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# The Book of Daniel - Number One-Hundred and Forty-Eight

Kitaabka Daanyeel - Boqol iyo Afartan iyo Siddeedaad

Unveiling the Prophetic Tables: Habakkuk’s Vision and Miller’s Dream

Daaha-ka-qaadista Miisaska Nebiyadeed: Aragtidii Xabaquuq iyo Riyadii Miller

Author

Jeff Pippenger

Published

March 20, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Korodhka aqoonta ee uu matalayo muujintii Wabiga Ulai waa wixii ugu dambayntii lagu qoray labadii loox ee Xabaquuq.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Waxbarid si gaar ah ugu habboonayd xaaladdoodii hubanti-la’aanta iyo sugitaanka ayaa lagu dhex tolnayd waxsii sheegyadii ay u arkayeen inay khuseeyaan wakhtiga imaatinka labaad; waxbariddaasuna waxay ku dhiirrigelinaysay inay si samir leh rumaysadka ugu sugaan in wixii markaas fahamkooda ka madoobaa wakhtigiisa ku habboon loo caddeyn doono.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “Waxsii nebiyadan ka mid ahaa tii Xabaquuq 2:1–4: ‘Waxaan istaagi doonaa waardiyahayga, oo waxaan isku taagi doonaa munaaradda, oo waxaan fiirin doonaa si aan u arko waxa uu igula hadli doono, iyo waxa aan ku jawaabi doono markii lay canaanto. Markaasaa Rabbigu ii jawaabay, oo yidhi, Qor riyada, oo looxyada ku caddee, in kii akhriyaa uu ku ordo. Waayo, riyadu weli waxay ku saabsan tahay wakhti la goostay, laakiinse ugu dambaysta way hadli doontaa, mana beenin doonto; in kastoo ay raagto, sug iyada; maxaa yeelay, hubaal way iman doontaa, mana raagi doonto. Bal eeg, naftiisa kan isla weynowday qumman kuma aha isaga dhexdiisa; laakiin kan xaqa ahi rumaysadkiisa ayuu ku noolaan doonaa.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> Sannadkii horeba ee 1842 jihayntii nebiyaddan ku qornayd ee ahayd, “Qor aragtida, oo looxyad ku caddee, si kii akhriyaa uu ugu ordo,” ayaa Charles Fitch ku dhalisay diyaarinta jaantus nebiyadeed oo lagu muujiyo aragtiyadii Daanyeel iyo Muujintii. Daabicidda jaantuskan waxaa loo arkay dhammaystirka amarkii Xabaquuq la siiyey. Hase ahaatee, markaas qofna ma dareemin in isla nebiyaddan lagu soo bandhigay dib-u-dhac muuqda oo ku yimaadda rumoobidda aragtida—wakhti dib-u-dhac ah. Niyad-jabkii dabadeed, Qorniinkan ayaa u muuqday mid aad u macne weyn leh: “Waayo, aragtidu weli waa wakhti la cayimay; laakiin ugu dambaysta way hadli doontaa, mana beenin doonto: in kastoo ay dib u dhacdo, sug; maxaa yeelay, hubaal way iman doontaa, dib u dhici mayso…. Kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa.” The Great Controversy, 391, 392.

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Labadii loox ee Xabaquuq si nebiyaysan ah waa laba markhaati. Sida Kitaabku sheegay, laba markhaati waa in la isu keenaa si runta loo adkeeyo.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.

> Laakiin hadduu ku dhegaysan waayo, qaado weliba hal ama laba kale, si hadal kasta loogu xaqiijiyo afka laba ama saddex markhaati. Matayos 8:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Markii labada loox ee Xabaquuq (jaantusyadii hormuudka ee 1843 iyo 1850) la isa saaro, waxay xaqiijiyaan runihii ahaa “dahabkii” riyadii Miller. Khaladkii 1843, oo lagu matalay looxa koowaad, marka lagu dul saaro looxa labaad, wuxuu adkeeyaa “wakhtiga dib-u-dhaca” ee aragtida. Miller (waardiyihii astaan ahaan u taagnaa taariikhdaas) wuxuu weyddiiyey waxa uu ku hadli lahaa intii lagu jiray doodda taariikhdiisa.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Waxaan istaagi doonaa waardiyadayda, oo waxaan isa saari doonaa munaaradda, oo waan sii eegi doonaa si aan u arko waxa uu igu odhan doono, iyo waxa aan ku jawaabi doono marka lay canaanto. Xabaquuq 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Sayidku wuxuu ku amray Miller inuu qoro riyada, oo riyadiisii ayuu sanduuqii ay riyadu ku jirtay saaray miis ku yaallay bartamaha qolkiisa.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor muujintan, oo ku caddee looxyo dushooda, si kii akhriyaa uu ula ordo. Xabaquuq 2:2.

The tables then identify the tarrying time and the first disappointment.

