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# The Book of Daniel - Number Fifty-One

Kitaabka Daanyeel — Lambar Konton iyo Kow

Palmoni: Unveiling the Master of Time and Language in Daniel and Revelation

Palmooni: Muujinta Sayidka Waqtiga iyo Luuqadda ee Daanyeel iyo Muujintii Yooxanaa

Author

Jeff Pippenger

Published

January 15, 2024

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That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.

“Quduuskaas gaar ah ee hadlay” ee ku xusan Daanyeel cutubka siddeedaad, aayadaha saddex iyo tobnaad iyo afar iyo tobnaad, waa Masiixa sida Falmooni. Kitaabka Muujintii, Masiixa waxaa lagu gartaa Alfa iyo Oomeega, taas oo, runno kale oo yaab badan ka sokow, ku tilmaamaysa Masiixa inuu yahay Af-yaqaanka Cajiibka ah; labada kitaab ee Daanyeel iyo Muujintuna si wadajir ah waxay Masiixa u metelaan Sayidka wakhtiga iyo afafka. Waxay ka baxsan tahay awoodda aadanaha in la garto miisaanka iyo qotada waxa ay ka dhigan tahay in Masiixu, isaga oo ah Falmooni (Tiriyaha Siraha), uu sifadaas dabeecaddiisa ku soo bandhigo labada aayadood ee dhidibka dhexe u taaga Adventism-ka; hase yeeshee, siraha uu Tiriyaha Siruhu doorto inuu muujiyo waa mas’uuliyaddeenna inaan aqoonsanno oo difaacno.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Waxyaalaha qarsoon waxaa iska leh Rabbiga Ilaaheenna ah; laakiin waxyaalaha la muujiyey waxaa iska leh innaga iyo carruurteenna weligood, inaynu yeelno erayada sharcigan oo dhan. Sharciga Kunoqoshadiisa 29:29.

A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.

Sir la muujiyey oo la muujiyey waxa weeye in Tiriyaha Siraha (Palmoni) uu yahay “qof quduus ah oo hadlay,” oo labada aayadood ee uu isaga qudhiisu isku muujiyo, waxaa lagu gartaa tiirka dhexe ee Adventism-ka. Labadaas aayadood gudahood, Tiriyaha Yaabka leh wuxuu aqoonsanayaa “korodhka aqoonta” oo isaga, isagoo ah Libaaxa qabiilka Yahuudah, uu furfuray sannadkii 1798. Labadaas aayadood gudahood, jawharadihii riyadii Miller, kuwaas oo matala “korodhka aqoonta,” ayaa, iyadoo lagu hago gacanta Palmoni, lagu daabacay labada loox ee Xabaquuq.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Markaasaan maqlay quduus hadlaya; quduus kale ayaa ku yidhi quduuskii hadlaya, Ilaa goormay ahaan doontaa riyadii ku saabsanayd qurbaanka joogtada ah, iyo xadgudubka baabba’a keena, oo quduuska iyo ciidankaba loo dhiibo in lagu tuntay? Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; markaas quduuska waa la daahirin doonaa. Daanyeel 8:13, 14.

After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”

Ka dib markii Daanyeel helay araggii nebiyadeed ee ku saabsanaa boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah, dabadeedna uu maqlay wada-hadalkii samada ee aayadaha saddex iyo tobnaad iyo afar iyo tobnaad, wuxuu doonay inuu fahmo “aragga.”

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Oo waxay noqotay, markii aniga, aniga qudhaydu Daanyeel, aan arkay riyada oo aan doondoonay micnaheeda, bal eeg, waxaa hortayda istaagay wax u eg muuqaal nin. Oo waxaan maqlay cod nin oo ka imanaya inta u dhexaysa qararka Webiga Ulay, kaas oo dhawaaqay oo yidhi, Jibriilow, ninkan riyada fahansii. Daanyeel 8:15, 16.

The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.

