Article

# The Book of Daniel - Number Fifty-Four

Kitaabka Daanyeel - Lambar Konton iyo Afar

Unveiling the Last Days: Daniel’s Quest for Understanding

Muujinta Maalmihii Ugu Dambeeyay: Raadintii Daanyeel ee Fahamka

Author

Jeff Pippenger

Published

January 18, 2024

Formats

PDF
Word
Song MP3

We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Waxaannu maqaal dhowaan ah ku soo gunaanadnay tuduc laga soo qaatay Prophets and Kings, halkaas oo Sister White ku tilmaantay in Daanyeel uu doonayay inuu “fahmo xidhiidhka ka dhexeeya toddobaatankii sannadood ee maxaabiisnimada, sida loogu sii sheegay Yeremyaah, iyo laba kun iyo saddexdii boqol ee sannadood oo uu riyada ku maqlay booqdaha samadu ku dhawaaqayo inay dhammaan doonaan ka hor nadiifinta macbudka Ilaah.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> “Iyada oo loo marayo muujin kale, iftiin dheeraad ah ayaa lagu iftiimiyey dhacdooyinka mustaqbalka; dhammaadka muujintan ayaana Daanyeel maqlay ‘quduus baa hadlayay, oo quduus kalena wuxuu ku yidhi quduuskii hadlayay, Ilaa goormee baa muujintan?’ Daanyeel 8:13. Jawaabtii la bixiyeyna, ‘Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la daahirin doonaa’ (aayadda 14), waxay ku ridday wareer weyn. Si aad u daran ayuu u doonay inuu helo micnaha muujinta. Wuxuu garan kari waayey xidhiidhka ka dhexeeya toddobaatankii sannadood ee maxaabiisnimada, sida Yeremyaah hore ugu sii sheegay, iyo labaatankii iyo saddexda boqol oo sannadood ee uu ku maqlay muujinta booqdaha samadu ku dhawaaqayo inay dhammaan doonaan ka hor daahirinta meesha quduuska ah ee Ilaah. Malaa’igta Jibriil waxay siisay fasiraad qayb ahaan ah; hase ahaatee markii nebigu maqlay erayada, ‘Muujintu … waxay ahaan doontaa maalmo badan,’ ayuu suuxay. ‘Aniga Daanyeel waan suuxay,’ ayuu ka qoray waayo-aragnimadiisa, ‘oo maalmo dhowr ah baan xanuunsanaa; dabadeedna waan kacay, oo waxaan qabtay hawshii boqorka; oo waxaan la yaabay muujinta, laakiinse ninna ma ay garanayn.’ Aayadaha 26, 27.” Prophets and Kings, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Kooxdii Miller waligood ma ay gaadhin faham dhammaystiran oo ku saabsan farriintii aasaasiga ahayd ee ay ku dhawaaqayeen. Markii la gaadhay wakhtigii Libaaxa qabiilka Yahuudah uu doonayay inuu bixiyo iftiin dheeraad ah oo ku saabsan “toddobada wakhti,” waxay u gudbeen waaya-aragnimada La’odikiya, toddoba sannadood dabadeedna waxay gebi ahaanba diideen iftiinkii “toddobada wakhti.” Weligood ma ay arag xidhiidhka buuxa ee ka dhexeeya toddobaatanka sannadood iyo laba iyo labaatanka boqol sannadood, kuwaas oo Daanyeel si qiiro leh u doonayay inuu fahmo. Daanyeel wuxuu metelaa dadka Ilaah ee maalmaha ugu dambeeya.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Dalku oo ku raaxaysanaya sabtiyadeeda waa qaybta axdiga ee la siiyey reer binu Israa’iil hore, taas oo ka koobnayd amarka ah in dalku nasto sannad kasta oo toddobaad. Axdigaas waxa kale oo ku jiray wareegga toddoba sannadood oo toddoba jeer soo noqnoqda. Waxa kale oo ku jiray sii-deynta iyo soo-celinta hantida iyo addoommada dhammaadka toddobadaas wareeg ee toddoba sannadood ah (afar iyo afartan sannadood) inta lagu jiro dabaaldegga loo yaqaan yubiliiga. Yuhuuddu way ku caasiyoobeen mabaadi’daas axdiga, oo 2 Taariikhduna waxay tilmaantay in toddobaatankii sannadood ee maxaabiisnimada, ee uu nebi Yeremyaah ka hadlay, ay ka dhignaayeen afar boqol iyo sagaashan sannadood oo caasinimo hore ah. Afar boqol iyo sagaashan sannadood gudahood, haddii reer binu Israa’iil hore ay addeeci lahaayeen amarrada ku jira axdiga sida loogu dejiyey Laawiyiintii shan iyo labaatan, waxaa jiri lahaa wadar ahaan toddobaatan ka mid ah sannadahaas oo dalku nastay. Sannad kitaabi ahu waa saddex boqol iyo lixdan maalmood, saddex boqol iyo lixdan maalmoodna marka toddoba lagu dhufto (“toddoba jeer”) waxay noqonayaan laba kun iyo shan boqol iyo labaatan maalmood.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Toddobaatanka sannadood si buuxda ayey ugu xidhan tahay in dhulku nasto, taas oo iyaduna si buuxda ugu xidhan “toddobada wakhti.” Daanyeel wuxuu doonayay inuu “fahmo xidhiidhka” ka dhexeeya “maxaabiistii toddobaatanka sannadood,” iyo “laba kun iyo saddex boqol oo sannadood,” “ka hor nadiifinta meesha quduuska ah ee Ilaah.” Sidaas daraaddeed wuxuu doonayay inuu fahmo xidhiidhka ka dhexeeya aragtida “chazon” iyo aragtida “mareh.” Suurtagal ma aha in xidhiidhkaas la fahmo iyada oo aan la qirayn nasashada dhulka ee ku qoran Laawiyiintii shan iyo labaatan iyo lix iyo labaatan, iyo maxaabiistii toddobaatanka sannadood ee Yeremyaah ka hadlay. Haddii aadan rumaysan in “toddobada wakhti” ay ka dhigan tahay muddo nebiyadeed oo laba kun iyo shan boqol iyo labaatan sannadood ah, waxaad iska saaraysaa inaad ka mid noqoto kuwii Daanyeel ku matalay maalmaha ugu dambeeya. Milleriyiintu waxay rumaysnaayeen in “toddobada wakhti” ay ahayd wax sii sheegid waqtiyeed, laakiin Adventism-ku hadda mar dambe sidaas ma rumaysna.