Miisasku markaas waxay tilmaamayaan wakhtiga dib-u-dhaca iyo niyad-jabkii ugu horreeyey.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Waayo, muujintii waxaa loo asteeyey wakhti go'an; laakiin ugu dambaysta way hadli doontaa, beenna sheegi mayso. In kastoo ay raagto, sug iyada; maxaa yeelay hubaal way iman doontaa, mana raagi doonto. Xabaquuq 2:3.

Then the two classes that are manifested based upon the increase of knowledge are represented.

Markaas labada qaybood ee lagu muujiyo kororka aqoonta ku salaysan ayaa la metelay.

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

> Bal eega, naftiisa kibirka ku korodhay kuma qummana isaga dhexdiisa; laakiin kan xaqa ahi rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Labada nooc ee caabudayaasha ah waxaa lagu muujin lahaa habka imtixaanka ee ku qoran cutubka laba iyo tobnaad ee Daanyeel.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow, waayo erayadani way xiran yihiin oo la shaabadeeyey ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo la caddayn doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar ah bay u falayaan; oo kuwa sharka leh middoodna ma ay garan doonaan; laakiinse kuwa caqliga leh way garan doonaan. Daanyeel 12:9, 10.

The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

“Xigmadda leh” ee Daanyeel waa bikradihii xigmadda lahaa ee Matayos 25, kuwaas oo lagu xaqeeyey rumaysad; kuwa sharka lahuna waxay ahaayeen bikradihii nacaska ahaa ee kibir lagu kor qaaday. Dhammaadka riyadii Miller, dahab-jawharaduhu waxay u taagan yihiin saliidda ku jirta masaalka tobanka bikradood, taas oo ahayd farriinta.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “Ilaah waa la caayaa marka aynaan aqbalin farriimaha uu noo soo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah ee uu jeclaan lahaa inuu nafaheenna ku shubo si loogu gaadhsiiyo kuwa mugdiga ku jira. Marka qayladu timaaddo, ‘Bal eega, aroosguuriyihii waa imanayaa; u baxa inaad ka hortagtaan isaga,’ kuwa aan helin saliidda quduuska ah, oo aan qalbiyadooda ku hayn nimcada Masiixa, waxay ogaan doonaan, sida bikradihii nacasyada ahaa, inayan diyaar u ahayn inay Sayidkooda la kulmaan. Iyagu naftooda kuma haystaan awood ay saliidda ku helaan, noloshooduna way burburtaa.” Review and Herald, July 20, 1897.

Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Dahabyadii Miller wakhtiyada ugu dambeeya waxay iftiimi lahaayeen toban jeer ka sii dhalaal badan, tirada tobanna waa astaan imtixaan, sida iftiinkuna uu astaan u yahay. Wakhtiyada ugu dambeeya, oo lagu metelay dhammaadka riyadii Miller, iftiinka runta ee lagu matalay looxyadii Xabaquuq wuxuu soo saaraa farriin imtixaan ah, taas oo masaalka tobanka bikradood ku ah farriinta imtixaanka ee Qayladii Saqda Dhexe. Habkaas imtixaanku waa ku-celin habkii imtixaanka ee taariikhdii Millerite-ka, waayo masaalkii tobanka bikradood waxaa wakhtiyada ugu dambeeya lagu soo celinayaa xarafba xaraf.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Marar badan ayaa laygu tilmaamaa masaalka tobanka bikradood, shan ka mid ahi ay xigmadda lahaayeen, shanna nacasnimo. Masaalkan waa la fuliyey, waana la sii fulin doonaa ilaa xarafka ugu dambeeya, waayo wuxuu leeyahay adeegsi gaar ah wakhtigan, oo sida farriinta malaa’igta saddexaad, waa la fuliyey, wuxuuna sii ahaan doonaa runta hadda jirta ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.

