Article

# The Book of Daniel - Number Twenty-Seven

Buugga Daanyeel - Labaatan iyo Toddobaad

Another Secret Dream

Riyo Kale oo Qarsoon

Author

Jeff Pippenger

Published

December 22, 2023

Formats

PDF
Word
Song MP3

Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Riyadii labaad ee Nebukadnesar waxay calaamad u tahay “wakhtiga dhammaadka,” marka laba dabaqadood oo caabudayaal ah loogu yeedho inay yimaadaan oo baadhaan “korodhka aqoonta” ee la furfuray sannadkii 1798. Markaasaa sidoo kale Daanyeel loo aqoonsadaa Belteshasar, sidaasna waxaa lagu tilmaamaa inuu yahay dadka axdiga Ilaah, waayo beddelidda magacu si nebiyaysan ayay u calaamadisaa xidhiidh axdi ah. Nebukadnesar wuxuu qiray in Daanyeel uu lahaa joogitaanka Ruuxa Quduuska ah, oo ku salaynaya waayo-aragnimadiisii hore ee Daanyeel, wuxuu moodayay in “qarsoodi innaba” aanay Daanyeel ku dhibayn; hase ahaatee, qarsoodiga riyadan ayaa Daanyeel dhibay.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> Boqorow Belteshaasaar, madaxii saaxiriinta, maxaa yeelay waan ogahay in ruuxa ilaahyada quduuska ahi kugu jiro, oo aan qarsoodi kuu dhibin, ii sheeg riyooyinkii aan arkay oo ka mid ahaa riyadayda, iyo fasirkeedaba. Haddaba kuwanu waxay ahaayeen riyooyinkii madaxayga anigoo sariirtayda ku jiifa; waan arkay, oo bal eeg, waxaa dhulka dhexdiisa ku yiil geed, oo dhererkiisuna weynaa. Geedkiina wuu koray, wuuna xoogaystay, oo dhererkiisuna wuxuu gaadhay samada, araggiisuna wuxuu gaadhay dunida dacalladeeda oo dhan. Caleemihiisu way qurux badnaayeen, midhihiisuna way badnaayeen, oo cuntana dadka oo dhan bay ugu jirtay; dugaagga duurku hadh bay ka heleen hoostiisa, shimbiraha samaduna laamihiisa bay degganaayeen, oo binu-aadmiga oo dhammuna isaga ayaa laga quudin jiray. Waxaan ku arkay riyooyinkii madaxayga anigoo sariirtayda ku jiifa, oo bal eeg, waardiye iyo mid quduus ah ayaa samada ka soo degay; cod weyn buuna ku qayliyey, oo sidan buu u yidhi, Geedka jara, oo laamihiisa gooya, caleemihiisana daadiya, midhihiisana kala firdhiya; dugaaggu ha ka carareen hoostiisa, shimbiruhuna ha ka duuleen laamihiisa. Habase yeeshee jirridda xididdadiisa dhulka kaga taga, xataa iyadoo lagu xidhay bir iyo naxaas, cawska jilicsan ee duurka dhexdiisa; oo ha qoyso sayaxa samadu, oo qaybtiisuna ha la jirto dugaagga cawska dhulka. Qalbigiisa ha laga beddelo kii dadka, oo qalbi dugaagna ha la siiyo; oo toddoba wakhti ha dul maraan. Arrinkanu waa amar ku yimid xukunka waardiyayaasha, codsiguna waa erayga kuwa quduuska ah; si ay kuwa nool u ogaadaan in Kan ugu Sarreeyaa ka taliyo boqortooyada dadka, oo uu siiyo kii uu doono, oo uu ka sara mariyo kan ugu liita dadka. Riyadan aniga oo ah Boqor Nebukadneesar ayaan arkay. Haddaba adigu, Belteshaasaarow, fasirkeeda ii sheeg, maxaa yeelay ragga xigmadda leh oo boqortooyadayda oo dhammu ma ay awoodaan inay ii caddeeyaan fasirkeeda; laakiinse adigu waad awooddaa, waayo, ruuxa ilaahyada quduuska ahi wuu kugu jiraa. Markaasaa Daanyeel, kan magiciisa la odhan jiray Belteshaasaar, in muddo ah yaabay, oo fikirradiisiina way dhibeen. Boqorkii baa hadlay oo yidhi, Belteshaasaarow, yaanay riyadu ama fasirkeedu ku