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daanyeel, sida ay tahay nebiyadii oo dhan, wuxuu tusaale u yahay dadka Ilaah ee wakhtiga dhammaadka dunida; faallooyinka Walaasha White ee ku saabsan hamigiisii inuu fahmo xidhiidhka ka dhexeeya toddobaatanka sannadood (“toddobada goor”) iyo laba kun iyo saddex boqol oo sannadood, waxay matalayaan hamiga ay tahay in dadka Ilaah ee maalmaha ugu dambeeya ay lahaadaan. Sida lagu sheegay maqaalladii hore, ma jiraan runo lagu muujiyey jaantusyadii 1843 iyo 1850 oo aan si toos ah loogu taageerin (si isdaba-joog ah) qoraallada Walaasha White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Dahabka Miller waxay ku iftiimi doonaan toban jeer ka sii dhalaal badan Qayladii Habeenbadhkii ee maalmaha ugu dambeeya, oo sidaas samaynaya, dahabku wuxuu matalaa imtixaanka ugu dambeeya ee bikradaha Adventism-ka. Dahabkaasu waa runta aasaasiga ah ee lagu matalay looxyadii Xabaquuq, iyo dahabkii ku jiray sanduuqa yar ee la saaray miis ku yaallay bartamaha qolka Miller. Imtixaanka aasaasiga ahi waa imtixaanka ugu dambeeya, hase yeeshee sidaas oo kale ayaa ah awoodda Ruuxa Waxsii sheegidda. In la diido runta aasaasiga ah, oo riyadii Miller loogu asteeyey sida dahab, waa isla mar ahaantaana in la diido Ruuxa Waxsii sheegidda.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> “Khiyaanadii ugu dambaysay ee Shaydaanku samayn doono waxay ahaan doontaa inuu waxba kama jiraan ka dhigo markhaatifurka Ruuxa Ilaah. ‘Meesha aan waxyigu jirin, dadku way halligmaan’ (Maahmaahyadii 29:18). Shaydaanku si xeeldheer ayuu u hawlgeli doonaa, siyaabo kala duwan iyo isagoo adeegsanaya wakiillo kala duwan, si uu u ruxo kalsoonida dadka hadhay ee Ilaah ku qabaan markhaatifurka runta ah. Wuxuu keeni doonaa riyooyin been-abuur ah si uu dadka u marin-habaabiyo, wuxuuna isku dhex dari doonaa beenta iyo runta, si uu dadka uga nacsiiyo, oo ay u tixgeliyaan wax kasta oo wata magaca riyooyin inay yihiin nooc ka mid ah xagjirnimo diineed; laakiin nafaha daacadda ah, markay isbarbardhigaan beenta iyo runta, waxay awoodi doonaan inay kala gartaan.” Selected Messages, volume 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Hadda waxaynu ka hadlaynaa kordhinta aqoonta ee ka dhacday taariikhda Milleriyiinta laga bilaabo 1798 ilaa 1844, laakiin waxaynu caddaynaynaa in inkasta oo Milleriyiintu ku saxsanaayeen adeegsiyadooda waxsii sheegidda, haddana ay ku koobnaayeen taariikhdii lagu dhex kiciyey. Hadda waxaynu ku jirnaa maalmaha ugu dambeeya, iyo jiilka ugu dambeeya (ka afraad) ee Adventism-ka. Xilligan, Adventism-ku aad buu ugu soo tababarmay caadooyin iyo dhaqammo (dahab been-abuur ah) ilaa heer aanu mar dambe garanaynin waxa ay ahaayeen runihii aasaaska ahaa. Aqoondarrida runahaas waxay Adventism-ka ka horjoogsanaysaa inuu fahmo muhiimadda runahaas, waxayna ka dhigaysaa kuwo aan macne lahayn amarrada soo noqnoqda ee lagu amrayo in la ilaaliyo oo la dhawro runahaas.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Ka hor intaanan sii gelin fasiraadda Jibriil ee riyadii Webiga Ulaay, waxaannu ka hadli doonnaa dhowr qodob oo khuseeya runta aasaasiga ah iyo awoodda Ruuxa Waxsii-sheegidda. Fiqi-yaqaannada casriga ahi waxay ku doodayaan in tuducan soo socda uu caddaynayo in waxsii-sheegidda wakhtiga ugu dheer ee Kitaabka Quduuska ah ay tahay laba kun iyo saddex boqol oo sannadood.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> Khibraddii xertii ku wacdiyey “injiilka boqortooyada” imaatinkii ugu horreeyey ee Masiixa, waxay lahayd dhiggeeda khibradda kuwii ku dhawaaqay farriinta imaatinkiisa labaad. Sida xertu u baxeen iyagoo ku wacdiyaya, “Wakhtigu waa buuxsamay, boqortooyadii Ilaahna waa dhow dahay,” sidaas oo kale Miller iyo saaxiibbadiis waxay ku dhawaaqeen in muddadii nebiyadeed ee ugu dheerayd uguna dambaysay ee Baybalka lagu muujiyey ay ku dhowdahay inay dhammaato, in xukunku dhow yahay, iyo in boqortooyada weligeed ah la soo gelin doono. Wacdintii xertu ee ku saabsan wakhtiga waxay ku salaysnayd toddobaatanka toddobaad ee Daanyeel 9. Farriintii uu bixiyey Miller iyo saaxiibbadiis waxay ku dhawaaqday dhammaadka 2300-ka maalmood ee Daanyeel 8:14, kuwaas oo toddobaatanka toddobaad qayb ka yihiin. Wacdinta mid kastaaba waxay ku salaysnayd rumoobidda qayb ka duwan oo ka mid ah isla muddadaas nebiyadeed ee weyn.