Khibraddii wakhtiga dib-u-dhaca ayaa mar kale si xaraf-xaraf ah loogu celin doonaa dhammaadka riyadii Miller, markaasay dahabkiisii dhagaxa ahaa toban jeer ka sii iftiimi doonaan qorraxda; sidaas ayaana lagu aqoonsanayaa in dhagaxyadu matalaan imtixaanka ugu dambeeya ee masaalka tobanka bikradood. Toban waa calaamadda imtixaan, dhammaadka tobanka maalmoodna Daanyeel iyo saddexdii mudane waxay muuqaal ahaan ka qurux badnaayeen kana buurbuurnaayeen kuwii cunayay cuntadii Baabuloon. Kuwa kibirka leh ee ku jira Xabaquuq oo ku noolaa ku-talagal, ee aan rumaysad ku noolayn, waxay horumariyeen dabeecaddii Baabuloon. Taariikhda Millerite-ka waxay noqdeen gabdhihii Baabuloon, Xabaquuqna baabtiisnimada ayaa loo adeegsaday in lagu aqoonsado dabeecaddooda.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Bal eeg, naftiisa kibray ma qummana isaga dhexdiisa; laakiinse kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Oo weliba, maxaa yeelay wuxuu ku xadgudbaa khamriga, waa nin kibir badan, mana joogo gurigiisa; damaciisana wuxuu u ballaadhiyaa sida she’ool, oo isagu waa sida dhimasho oo kale, mana dhergo; laakiinse quruumaha oo dhan ayuu isu urursadaa, dadyowga oo dhanna nafsaddiisa ayuu u soo wada urursadaa. Kuwanu dhammaantood miyaanay isaga ka qaadi doonin masaallo, iyo maahmaah majaajillo ah oo isaga ka gees ah, oo ay odhan doonaan, Waxaa iska hoogay kii badiya waxa aan isaga lahayn! ilaa goormaad? Iyo kii isa saara dhoobo culus! Kuwii ku qaniini lahaa miyaanay si kedis ah u kici doonin? Kuwii ku dhibi lahaana miyaanay soo toosi doonin? Oo waxaad iyaga u ahaan doontaa booli. Maxaa yeelay, quruumo badan baad dhacday, sidaas daraaddeed dadka hadhay oo dhan ayaa ku dhici doona; dhiigga dadka aawadiis, iyo dulmiga dalka, iyo magaalada, iyo kuwa dhex deggan oo dhan aawadood. Xabaquuq 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”

Habka imtixaanka ee lagu keenay bikradaha ku xusan Matayos shan iyo labaatan wuxuu soo saaraa koox cibaadaysadayaal ah oo horumariyey dabeecadda boqorka woqooyi (baadarinnimada), kaas oo isaguna yahay awooddii “quruumo badan dhacday.”

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Rabbigu wuxuu leeyahay, Bal eega, waxaa imanaya qoom waqooyiga dalka ka yimid, oo quruun weyn ayaa laga kicin doonaa darafyada dhulka. Waxay qabsan doonaan qaanso iyo waran; waa naxariis daran yihiin, oo innaba naxariis ma leh; codkooduna wuxuu u guuxayaa sida badda; waxayna fuulaan fardo, iyagoo saf u diyaarsan sida rag dagaal ugu baxay oo kaa gees ah, gabadhay Siyonay. Annagu warkiisii waannu maqalnay; gacmahayagii way tabar beeleen; cidhiidhi ayaa na qabsaday, iyo xanuun sida naag foolanaysa. Ha u bixin duurka, hana ku socon jidka; waayo, seefta cadowga iyo cabsi ayaa dhinac walba taal. Taydii qoomkaygiiyow, joonyad isku xidh, oo dambas ku dhex rogrog; u barooro sida mid wiil keliya u barooranaya, baroorasho qadhaadh oo aad u daran; waayo, baabbi'iyuhu si kedis ah ayuu noogu iman doonaa. Yeremyaah 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Labada qaybood ee Xabaquuq waa kuwa rumaysadka lagu caddeeyey, iyo kuwa cunay oo cabbay caqiidooyinka Baabuloon. Kuwii ku jiray maalmaha ugu dambeeya ee riyadii Miller, oo lagu matalay bikrado, waxay midkood kobciyaan dabeecadda Masiixa, sidaas darteedna waxay helaan shaabadda Ilaah, ama waxay kobciyaan dabeecadda baabbanimada oo waxay helaan calaamadda bahalka.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Wakhtigii ayaa la gaadhay in nuurka runta ah uu ka dhex iftiimo gudcurka akhlaaqeed. Farriinta malaa’igta saddexaad ayaa dunida loo diray, iyadoo dadka uga digaysa inay qaataan calaamadda bahalka ama tan sawirkiisa fooddooda ama gacmahooda. In calaamaddan la qaato waxay ka dhigan tahay in la gaaro isla go’aankii uu bahalku qaatay, oo la taageero isla fikradihii uu taageeray, iyadoo si toos ah looga hor imanayo ereyga Ilaah. Kuwa calaamaddan qaata oo dhan, Ilaah wuxuu ka yidhi, ‘Kaasuna wuxuu cabbi doonaa khamriga cadhada Ilaah oo aan waxba lagu qasin, oo lagu shubay koobka xanaaqiisa; oo waxaa lagu cadaabi doonaa dab iyo baaruud, iyadoo ay joogaan malaa’igaha quduuska ah iyo Wanka hortiisa.’” Review and Herald, July 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Bikradaha cabba khamriga Baabuloon ayaa ugu dambaynta cabbi doona khamriga cadhada Ilaah. Ishacyaah dhexdiisa, kuwa sakhraansan ee Efrayim waxay sakhraannimadooda indha la’aanta ah ku muujiyaan iyagoo wax walba rogaya, falkaasna waa in loo tixgeliyaa sida “dhoobada dheryasameeyaha.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.