“Muujintii” uu Daanyeel doonayo inuu garto waa muujinta “chazon”, laakiin muujinta “mareh” ayaa Jibriil lagu amray inuu Daanyeel fahamsiiyo. Xaqiiqad kastaa waxay leedahay saamaynteeda, oo haddii xaqiiqadan la seego, dhismaha iyo qaab-dhismeedka tuducan asal ahaan way burburaan. Aayadda shan iyo tobnaad, markii Daanyeel doonayo inuu fahmo muujinta “chazon”, “mareh” way qarsoon tahay, hase yeeshee weli waa la metelayaa; waayo “ekaanshaha nin” (Jibriil) erayga Cibraaniga ah ee “mareh” waxaa loo turjumay “ekaansho”. Aayadda shan iyo tobnaad waxaa ku jira labadii eray ee loo turjumay “muujin”. Daanyeel, aayadda shan iyo tobnaad, wuxuu doonayaa inuu fahmo “chazon”, laakiin Palmóoni wuxuu Jibriil ku amrayaa, aayadda lix iyo tobnaad, inuu Daanyeel fahamsiiyo “mareh”. Qaabeynta labadan aayadood waa mid ujeeddo leh, waxayna adkaynaysaa xidhiidhka iyo kala duwanaanshaha u dhexeeya labadan eray.

It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.

Waa Palmoni kan amraya Jibriil inuu Daanyeel fahansiiyo “mareh”-ga, waayo Kan Jibriil amraya waa Kan biyaha dul taagan, Jibriilna codkiisii ayuu maqlay, “cod nin oo u dhexeeya qararka Ulay.” Waa webiga Ulay kan u dhexeeya labada qar, Masiixuna waa Kan biyaha dul taagan ee Qorniinka ku jira. Waxa taas la socota xaqiiqda ah in Masiixu, isagoo ah malaa’igta sare, yahay Kan malaa’igaha amra. Codka u dhexeeya qararka waa codka “quduuskaas gaar ah” ee aayadda saddex iyo tobnaad, waana eraygiisa kan Jibriil ku amraya inuu Daanyeel fahansiiyo muujintii “mareh.” Cutubka laba iyo tobnaad ee Daanyeel, Masiixu mar kale wuxuu joogaa inta u dhexaysa qararka webiga. Cutubka laba iyo tobnaad wuxuu ku labisan yahay maro wanaagsan, wuxuuna ku dhaartaa Kan weligiis nool.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? 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 12:4–7.

> Laakiin adigu, Daanyeelow, xidh erayadan, oo kitaabka shaabad ku xidh ilaa wakhtiga dhammaadka; qaar badan ayaa hore iyo gadaal u ordi doona, aqoontuna way sii kordhi doontaa. Markaas anigii Daanyeel ahaa waan eegay, oo bal eeg, waxaa taagnaa laba kale, mid webiga dacalkiisa dhinacan ah, kan kalena webiga dacalkiisa dhinacaas ah. Mid baa ku yidhi ninkii dharkii linenka ahaa xidhnaa, oo dul taagnaa biyaha webiga, Ilaa goormay ahaan doontaa dhammaadka waxyaalahan yaabka leh? Oo waxaan maqlay ninkii dharkii linenka ahaa xidhnaa, oo dul taagnaa biyaha webiga, markii uu gacantiisa midig iyo gacantiisa bidixba xagga samada kor u taagay, oo ku dhaartay Kan weligiis nool, in ay ahaan doonto wakhti, wakhtiyo, iyo badh; oo markuu dhammeeyo kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Daanyeel 12:4–7.

The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.

Ninkii “huu xirnaa maro wanaagsan, oo ka sarraysay biyihii webiga,” ayaa “gacantiisii midig iyo gacantiisii bidixba kor ugu taagay xagga samada, oo ku dhaartay Kan weligiis nool,” waana isla Ninkii cutubka siddeedaad amray Jibriil. Muujintii cutubka tobnaad, Masiixuna sidoo kale gacantiisa ayuu kor u taagay oo ku dhaartay Kan weligiis nool, laakiin halkaas wuxuu dul taagan yahay biyaha iyo dhulkaba.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Markaas malaa’igtii aan arkay oo taagan badda dusheeda iyo dhulka dushiisa waxay gacanteeda kor ugu qaadday samada, oo waxay ku dhaaratay kii nool weligiis iyo weligiis, kii abuuray samada iyo waxa ku jira, iyo dhulka iyo waxa ku jira, iyo badda iyo waxa ku jira, in aan wakhti dambe jiri doonin. Muujintii 10:5, 6.