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> “Sida xertii ugu horreeyey, William Miller iyo saaxiibbadiis si buuxda uma ay garanayn, iyaga qudhoodu, micnaha buuxa ee farriintii ay sideen. Khaladaad muddo dheer kaniisadda ku dhex jiray ayaa ka hor istaagay inay gaadhaan fasiraad sax ah oo ku saabsan qodob muhiim ah oo ku jira waxsii sheegista. Sidaas daraaddeed, in kastoo ay ku dhawaaqeen farriintii Ilaah u dhiibay inay dunida gaadhsiiyaan, haddana iyagoo si qaldan u fahmay macnaheeda ayay niyadjab la kulmeen.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Qoraalku wuxuu leeyahay in, “Miller iyo saaxiibbadiis waxay ku dhawaaqeen in muddadii nebiyadeed ee ugu dheerayd uguna dambaysay ee Kitaabka Quduuska ah lagu soo bandhigay ay ku dhowdahay inay dhammaato,” culimadana waxay ku andacoodaan in muddada nebiyadeed ee ugu dheer uguna dambaysaa ay tahay labada kun iyo saddexda boqol ee sannadood. Waxay kaloo ku andacoodaan in tani ay tahay waxa Walaashii White ku tilmaamayso qoraalkaas, waayo, sida ay sheegaan, iyadu si toos ah ayay uga hadlayso muddada labada kun iyo saddexda boqol ee sannadood. Waxay ka indho la’ yihiin xidhiidh kasta oo ka dhexeeya toddobaatanka sannadood iyo muddada labada kun iyo saddexda boqol ee sannadood. Waxay ka indho la’ yihiin iftiinkii Daanyeel uu doonayay inuu garto.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White waxay ahayd Millerite, oo waxay taqaanay farriimaha lagu dul dhigay shaxdii hormuudka ee 1843, iyo shaxdii hormuudka ee 1850 ee uu daabacay F. D. Nichols. Shaxdii 1850, oo uu sameeyey Nichols, waxaa lagu diyaariyey guriga Nichols isla wakhtigii James iyo Ellen White ay la degganaayeen Nichols. Muddada nebiyadeed ee ugu dheer ee Kitaabka Quduuska ah, taas oo ku matalan labadaas shax, ma aha laba kun iyo saddex boqol oo sannadood, ee waa “toddobada wakhti” ee Laawiyiintii labaatan iyo lix.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