Aqoonsiga “kan joogtada ah” inuu yahay astaan Masiixa, waxay runta “kan joogtada ah” madax‑hoos u rogaysaa, waayo “kan joogtada ah” waa astaan shaydaani ah. Aqoonsigii Miller ee “kan joogtada ah” inuu yahay jaahilnimo ayaa si toos ah loogu matalay miisaskii Xabaquuq. Helitaankii Miller ee aayadda ku jirta Tesaloniika, taas oo u saamaxday inuu garto in waxa “la qaaday” ay ahayd jaahilnimo, si loo muujiyo “ninkii dembiga” ee fadhiya macbudka Ilaah, waa runta aasaasiga ah ee ku taalla 2 Tesaloniika, cutubka labaad.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Waxaan sii akhriyey, mana aanan helin meel kale oo laga helay [tan maalinlaha ah], aan ka ahayn Daanyeel. Markaas ayaan [anigoo kaashanaya buug is-waafajin ah] qaatay erayadii la socday, ‘ka qaadid;’ isagu wuxuu ka qaadi doonaa tan maalinlaha ah; ‘tan iyo wakhtiga tan maalinlaha ah la qaadi doono,’ iwm. Waxaan sii akhriyey, oo waxaan mooday inaanan qoraalkaas ka heli doonin wax iftiin ah; ugu dambayntiina waxaan imid 2 Tesaloniika 2:7, 8. ‘Waayo, qarsoodiga xumaantu durba wuu shaqaynayaa; keliya kii hadda celinayaa wuu sii celin doonaa, ilaa isaga jidka laga saaro, markaasna kan sharka leh waa la muujin doonaa,’ iwm. Oo markii aan qoraalkaas imid, bal eeg, sida runtaasu u caddaatay oo u ammaanaatay! Waa taas! Taasu waa tan maalinlaha ah! Haye haddaba, muxuu Bawlos uga jeedaa ‘kii hadda celinayaa,’ ama horjoogsanayaa? ‘Ninka dembiga’ iyo ‘kan sharka leh’ waxaa loola jeedaa Baabanimada. Haddaba, waa maxay waxa ka horjoogsanaya Baabanimada in la muujiyo? Waa jaahilnimo; sidaas daraaddeed, ‘tan maalinlaha ah’ waa inay ka dhigan tahay jaahilnimo.” —William Miller, Second Advent Manual, bogga 66.” Advent Review and Sabbath Herald, Janaayo 6, 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Macnaha “kan maalin kasta” ee ku jira Thessalonians, oo Miller uu ogaaday, waa runta aasaasiga ah ee tuducaas. Markii Bawlos aqoonsanayo kuwa aan jeclayn runta, oo sidaas daraaddeed heli doona khiyaano xoog leh, hubaal ahaan wuxuu tilmaamayaa nacaybka runta marka loo eego macnaha guud; laakiin runta si toos ah loogu tixraacayo tuducaas waa runta ah in “kan maalin kasta” uu matalo Roomaankii jaahiliga ahaa.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Iftiinka jidhku waa isha; haddaba haddii ishaadu qumman tahay, jidhkaaga oo dhammu iftiin buu ka buuxsami doonaa. Laakiin haddii ishaadu xun tahay, jidhkaaga oo dhammu gudcur buu ka buuxsami doonaa. Haddaba haddii iftiinka kugu jiraa gudcur yahay, gudcurkaasu sidee buu u weyn yahay! Ninna laba sayid uma adeegi karo; waayo, ama mid buu necbi doonaa, kan kalena wuu jeclaan doonaa; ama mid buu ku dhegganaan doonaa, kan kalena wuu quudhsan doonaa. Ma u adeegi kartaan Ilaah iyo maalka. Matayos 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.

