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# The Book of Daniel - Number Fifty-Five

Buugga Daanyeel - Lambarka Konton iyo Shan

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Furidda Daaha Ka Qaadista Gogosha Nebinimada: Muujintii Jibriil u Keenay Daanyeel

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Jibriil wuxuu u yimid Daanyeel kaddib markii uu fahmay toddobaatanka sannadood ee maxaabiisnimada ee wax sii sheegidda Yeremyaah, iyo dhaarta iyo habaarka Muuse.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> Sannaddii kowaad oo boqornimadiisa, aniga Daanyeel waxaan kitaabbadii ka gartay tirada sannadaha uu eraygii Rabbigu ugu yimid Nebi Yeremyaah ku saabsanaa, inuu toddobaatan sannadood ku dhammayn doono baabba’a Yeruusaalem.... Hubaal reer binu Israa’iil oo dhammu sharcigaaga way ku xadgudbeen, iyagoo ka leexday si aanay codkaaga u maqlin; sidaas daraaddeed habaarkii ayaa nagu soo daatay, iyo dhaartii ku qoran sharcigii Muuse oo ahaa addoonkii Ilaah, maxaa yeelay isaga ayaannu ku dembaabnay. Oo isagu erayadiisii uu nagu sheegay iyo kuwii uu ka sheegay xaakinnadayadii ina xukumi jiray ayuu adkeeyey, isagoo masiibo weyn nagu soo dejiyey; waayo, samada oo dhan hoosteeda laguma samayn wax la mid ah wixii Yeruusaalem lagu sameeyey. Sida ku qoran sharcigii Muuse, masiibadan oo dhammu way nagu timid; hase ahaatee Rabbiga Ilaaheenna ah hortiisa baryadayadii ma aannaan keenin, si aannu xumaatooyinkayaga uga soo noqonno oo runtaada u garanno. Sidaas daraaddeed Rabbigu masiibadii buu soo fiirsaday oo nagu soo dejiyey; waayo, Rabbiga Ilaaheenna ahu xaq buu ku yahay shuqulladiisa oo dhan oo uu sameeyo; waayo, codkiisii ma aannaan maqlin. Daanyeel 9:2, 11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Ereygii uu Daanyeel adeegsaday oo loo tarjumay “dhaarta,” waa isla ereygii Muuse adeegsaday oo loo tarjumay “toddoba jeer,” ee Laawiyiintii labaatan iyo lix. Walaashii White waxay inoo sheegaysaa in cutubka sagaalaad, Daanyeel uu doonayay inuu fahmo xidhiidhka ka dhexeeya muddadii toddobaatanka sannadood ee Yeremyaah iyo muddada laba kun iyo saddex boqol oo sannadood. Jibriil waxaa lagu amray cutubka siddeedaad inuu Daanyeel fahansiiyo riyada labada kun iyo saddexda boqol oo maalmood, Jibriilna wuxuu dhammaystirayaa shaqadiisa markii uu ku soo noqdo cutubka sagaalaad, oo uu Daanyeel ku wargeliyo inuu maskax ahaan kala saaro labada riyo ee ahaa mowduuca cutubyada toddobaad, siddeedaad iyo weliba sagaalaad. Labadaas riyo ayaa ah mowduuca “korodhka aqoonta” ee la furfuray sannadkii 1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Toddobaatankii Yeremyaah iyo “habaarkii” Muuse labaduba waa astaamo ka tarjumaya “toddobada goor,” sida uu u metelo “dhaartii” Muuse, hase ahaatee Jibriil wuxuu soo bandhigi doonaa kala-qaybsanaanta muddada laba kun iyo saddex boqol oo sannadood. Si sax ah ayaa loo qaybin karaa oo keliya marka si sax ah loo kala saaro xidhiidhka u dhexeeya riyada (“chazon”) ee ku saabsan ku tumashada, iyo riyada (“mareh”) ee muuqashada. Jibriil wuxuu ku bilaabay isagoo caddeynaya in Yuhuudda la siiyey muddo imtixaan ah oo afar boqol iyo sagaashan sannadood ah. Muddadaasu waxay ahayd isla muddadii afar boqol iyo sagaashan sannadood ee fallaaganimada ahayd taas oo dhalisay toddobaatankii sannadood ee maxaabiisnimada.