, laakiinse ma heli doonaan. Maalintaas bikradaha quruxda badan iyo dhallinyaraduba harraad bay la taag dari doonaan. Kuwii ku dhaarta dembiga Samaariya oo yidhaahda, Ilaahaaga, Daannoow, waa nool yahay; oo yidhaahda, Jidka Bi'ir Shebac waa nool yahay; iyaga qudhoodu way dhici doonaan, oo mar dambe ma sara kici doonaan. Caamoos 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Markuu tixraacay saacadda sharciga Axadda isagoo adeegsanaya astaanta “jeedal xad-dhaaf u fatahaya,” Ishacyaah wuxuu ka hadlayaa cabsida iyo welwelka sii socda ee kuwii dhimashada axdi la galay.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Axdigiinnii aad geerida la gashayna waa la buri doonaa, heshiiskiinnii aad la lahaydeen qabriguna ma sii jiri doono; markii karbaashka daadadka ahi dhex maro, markaas idinka ayaa lagu tuman doonaa. Wakhtiga uu baxo ayuu idin qabsan doonaa; waayo subax kasta ayuu soo mari doonaa, maalin iyo habeenba; oo warbixinta in la garto oo keliya ayaa noqon doonta wax lagu dhibtoodo. Ishacyaah 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Markaas fahamka kororka aqoonta ee ay matalaan dahabyada Miller lama heli doono, laakiin “fahamka” warbixinta ku saabsan qalalaasaha sii kobcaya ee sharciga Axadda ayaa muujin doona in axdigoodii dhimashada lalaalay. Kuwii ku “gabbaday beenta hoosteeda,” markaasay garan doonaan in “Rabbiga Ilaah ahu” uu “Siyoon u dhigay aasaas ahaan dhagax, dhagax la tijaabiyey, dhagax geeska ah oo qaali ah, aasaas sugan,” laakiin goor dambe bay ahaan doontaa. Beentii ay hoosteeda ku gabbadeen intay taariikhda ku sii socdeen markaas waa la xaaqi doonaa. Qaar badan oo ka mid ah beentaas cadcad si fudud ayaa loogu garan karaa aragtida Webiga Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Milleriyiintu, iyagoo waafaqsan fahamkooda ku saabsan Daanyeel cutubka labaad, waxay boqortooyooyinka ku xusan Daanyeel siddeed u aqoonsadeen inay yihiin isla boqortooyooyinkii lagu metelay cutubka toddobaad. Farqiga u dhexeeya labada cutub waa in cutubka toddobaad uu matalo dhinacyada siyaasadeed ee boqortooyooyinka, halka cutubka siddeedaad uu matalo dhinacyada diineed ee boqortooyooyinka. Sababtaas awgeed, Daanyeel cutubka siddeedaad waxaa lagu sawiray erayo la xiriira meesha quduuska ah.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Daanyeel cutubka siddeedaad waxa uu adeegsadaa astaamaha meesha quduuska ah si uu u matalo boqortooyooyinka, hase yeeshee astaamihii meesha quduuska ah ee cutubkaas lagu muujiyey dhammaantood waa la kharribay, sidaasna waxa lagu aqoonsanayaa kala duwanaansho u dhexeeya diinta runta ah ee Masiixa iyo diinta beenta ah ee Shayddaanka. Wan waa neef loo adeegsan jiray qurbaan ahaan meesha quduuska ah ee Ilaah, laakiin qurbaan kasta oo meesha quduuska ah lagu bixiyo waa inuu ahaadaa kaamil. Wankii ku xusan cutubka siddeedaad looma qalmin in qurbaan ahaan loogu isticmaalo meesha quduuska ah ee Ilaah, waayo geesihiisu iskuma eka.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Markaasaan indhahayga kor u qaaday, oo aan wax arkay, bal eeg, waxaa webiga hortiisa taagnaa wan leh laba gees; oo labada geesna way dheeraayeen, laakiinse middood ayaa tan kale ka dheerayd, oo tii dheerayd ayaa soo baxday tan dambeba. Daanyeel 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Wanka leh laba gees oo dhererkoodu kala duwan yahay looma oggolaan lahayn qurbaan ahaan meesha quduuska ah ee Ilaah, laakiin astaantu ma aha tan diinta runta ah ee Ilaah; waa tan diinta been-abuurka ah ee Shayddaanka, taas oo ah heethennimada. Boqortooyadii xigtayna waxaa metelayey orgi, kaas oo isaguna ah qurbaan meel quduus ah lagu bixiyo; hase yeeshee mar kale orgigii waa la kharribay, waayo wuxuu lahaa gees u dhexeeya indhihiisa, isagoo ka maqan isu-dheellitirnaanta kaamilnimada ee looga baahan yahay qurbaanka meesha quduuska ah.