The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.

Malaa’igta xoogga badan ee cutubka tobnaad ee Muujintii waa Palmoni, kii kula hadlay Jibriil dhexda labada qar ee webiga kaga jira cutubka siddeedaad, oo tilmaamay goorta ay “dhammaadka” “waxyaalaha yaabka leh” dhici doonaan cutubka laba iyo tobnaad. Muujintii cutubka tobnaad, Isagu waa kan u ciyey sida “libaax,” waayo halkaas waxaa loogu matalay Libaaxa qabiilka Yahuudah.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.

> Oo mid ah odayaashii ayaa igu yidhi, Ha ooyin; bal eeg, Libaaxa qabiilka Yahuudah, Xididka Daa’uud, ayaa ka adkaaday inuu kitaabka furo oo uu jebiyo toddobada shaabadood ee ku yaal. Markaasaan eegay, oo bal eeg, carshiga dhexdiisa iyo afarta xayawaan dhexdooda, iyo odayaasha dhexdooda, waxaa taagnaa Wanaag sidii la gowracay, isagoo leh toddoba gees iyo toddoba indhood, kuwaas oo ah toddobada Ruux ee Ilaah oo loo diray dhulka oo dhan. Oo isna waa yimid, oo kitaabkiina wuxuu ka qaaday gacanta midig ee Kii carshiga ku fadhiyey. Muujintii 5:5–7.

As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.

Sida Libaaxa qabiilka Yahuudah, Masiixu waa Wanka ka adkaaday inuu furo kitaabkii lagu shaabadeeyey toddoba shaabad. Hadday tahay isaga oo ku dul socda biyaha kitaabka Daanyeel, ama isaga oo hal cag badda saaran tan kalena dhulka saaran Muujintii, mid kasta oo ka mid ah muuqaallada nebiyadeed waxa ay la xidhiidhaan wakhti nebiyadeed. Oo sida Libaaxa qabiilka Yahuudah, Masiixu labadaba wuu shaabadeeyaa oo wuu furaa Eraygiisa. Sida uu u shaabadeeyey kitaabkii Daanyeel, sidaas oo kalena wuxuu u shaabadeeyey toddobadii onkod ee Muujintii cutubka tobnaad.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Malaa’igtii xoogga badnayd ee Yooxanaa wax baraysay ma ahayn qof ka hooseeya Ciise Masiix. Inuu cagtiisa midig saaray badda, tan bidixdana dhulka engegan, waxay muujinaysaa qaybta uu ka qaadanayo muuqaallada ugu dambeeya ee khilaafka weyn ee lala leeyahay Shayddaanka. Mawqifkani wuxuu tilmaamayaa xooggiisa ugu sarreeya iyo amarkiisa ku saabsan dhulka oo dhan. Khilaafku qarniba qarni wuu sii xoogaystay oo u sii adkaaday, wuuna sidaas ku sii socon doonaa ilaa muuqaalada ugu dambeeya, marka hawlgalka xeeladaysan ee xoogagga gudcurku uu gaadho heerkiisa ugu sarreeya. Shayddaan, isagoo la midoobay niman shar leh, wuxuu khiyaanayn doonaa dunida oo dhan iyo kaniisadaha aan aqbalin jacaylka runta. Laakiin malaa’igta xoogga badani waxay dalbanaysaa in dheg loo dhigo. Waxay ku qaylinaysaa cod weyn. Waa inay kuwa Shayddaan la midoobay si ay runta uga hor yimaadaan u muujisaa xoogga iyo amarka codkeeda.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Markii toddobadaas onkod codkoodii ku hadleen dabadeed, amarkii ayaa u yimid Yooxanaa sida uu ugu yimid Daanyeel xagga kitaabka yar: ‘Shaabadeeya waxyaalihii ay toddobada onkod ku hadleen.’ Kuwanu waxay khuseeyaan dhacdooyin mustaqbalka ah oo loo muujin doono sida ay u kala horreeyaan. Daanyeel wuxuu istaagi doonaa saamigiisa dhammaadka maalmaha. Yooxanaa wuxuu arkaa kitaabka yar oo shaabaddu ka furantahay. Markaas waxsii sheegyadii Daanyeel waxay helayaan meeshoodii ku habboonayd farriimaha malaa’igta koowaad, labaad, iyo saddexaad ee dunida la siinayo. Furidda shaabadda kitaabka yaru waxay ahayd farriintii la xiriirtay wakhtiga.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Buugga Daanyeel iyo Muujintuba waa hal. Mid waa wax sii sheegid, kan kalena waa muujin; mid waa buug la shaabadeeyey, kan kalena waa buug la furay. Yooxanaa wuxuu maqlay waxyaalaha qarsoon ee onkodyadu ku hadleen, laakiin waxaa lagu amray inuusan qorin.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Iftiinkii gaarka ahaa ee Yooxanaa la siiyey, kaas oo lagu muujiyey toddobadii onkod, wuxuu ahaa sawiridii dhacdooyinka dhici lahaa intii lagu jiray farriimaha malaa’igta kowaad iyo tan labaad.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.