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Ereyga “la go’aamiyey” ee aayadda afar iyo labaatanaad waxay tilmaamaysaa muddada ka bilaabmaysa bixitaankii amarkii saddexaad sannadkii 457 BC ilaa dhagaxdilkii Istefanos sannadkii 34 AD; hase yeeshee ereyga “la go’aamiyey” ee aayadaha lix iyo labaatanaad iyo toddoba iyo labaatanaad wuxuu aqoonsanayaa quwadaha wax baabbi’iya ee jaahilnimada iyo baabanimada.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Oo toddobaatan iyo laba toddobaad dabadeedna Masiixa waa la gooyn doonaa, laakiin naftiisa aawadeed ma aha; oo dadka amiirka iman doona ayaa baabbi'in doona magaalada iyo meesha quduuska ah; oo dhammaadkeeduna wuxuu ahaan doonaa sida daad, oo ilaa dhammaadka dagaalka baabba'yo ayaa la go'aamiyey. Oo isagu axdiga ayuu kuwa badan la adkayn doonaa hal toddobaad; oo toddobaadka badhtankiisana wuxuu joojin doonaa allabariga iyo qurbaanka, oo karaahiyada baabba' keenaysa awgeedna wuxuu ka dhigi doonaa cidla, ilaa dhammaadka dhammaystirka, oo wixii la go'aamiyeyna waxaa lagu shubi doonaa kan cidlaysan. Daanyeel 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Jibriil wuxuu Daanyeel u sheegayaa in “ka dib” markii “Masiixa” “la gooyay,” “dadka amiirka iman doona” ay “magaalada iyo macbudka dumin doonaan.” Roomaankii jaahilka ahaa ayaa dumiyey “magaalada iyo macbudka” intii lagu jiray go’doomintii socotay si sax ah saddex sano iyo badh, laga bilaabo sannadkii 66 ilaa 70 AD. Jibriil wuxuu caddeeyaa in “dhammaadka dagaalka” uu ahaan doono “daad,” iyo in dagaalku ka koobnaan doono “baabba’yo.” Dagaalkii lagu fuliyey Yeruusaalem iyo macbudka wuxuu ahaa ku tumashadii ay fuliyeen jaahilnimada iyo baabanimadu. Awooddii jaahilka ahayd ee Yeruusaalem baabbi’in lahayd bilowgii waxay ahayd Baabuloon, laakiin awooddii jaahilka ahayd ee baabbi’in lahayd ka dib markii Masiixa la iskutallaabta lagu qodbay waxay ahayd Roomaankii jaahilka ahaa. Laakiin dagaalkii ka dhanka ahaa macbudka iyo ciidanka waxaa fuliyey laba awoodood oo baabbi’iya, oo tan labaad ee labadaas awoodood ee baabbi’iya ee Qorniinka ku jirtaa waa baabanimada.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Baabtinimadu waa awoodda loo matalay “karbaashka fatahaya”; waa awoodda ku xusan aayadda afartanaad ee Daanyeel kow iyo tobnaad, taas oo “fataheysa oo ka gudbeysa.” Ku tumaniddii Yeruusaalem ee ka bilaabatay Baabuloon, oo ay sii waday quruuntii birta ahayd ee ku hadashay hadallo madow sida uu Muuse ku matalay Sharciga Kunoqoshadiisa, waxaa xigtay baabtinimadii. Ilaa dhammaadka ku tumashadii, “baabba’yo” ayaa “la go’aamiyey.” Aayadda toddoba iyo labaatanaad, Masiixu wuxuu axdiga ku adkeeyaa kuwo badan hal toddobaad. Bartamaha toddobaadkaas, nidaamkii allabariga dunida ayaa joogsan lahaa, maadaama Masiixu bilaabay adeeggiisa wadaadnimada sare ee meesha quduuska ah ee jannada. Sababtii caasinimadii Yuhuudda intii lagu jiray wakhtigii imtixaanka ee iyaga loo gooyay, meesha quduuska ah iyo magaaladuba mar kale waa in laga dhigaa cidlo.