dhibin. Belteshaasaarna wuu jawaabay oo yidhi, Sayidkaygiiyow, riyadu ha ku dhacdo kuwa ku neceb, fasirkeeduna cadaawayaashaada ha u ahaado. Daanyeel 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daanyeel waxa “ku dhibay” riyadii iyo fasiraaddeedii, waayo wuxuu garan karay sida Nebukadnesar uga xumaan karo fasiraadda, laakiin markii Nebukadnesar ku dhiirrigeliyo inuu hadlo, Daanyeel wuxuu Nebukadnesar siiyey digniin ku saabsan xukun iman doona. Digniinta xukunka iman doona waxay astaan u tahay digniintii malaa’igtii kowaad ee timid wakhtigii dhammaadka, sannadkii 1798.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Markaasaa Daanyeel, oo magiciisa la odhan jiray Belteshaasar, ayuu yaabay saacad dhan, oo fikirradiisiina way dhibeen. Boqorkii baa hadlay oo yidhi, Belteshaasarow, yaanay riyadu ama fasirkeedu ku dhibin. Belteshaasar baa jawaabay oo yidhi, Sayidkaygiiyow, riyadu ha ku dhacdo kuwa ku neceb, fasirkeeduna cadaawayaashaada ha ku dhacdo. Daanyeel 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daanyeel wuxuu “la yaabay saacad keliya.” “Saacadda” waa mid ka mid ah shanta jeer ee erayga “saacad” ku soo baxo kitaabka Daanyeel, mana laga helo meel kale oo Axdigii Hore ah. Halkan waxay u taagan tahay muddada wakhtiga ah ee Daanyeel, isagoo matalaya “kuwa xigmadda leh” ee fahmaya korodhka aqoonta, isu diyaariyaan inay bixiyaan digniinta malaa’igta kowaad, taas oo ku dhawaaqaysa furitaanka xukunka baaritaanka 22 Oktoobar, 1844. Fasiraadda Daanyeel ee riyadu kuma koobna oo keliya ku dhawaaqidda xukun soo socda, balse waxay kaloo ka kooban tahay baaq uu Nebukadnesar ugu yeedhayo inuu dembiga ka joogsado, taas oo matalaysa injiilka weligiis ah ee malaa’igta kowaad. “Saacadda” waxaa si nebinnimo ah loogu meelayn lahaa wakhtiga dhammaadka, sannadkii 1798, markii malaa’igta kowaad soo gashay taariikhda. Malaa’igta kowaad waxay soo gashay taariikhda 1798, dhammaadka “toddobada wakhti” ee aargudashada Ilaah ee lagu soo dejiyey boqortooyadii woqooyi, kuwaas oo ka bilaabmay 723 BC.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Waayo, kuwanu waa maalmaha aargudashada, si ay u rumoobaan wax kasta oo qoran. Laakiin waxaa hoog ku sugnaaday kuwa uurka leh iyo kuwa naaska nuujinaya maalmahaas! Waayo, dalka waxaa ka jiri doona cidhiidhi weyn, oo dadkan waxaa ku soo degi doona cadho. Oo waxay ku dhici doonaan afkii seefta, oo maxaabiis ahaan baa loogu kaxayn doonaa quruumaha oo dhan; Yeruusaalemna waxaa ku tuman doona dadka aan Yuhuudda ahayn, ilaa ay ka buuxsamaan wakhtiyada dadka aan Yuhuudda ahayn. Luukos 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadnesar wuxuu ku noolaan lahaa isagoo leh qalbiga bahal, muddada aargudashada Ilaah ee lagu soo dejiyey boqortooyadii woqooyi ee reer binu Israa’iil, waayo Nebukadnesar wuxuu ahaa boqorkii woqooyi. Luukos wuxuu muddadaas qudheeda ku aqoonsadaa “wakhtiyo” (“wakhtiyada quruumaha”), jamac ahaan, marka uu tilmaamayo dhammaadka ku tuntanka Yeruusaalem.