Masiixa, oo lagu matalay Palmooni, Ninka ku xusan cutubyada siddeedaad iyo laba iyo tobnaad ee biyaha dul saaran, sidoo kale waa malaa’igta xoogga badan ee kitaabka yar gacantiisa ku haysa. Isagu waa Libaaxa qabiilka Yahuudah oo Eraygiisa shaabadeeya oo ka qaada shaabadda, waana kan Gabri’eel amra, waayo Isagu waa Mikaa’iil oo ah malaa’igta sare.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Laakiinse Mikaa’iil oo ah malaa’igta sare, markuu Ibliiska la murmayay oo uu ka doodayay meydkii Muuse, kuma uu dhicin inuu eed cay ah ku soo oogo isaga, laakiin wuxuu yidhi, Rabbigu ha ku canaanto. Yuudas 1:9.

Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.

Mikaa’iil waa magaca Masiixa, magacanna wuxuu ka dhigan yahay inuu yahay taliyaha malaa’igta oo keliya ma aha, balse sidoo kale uu yahay kan leh awoodda sarakicinta. Magaca Mikaa’iil macnihiisu waa “yaa la mid ah Ilaah”. Markii Nebukadnesar uu ku arkay foornada mid u eg Wiilka Ilaah isaga oo la jira saddexdii nin ee mudan, wuxuu arkay Mikaa’iil. Mikaa’iil oo ah malaa’igta sare, sidoo kale waa amiirka dadka Ilaah oo geeskii yaraa ee Roomaankii jaahiliga ahaa isku weyneeyeen inay ka gees noqdaan iskutallaabta dusheeda, taas oo ahayd dhammaystirka Daanyeel cutubka siddeedaad, aayadda kow iyo tobnaad.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

> Laakiin waxaan ku tusi doonaa waxa ku qoran qorniinka runta ah; oo ma jiro mid ila garab taagan waxyaalahan, Miikaa’iil amiirkiinna mooyaane. Daanyeel 10:21.

It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.

Waa Miikaa’eel kan malaa’igta amra, kuwa dhintayna soo nooleeya, oo go’aamiya goorta wakhtiga nimcadu xidhmo.

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.

> “‘Oo wakhtigaas ayaa Miikaa’eel istaagi doonaa, amiirka weyn oo u taagan carruurta dadkaaga; oo waxaa jiri doona wakhti dhib ah oo aan weligiis la arag tan iyo intii quruun jirtay ilaa wakhtigaas; oo wakhtigaas dadkaaga waa la samatabbixin doonaa, mid kasta oo laga helo isagoo ku qoran kitaabka.’ Markii wakhtigan dhibaatadu yimaado, dacwad kastaa waa la go’aamiyey; mar dambe ma jiro wakhti tijaabo ah, mar dambena ma jirto naxariis u hadhay kuwa aan toobadkeenin. Shaabadda Ilaaha nool ayaa saaran dadkiisa. Kuwa hadhay ee yar, oo aan awoodin inay isdifaacaan marka ay galaan iska horimaadka dhimashada leh ee ay la leeyihiin xoogagga dhulka oo ay soo safiyeen ciidammada masduulaagga, Ilaah ayay ka dhigtaan gaashaankooda. Amar ayaa ka soo baxay awoodda ugu sarraysa ee dunida in ay caabudaan bahalka oo ay qaataan summaddiisa iyagoo wajahaya silic iyo dhimasho. Ilaah ha caawiyo dadkiisa imminka, waayo maxay markaas ku samayn karaan iska horimaad sidan u cabsi badan la’aantiis gargaarkiisa!” Testimonies, volume 5, 212.