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Aayaddu waxay leedahay: “oo faafidda karaahiyooyinka aawadeed wuxuu ka dhigi doonaa cidla, ilaa dhammaadka; oo wixii la qaddarayna waxaa lagu daadshin doonaa kan cidlada laga dhigay.” Markii Yuhuuddu ugu dambayntii koobkoodii wakhtiga tijaabada nimcada ilaa qarkiisa ka buuxiyeen, magaalada iyo meesha quduuska ah waa inay cidlo ahaadaan ilaa dhammaadka dagaalka. “Dhammaadka” ku tuntiidda ee sannadkii 1798, waxaa “la qaddaray” in awoodda baabtiisku ay heli doonto nabar dilaa ah. Markaas magaalada iyo meesha quduuska ah waa in dib loo soo celiyaa oo dib loo dhisaa, sida uu astaameeyey markii Yuhuuddu ka soo baxeen Baabuloontii dhabta ahayd iyagoo raacaya saddexdii amar.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Ilaa dhammaystirka dagaalkaas Yeruusaalem waxaa ku tumanayay awoodda baabanimada. Wakhtiyada nebinnimada ee ka kooban waqtiyada kala soocan ee ku jira labada kun iyo saddex boqol oo sannadood waxaa si sax ah loo garan karaa oo keliya marka xidhiidhka ka dhexeeya aragtida ku tumashada ee toddobaatanka sannadood iyo aragtida dib-u-soo-celinta meesha quduuska ah iyo ciidanka si wadajir ah loo fahmo. In la diido aragtida kala firdhinta habaarkii Muuse waa in la diido aragtida isu-ururinta. Aragtida toddobaatanka sannadood waa aragtida kala firdhinta. Aragtida labada kun iyo saddex boqol oo sannadood waa aragtida isu-ururinta. Aragtida toddobaatanka sannadood waa aragtida “chazon” ee kala firdhinta, aragtida labada kun iyo saddex boqol oo sannadoodna waa aragtida “mareh” ee isu-ururinta.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Sidaas daraaddeed wixii Ilaah isku xidhay, daduna yaanay kala furin. Markos 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Labada riyo si nebinnimo ah ayaa la isu xidhay, oo in middood la diido waa in labadoodaba la diido. Xaqiiqadani waxay muujinaysaa in inkasta oo Adventism-ku ku andacoodaan inay hayaan wax sii sheegidda laba kun iyo saddex boqol oo sannadood, ay diideen tiirka dhexe ee Adventism-ka, sida ay hubaal ahaan u diideen “toddobada jeer” sannadkii 1863. Miyaanay Yuhuuddu ku andacoon jirin inay dhawrayaan sharciga Ilaah? Miyaanay reer binu Israa’iilkii hore ku andacoon jirin inay sugayaan Masiixa? Qirasho macno ma leh haddaanay kor u qaadin Erayga Ilaah.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Ugu dambayntii reer Miller waxay aqoonsadeen Oktoobar 22, 1844, inuu yahay dhammaadka muddadii laba kun iyo saddex boqol oo maalmood, hase ahaatee fahamkoodu wuu koobnaa. Ma ay ahayn ilaa niyad-jabkii weynaa dabadiis in iftiin la helay oo ku saabsan meesha quduuska ah ee samada iyo muuqashadii Masiixa ee Meesha Ugu Quduusan taariikhdaas. Mana ay ahayn ilaa taariikhdaas dabadeed in ay arkeen farriintii malaa’igta saddexaad iyo sharciga Ilaah.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Rabbigu wuxuu damacsanaa inuu kordhiyo iftiinka nebiyadeed ee la xidhiidha laba kun iyo saddex boqol oo sannadood, oo sannadkii 1856 wuxuu furay albaabkii iftiin dheeraad ah, toddobadii sannadood ee xigayna Adventism-ku albaabkaas wuu xidhay. Ma ay ahayn ilaa kaddib Sebtembar 11, 2001, in Rabbigu ku hoggaamiyey ardayda waxbarashada waxsii sheegidda inay dib ugu noqdaan maqaalladii Hiram Edson, markaasna iftiinkii “toddobada goor,” mar kale ayuu bilaabay inuu kordho.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Iyadoo diiday inay aragto xiriirka ka dhexeeya waxsii-sheegidda laba kun iyo saddex boqol oo sannadood iyo waxsii-sheegidda laba kun iyo shan boqol iyo labaatan sannadood, Adventism-ku wuxuu u fahmay Oktoobar 22, 1844 si gaaban oo aan dhammaystirnayn.