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Oo anna oo ka yimid dhinaca galbeed ayaa ka dul maray oogada dhulka oo dhan, mana uu taaban dhulka; orgiguna wuxuu lahaa gees weyn oo caan ah oo u dhexeeya indhihiisa. Daanyeel 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Ugu dambayntii geeskii orgiga waa la jebiyey, wuxuuna soo saaray afar gees, taas oo iyaduna ka dhigaysa mid aan u qalmin inay qurbaanno ku noqoto meesha quduuska ah ee Ilaah.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Sidaas daraaddeed orgigii labku aad buu u weynaa; oo markuu xoogaystay, geeskii weynaa waa jabay; meeshiisiina waxaa ka soo baxay afar gees oo caan ah oo ku jeeda afarta dabaylood ee samada. Daanyeel 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Daani’eel cutubka siddeedaad wuxuu bilaabmaa iyadoo boqortooyadii Baabuloon aan lagu tixraacin astaan. Baabuloon, oo ah boqortooyadii ugu horraysay ee wax sii sheegidda Kitaabka Quduuska ah, hore ayaa kitaab ahaan loogu aasaasay labada markhaati ee cutubka labaad iyo cutubka toddobaad; laakiin cutubka siddeedaad Baabuloon si ula kac ah ayaa loo qariyey si loo adkeeyo sifada wax sii sheegidda ee baabbanimada, taas oo heshay dhaawac dilaaga ah oo ugu dambayntii bogsanaya. Muddada u dhexaysa dhaawaceeda dilaaga ah ilaa marka uu bogsado, baabbanimadu si wax sii sheegid ah waa qarsoon tahay, ama waa la illoobay. Qarintaas waxaa sidoo kale lagu matalay in boqortooyadii Nebukadnesar la qaaday dabadeedna dib loo soo celiyey.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Cutubka siddeedaad ee Daanyeel wuxuu ku bilaabmaa astaan toos ah oo boqortooyadii labaad ah, isagoo soo bandhigaya wananka matalaya boqortooyadii Maado-Faaris, waxaana ku xiga orgiga xumaaday ee matalaya boqortooyadii Giriigga. Dabadeed, mid ka mid ah afartii dabaylood ee afarta gees ee Giriiggu ku burbureen ayuu Daanyeel ka arkaa gees yar oo matalaya boqortooyadii afraad ee Rooma. Geeska yaru wuxuu matalaa labada weji ee Rooma, kuwaas oo lagu muujiyey afar aayadood. Roomaankii jaahiliga ahaa waxaa matalaya geeska yar ee labka ah, halka Roomaankii baadariga ahi uu yahay geeska yar ee dheddigga ah.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Oo geesahooda middoodna waxaa ka soo baxay gees yar, kaasoo aad iyo aad u weynaa xagga koonfureed, iyo xagga bari, iyo xagga dalka quruxda badan. Oo wuu weynaatay, xataa ilaa ciidanka samada; oo qaar ka mid ah ciidankii iyo xiddigihiina wuxuu ku tuuray dhulka, wuuna ku tuntay. Hubaalna, isagu wuu isa sarraysiiyey xataa ilaa amiirkii ciidanka, oo allabarigii joogtada ahaa isaga aawadiis waa laga qaaday, meeshii meeshiisa quduuska ahna waa la dumiyey. Oo ciidan baa isaga loo siiyey inay ka gees noqdaan allabarigii joogtada ahaa xadgudubka aawadiis, oo runtiina dhulka ayuu ku tuuray; wuuna falay, wuuna barwaaqoobay. Daanyeel 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Geeska yar ee Rooma ee sheekada soo gala aayadda sagaalaad, waxaa lagu muujiyey jinsiga labka ah; dabadeedna aayadda tobnaad geeska yar waxaa lagu muujiyey jinsiga dheddigga ah; haddana aayadda kow iyo tobnaad geeska yar waxaa lagu muujiyey jinsiga labka ah; ka dibna aayadda laba iyo tobnaad geeska yar mar kale waxaa lagu muujiyey jinsiga dheddigga ah.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Daaniyeel cutubka siddeedaad wuxuu qariyaa boqortooyadii kowaad, dabadeedna labada boqortooyo ee xigaa waxaa lagu metelaa bahallo macbudka kharribay, halka boqortooyada afraadna lagu metelo gees. Geesku si nebinimo ah ayuu u kharriban yahay, waayo wuxuu u muuqdaa nin, dabadeed naag, dabadeed nin, ka dibna naag.