Article

# The Book of Daniel - Number Three

Kitaabka Daanyeel - Lambarka Saddexaad

Double Visions

Aragtiyooyin Laba-laab ah

Author

Jeff Pippenger

Published

November 25, 2023

Formats

PDF
Word
Song MP3

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Hadda waxa aynu ka hadlaynaa “toddobada jeer” ee Laawiyiintii lix iyo labaatanaad ku xusan, sida ay ugu muuqdaan kitaabka Daanyeel. Arrintani way ka qarsoon tahay kuwa doortay inay indhahooda xidhaan, laakiin way u taal kuwa doonaya inay arkaan. Waxaynu ka bilaabi doonnaa 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 hadlayay, Ilaa goormay ahaan doontaa riyada ku saabsan allabariga joogtada ah iyo xadgudubka baabba’a keena, taas oo quduuska iyo ciidankaba loogu gacan gelinayo in cagaha lagu tunto? Daniel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Aayaddu waxay ku bilaabmaysaa erayga “markaas,” waxayna samaynaysaa kala-duwanaansho u dhexeeya araggii taariikhda nebinnimada ee Daanyeel uu hadda ku arkay tobanka aayadood ee ka horreeyey. Aayadaha koowaad iyo labaad ee cutubku waxay tilmaamayaan sannaddii Daanyeel helay aragga, waxayna sidoo kale sheegeen inuu ku helay webiga Ulaay agtiisa. Laga bilaabo aayadda saddexaad ilaa aayadda laba iyo tobnaad, wuxuu “arkaa” aragga taariikhda nebinnimada. “Markaas” wuxuu “maqlaa” wada-hadal samawi ah oo ka kooban su’aal iyo jawaab. Aayadda shan iyo tobnaad, wuxuu bilaabaa inuu raadiyo waxa uu matalayay araggii taariikhda nebinnimada ee uu hadda “arkay.” Waa lama huraan in la garto kala-duwanaanshaha u dhexeeya araggii Daanyeel “arkay” aayadaha saddexaad ilaa laba iyo tobnaad, iyo wada-hadalkii samawiga ahaa ee uu “maqlay”—waayo, waa laba aragtiyood oo kala duwan.

> But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

> Laakiin waxaa barakaysan indhihiinna, waayo way arkaan; iyo dhegihiinna, waayo way maqlaan. Matayos 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Su’aasha ku jirta aayadda saddex iyo tobnaad waa, “Ilaa goormay ahaan doontaa riyadu?” erayga loo tarjumay “riyo” halkan waa eray Cibraani ah oo ka duwan erayga loo tarjumay “riyo” ee ku jira aayadda lix iyo tobnaad.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

> Oo waxaan maqlay cod nin oo ka yeedhaya inta u dhaxaysa qararka webiga Ulaay, kaas oo qayliyey oo yidhi, Jibriilow, ninkan fahamsii muujintan. Daanyeel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Iyadoo laba eray oo Cibraani ah oo kala duwan loogu turjumay erayga Ingiriisiga ah ee “vision,” “toddobada jeer” ee Laawiyiintii labaatan iyo lix, waxay noqdeen kuwo “si qarsoon ugu muuqda si cad”. Ardayda Kitaabka Quduuska ah ee ku qanacsan inay dusha sare uun ka dul maraan waxay labadan eray ee Cibraaniga ah ee kala duwan u haystaan inay yihiin isku eray, laakiin waxay sidaas ku sameeyaan khatar iyaga u gaar ah.