Waxaa jira oo keliya jacayl loo qabo runta, ama nacayb loo qabo runta. Meel dhexe ma jirto. Khiyaanada xoogga badan ee ku timaadda bikradaha nacasyada ah ee Matayos labaatan iyo shan waxay ku salaysan tahay diidmadooda iftiinka dahabyada Miller ee matala imtixaanka ugu dambeeya. Imtixaankii ugu dambeeyey ee Israa’iiltii qadiimiga ahayd wuxuu ahaa imtixaankoodii tobnaad, dahabyada Miller-na waxay maalmaha ugu dambeeya ifayaan toban jeer ka sii dhalaal badan. Astaanta diidmada dahabyada Miller waa “kan maalinlaha ah,” kaas oo kuwa sakhraansan ee Efrayim ay roggeen madax‑hoos jiilkii saddexaad ee Adventism-ka. “Kan maalinlaha ah” waa astaan shaydaani ah oo paganism-ka ah. Kuwii sakhraansanaa waxay soo geliyeen dahab been-abuur ah, kaas oo ay ka keeneen Protestantism-ka riddada ah, kaas oo qeexaya “kan maalinlaha ah” inuu yahay astaan Masiixa.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Fahamka Miller ee ku saabsan jawharadihiisu waxay ku koobnayd taariikhda lagu soo dhex kiciyey. Isagoo ku qancay in Imaatinka Labaad uu yahay dhacdada xigta ee waxsii sheegidda, nabarkii dilaaga ahaa ee baabaysiga ee 1798, wuxuu keliya matali karayey boqortooyadii afraad oo ugu dambaysay ee dhulka ee Daanyeel labaad. Miller sidoo kale waxa uu ku koobnaa fahamkiisa ku saabsan “maalinlaha,” waayo markhaatigiisu waa in waxyiga lagu hoggaamiyey hab gaar ah oo waxbarasho, kaas oo uu ku sheegay in uu adeegsaday Kitaabkiisa Quduuska ah, Cruden’s Concordance, isla markaana uu akhriyey qaar ka mid ah wargeysyada. Go’aankiisii uu sidaas ugu barto wuxuu si fudud ugu yimid maskaxdiisa.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Intii lagu jiray laba iyo tobanka sannadood ee aan deist ahaa, waxaan akhriyey taariikh kasta oo aan heli karay; laakiin hadda waxaan jeclaaday Baybalka. Wuxuu wax ka barayay Ciise! Hase yeeshee weli qayb weyn oo Baybalka ka mid ahi way ii madoobayd. Sannadkii 1818 ama 19, anigoo la sheekaysanaya saaxiib aan booqasho ugu tegay, oo hore ii yaqaanay isla markaana [i maqli jiray] anigoo hadlaya intii aan deistka ahaa, ayuu si macne leh ii weyddiiyey, ‘Maxaad ka qabtaa aayaddan, iyo ta kale?’ isagoo tixraacaya aayaadihii hore ee aan diidi jiray intii aan deistka ahaa. Waan gartay waxa uu ka wado, oo waxaan ugu jawaabay—Haddii aad waqti i siisid, waxaan kuu sheegi doonaa waxa ay ka dhigan yihiin. ‘Muddo intee le’eg ayaad rabtaa?’ Ma aqaan, laakiin waan kuu sheegi doonaa, ayaan ku jawaabay, waayo ma rumaysnayn in Ilaah bixiyey waxyi aan la fahmi karin. Markaasaan go’aansaday inaan Baybalkayga barto, anigoo rumaysan inaan ogaan karo waxa Ruuxa Quduuska ahi ula jeeday. Laakiin isla markii aan go’aankan qaatay ayaa fikirkii igu soo dhacay—‘Ka warran haddii aad hesho tuduc aadan fahmi karin, maxaad samayn doontaa?’ Markaas habkan Baybalka loo barto ayaa maskaxdayda ku soo dhacay:—Waxaan qaadan doonaa ereyada tuducyada caynkaas ah, oo waxaan ku daba geli doonaa Baybalka oo dhan, oo sidaas ayaan ku ogaan doonaa macnahooda. Waxaan haystay Cruden’s Concordance, kaas oo aan u malaynayo inuu yahay kan ugu wanaagsan dunida; sidaas daraaddeed waxaan qaatay kaas iyo Baybalkayga, oo waxaan fadhiistay miiskayga, mana aanan akhriyin wax kale, marka laga reebo wax yar oo wargeysyada ah, waayo waxaan go’aansaday inaan ogaado waxa Baybalkaygu ka dhigan yahay. Apollos Hale, The Second Advent Manual, 65.