The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.

Sirta ugu dambaysa ee Libaaxa qabiilka Yahuudah furo waa Muujintii Ciise Masiix, waxaana ku jirta in Isagu xukumo qorshaha iyo qaab-dhismeedka qayb kasta oo ka mid ah Eraygiisa nebiyadeed. Ninkii hu’ lixaad qaba ee dul taagan biyaha, oo gacantiisa kor u qaada oo ku dhaarta Kan weligiis nool, oo u qayliya sida Libaax, taas oo keenta in toddobada onkod ay codadkooda ku hadlaan, waa Isaga kan xira kitaabka Daanyeel oo xira toddobada onkod ee Muujintii. Waa Isaga kan fura kitaabka lagu shaabadeeyey toddoba shaabad, kan leh awoodda sara-kicinta, oo ah Amiirka weyn ee istaaga oo ku dhawaaqa dhammaadka wakhtiga nimcada. Markii Palmoni amray Jibriil inuu Daanyeel fahamsiiyo riyada “mareh”, wuxuu ula jeeday si dhab ah taas.

He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.

Isagu ma amrin Jibriil inuu Daanyeel fahamsiiyo muujintii “chazon.” Muujinta “chazon” waa muujinta boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah ku xusan ee ku jirta Daanyeel cutubka siddeedaad, aayadaha kow ilaa laba iyo tobnaad, waana sidoo kale “muujinta” lagu tilmaamay aayadda saddex iyo tobnaad dhexdeeda, iyada oo ku jirta su’aal ku saabsan muddada. “Ilaa goormee bay ahaan doontaa muujintu?” Muujinta “chazon” waxay ku saabsan tahay qurbaanka joogtada ah (heathenism) iyo xadgudubka (papalism) ee wax baabbi’iya, kuwaas oo ku tuntay meesha quduuska ah iyo ciidanka.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Markaasaan maqlay quduus keliya oo hadlaya; quduus kale ayaa ku yidhi quduuskaas hadlayay, Ilaa goormay ahaan doontaa riyadu tan ku saabsan allabariga joogtada ah iyo xadgudubka baabba’a, oo quduuska iyo ciidankaba loogu dhiibo in lagu tunto cagaha hoostooda? Daanyeel 8:13.

Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.

Masiix, isaga oo ah Palmoni (Kan Yaabka leh ee Tiriya), waxaa la weyddiiyaa, “ilaa goorma” bay ahaan doontaa aragtida “chazon”, oo isna wuxuu ku jawaabaa, “ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la nadiifin doonaa.” Markaasaa Daanyeel wuxuu damcaa inuu fahmo aragtida “chazon” oo ku saabsan “allabariga joogtada ah, iyo xadgudubka baabba’a keena, si meesha quduuska ah iyo ciidankaba loogu dhiibo in cagaha lagu tunto.” Laakiin Jibriil waxaa lagu amraa inuu Daanyeel fahamsiiyo aragtida “mareh”. Xaqiiq kastaa waxay leedahay miisaankeeda Erayga Ilaah. Aragtida “mareh” waa aragtida fiidkii iyo subaxyada ee lagu aqoonsaday aayadda lix iyo labaatanaad.

> And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

> Oo araggii fiidkii iyo subaxdii ee laguu sheegay waa run; haddaba aragga xidh, waayo, wuxuu ahaan doonaa maalmo badan aawadood. Daniel 8:26.