> “To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

> “In si degdeg ah dusha sare wax yar oo faa’iido ah bay leedahay. Baadhitaan fakar leh iyo daraasad daacad ah oo culays badan leh ayaa loo baahan yahay si loo fahmo. Waxaa ereyga ku jira runno la mid ah xididdo macdan qaali ah oo ku qarsoon dusha hoose. Markii loo qodo, sida ninku dahabka iyo qalinka ugu qodo, ayaa khasnadaha qarsoon la helaa. Hubi in caddaynta runta ay ku jirto Qorniinka laftiisa. Qorniin baa fure u ah furidda Qorniinno kale. Macnaha hodanka ah ee qarsoonnaa waxaa furaa Ruuxa Quduuska ah ee Ilaah, isaga oo ereyga u caddaynaya garashadeenna: ‘Gelitaanka erayadaadu iftiin bay bixisaa; waxayna waxgarasho siisaa kuwa fudud.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Waxaa naloo sheegay in “xaqiiqo kasta ay leedahay qiimeheeda iyo macnaheeda” ee ku jirta Erayga Ilaah, oo haddii aynu dooranno inaynu iska indhatirno xaqiiqada ah in ay jiraan laba eray oo Cibraani ah oo kala duwan oo loo tarjumay “aragti” cutubka siddeedaad, annaga qudheenna ayaa ka masuul ah in aynu nafteena ku ridno indha-la’aantii La’odikiya. Maahmaahdii hore waxay tidhaahdaa, “ma jiraan kuwo ka indho la’ kuwa aan doonayn inay wax arkaan.”