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Dahabkii Miller laguma aqoonsan oo keliya habkiisii daraasadda, balse sidoo kale waxyiga tooska ah ee Ilaah ka yimid.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Ilaah wuxuu malaa’igtiisii u diray inay taabato qalbiga nin beeraley ah oo aan rumaysnayn Kitaabka Quduuska ah, si loogu hoggaamiyo inuu baadho waxsii sheegyada. Malaa’igta Ilaah marar badan bay booqdeen kii la doortay, si ay u hagaan maskaxdiisa oo ay fahamkiisa ugu furaan waxsii sheegyadii weligood mugdiga ku ahaa dadka Ilaah. Bilowgii silsiladda runta ayaa la siiyey isaga, waxaana loo hoggaamiyey inuu raadiyo xidhiidhba xidhiidhka ka dambeeya, ilaa uu yaab iyo qaddarin ku eegay Erayga Ilaah. Halkaas ayuu ku arkay silsilad qumman oo run ah. Eraygaas uu hore ugu haystay inaanu waxyoon ahayn ayaa hadda hortiisa ugu furmay quruxdiisa iyo ammaantiisa. Wuxuu arkay in qayb ka mid ah Qorniinku sharxayso qayb kale, oo markii tuduc u xidhmo fahamkiisa, uu qayb kale oo Erayga ka mid ah ka helay wixii taas sharraxayay. Wuxuu Erayga quduuska ah ee Ilaah ku tixgeliyey farxad iyo ixtiraamka iyo haybadda ugu qotada dheer.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Marka Walaasha White ay sheegto in “Ilaah malaa’igtiisii u diray” Miller, waxay tani caddaynaysaa in Jibriil ahaa malaa’igta loo diray Miller, waayo “malaa’igtiisii” waa eray loo nisbeeyo Jibriil.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Erayadii malaa’igta, ‘Anigu waxaan ahay Jibriil, oo hor taagan Ilaah hortiisa,’ waxay muujinayaan in uu jago sharaf sare leh ku leeyahay maxkamadaha samada. Markii uu farriin ula yimid Daanyeel, wuxuu yidhi, ‘Ma jiro mid ila garab taagan waxyaalahan mooyaane Miikaa’iil [Masiix] amiirkiinna.’ Daanyeel 10:21. Badbaadiyuhu wuxuu Muujintii kaga hadlay Jibriil, isagoo leh in ‘uu diray oo ku muujiyey malaa’igtiisa addoonkiisii Yooxanaa.’ Muujintii 1:1.” The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Jibriil iyo malaa’igihii kale ayaa hagay “maskaxda” Miller, oo “u furay fahamkiisa waxsii sheegyadii weligoodba mugdiga ku ahaa dadka Ilaah.” Farriintiisu si fudud ugama dhalan oo keliya habkiisii daraasadda, balse sidoo kale waxay ku timid muujin Rabbaani ah. Habkii uu u adeegsaday barashada Kitaabka Quduuska ah qudhiisu si toos ah ayuu maskaxdiisa ugu yimid. Marka Ilaah runta maskaxdeena ku soo dejiyo, taasu waa muujin Rabbaani ah, taas oo ka duwan in runta lagu gaaro habraaca si qumman loogu kala qaybiyo Kitaabka Quduuska ah. Miller labadaba wuu sameeyey, hase yeeshee muujinta Rabbaaniga ahi waxay qayb ka ahayd sida Miller ku yimid inuu fahmo mawduuca “the daily.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”

Miller ma garan lahayn isu-beddelka jinsiga ee ku jira Daanyeel cutubka siddeedaad, aayadaha sagaal ilaa laba iyo toban, waayo waxa keliya ee uu haystay waxay ahaayeen Kitaabka Quduuska ah iyo buug erey-raac ah oo aan wax macluumaad ah ka bixin afafka Kitaabiga ah. Ma uu arki lahayn kala duwanaanshaha u dhexeeya ‘sur’ iyo ‘rum’, kuwaas oo labadaba loo turjumay “qaadid.” Sidoo kale ma uu arki lahayn kala duwanaanshaha u dhexeeya ‘miqdash’ iyo ‘qodesh’, kuwaas oo labadaba loo turjumay “meesha quduuska ah.”

He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Muu arki lahayn inuu arko runta erayga “tamid” oo Kitaabka Quduuska ah ku jira boqol iyo afar jeer. Runta aanu arki karin (taas oo haddana ah runta uu isagu arkay), waxay ahayd in boqolka iyo afarta jeer ee erayga Cibraaniga ah ee “tamid” lagu adeegsado Kitaabka Quduuska ah, ay haddana ku tahay oo keliya kitaabka Daanyeel meesha erayga Cibraaniga ah ee “tamid” loogu adeegsado magac ahaan. “Tamid” waa eray Cibraani ah oo macnihiisu yahay “joogto ah”, waxaana kitaabka Daanyeel lagu tarjumaa “tan maalinlaha ah.”

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

Keliya kitaabka Daanyeel oo keliya ayaa eraygu ugu adeegsan yahay magac ahaan, halka sagaal iyo sagaashanka jeer ee kale oo dhan loogu adeegsaday fal-kaab ahaan. Sababtaas awgeed, markii turjubaanadii Kitaabka King James ay la kulmeen Daanyeel oo erayga shan jeer u adeegsanaya magac ahaan, halka qorayaashii kale ee Kitaabka oo dhan ay sagaal iyo sagaashan jeer ugu adeegsadeen fal-kaab ahaan, culayska caddayntu wuxuu ku qasbay inay “saxaan” adeegsiga Daanyeel ee eraygaas magac ahaan. Si ay Daanyeel “u saxaan,” waxay ku dareen erayga “allabari” eraygaas, sidaasna magac ayey uga dhigeen fal-kaab. Dabadeedna, si loo saxo turjubaanada, Ellen White waxaa loo waxyooday inay qorto in ay, “aragti ka heshay ‘Daily’-ga, in erayga ‘allabari’ lagu daray xigmadda dadka, oo aanu qoraalka ka tirsanayn; iyo in Rabbigu siiyey aragtida saxda ah ee arrintaas kuwii bixiyey qaylada saacadda xukunka.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Sida uu Miller qudhiisu marag u yahay, wuxuu doonayay inuu fahmo “kan joogtada ah,” taas oo uu ugu dambayntii ku fahmay 2 Thessalonians. Hase yeeshee sidoo kale, sida uu isagu qudhiisu marag u yahay, markuu doonayay inuu fahmo eray, wuxuu tixgelin jiray meel kasta oo eraygaas lagu adeegsaday, eraygaasuna wuxuu sagaal iyo sagaashan jeer oo kale kaga muuqdaa Kitaabka Quduuska ah. Si kastaba ha ahaatee, maraggiisa ku saabsan “kan joogtada ah” wuxuu yahay in uusan ka helin meel kale oo aan ahayn kitaabka Daniel, markii uu yidhi, “Waxaan sii akhriyey, mana aanan heli karin tusaale kale oo laga helay [kan joogtada ah], Daniel mooyaane.” Miller waxaa loo hoggaamiyey dahabyada qaaliga ah ma aha habkiisa waxbarasho oo keliya, balse sidoo kale waxyiga rabbaaniga ah ee isaga loo siiyey iyada oo loo marayo adeegga malaa’igta.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.