The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”

Ereyga “vision” laba jeer ayaa lagu sheegay aayadda. Tixraaca kowaad waa riyada “mareh,” kan labaadna waa riyada “chazon.” Riyada “mareh” waa riyada ku saabsan “fiidkii iyo arooradii.” Erayga Cibraaniga ah ee “fiidkii iyo arooradii” waxaa badanaa laga helaa Kitaabka Quduuska ah, mar walbana waxaa loo tarjumaa “fiidkii iyo arooradii,” sida ay ku tahay aayadda lix iyo labaatanaad. Meesha keliya ee Kitaabka Quduuska ah ee si ka duwan “fiidkii iyo arooradii” loogu tarjumay, waa aayadda afar iyo tobnaad, halkaas oo si fudud loogu tarjumay “maalmo.” Cibraaniga dhabta ah ee aayadda afar iyo tobnaad wuxuu u qormi lahaa sidan: “Ilaa laba kun iyo saddex boqol oo fiidkii iyo arooradii.”

The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.

Aayadda ah tiirka dhexe u ah Adventism-ka, waa aayadda keliya ee ku jirta Erayga Ilaah halka “fiid iyo subaxyo” si fudud loogu muujiyey “maalmo.” Xaqiiq kastaa waxay leedahay miisaankeedii, oo haddii aan wax kale jirin, way caddahay in Palmoni si ula kac ah u adkaynayey aayadda. Wuxuu sidaas ku sameeyey isagoo maskaxda kuwa turjumay Kitaabka King James ku hagaya inay weedha u qoraan si ka duwan sida had iyo jeer loogu qoro Eraygiisa. Qodobka laga soo saari karo xaqiiqadan ayaa ah in markii Gabri’el loo sheego inuu Daanyeel fahamsiiyo riyada “mareh,” loo sheegayo inuu Daanyeel fahamsiiyo riyada muuqashada 1844, ee aanay ahayn riyada “chazon” ee ku saabsan ku tunbidda meesha quduuska ah iyo ciidanka.

The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?

Aragtida “fiidkii iyo subaxyadii” waxay ku saabsan tahay muuqaal dhacay markii nadiifinta meesha quduuska ah ay bilaabatay Oktoobar 22, 1844. Aragtida muuqaalka Oktoobar 22, 1844, kuma saabsana ku tuntidda meesha quduuska ah, balse waxay ku saabsan tahay nadiifinta meesha quduuska ah. Ma jiray muuqaal nebiyadeed taariikhdaas?

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Imaatinka Masiixa oo ah wadaadkeenna sare ee gala meesha ugu quduusan, si loo nadiifiyo meesha quduuska ah, sida lagu muujiyey Daanyeel 8:14; imaanshaha Wiilka Aadanaha oo u imanaya Kan Waayeellada ah, sida lagu soo bandhigay Daanyeel 7:13; iyo imaanshaha Rabbiga ee macbudkiisa, sida uu Malakii u sii sheegay, dhammaantood waa sharraxaado ka hadlaya isla dhacdadaas; tanina sidoo kale waxaa lagu metelay imaanshaha arooska ee meherka, sida uu Masiixu ugu tilmaamay masaalka tobanka hablood ee Matayos 25.” Khilaafkii Weynaa, 426.

Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”

Jibriil waxaa lagu amray inuu Daanyeel fahamsiiyo muuqashadii nebinnimada ee Masiixa ee macbudkiisa ku jirtay 22-ka Oktoobar, 1844. Sababtaas aawadeed, Jibriil wuxuu Daanyeel siiyey markhaati labaad oo ku saabsan taariikhda 22-ka Oktoobar, 1844, waayo Jibriil ayaa hoggaamiyey qoraa kasta oo Kitaabka Quduuska ah oo diiwaangeliyey nooc ka mid ah mabda’a kitaabiga ah ee aqoonsanaya in runta lagu adkeeyo markhaatifurka laba. Haddii Jibriil uu ahaa inuu Daanyeel fahamsiiyo 22-ka Oktoobar, 1844, wuxuu u baahnaan lahaa markhaati labaad si loo adkeeyo “aragtida muuqashada.”

Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.

Jibriil wuxuu hawshiisa ku bilaabaa isagoo marka hore ka jawaabaya rabitaankii Daanyeel ee ahaa inuu fahmo aragtida “chazon”, wuxuuna sidaas ku sameeyaa isagoo caddeynaya in aragtida “chazon” ay tahay aragtida ku dhammaanaysa “wakhtiga dhammaadka” ee 1798.