In la yidhaahdo in tuduca ka horraysa ay tahay aqoonsi waxyooday oo ku tilmaamaysa laba kun iyo saddex boqol oo sannadood inay yihiin muddada nebiyadeed ee ugu dheer uguna dambaysa, waa in qoraallada Sister White laga dhigo kuwo is burinaya. Haddii ay rumaysnayd waxa culimadu ka sheeganayaan tuducan, markaas maxay ka dhigan tahay markay ayidayso jaantusyada taageeraya “toddobada wakhti?”

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Waxaan arkay in jaantuskii 1843 uu ku hagayay gacanta Rabbiga, iyo in aanan la beddelin; in tirooyinku ahaayeen sida uu Isagu doonayay; in gacantiisu ay dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aanay cidina u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Kuwa doonaya inay ilaashadaan dhaqammadooda iyo sheekooyinkooda mala-awaalka ah waxay ku doodi karaan in jaantuskii 1843, Rabbigu gacantiisa ku daboolay qaladka “toddobada wakhti,” ilaa uu mar dambe gacantiisa ka qaaday. Dhibaatada ku jirta qiyaastaas waxay tahay in Sister White ay tilmaantay goortii Rabbigu gacantiisa ka qaaday tirooyinka; gacantiisa waa la ka qaaday ka hor Oktoobar 22, 1844, wax yar kaddib niyad-jabkii ugu horreeyey. Markhaatifurkeeda ku saabsan dhacdadaas, waxay ku caddaynaysaa qaladkii la saxay, waana cad tahay in qaladku aanu ahayn “toddobada wakhti.”