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Markii S. S. Snow si go’an u xaddiday taariikhda iskutallaabta lagu qodbay, waxaa la go’aamiyey taariikhda 22 Oktoobar, 1844.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Sidaas darteed ogaada oo garta in tan iyo bixitaankii amarka lagu soo celinayo laguna dhisayo Yeruusaalem ilaa Masiixa oo ah Amiirka ay ahaan doonaan toddoba toddobaad iyo laba iyo lixdan toddobaad; jidadkana dib baa loo dhisi doonaa, darbigiina sidoo kale, xataa wakhtiyo dhib badan gudahood. Oo laba iyo lixdanka toddobaad dabadeed Masiixa waa la goyn doonaa, laakiinse naftiisa aawadeed ma aha; oo dadka amiirka iman doona ayaa magaalada iyo meesha quduuska ah baabbi'in doona; oo dhammaadkeeduna wuxuu ahaan doonaa sida daad, oo ilaa dhammaadka dagaalka baabba'yo baa la go'aamiyey. Oo isagu axdiga ayuu dad badan la adkayn doonaa hal toddobaad; toddobaadka badhtankiisana wuxuu joojin doonaa allabariga iyo qurbaanka, oo karaahiyooyinka fidsanaantooda aawadood wuxuu ka dhigi doonaa cidla, tan iyo dhammaadka buuxa; oo wixii la go'aamiyeyna waxaa lagu shubi doonaa kii cidloobay. Daanyeel 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Kuwa Millerites-ku waxay aqoonsadeen taariikhda saxda ah ee iskutallaabta lagu qodbay, dabadeedna waxaa la gartay dhammaadka muddada laba kun iyo saddex boqol oo sannadood. “Masiixa oo la jaro” “bartamaha toddobaadka” dhexdiisa, taas oo Masiixu ku adkeeyey “axdiga” sababta oo ah Yuhuuddu ay koobkii waqtigooda tijaabada ahaa ka buuxiyeen ilaa qarkiisa, sida uu u matalayo “faafidda Waxyaalaha Karaahiyada ah”, ayaa sidoo kale la aqoonsaday. Iskutallaabtu waxay noqotay calaamaddii taariikheed ee lama huraanka u ahayd garashada farriinta Qaylada Habeenbadhka.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

In kasta oo iftiinka ku jira aayadahaas uu soo saaray muujin aad u xoog badan oo xoogga Ilaah ah, haddana Milleriyiintu marnaba ma ay gaadhin fahamka aayadahaas oo uu metelayay doonistii Daanyeel ee ahayd inuu garto xidhiidhka ka dhexeeya labada riyo. Toddobaadkii uu Masiixu ku adkeeyey axdiga waxaa loo kala qaybiyey laba xilli, kuwaas oo Walaashii White dabadeed aqoonsatay inay metelayaan adeegiddii shakhsi ahaaneed ee Masiixa oo socotay saddex sano iyo badh, taas oo ay raacday adeegiddiisii sida ay xertiisu u metelayeen. Waxay arkeen in calaamadda taariikheed ee iskutallaabtu noqotay barroosinka lagu go’aamiyo taariikhda Oktoobar 22, 1844, laakiin ma ay arkin inay sidoo kale metelayso bartamaha laba xilli oo isku mid ah oo min saddex sano iyo badh ah, sidaas darteedna ay u metelayso “todoba goor,” kuwaas oo Ilaah uu Muuse ugu yeedhay “muranka axdigiisa.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Markaas anna qudhayduna waxaan idiinla socon doonaa si idinka gees ah, oo haddana toddoba goor ayaan idiinku ciqaabi doonaa dembiyadiinna aawadood. Oo waxaan idinku soo dayn doonaa seef, taas oo ka aargudan doonta murankii axdigayga; oo markaad magaalooyinkiinna ku ururtaan, waxaan dhexdiinna u soo diri doonaa belaayo; oo waxaa laydiin gelin doonaa gacanta cadowga. Laawiyiintii 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Markii Masiixu adkaynayay axdiga kuwa badan la galay, wuxuu ahaa axdigii uu ku muransanaa Yuhuuddii caasiyiinta ahayd. “Muranka axdigiisa” wuxuu bilaabmay 723 BC, markii reer Ashuur ay boqortooyadii woqooyi maxaabiis ahaan u kaxeeyeen, ka dibna muddo kun iyo laba boqol iyo lixdan maalmood oo nebiyadeed ah, jaahilnimadu waxay ku tuntay Israa’iilkii dhabta ahaa. Tuntaas ka dibna waxaa xigay kun iyo laba boqol iyo lixdan maalmood oo nebiyadeed oo kale, oo baabanimadu ku tuntay Israa’iilkii ruuxiga ahaa.