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Naagtu yaanay xidhan wax ragga u gaar ah, ninna yaanu gashan dharka naagta; waayo, kulli intaas sameeya Rabbiga Ilaahaaga ahu waa u karaahiyo. Sharciga Kunoqoshadiisa 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Muuqaalka lab ee geeska yar ee Roomaankii jaahiliga ahaa wuxuu ku yaal aayadaha sagaal iyo kow iyo toban, halka muuqaalka dheddig ee geeska yar ee Roomaankii baabannimada uu ku yaal aayadaha toban iyo laba iyo toban. Jinsiga geeska yar waxaa lagu gartaa marka erayada Daanyeel lagu eego heerka qoraalka asalka ah, waana wax Miller uusan arki karin, maxaa yeelay wuxuu adeegsaday oo keliya Cruden’s Concordance, Cruden’s Concordance-se wax macluumaad ah kama bixiso afka asalka ah. Isbeddelka jinsiyadaha ee afartaas aayadood dhex mara waxaa garteen turjubaanadii Kitaabka King James, oo runtii waxay ku ilaaliyeen jinsiyadaha tuducaas, haddii aad taqaanid waxa la eegayo.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Turjumaanadu waxay garteen kala-duwanaanta u dhexaysa geeska yar ee labka ah iyo geeska yar ee dheddigga ah ee aayadaha sagaalaad ilaa laba-iyo-tobnaad, waxayna kala-duwanaantaas ku muujiyeen erayga “it.” Erayga “it” waxaa loo adeegsadaa geeska yar marka uu ku jiro qaabkiisa dheddigga ah. Eeg Daanyeel cutubka siddeedaad, aayadda tobnaad:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Oo wayna sii weynaatay, xataa ilaa ciidanka samada; oo waxay qaar ka mid ah ciidanka iyo xiddigaha ku soo tuurtay dhulka, oo ku tuntay iyaga. Daniel 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

Waxay “weynaatay,” oo “way hoos u tuurtay,” sidaasna ku aqoonsanaysa geeska yar inuu yahay naagta. Aayadda laba iyo tobnaad waxay leedahay:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Oo guuto baa isaga loo siiyey inay ka gees noqoto allabariga joogtada ah, xadgudub daraaddiis; oo runta ayay dhulka ku tuurtay; wayna samaysay, wayna liibaantay. Daanyeel 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

Aayadda laba iyo tobnaad, ereyga “him” waa lagu daray, mana matalo si sax ah geeska yar, waayo geeska yar ee aayadda ku jira laba jeer ayaa lagu aqoonsaday “it,” sidaas darteedna wuxuu metelayaa jinsiga dheddigga. Turjubaannadu si cad bay u garteen kala-soocidda jinsiga ee Daanyeel, laakiin ma ay hubin waxa Daanyeel ula jeeday, sidaas daraaddeedna waxay isku dayeen inay geeska yar ee aayadda ka dhigaan lab xagga jinsiga ah iyagoo ku daray ereyga farta jiifta ah ee “him,” hase yeeshee taas ma taageerayaan ereyada dhabta ah ee Daanyeel. Ereyadiisu waxay geeska yar ku aqoonsanayaan dheddig, oo “it” (geeska yar ee dheddigga ah) ayaa runta dhulka ku tuuray, oo “it” (geeska yar ee dheddigga ah) ayaa falay oo barwaaqoobay.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Aayadda sagaalaad, weedha “gees yar” waxay ku qoran tahay jinsi lab ah, waxayna matalaysaa Roomaankii jaahiliga ahaa. Waxay ka timid mid ka mid ah “afarta dabaylood” ee Boqortooyadii Giriiggu ku kala daadatay. Aayadda dhexdeeda, iyadoo taariikhdu la waafaqsan tahay, Roomaankii jaahiliga ahaa wuxuu qabsaday saddex degaan juqraafiyeed markii uu qaatay meeshiisii carshiga dhulka.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Midkoodna waxaa ka soo baxay gees yar, oo aad u weynaatay xagga koonfureed, iyo xagga bari, iyo xagga dalka quruxda badan. Daanyeel 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

Aayadda kow iyo tobnaad (taas oo ah meesha doodda ku saabsan “kan maalinlaha ah” ay ka hesho mid ka mid ah goobaha ugu waaweyn ee ay ku loollanto), geeskii yaraa waxaa lagu muujiyey “isagu,” “isa,” iyo “kiisa.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Haa, isagu xataa wuu is-weynaysiiyey ilaa Amiirka ciidanka; oo allabarigii joogtada ahaa ayaa laga qaaday, oo meeshiisii quduuska ahaydna waa la dumiyey. Daniel 8:11.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Mabda’ kasta oo ku jira ereyga Ilaah wuxuu leeyahay meeshiisa, xaqiiq kastana waxay leedahay saamaynteeda. Dhismaha oo dhammaystiranna, xagga qorshaha iyo fulintaba, wuxuu markhaati ka yahay Qorihiisa. Dhisme caynkaas ahna ma jiro maskax aan ahayn tan Kan Aan Xadidnayn oo qiyaasi karta ama samayn karta.” Education, 123.

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