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Kuwaas aaminka ah ee niyad-jabsan, oo aan garan karin sababta Rabbigood u iman waayey, mugdi laguma ay reebin. Mar kale waxaa loo hoggaamiyey Kitaabbadooda Quduuska ah si ay u baadhaan xilliyada nebinnimada. Gacantii Rabbiga ayaa laga qaaday tirooyinka, khaladkiina waa la sharraxay. Waxay arkeen in xilliyada nebinnimadu gaadhayeen 1844, iyo in isla caddayntii ay soo bandhigeen si ay u muujiyaan in xilliyada nebinnimadu ku xidhmeen 1843, ay caddaynaysay inay ku dhammaanayaan 1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Markii gacanta Rabbiga “lagaga qaaday tirooyinka, qaladkiina la sharraxay,” markaasay garteen “in isla caddayntii ay soo bandhigeen si ay u muujiyaan in xilliyada nebiyadu ku dhammaadeen 1843, ay caddaynaysay inay ku ekaan doonaan 1844.” Xilliyadii nebiyadeed ee markii hore loo qaatay inay ku dhammaanayeen 1843, waxaa lagu muujiyey shaxdii 1843, taas oo ah shaxdii uu mid kasta oo ka mid ah saddexdii boqol ee wacdiyayaashii Millerite isticmaalay. Xilliyada nebiyadeed ee lagu muujiyey shaxdaas ee ku dhammaanayey 1843 waxay ahaayeen laba kun iyo saddex boqolkii sannadood ee Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad, laba kun iyo shan boqol iyo labaatankii sannadood ee Laawiyiintii labaatan iyo lix, iyo kun iyo saddex boqol iyo shan iyo soddonkii sannadood ee Daanyeel laba iyo tobnaad. Niyad-jabkii ugu horreeyey dabadiis Rabbigu gacantiisii ayuu ka qaaday qaladka, markaasna Millerite-yadu waxay garteen in isla caddayntii tilmaantay dhammaadka xilliyada nebiyadeed ee 1843 ay dhab ahaantii caddaynaysay in xilliyadaasu ku dhammaadeen 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Shaxdii 1850 waxaa la sameeyey sannadkii 1850, waxaana la iibgeeyey bishii Jannaayo ee 1851. Ellen White waxay qortay in shaxdaasu ay iyaduna ahayd rumoobidda Xabaquuq, sida ay sidoo kale u qortay oo ku saabsanayd shaxdii 1843. Shaxdaasuna waxay kaloo metelaysay muddadii nebiyadeed ee ugu dheerayd sida “toddobada goor” ee Laawiyiintii labaatan iyo lix.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Waxaan arkay in Ilaah ku jiray daabicidda shaxanka uu sameeyey Walaal Nichols. Waxaan arkay in shaxankan uu nebiyad kaga yaal Kitaabka Quduuska ah, oo haddii shaxankani loogu talogalay dadka Ilaah, haddii uu ku filan yahay mid, midka kalena sidoo kale wuu ku filan yahay, oo haddii mid u baahday in shaxan cusub lagu rinjiyeeyo qiyaas ka weyn, dhammaantoodna si la mid ah bay ugu baahan yihiin.” Manuscript Releases, mugga 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