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Toddobaadkii nebinnimada ee Masiixu ku xaqiijiyey axdiga, isagoo rumoobiyey aragtidii laba kun iyo saddex boqol oo sannadood, waxay sidoo kale matalaysay aragtidii laba kun shan boqol iyo labaatan sannadood. Milleriyiintu waxay aqoonsadeen wax ku filan oo ka mid ah nebinnimada laba kun iyo saddex boqol oo sannadood si ay si sax ah ugu dhawaaqaan farriintii Qaylada Habeenbadhkii, hase yeeshee waxay doorteen inay diidaan qayb ka mid ah iftiinkii tafsiirkii Jibriil ee cutubka sagaalaad loogu talogalay inuu gudbiyo.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Jibriil wuxuu Daniel ku amray inuu si sax ah u kala saaro (maskax ahaan u sooco) labada riyo, kuwaas oo lagu matalay “matter” iyo “vision”; oo iyadoo taladaas la oofinayo ayay Sister White inoo sheegaysaa in tani ay ahayd culayskii qudhiisa ee Daniel, isagoo doonaya inuu fahmo xiriirka ka dhexeeya toddobaatanka toddobaad (astaan u ah “seven times”), iyo laba kun iyo saddex boqol oo sannadood.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Diidmada Adventism ee “toddobada jeer” waxay gelisay meel aanay ku fahmi karin in muddadii ugu horraysay ee afar boqol iyo sagaashan sannadood, oo laga gooyey laba kun iyo saddex boqol oo sannadood, ay matalaysay fallaagadii axdiga ee Muuse ku tilmaamayo “muranka axdigiisa”.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

Sidoo kale waxaa laga hor istaagay inay gartaan in iskutallaabta lagu qodbay badhtanka toddobaadka aanay kaliya ka badnayn inay aqoonsato taariikhda, waayo waxay aqoonsanaysay xuddunta qudheeda ee murankii Masiixa uu la lahaa caasinimada Israa’iil, iyada oo loo marayo dhiigga axdiga. Waxay ka indho la’ayeen xaqiiqda ah in dhiigga badan loo daadshay ee iskutallaabta, kaas oo xaqiijinayay axdigiisa, uu sidoo kale xaqiijinayay axdigii lagu soo bandhigay Laawiyiintii shan iyo labaatan iyo lix iyo labaatan.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Reer binu Israa’iil waxay dushooda saareen axdi ay iyagu ku qeexeen axdiga sida ku dhawaaqiddoodii ahayd, “wax alla wixii Rabbigu sheegay, waannu yeeli doonnaa,” iyagoo gebi ahaanba aan ogayn in axdigii Masiixu bixinayay uu u baahnaa in sharcigiisa lagu qoro qalbiga. Qeexiddoodii Farrisi-nimada lahayd ee shuruudaha axdiga ayaa ka hor istaagtay inay fahmaan oo aqbalaan axdiga runta ah.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Israa’iilka casriga ah waxay qeexday dhiigga iskutallaabta ee bartamaha toddobaadka si erayo u horseedaya isla indho la’aantii ku dhacday Israa’iilka casriga ah, taas oo saarnayd Israa’iiltii qadiimiga ahayd markii ay diideen Masiixa oo ay ku dhawaaqeen inaanay lahayn boqor aan ahayn Kaysar.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Israaiiilkan casriga ahi waa ka indho la’ yahay xaqiiqada ah in taariikhdii uu Jibriil u qeexay Daanyeel aanay ku koobnayn oo keliya xaqiijinta axdiga, balse ay sidoo kale ka mid tahay kala firdhinta lagu soo dejiyo kuwa axdigaas diida; waayo, aayaduhu waxay muujinayaan in Roomaankii jaahilka ahaa (amiirkii iman lahaa) uu baabbi’in doono magaalada iyo meesha quduuska ah, iyo in ilaa dhammaadka dagaalka (kii ku tuntay meesha quduuska ah iyo ciidankaba) “baabba’ooyin,” jamac ahaan, la go’aamiyey.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