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> Baybalku waxa uu ka kooban yahay dhammaan mabaadi’da ay dadku u baahan yihiin inay fahmaan si loogu diyaargaroobo noloshan ama nolosha iman doonta. Mabaadi’dan waxaa fahmi kara dadka oo dhan. Qof kasta oo leh ruux ku qaddariya waxbariddeeda ma akhriyi karo xataa hal tuduc oo Baybalka ka mid ah isaga oo aan ka helin fikir waxtar leh. Laakiin waxbaridda ugu qiimaha badan ee Baybalka laguma helo daraasad marmar ah ama kala go’an. Nidaamkeeda weyn ee runta sidaas looguma soo bandhigin in akhristaha degdegga ah ama dayaca ahi si fudud u garto. Qaar badan oo ka mid ah khasnaadeheedu waxay ku duugan yihiin meel aad uga hooseysa oogada sare, waxaana lagu heli karaa oo keliya baaritaan dadaal badan leh iyo hawl joogto ah. Runaha isu geeya guudkaas weyn waa in la baadho oo la ururiyo, “halkan wax yar, halkaasna wax yar.” Ishacyaah 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Marka sidaas loo baaro oo la isu geeyo, waxaa la ogaan doonaa inay si qumman ugu habboon yihiin midba midka kale. Injiil kasta waa kaabis kuwa kale, wax sii sheegid kastana waa sharaxaad mid kale, run kastana waa horumarin run kale ka mid ah. Tusaalooyinka nidaamkii Yuhuudda waxaa si cad u iftiimiya injiilka. Mabda’ kasta oo ku jira ereyga Ilaah meeshiisa ayuu leeyahay, xaqiiqo kastana saamaynteeda ayay leedahay. Dhismaha oo dhammeystiranna, xagga qorshayntiisa iyo fulintiisaba, wuxuu marag ka yahay Qoraagiisa. Dhisme noocaas ah ma jiro maskax aan ahayn tan Kan Aan Xad Lahayn oo hindisi karta ama samayn karta.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Ereyga “vision” waxay toban jeer ku soo baxdaa Daanyeel cutubka siddeedaad, laakiin tobankaas jeer waxay ka kooban yihiin laba eray oo Cibraani ah oo kala duwan, macnayaasha erayadaasuna isku mid ma aha. Haddii ay isku wax ka dhigan lahaayeen, Daanyeel mid keliya oo ka mid ah erayadaas buu isticmaali lahaa mid kasta oo ka mid ah tobankaas mar. Daanyeel laba eray ayuu qoray, waayo labadooduba waxay leeyihiin macnayaal u gaar ah; midna wuxuu metelaa muujin Daanyeel “arkay”, kan kalena muujin uu “maqlay”. Aayadda saddex iyo tobnaad, erayga loo tarjumay “vision” waa châzôn, wuxuuna ka dhigan yahay “aragti”, ama “muujin”, “riyo” ama “waxyi”. Anigu waxaan ugu yeedhaa “muujinta taariikhda nebiyadeed” anigoo ku salaynaya qeexiddiisa iyo sida Daanyeel u adeegsado.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Aayadda koowaad ee Daanyeel cutubka siddeedaad, Daanyeel wuxuu yidhi, “waxaa ii muuqatay waxyigii,” oo aayadda labaadna laba jeer ayuu ku sheegay inuu “waxyi ku arkay.” Dabadeed aayadda saddex iyo tobnaad, waxaa la soo qaadaa su’aasha ah, “illaa goormay ahaan doontaa waxyigu.” Adeegsiyadaas oo dhan waa erayga Cibraaniga ah “châzôn.” Markaas aayadda shan iyo tobnaad, waxaynu imanaynaa malaha xilligii ugu muhiimsanaa ee Daanyeel adeegsaday isla eraygaas, waayo wuxuu leeyahay, “markii aan anigu”…“arkay waxyigii oo aan doondoonay macnihiisa.” Ka dib markii Daanyeel arkay waxyiga châzôn, wuxuu doonayay inuu fahmo waxa uu ka dhigan yahay. Tani waa xaqiiqo miisaan weyn ku leh qarinta “toddobada wakhti” ee Laawiyiintii lix iyo labaatanaad ee cutubkan ku jira.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Wuxuu kaloo adeegsadaa erayga châzôn aayadaha toddoba iyo tobnaad iyo lix iyo labaatanaad. Erayga “vision” wuxuu ka muuqdaa toban jeer cutubka siddeedaad ee Daanyeel, erayga châzôn na wuxuu metelaa toddoba ka mid ah dhacdooyinkaas. Daanyeel wuxuu afarta jeer ee kale adeegsadaa erayga kale ee Cibraaniga ah ee loo tarjumay “vision”. Erayga kale ee Cibraaniga ahi waa mar’eh, macnihiisuna waa “muuqaal”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn waxaa laga helaa toddoba jeer cutubka siddeedaad ee Daanyeel, mar’eh-na waxaa laga helaa afar jeer; labadooduna wadajir bay u metelaan tobanka jeer ee erayga Ingiriisiga ah “vision” uu ka muuqdo cutubka siddeedaad ee Daanyeel. Toddoba lagu daray afar waa kow iyo toban, waayo mid ka mid ah jeerarkii Daanyeel adeegsaday erayga mar’eh waxaa loo tarjumay sida uu qeexitaankiisa asaliga ahi yahay; waayo aayadda shan iyo tobnaad, markii Daanyeel “doonay macnaha” riyadii châzôn ee taariikhda nebiyadeed, waxaa “hortiisa istaagay” “wax u eg nin.” Erayga “appearance” waa mar’eh. Sidaas daraaddeed, mar’eh Daanyeel wuxuu ku adeegsaday afar jeer Daanyeel 8, waxaana hal mar loo tarjumay si waafaqsan qeexitaankiisa koowaad ee “appearance,” halka saddexda jeer ee kale loogu tarjumay “vision.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Ma soo jeedinayo wax cambaarayn ah oo ku wajahan nimankii turjumay Kitaabka King James. Hase yeeshee, waa in la ogaadaa in aayadda saddex iyo tobnaad laga helo erayga keliya ee lagu daray Kitaabka King James (allabari), kaas oo waxyigu si cad u sheegay, “inuusan ka tirsanayn qoraalka.” Waxyigu waxa kale oo uu sii sheegay in eraygaas lagu daray uu ahaa mid “lagu daray xigmadda aadanaha.” Isla cutubkaas gudihiisa, laba eray oo Cibraani ah oo kala duwan ayaa labadaba lagu turjumay isla erayga Ingiriisiga ah. Sababta ay lama huraanka u tahay in la aqoonsado farqiga u dhexeeya labadan eray waa mid aad u qoto dheer oo muhiim ah.