In la sheego in tixraaca Sister White ee xaqiiqada ah in reer Miller “ku dhawaaqeen in muddadii nebiyadeed ee ugu dheerayd uguna dambaysay ee Kitaabka Quduuska ah lagu muujiyey ay ku dhowdahay inay dhammaato,” ay sax tahay, waayo sidaas bay yeeleen. In la sheego in “muddada nebiyadeed” ee “ugu dheer” ay tahay laba kun iyo saddex boqol oo sannadood waxay markhaatifurka Sister White ka horjeedinaysaa nafteeda, iyo weliba ka dhanka ah diiwaanka taariikhiga ah. In sheekadaas been-abuurka ah la rumaysto waa in been la rumaysto, oo maalmaha ugu dambeeya kuwa doorta inay been rumaystaan waxay sidaas u yeelaan maxaa yeelay runta ma jecla.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Ciise si mucjiso ah iskuma tallaalin nooc ka mid ah suuxdin rabbaani ah si uu uga gudbo silica iskutallaabta. Ciise wuxuu ku silcay silic rabbaani ah, oo aad uga sii fog wax kasta oo makhluuqiisa ka mid ahi u adkaysan karo. Hase yeeshee, aadanaha waxaa lagu abuuray suuraddiisa, waxyiguna wuxuu caddeeyaa in aadanuhu yahay inuu ka adkaado siduu isagu uga adkaaday. Wixii Masiixa u suurageliyey inuu u adkaysto silica iskutallaabta waxay ahayd sifo uu lahaa, taas oo aadanuhuna sidoo kale leeyahay.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Innagoo eegaya Ciise, oo ah asaasaha iyo kaamilaha rumaysadkeenna; kaasoo farxaddii hortiisa la dhigay aawadeed u adkaystay iskutallaabta, isagoo quudhsaday ceebta, oo fadhiistay midigta carshiga Ilaah. Cibraaniyada 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Ciise wuxuu u adkaystay silica iskutallaabta, maxaa yeelay waxaa hortiisa yiilay hadaf uu higsanayo; innagana waxaa nalagu abuuray ekaantiisa, sidaas darteedna waxaannu nahay kuwo himilooyinku dhaqaajiyaan. Taasu waa qayb ka mid ah qaab-dhiskeenna. Haddii naloo horseeday in aannu rumaysanno in aanay muhiim ahayn in la fahmo aasaasyada Adventism-ka, ma lahaan doonno wax dhiirrigelin ah oo nagu kaxeeya inaan taas samayno. Dhiirrigelinta keliya ee rabbaaniga ah ee Ruuxa Quduuska ahi kicin karo si looga adkaado xaaladdaas La’odikeeya waa jacaylka runta. Jacaylka runta waxaa lagu tijaabin doonaa helitaanka caadooyin iyo dhaqammo fudud oo loogu talagalay inay dejistaan dhegahaheenna cuncunaya. Haddii, annagoo ku jirna raaxadayada La’odikeeya, aynaan lahayn rabitaan aan ku fahamno runta nafteena, waynu lumi doonnaa. Halkan ayay Adventism-ku maanta taagan tahay.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daanyeel waa tusaale dadka Ilaah ee maalmaha ugu dambeeya kuwooda, kuwaas oo ereyga nebinnimada kaga doonaya inay ku fahmaan xidhiidhka ka dhexeeya maxaabiisnimadii toddobaatanka sannadood iyo wax sii sheegidda laba kun iyo saddex boqol oo sannadood. In wax sii sheegidda laba kun iyo saddex boqol oo sannadood loo aqoonsado inay tahay muddada nebinnimo ee ugu dheer oo ugu dambaysa waa in la diido runta aasaasiga ah ee Adventism-ka, isla mar ahaantaana la diido awoodda Ruuxa Wax sii sheegidda. In la sheegto in markii Millerites-ku soo bandhigeen muddada nebinnimo ee ugu dheer oo ugu dambaysa ay ahayd laba kun iyo saddex boqol oo sannadood, waa in la diido diiwaanka taariikhiga ah.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Mustaqbalka wax aan ka cabsanno ma hayno, marka laga reebo haddii aynu illoowno jidkii Rabbigu nagu hoggaamiyey, iyo waxbaristiisii taariikhdeennii hore.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Jibriil wuxuu u yimid inuu Daanyeel siiyo garasho ku saabsan labada muuqaal ee “mareh” iyo “chazon”, wuxuuna Daanyeel ku amray inuu maskax ahaan kala saaro labadaas muuqaal, in kastoo ay si cad u lahaayeen xidhiidh nebiyadeed. Muuqaalku wuxuu ka koobnaa boqortooyooyinkii waxsii-sheegidda Kitaabka Quduuska ah ee cutubyada toddobaad iyo siddeedaad, kuwaas oo ahaa ku-celin iyo ballaadhin isla boqortooyooyinkaas ku qoran cutubka labaad. Macluumaadkaas waxaa ku jiray wada-hadalkii samada oo u taagnaa in hal muuqaal yahay ku tuntidda meeshooda quduuska ah ee Ilaah iyo dadkiisa, halka muuqaalka kalena uu ahaa hawsha dib loogu soo celinayo dadka iyo meesha quduuska ah.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Sidii Jibriil u soo bandhigay fasiraadda, taas oo ugu dambayntii noqotay xudunta farriintii ay ku dhawaaqayeen Milleriyiintu, waxaa jiray xiriir ka dhexeeyey labada aragti, kaas oo ay tahay in ay ogaadaan kuwa fuliya amarka ah in maskax ahaan loo kala saaro fasiraadda. Mid ka mid ah kala-duwanaanshahaas waxaa lagu muujiyey labada eray ee labadaba loo tarjumay “la go’aamiyey.”