Taariikhda uu Masiixu dhiiggiisa u daadshay si uu axdiga ula xaqiijiyo kuwo badan, waxaa si gaar ah loogu aqoonsaday labada awoodood ee baabi’inta keena ee Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa. Dhiigga lagu daadshay iskutallaabta waa waxa Masiixu ku dhex geliyo meesha quduuska ah ee jannada ku taal, waana astaan u ah shuqulkiisa oo lagu matalay aragtida “mareh” ee laba kun iyo saddex boqol oo sannadood. Taariikhdaas waxaa lagu dhex tolay taariikhda aragtida “chazon” ee laba kun iyo shan boqol iyo labaatan sannadood, sida ay u metelayaan labada awoodood ee baabi’inta keena oo ku tuman lahaa meesha quduuska ah iyo ciidanka.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Runnihii lagu metelay riyadii Miller sida jawharado u ifayeen si la mid ah qorraxda, hase yeeshee ma ay dhammaystirnayn. Maalmaha ugu dambeeya, marka Oohintii Saqda Dhexe dib loogu celiyo eray kasta sida uu yahay, isla jawharadahaas waxaa sanduuqa cusub ee ka weyn ku ridi doona “Ninkii Burushka Boorka”, markaasna waxay u ifi doonaan toban jeer ka sii dhalaal badan sidii ay markii hore ahaayeen. Waxay noqdaan imtixaanka farriinta Oohinta Saqda Dhexe ee ugu dambaysa. Jawharadahaas waxaa si gaar ah u aqoonsaday labada markhaati ee uu Xabaquuq sii waxyooday, iyagoo ah looxyo. Marka labada loox ee jaantusyadii hormuudka ee 1843 iyo 1850 la isu dul dhigo “line upon line”, jawharadihii Miller si gaar ah ayaa loo aqoonsadaa, oo sidaas samaynaya jawharadahaasi waxay metelaan farriinta Oohinta Saqda Dhexe ee ugu dambaysa.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Inta badan runnada ku qoran labada shax waxay muujinayaan waxsii sheegyo rumoobay ka hor 1844, sida aqoonsiga bahallada ku jira Daanyeel toddoba iyo siddeed. Sawirka Daanyeel laba waa la metelay. Doodda ku saabsan in ay tahay Rooma mise Antiochus Epiphanes tan dhidibada u taagaysa riyada ayaa halkaas ku jirta. Niyad-jabkii ugu horreeyey iyo wakhtigii dib-u-dhaca ee Xabaquuq iyo tobankii bikradood ayaa halkaas ku jira. Imaatinka malaa’igta saddexaad ayaa halkaas ku jira, sidaas oo kalena meesha quduuska ah ee samada. “Kan maalinlaha ah” oo ah astaan jaahilnimo ayaa halkaas ku jira. Dabcan, saddexda Hoog ee Islaamka ayaa halkaas ku jira. Marka la isu geeyo, shaxyadu waxay metelaan sawir ka bixinaya “kororka aqoonta” ee dhaca marka Libaaxa qabiilka Yahuudah uu furo run waxsii sheegid ah oo shaabbadaysnayd.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Markaan soo gunaanadeyneyno ka fiirsashadeenna ku saabsan aragtida Webiga Ulai oo ah astaanta aqoonta nebiyadeed ee la furfuray wakhtiga dhammaadka sannadkii 1798, taas oo sii korodhay si ay uga dhigto dahabka ku jira sanduuqa cusub ee weyn ee riyadii William Miller, waxaannu dib u eegi doonnaa runihii Milleriyiinta ee taariikhdooda ku jiray iyagoo aan dhammaystirnayn. Qaar waxaa looga tegay xaalad aan dhammaystirnayn sababta oo ah waqtiga taariikhda ee Milleriyiintu ku noolaayeen, qaar kalena waxaa looga tegay iyagoo aan dhammaystirnayn caasinimadii kuwa diiday inay la socdaan iftiinka sii horumaraya ee malaa’igta saddexaad.