> 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. Daniel 8:16, 17.

> Oo waxaan maqlay cod nin oo ka yeedhaya inta u dhexaysa qararka Ulay, oo dhawaaqay, oo yidhi, Jibriilow, ninkan aragtida fahamsii. Markaasuu ii soo dhowaaday meeshii aan taagnaa; oo markuu yimid, waan cabsaday, oo wejigayga ayaan ku dhacay; laakiinse wuxuu igu yidhi, Garo, wiilka Aadanahow; waayo, wakhtiga dhammaadka ayaa aragtidu ku saabsan tahay. Daanyeel 8:16, 17.

The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.

“Muujintii” ku xusan aayaddii hore, taas oo ah “wakhtiga dhammaadka,” waa muujinta “chazon”; “wakhtiga dhammaadka” ee kitaabka Daanyeelna waa 1798. Tani waa “muujintii” uu Daanyeel doonayay inuu fahmo, laakiin ma ahayn “muujintii” Gabri’el lagu amray inuu Daanyeel fahamsiiyo. Waayo, arrintaas Gabri’el wuxuu bixin doonaa markhaati labaad.

> 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 8:17–19.

> Sidaas buu ugu soo dhowaaday meeshii aan taagnaa; oo markuu yimid, waan cabsaday, oo wejigaygaan u dhacay; laakiinse wuxuu igu yidhi, Garoow, wiilka Aadanow, waayo, aragtidu waxay ahaan doontaa wakhtiga dhammaadka. Haddaba intuu ila hadlayay, waxaan ku dhacay hurdo qoto dheer anigoo wejigaygu dhulka u jeedo; laakiinse isagu wuu i taabtay, oo si qumman buu ii taagay. Oo wuxuu yidhi, Bal eeg, waxaan ku ogeysiin doonaa waxa ahaan doona dhammaadka dambe ee cadhada; waayo, dhammaadku wuxuu ahaan doonaa wakhtiga la amray. Daanyeel 8:17–19.

Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.

Jibriil wuxuu guda galayaa waajibaadkiisii loo igmaday isaga oo Daanyeel ku wargelinaya inuu “bal eeg,” taas oo Daanyeel lagu ogeysiinayo inuu tixgeliyo xaqiiqada xigta. Xaqiiqada xigtaa waa in “cadhadii dambaysay,” ee labada “toddoba goor” ee Laawiyiintii lix iyo labaatan, ay ku dhammaanayso 1844. “Cadhadii dambaysay” si toos ah ayaa loogu aqoonsaday wax sii sheegid waqtiyeed, waayo waxay leedahay “wakhti la qoondeeyey” oo ay “ku dhammaanayso.” “Cadhadu” waa inay ka dhigan tahay muddo waqti ah, waayo waxay leedahay “wakhti la qoondeeyey” oo dhammaadkeeda ah. Haddii “cadhadu” ay ahaan lahayd si fudud hal dhibic oo waqti ah, ma ay lahaan lahayn dhammaad; waxay keliya ahaan lahayd dhibicdii ay dhacday.

The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.

“Cadhada” waxay lahayd meel ay ku dhammaato oo la calaamadeeyey, sidaas darteedna waxay ka dhigan tahay dhammaadka wakhti go’an. Wakhtigaas waxaa lagu matalay “cadhadii u dambaysay.” Haddii ay jirto mid u dambaysa, markaas waa inay jirtaa mid hore. “Cadhadii hore” waxaa lagu aqoonsaday Daanyeel cutubka kow iyo tobnaad, halkaasna iyaduna waa wakhti go’an, waayo baabannimadu waxay ahaan lahayd mid “ficil samaysa oo barwaaqowda” ilaa dhammaadka “cadhada”.

> 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. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:35, 36.

> Oo qaar ka mid ah kuwa waxgarashada leh way dhici doonaan, si loo tijaabiyo, oo loo nadiifiyo, oo loo caddaysto, ilaa wakhtiga ugu dambaysta; maxaa yeelay weli waxaa loo qoondeeyey wakhti go’an. Oo boqorkuna wuxuu yeeli doonaa siduu doono; oo isagaa is-weyneyn doona, oo ka sarraysiin doona naftiisa ilaah kasta, oo waxyaalo yaab leh buu kaga hadli doonaa Ilaaha ilaahyada ka gees ah, wuuna liibaani doonaa ilaa xanaaqaasu ka dhammaado; waayo wixii la go’aamiyey waa la samayn doonaa. Daanyeel 11:35, 36.