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Oo waxay ku dhici doonaan afka seefta, oo maxaabiis ahaan baa loogu kaxayn doonaa quruumaha oo dhan; Yeruusaalemna waxaa ku tuman doona dadka aan Yuhuudda ahayn, ilaa wakhtiyada dadka aan Yuhuudda ahayn ay ka dhammaadaan. Luukos 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Buugga Muujintii, wakhtiyada dadka aan Yuhuudda ahayn ay ku tuntayeen meesha quduuska ah iyo ciidanka waxaa si fudud loogu tilmaamay kun laba boqol iyo lixdan sannadood, waayo waxay si keliya u adkaynaysay muddada silcintii baabbanimada.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Laakiin barxadda dibadda ka ah macbudka ka tag, hana cabbirin; waayo waxaa la siiyey quruumaha aan Yuhuudda ahayn; oo magaalada quduuska ahna cagahooda ayay ku tuman doonaan laba iyo afartan bilood. Oo waxaan amar siin doonaa labadayda markhaati, oo waxay wax sii sheegi doonaan kun iyo laba boqol iyo lixdan maalmood, iyagoo joonyad xidhan. Muujintii 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Farriintii uu Daanyeel siiyey Nebukhadnesar waxay ka dhigan tahay farriinta digniinta ah ee xukunka iman doona. Imaatinka farriintaas digniinta ah waxaa si astaan ah loogu meeleeyey sannadka 1798, kaas oo ah wakhtigii malaa’igtii kowaad timid si ay uga digto xukunka baaritaanka ee soo dhowaanaya. Xukunkii lagu sii sheegay Nebukhadnesar wuxuu dhacay adeegsiga labaad ee erayga “saacad” ee cutubka afraad.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Waxyaalahan oo dhammu waxay ku dheceen boqor Nebukhadnesar. Markii laba iyo toban bilood dhammaadeen ayuu ku socday qasriga boqortooyada Baabuloon. Boqorkiina wuu hadlay oo yidhi, Kanu sow ma aha Baabuloonkii weynaa oo aan u dhisay hoyga boqortooyada xoogga itaalkayga iyo ammaanta haybaddayda aawadeed? Intii eraygu weli afka boqorka ku jiray, ayaa cod samada ka yimid oo leh, Boqor Nebukhadnesarow, adigaa lagula hadlayaa; boqortooyadii waa lagaa qaaday. Oo dadka way kaa eryi doonaan, rugtaaduna waxay la jiri doontaa dugaagga duurka; waxayna kaa dhigi doonaan inaad caws u cuntid sida dibidda, toddoba wakhtina way kugu dul mari doonaan, ilaa aad ka ogaato in Kan ugu sarreeyaa uu ka taliyo boqortooyada dadka, oo uu siiyo kii uu doono. Saacaddaas qudheeda ayaa waxii lagu hadlay Nebukhadnesar ku rumoobeen; oo dadka waa laga eryay, cawsna wuxuu u cunay sida dibidda, jidhkiisiina waxaa qoyay sayaxa samada, ilaa timihiisii u baxeen sidii baalasha gorgorrada, ciddiyihiisiina sidii haadda ciddiyaheeda. Daanyeel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Xukunkii hore loo sii sheegay wuxuu yimid isla “saacaddii” Nebukadnesar qalbigiisa kor ugu qaaday kibir. Xukunkii baarista ee hore loo sii sheegayna wuxuu yimid markii “saacaddii” xukunka baarista ee Ilaah bilaabatay.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Saacaddii” xukunka Ilaah ee Oktoobar 22, 1844, waxay soo saartay laba dabaqadood oo caabudayaal ah, kuwaas oo lagu matalay “kuwa xigmadda leh” iyo “kuwa sharka leh” ee cutubka laba iyo tobnaad ee Daanyeel, kuwaas oo haddana sidoo kale lagu matalay “xigmad leh” ama “nacas ah” masaalkii tobanka bikradood, kuwaas oo haddana sidoo kale lagu matalay kuwa rumaysad lagu xaq ka dhigay ee cutubka labaad ee Xabaquuq, kuwaas oo loo barbardhigay kuwii muujiyey isla dabeecaddii Nebukhadnesar lahaa “saacaddii” xukunkiisu yimid.