We will continue these things in the next article.

Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> “Kuwa Ilaah farriin ku soo diray waa dad keliya, laakiin waa maxay dabeecadda farriinta ay sidaan? Ma ku dhiiran doontaan inaad ka jeesataan digniinaha, ama aad fududaysataan, maxaa yeelay Ilaah idinlama tashan wixii la doorbidi lahaa? Ilaah wuxuu u yeedhaa niman hadli doona, oo cod dheer ku qaylin doona, oo aan ka hadhin. Ilaah wuxuu kiciyey rasuulladiisa inay qabtaan shuqulkiisa wakhtigan. Qaar baa ka jeestay farriintii xaqnimada Masiixa si ay u dhaliilaan nimanka iyo qaladaadkooda, maxaa yeelay iyagu farriinta runta kuma hadlaan nimco iyo hufnaan oo dhan sidii la jeclaan lahaa. Waxay leeyihiin xamaasad aad u badan, aad bay u dadaalsan yihiin, waxay ku hadlaan adkaysi xad-dhaaf ah, oo sidaas daraaddeed farriintii bogsiin lahayd, nololna siin lahayd, oo qalbiqabow u noqon lahayd nafo badan oo daallan oo la dulmay, qayb ahaan waa la reebaa; waayo sida ragga saamaynta leh u xidhaan qalbiyadooda oo ay doonistooda gaarka ah uga horyimaaddaan waxa Ilaah yidhi, sidaas oo kale ayay u doonayaan inay ka qaadaan fallaadhda iftiinka kuwa iftiinka iyo xoogga nooleeya u hamminayey oo u soo ducaysanayey. Masiixu wuxuu diiwaangeliyey hadalladii qallafsanaa, kibirka lahaa, iyo kuwii jeesjeeska ahaa ee lagaga hadlay addoommadiisa, sidii in isaga qudhiisa lagaga hadlay.”

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> “Farriinta malaa’igta saddexaad lama garan doono, iftiinka dhulka ammaantiisa ku ifin doonaana waxaa loogu yeedhi doonaa iftiin been ah kuwa diida inay ku socdaan ammaantiisa sii kordhaysa. Shaqadii la qaban kari lahaa way qabyo ahaan doontaa kuwa runta diida aawadeed, rumaysadla’aantooda darteed. Waxaannu idinka baryaynaa kuwiinna ka gees imanaya iftiinka runta, inaad jidka uga durugtaan dadka Ilaah. Iftiinka samada laga soo diray ha ugu iftiimo fallaadhihiisa cad oo deggan. Ilaah wuxuu idinka, kuwa iftiinkani idiin yimid, idinku qabanayaa masuuliyadda sida aad uga faa’iidaysataan. Kuwa aan dhegaysan dooninna waa lala xisaabtami doonaa; waayo, runta waa loo soo gaadhsiiyey meel ay gaadhi karaan, laakiinse way quudhsadeen fursadahoodii iyo mudnaantoodii. Farriimo xambaarsan caddaymaha rabbaaniga ah ayaa loo diray dadka Ilaah; ammaanta, haybadda, xaqnimada Masiixa, oo nimco iyo run ka buuxa, ayaa la soo bandhigay; buuxnaanta Ilaahnimada ee Ciise Masiix ayaa dhexdeenna lagu muujiyey qurux iyo soojiidasho, si ay u soo jiidato dhammaan kuwa aan qalbiyadoodu eex ku xidhmin. Waannu og nahay in Ilaah uu dhexdeenna ka shaqeeyey. Waxaannu aragnay nafaf dembi uga soo jeesta xaqnimo. Waxaannu aragnay rumaysad oo lagu soo nooleeyey qalbiyada kuwa qoomamaysan. Miyaynu noqon doonaa sidii kuwii baraska qabay ee la nadiifiyey oo jidkoodii iska sii watay, oo mid keliya ku soo noqday inuu Ilaah ammaano? Innagu se aynu ka warranno wanaaggiisa, oo aynu Ilaah ku ammaanno qalbi, qalin, iyo cod.” Review and Herald, May 27, 1890.

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