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 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 9:24–27.

> Toddobaatan toddobaatan ayaa lagu gooyey dadkaaga iyo magaaladaada quduuska ah, si xadgudubka loo dhammeeyo, oo dembiyadana loo soo afjaro, oo kafaaraggudna loo sameeyo xumaanta, oo xaqnimo weligeed ahna loo keeno, oo aragga iyo wax sii sheegidda loo shaabadeeyo, oo Kan ugu Quduusan loo subko. Haddaba ogow oo garo, in laga bilaabo bixitaankii amarka dib loogu soo celinayo oo dib loogu dhisayo Yeruusaalem ilaa Masiixa Amiirka ah ay ahaan doonaan toddoba toddobaatan iyo laba iyo lixdan toddobaatan; jidka waa la dhisi doonaa mar kale, derbigana sidoo kale, xataa wakhtiyo dhib badan. Oo laba iyo lixdanka toddobaatan dabadeed Masiixa waa la gooyn doonaa, laakiinse naftiisa aawadeed ma aha; oo dadka amiirka iman doona ayaa baabbi'in doona magaalada iyo meesha quduuska ah; oo dhammaadkeeduna wuxuu ahaan doonaa daad weyn oo kale, oo ilaa dhammaadka dagaalka baabba' ayaa la gooyey. Oo axdiga ayuu la adkayn doonaa kuwo badan toddobaad keliya; oo toddobaadka badhkiis ayuu joojin doonaa allabariga iyo qurbaanka, oo karaahiyada faafitaankooda daraaddood ayuu ka dhigi doonaa cidla, ilaa dhammaadka laammaystiray, oo wixii la gooyayna lagu daadin doono kan cidlaysan. Daanyeel 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Toddobaatan toddobaatan (afar boqol iyo sagaashan sannadood) ayaa loo gooyay dadka iyo magaalada quduuska ah. Ereyga loo tarjumay “loo gooyay” macnihiisu waa “la jaray”, eraygaasina wuxuu tilmaamayaa muddo ama imtixaan loo qabtay Yuhuudda iyo Yeruusaalem. Waxa kale oo uu matalayey muddadii caasinnimada ee keentay burburkii Yeruusaalem iyo maxaabiistii toddobaatanka sannadood. Afarta boqol iyo sagaashanka sannadood ayaa markaas “loo gooyay”, iyagoo ka bilaabmaya amarkii saddexaad. Afarta boqol ee ugu horraysay iyo sagaashanka sannadood ee caasinnimada ayaa keentay saddexdii weerar ee Nebukhadnesar, burburkii ugu dambeeyey ee Yeruusaalem, iyo kala firdhinta iyo maxaabiistii toddobaatan sannadood ee reer binu Israa’iilkii dhabta ahaa ee Baabuloontii dhabta ahayd.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Amarkii ugu horraysay waxay calaamadisay dhammaadka maxaabiistii iyo bilowgii hawshii dib-u-dhiska Yeruusaalem. Amarkii saddexaad wuxuu calaamadisay bilowgii laba kun iyo saddex boqol oo sannadood. Imaatinkii malaa’igtii kowaad wuxuu calaamadisay dhammaadka maxaabiistii reer binu Israa’iil ruuxiga ahaa ee Baabuloon ruuxiga ah ku jireen muddo kun iyo laba boqol iyo lixdan sannadood ah, wuxuuna calaamadisay bilowgii muddo lix iyo afartan sannadood ah, markii Masiixu u adeegsaday Milleriyiinta inay maxaabiista ka soo baxaan oo ay dhisaan macbud ruuxi ah.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Ereyga laba jeer loogu turjumay “la go’aamiyey” aayadaha lix iyo labaatanaad iyo toddoba iyo labaatanaad waa “charats,” waxayna ka dhigan tahay “in la dhaawaco” iyo “amar go’an.” Si nebiyad ah ayaa “loo amray” in baabbanimadu hesho “dhaawac” dilaa ah dhammaadka cadhadii ugu horraysay. Waa isla ereygii Daanyeel ku isticmaalo cutubka kow iyo tobnaad, aayadda lix iyo soddonaad.