In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”

Labadan aayadood, boqorka sameeya sida uu doono oo isa sarraysiiya ayaa ah mawduuca. Aayadda soddon iyo lixaad waa aayadda uu Bawlos si ujeeddo ahaan u soo gaabiyey, markuu tilmaamayo “ninka dembiga” oo fadhiya macbudka Ilaah isaga oo isu muujinaya inuu Ilaah yahay. Cadaadintii qarniyadii mugdiga ahayd laga soo bilaabo sannadkii 538 ilaa 1798 waxaa lagu tilmaamay aayadda soddon iyo shanaad, oo waxay sii socotaa ilaa “wakhtiga dhammaadka” oo ahaa 1798, kaas oo ahaa “wakhtigii la doortay.” Markaas aayadda soddon iyo lixaad waxay tilmaamaysaa in baabtiisnimada Roomaanku “barwaaqoobi doonto” “ilaa cadhadu ka dhammaato.” Aayaddu waxay tilmaamaysaa in baabtiisnimada Roomaanku barwaaqoobtay ilaa 1798, markaas oo “cadhadii” ugu horraysay ay “dhammaatay.” Erayga nebiyadeed ee Ilaah ayaa “go’aamiyey” in baabtiisnimada Roomaanku sii jiri doonto kun iyo laba boqol iyo lixdan sannadood, ilaa 1798, kaas oo ahaa “wakhtiga dhammaadka.”

The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.

“Cadhadii” ugu horraysay waxay dhammaatay sannadkii 1798, “cadhadii ugu dambaysayna” waxay dhammaatay sannadkii 1844. Labada cadhoba waxaa loo muujiyey inay yihiin waqtiyo leh dhammaadyo cayiman, sidaas awgeedna labadaba waxaa lagu gartaa inay yihiin waxsii sheegyo wakhtiyeed. Jibriil waxaa Palmooni ku amray inuu Daanyeel fahamsiiyo riyada muuqaalka ah (“mareh”) ee “fiidka iyo subaxyada” (maalmaha) oo tilmaamay Oktoobar 22, 1844, wuuna sidaas yeelay isagoo taariikhdaas u keenay markhaati labaad.

The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.

Aragtida “chazon” ee aayadda saddex iyo tobnaad, oo Daanyeel uu jeclaa inuu fahmo, waxay ahayd aragtidii ku saabsnayd wax lagu tumanayay oo dhammaatay “wakhtiga ugu dambaysta” sannadkii 1798. Aragtida “mareh” ee aayadda afar iyo tobnaadna, waxay ku dhammaatay muuqashadii Masiixa ee Quduuska ugu Quduusan Oktoobar 22, 1844, iyadoo la oofinayo wax sii sheegidda wakhtiga ee laba kun iyo saddex boqol oo sannadood, iyo weliba oofinta wax sii sheegidda wakhtiga ee laba kun iyo shan boqol iyo labaatan sannadood. Labadaas wax sii sheegidood ee wakhtiga ahba waxaa lagu metelay looxyada quduuska ah ee Xabaquuq, kuwaas oo Sister White ay sheegtay in gacanta Rabbigu hagaysay, ayna habboonayn in wax laga beddelo.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “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 inala gudboon casharro badan inaan baranno, iyo kuwo badan, oo badan inaan ka tagno. Ilaah iyo jannada oo keliya ayaa aan khaldami karin. Kuwii u malaynaya in aanay marnaba ku khasbanaan doonin inay ka tanaasulaan aragti ay qaddariyaan, oo aanay weligood u baahnaan doonin inay fikrad beddelaan, way niyad jabi doonaan. Inta aynu ku dheggannahay fikradaha iyo ra’yiyadeenna annaga oo adkaysi go’an leh, ma heli karno midnimadii uu Masiixu u duceeyey.” Review and Herald, July 26, 1892.

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