Taas aawadeed fahamkiisa ku saabsan “kan maalinlaha ah” wuu saxnaa, hase yeeshee wuu koobnaa. Ma uu garan karin in shanta jeer ee “kan maalinlaha ah” lagu xusay kitaabka Daanyeel, mid ka mid ah saddexda jeer ee “kan maalinlaha ah” “la qaaday,” uu matalayay macne ka duwan labada jeer ee kale. Hal mar “kan maalinlaha ah” waxaa lala adeegsaday erayga Cibraaniga ah ee ‘rum’, labada jeer ee kalena waxaa lala adeegsaday erayga Cibraaniga ah ee ‘sur.’ Labada erayba waxaa loo turjumaa qaadid, laakiin ‘rum’ ee Daanyeel cutubka siddeedaad, aayadda kow iyo tobnaad, waxay ka dhigan tahay kor u qaadid iyo sarraysiin, halka cutubka kow iyo tobnaad, aayadda kow iyo soddonaad, iyo cutubka laba iyo tobnaad, aayadda kow iyo tobnaad, erayga ‘sur’ uu ka dhigan yahay ka saarid.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Fiqiga yaqaannada cunaya oo cabbaya cuntada Baabuloon waxay ku doodayaan in haddii wax la qaado ama mar kasta oo wax kor loo qaado, labaduba ay metelaan nooc ka mid ah ka-qaadis; sidaas darteedna labada erayba waa in loo fahmaa inay wada leeyihiin isla macnahaas. Waxay ku doodayaan in saddexda jeer ee “the daily” la “qaado” ay mar walba ka dhigan tahay in la saaro; markay sidaas sameeyaanna, waxay caddeynayaan in Daanyeel uu taxaddar la’aan ku ahaa doorashadiisa erayada. Si cad uma yidhaahdaan taas, laakiin si ka dhalanaysa dooddooda waxay ku baraan in Daanyeel ay ahayd inuu erayga ‘sur’ ku isticmaalo dhammaan saddexda dhacdo, maxaa yeelay sida ay fiqiga yaqaannadu qabaan, wuxuu sida la moodayo ula jeeday isla waxii qudha mar kasta oo “the daily” la “qaado.”

They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.

Waxay sidaas oo kale ku sameeyaan ereyada ‘miqdash’ iyo ‘qodesh’ oo labaduba lagu tarjumay “meesha quduuska ah,” aayadaha kow iyo tobnaad ilaa afar iyo tobnaad ee cutubka siddeedaad. Tixraac kasta oo “meesha quduuska ah” ah oo ku jira afartaas aayadood, waxay ku adkaystaan in dhammaantood matalaan meesha quduuska ah ee Ilaah. Haddana, sida ka dhalanaysa taas, Daanyeel wuxuu ahayd inuu si fudud u adeegsado ‘qodesh’ saddexdaas tixraacba oo dhan, oo uusan ku adeegsan ‘miqdash’ aayadda kow iyo tobnaad. Miller ma uu aqoonsan lahayn kala duwanaanshaha u dhexeeya ereyadaas, laakiin fiqiga casriga ahi way aqoonsadaan, oo markay aqoonsadaanna, waxay ku adkaystaan in aan wax kala duwanaansho ah la qirin. Hase yeeshee Miller, oo aan garanayn kala duwanaanshaha u dhexeeya ereyadaas, wuxuu gaadhay faham ka soo horjeeda kan fiqiga casriga ah.