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

> Oo boqorkuna wuxuu yeeli doonaa siduu doono; oo isagu isagaa isa sarraysiin doona, oo iska weynayn doona ilaah kasta ka sarreeya, oo wuxuu ka sheegi doonaa waxyaalo yaab leh Ilaaha ilaahyada ka gees ah, oo wuu barwaaqoobi doonaa ilaa cadhadu dhammaato; waayo wixii la goostay waa la samayn doonaa. Daanyeel 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Aayadda soddon iyo lixaad, “boqorka” waa baabasiimada. Baabasiimadu waxay ahayd inay barwaaqowdo ilaa 1798, markaas oo ay heshay nabarkeedii dhimashada lahaa. Markaasaa “xanaaqii” kowaad la ahaa in “la dhammaystiro,” waayo “xanaaqaas” waxaa “go’aamiyey” (la amray) in “la sameeyo.” Dhammaadka xanaaqii kowaad ee ka gees ahaa boqortooyadii woqooyi ee Israa’iil, kaas oo bilaabmay 723 BC kuna dhammaaday 1798, baabasiimadu waxay heshay “nabar dhimasho leh.” Ereyga “go’aamiyey” macnihiisu waa “nabar.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Oo waxaan arkay mid ka mid ah madaxyadiisii oo u ekaa sidii mid geeri loo dhaawacay; oo nabarkiisii dilaaga ahaa waa la bogsiiyey; oo dunida oo dhammu waxay la yaabtay bahalkii dabadiis. Muujintii 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Qaab-dhismeedkii nebiyadeed ee Millerites-ku wuxuu ku salaysnaa labada awoodood ee wax baabi’iya: heesannimada, oo ay xigtay baabanimadu. Waxay garanayeen in labadaas awoodood ay ahayd inay ku tuntaan meesha quduuska ah iyo ciidanka, sida lagu muujiyey riyada “chazon” ee Daanyeel cutubka siddeedaad, aayadda saddex iyo tobnaad.

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

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

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Awoodda baabtiisiga ee wax baabbi’isa waxay ahayd inay ku tunti meesha quduuska ah iyo martida ciidan muddo kun iyo laba boqol iyo lixdan sannadood ah.

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

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

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Dhamaadkii cadho-galkii ugu horreeyey ee 1798, wax sii sheegiddu waxay go’aamisay in baabtiisnimada papacy-ga “la dhaawaco.” Daanyeel sagaal, go’aankaas waxaa lagu matalayaa labada aayadood ee ugu dambeeya, oo erayga laba jeer loogu tarjumay “go’aamiyey” ee aayadahaas wuxuu la xidhiidhaa riyada “chazon”, halka erayga loogu tarjumay “go’aamiyey” ee aayadda afar iyo labaatanaad uu yahay eray Cibraani ah oo ka duwan kanas, isla markaana la xidhiidha riyada “mareh”. Daanyeel, isagoo matalaya dadka Ilaah ee maalmaha ugu dambeeya, wuxuu doonayay inuu fahmo xidhiidhka ka dhexeeya labadaas riyo, kuwaas oo Jibriil u sheegay inuu maskax ahaan kala saaro.

We will continue this subject in the next article.

Waxaannu mowduucan ku sii wadi doonnaa maqaalka xiga.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Ilaah farriin cusub nama siinayo. Waa in aynu ku dhawaaqno farriintii 1843 iyo 1844 naga soo saartay kaniisadaha kale.” Review and Herald, January 19, 1905.

Back to Articles