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

> Bal eeg, naftiisa kibirku kor u qaaday oo ku dhex jirtaa ma qummana; laakiin kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Labada qaybood ee ku jira mid kasta oo ka mid ah saddexda sadar ayaa la muujiyey markii “saacaddii” xukunkiisu timid 22kii Oktoobar, 1844, taas oo ah waxa “saacaddii” xukunka Nebukadnesar ay matalayso. 1798 wuxuu ahaa dhammaadkii cadhadii “kowaad” ee “toddoba goor,” markii wadaadnimada baadarigu joojisay inay barwaaqowdo, waayo waxaa lagu dhuftay dhaawac dhimasho leh.

> 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 11:36.

> Boqorkuna wuxuu samayn doonaa siduu doonayo; wuuna is-sarraysiin doonaa, wuuna iska weynayn doonaa ilaah kasta, oo waxyaalo yaab leh ayuu kaga hadli doonaa Ilaaha ilaahyada ka gees ah, wuuna liibaani doonaa ilaa cadhadu dhammaato; waayo wixii la goostay waa la samayn doonaa. Daanyeel 11:36.

1844, was the end of the “last” indignation:

1844, wuxuu ahaa dhammaadkii cadhadii “ugu dambaysay”:

> 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 8:19.

> Oo wuxuu yidhi, Bal eeg, waxaan ku ogeysiinayaa waxa dhici doona dhammaadka ugu dambeeya ee cadhada; waayo, wakhtiga la doortay ayaa dhammaadku iman doonaa. Daniel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Isticmaalka ugu horreeya ee erayga “saacad,” ee ku qoran Daanyeel cutubka afraad, wuxuu matalaa 1798; taas oo ahayd dhammaadkii “kan ugu horreeya” ee cadhadii Ilaah ee “toddoba jeer” ku dhacaysay boqortooyadii waqooyi ee Israa’iil; imaatinkii farriintii malaa’igta kowaad xilligii dhammaadka; iyo dhammaadkii “toddobadii jeer” ee Nebukadnesar ee “dhammaadka maalmaha.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Isticmaalka labaad ee erayga “saacad,” ee Daanyeel cutubka afraad, wuxuu matalaa 1844; taas oo ahayd dhammaadka cadhadii “u dambaysay” ee “toddoba goor,” oo ka gees ahayd boqortooyadii koonfureed ee Yahuudah. Waxa kale oo ay ahayd imaatinka xukunka baaritaanka, iyo xukunkii shakhsiga ahaa ee Nebukhadneeser.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Cutubka koowaad wuxuu aqoonsanayaa taariikhda habka imtixaanka ee saddexda tallaabo leh, wuxuuna calaamadeeyaa xoojintii farriinta malaa’igta kowaad 11-ka Agoosto, 1840. Cutubka afraad wuxuu matalaa imaatinka farriinta malaa’igta kowaad waqtiga dhammaadka sannadkii 1798, waana in lagu dul saaraa cutubka koowaad. Cutubka afraad wuxuu adkaynayaa farriinta malaa’igta kowaad iyo digniinteeda ku saabsan xukunka soo dhowaanaya, wuxuuna calaamadeeyaa Oktoobar 22, 1844, iyo imaatinka farriinta malaa’igta saddexaad.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Si wadajir ah ayay u metelaan bilowga ma aha oo kaliya Adventism-ka, laakiin sidoo kale Maraykanka. Cutubyada koowaad ilaa saddexaadna waxay kaloo ka hadlaan taariikhda dhammaadka Adventism-ka, iyo dhammaadka Maraykanka. Cutubka shanaad, iyo markhaatifurka Belshazzar, sidoo kale wuxuu la jaanqaadaa saddexdaas cutub ee hore.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Cutubka koowaad, oo la jaanqaadaya cutubka afraad, wuxuu matalaa dhaqdhaqaaqii malaa’igtii kowaad, iyo taariikhdii markii kitaabka Daanyeel la furfuray wakhtigii dhammaadka sannadkii 1798. Fariintii markaas la furfuray waxaa lagu astaystay muujintii Webiga Ulaay, taas oo ka dhigan korodhka aqoonta ku jira cutubyada toddobaad, siddeedaad, iyo sagaalaad ee Daanyeel.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Sannaddii saddexaad oo boqornimadii Boqor Belshaasar ah ayaa waxaa ii muuqatay aniga, xataa aniga Daanyeel, riyo ka dambaysay tii markii hore ii muuqatay. Oo waxaan wax ku arkay riyo; oo waxay noqotay, markaan wax arkayay, inaan joogay Shuushan oo ku taal qasriga, taas oo ku dhex taal gobolkii Ceelaam; oo waxaan wax ku arkay riyo, oo waxaan taagnaa webiga Uulaay agtiisa. Daanyeel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Cutubyada koowaad ilaa saddexaad, oo la waafajiyey cutubka shanaad, waxay metelaan dhaqdhaqaaqa malaa’igta saddexaad, iyo taariikhda markii kitaabka Daanyeel la furay sannadkii 1989. Farriintii markaas la furay waxaa lagu astaan yeelayaa muujinta Webiga Hiddeqel, kaas oo metela korodhka aqoonta ku jira cutubyada tobnaad, kow iyo tobnaad, iyo laba iyo tobnaad.