The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Xaqiiqadu waxay tahay in Daanyeel uu ahaa qoraa taxaddar badan, oo yaqaan afka Cibraaniga, laguna xukumay inuu toban jeer ka caqli badnaa dhammaan nimankii kale ee xigmadda lahaa ee Baabuloon. Haddii uu jiray qof yaqaan isticmaalka habboon ee afka Cibraaniga, iyo sida ay ahayd in si sax ah loogu muujiyo taariikhdaas gaarka ah, wuxuu ahaa Daanyeel. Haddii Daanyeel adeegsaday ereyo kala duwan, waxay ahayd sababta oo ah waxaa loogu talagalay inay gudbiyaan macnayaal kala duwan, kuwaas oo uu si ula kac ah u doonayay inuu muujiyo. Marka la aqoonsado adeegsiga kala duwan ee Daanyeel ee erayada loo turjumay “meesha quduuska ah” ama “qaadid,” waxay taageerayaan fahamkii Miller ee “kan maalinlaha ah,” kaas oo Miller ku gartay isla tuducii Bawlos ku caddeeyo in kuwa runta neceb loo qaddaray inay helaan marin-habaabin xoog leh.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Kuwa neceb runta oo rumaysta beenta keenta baadi-wareer xoog leh, waxaa kaloo lagu matalaa inay yihiin sakhraamiintii Efrayim, kuwaas oo loo qaybiyey laba nooc. Nooc keliya waa hoggaanka aqoonta leh, nooca kalena waa kuwa aan waxbaran oo maqli doona oo keliya waxa kuwa aqoonta leh ay baraan. Iyagu waa kuwa ku gambada beenta hoosteeda, oo axdi la gala dhimashada. Iyagu waa bikradihii nacasyada ahaa ee Matayos shan iyo labaatan, iyo kuwa naftoodu kor isu qaaddo ee Xabaquuq laba. Iyagu waa kuwa diida runaha aasaasiga ah ee riyadii Miller, kuwaas oo dhammaadka toban jeer ka sii ifaya si ka badan, taas oo matalaysa imtixaankii tobnaad oo ugu dambeeyey ee Israa’iil casriga ah, sida lagu tusaaleeyey imtixaankii tobnaad oo ugu dambeeyey ee Israa’iil qadiimiga ah.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Markaasaa Rabbigu wuxuu Muuse ku yidhi, Ilaa goormay dadkani iga cadhaysiinayaan? Oo ilaa goormay i rumaysan waayaan, in kastoo calaamooyinkii aan dhexdooda ku dhex sameeyey oo dhan? Waxaan ku dhufan doonaa belaayo, oo waan ka dhaxal saari doonaa, adigana waxaan kaa dhigi doonaa quruun iyaga ka weyn oo ka xoog badan. Markaasaa Muuse Rabbiga ku yidhi, Masriyiintu way maqli doonaan, waayo, xooggaaga ayaad dadkan kaga soo bixisay dhexdooda; oo waxay u sheegi doonaan dadka deggan dalkanna; waayo, waxay maqleen in adiga, Rabbiyow, aad dadkan dhex joogto, in adiga, Rabbiyow, fool ka fool lagu arko, iyo in daruurtaadu korkooda taagan tahay, iyo in aad hortooda ku socoto, maalinnimada tiir daruur ah, habeenkiina tiir dab ah. Haddaba haddaad dadkan oo dhan sidii nin keliya u disho, markaas quruumihii maqlay warkaaga waxay odhan doonaan, Rabbigu ma uu karin inuu dadkan geliyo dalkii uu ugu dhaartay, sidaas daraaddeed ayuu cidlada ugu laayay.

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Oo hadda, waan ku baryayaaye, xoogga Rabbigay ha weynaado, sidaad u hadashay adigoo leh, Rabbigu waa dulqaad badan yahay, naxariistiisuna way weyn tahay; xumaanta iyo xadgudubkana wuu cafiyaa, hase ahaatee sinaba dembilaha eed la’aansho uguma sheego; oo wuxuu xumaantii aabbayaasha ku ciqaabaa carruurta ilaa farcanka saddexaad iyo kan afraad. Haddaba waan ku baryayaaye, xumaanta dadkan u cafi sida ay u weyn tahay naxariistaadu, sidaadna dadkan u saamaxday tan iyo Masar ilaa imminka. Markaasaa Rabbigu yidhi, Waan cafiyey sidii hadalkaagu ahaa; laakiin sida runta ah ee aan u noolahay, dhulka oo dhammu waxaa ka buuxsami doona ammaanta Rabbiga. Maxaa yeelay nimankaas oo dhan oo arkay ammaantaydii iyo calaamooyinkaygii aan ku sameeyey Masar iyo cidlada, oo haddana hadda toban jeer i tijaabiyey, codkaygana ma ay dhegaysan, hubaal ma ay arki doonaan dalkii aan ugu dhaartay awowayaashood; oo kuwoodii iga cadhaysiiyey midkoodna ma arki doono. Laakiinse addoonkaygii Kaaleb, maxaa yeelay ruux kale ayaa la jiray isaga, oo si buuxda ayuu ii raacay, isaga ayaan gelin doonaa dalkii uu tegey; farcankiisuna way dhaxli doonaan. Tirintii 14:11–24.

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