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Oo bisha kowaad maalinteedii afar iyo labaatanaad, anigoo joogay agta webiga weyn oo ah Xiddeqel. Daanyeel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Waxaan sii wadi doonnaa ka-fiirsashadeenna ku saabsan silsiladda Nebukadnesar iyo Belshaasar maqaalka xiga.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Waxa loo baahan yahay daraasad aad uga dhow oo lagu sameeyo Erayga Ilaah. Gaar ahaan Daanyeel iyo Muujintii waa in loo fiirsadaa si aan weligeed hore loogu fiirsan taariikhda shaqadeenna. Waxaa laga yaabaa in wax ka yar aan ka nidhaahno khadadka qaarkood, marka laga hadlayo awoodda Roomaanka iyo baabtiisnimada, laakiin waa in aynu dadka u jeedinnaa waxa nebiyadii iyo rasuulladii qoreen iyagoo ku hadlaya waxyiga Ruuxa Ilaah. Ruuxa Quduuska ahi arrimaha sidaas buu u habeeyey, ha ahaato bixinta wax sii sheegidda iyo dhacdooyinka lagu muujiyeyba, si loo baro in wakiilka aadanaha laga hayo indhaha, laguna qariyo Masiixa dhexdiisa, oo Rabbiga Ilaaha samada iyo sharcigiisana kor loo qaado.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Akhriya kitaabka Daanyeel. U yeedha, qodob qodob, taariikhda boqortooyooyinka halkaas lagu matalay. Bal eega ragga dawladnimo, golayaasha, ciidammada xoogga badan, oo arka sida Ilaah uga shaqeeyey inuu hoos u dhigo kibirka dadka, oo uu ammaanta aadanaha boodhka ku rido. Ilaah keliya ayaa lagu muujiyey inuu weyn yahay. Aragtida nebiga dhexdeeda waxaa lagu arkayaa Isaga oo ridiya taliye xoog badan oo mid kale taagaya. Waxaa loo muujiyey inuu yahay Boqorka koonka, oo qarka u saaran inuu dhiso boqortooyadiisa weligeed ah—Kan Qadiimiga ah ee Maalmaha, Ilaaha nool, Isha xigmadda oo dhan, Taliyaha wakhtiga haatan ah, Muujiyaha mustaqbalka. Akhri oo garo sida uu banii’aadmigu u liito, u tabar yar yahay, cimrigiisu u gaaban yahay, u qaldamo, oo dembiile u yahay marka uu naftiisa u qaado wax aan jirin.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Ruuxa Quduuska ah wuxuu inagu hagayaa xagga Ilaah, Ilaaha nool, oo ah waxa ugu weyn ee fiiro loo yeesho—xagga Ilaah sida loogu muujiyey Masiixa. ‘Waayo, ilmo baa inoo dhashay, wiilna waa layna siiyey; oo dowladnimadu garabkiisay saarnaan doontaa; magiciisana waxaa loogu yeedhi doonaa Yaab leh, Lataliye, Ilaaha Xoogga badan, Aabbaha Weligiis jira, Amiirka Nabadda’ [Ishacyaah 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Iftiinkii Daanyeel si toos ah uga helay Ilaah waxaa si gaar ah loo siiyey maalmahan ugu dambeeya. Riyadii uu ku arkay qararka webiyada Ulai iyo Hiddeqel, kuwaas oo ah webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodkii rumoobidooda, oo dhacdooyinkii oo dhan ee la sii sheegayna dhowaan way dhici doonaan.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Tixgeli duruufihii ay ummadda Yuhuuddu ku sugnaayeen markii waxsii sheegyadii Daanyeel la bixiyey. Reer binu Israa’iil waxay ku jireen maxaabiisnimo, macbudkoodiina waa la dumiyey, adeeggii macbudkana waa la joojiyey. Diintoodu waxay ku xuddun ahayd xafladaha nidaamka allabaryada. Qaababka dibadda ayey ka dhigeen kuwa wax walba ugu muhiimsan, halka ay lumiyeen ruuxii cibaadada runta ah. Adeegyadoodii waxaa kharribay dhaqammada iyo ku-dhaqannada heethannimada, oo marka ay gudanayeen cibaadooyinka allabariga kama ay sii eegin hooska si ay u arkaan xaqiiqada. Ma ay garan Masiixa, qurbaanka runta ah ee dembiyada dadka. Rabbigu wuu hawlgalay si uu dadka ugu geeyo maxaabiisnimo, una joojiyo adeegyadii macbudka, si aan xafladaha dibaddu u noqon wadarta guud ee diintooda. Mabaadi’dooda iyo ku-dhaqankooduba waa inay ka daahirmaan heethannimada. Adeeggii xeer-ritualka ahaa wuu joogsaday si adeeggii qalbigu u soo noolaado. Ammaantii dibadda waa la qaaday si tan ruuxiga ahi loo muujiyo.” Manuscript Releases, volume 16, 333, 334.

Back to Articles