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

> Oo waxaa dhacay, markii aniga, aniga Daanyeel ahu, aan arkay riyada oo aan doonayay macnaheeda, bal eeg, hortayda waxaa istaagay wax u ekaa nin. Oo waxaan maqlay cod nin oo ka dhex yeedhaya qararka Ulay, kaas oo qayliyay oo yidhi, Jibriilow, ninkan riyada fahamsii. Daanyeel 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Sida Daanyeel “uu u doondoonay macnaha” “ri’yada châzôn” ee uu hadda “arkay,” Masiixu wuxuu Jibriil ku amray inuu Daanyeel “fahamsiiyo” “ri’yada mar’eh” ee uu hadda “maqlay”. Daanyeel wuxuu doonayay inuu fahmo riyada taariikhda nebiyadeed, laakiin Masiixa, oo aayadda saddex iyo tobnaad lagu aqoonsaday inuu yahay Palmoni (quduuskaas gaarka ah ee hadlay), wuxuu Jibriil faray inuu Daanyeel fahamsiiyo “ri’yada mar’eh”, ee aan ahayn “ri’yada châzôn”. Aayadaha shan iyo tobnaad iyo lix iyo tobnaad, ujeeddada si cad loogu sheegay Jibriil waa inuu Daanyeel fahamsiiyo “ri’yada mar’eh”, taas oo ah erayga loo tarjumay “riyo” oo macnihiisu yahay “muuqaal,” ee aan ahayn riyada taariikhda nebiyadeed ee Daanyeel doonayay inuu fahmo. Iyadoo aan la aqoonsan hawsha loo igmaday Jibriil, “toddobada wakhti” ee Laawiyiintii labaatan iyo lix waxay ku qarsoon yihiin meel muuqata.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Aayadda lix iyo labaatanaad, labada eray ee Cibraaniga ah ee loo tarjumay “vision” waxay ku yaalliin isla aayaddaas, aayadduna waxay noqotaa mid ka mid ah furayaasha ugu waaweyn ee lagu furo runta markhaatifurka Daanyeel ee “seven times.”

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

> Oo aragtidii fiidkii iyo subixii ee laguu sheegay waa run; haddaba aragtida xidh, waayo waxay ahaan doontaa maalmo badan. Daanyeel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Aayadda lix iyo labaatanaad, “muujintii fiidka iyo aroorrada” waa muujintii mar’eh, oo macnaheedu yahay “muuqaal”; laakiinse muujinta la doonayay in “la xidho” waa muujintii châzôn ee taariikhda nebiyadeed. Oraahda ah “fiid iyo aroorro” ayaa ah tan kala soocaysa oo aqoonsanaysa farqiga u dhexeeya labada muujin. Waxay sidaas ku samaysaa tusaale kale oo muujinaya qodobka aadamiga ah ee ku lug lahaa samaysanka Kitaabka Quduuska ah. Qodobkaas aadamiga ahi wuxuu ka koobnaa nebiyadii qoray erayada Kitaabka Quduuska ah, laakiin sidoo kale kuwii turjumay Kitaabka Quduuska ah. Kitaabka Quduuska ah, sida Masiixa oo kale, wuxuu matalaa isku-darka ilaahnimada iyo aadaminnimada. Aadaminnimadaasu waxay taariikhda ku soo degaysay tan iyo Aadan ka dib markuu dembaabay ilaa kuwii qoray oo turjumay Kitaabka Quduuska ah. Masiixa iyo Kitaabka Quduuska ahuba labaduba waa Erayga Ilaah, Erayga Ilaahna waa daahir, waayo ilaahnimada isku-darkaas ku jirtaa mar walba way ka adkaatay xaddidaad kasta oo ku jirtay jidhka.

> Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

> Bawlos, addoonkii Ciise Masiix, oo loo yeedhay inuu rasuul noqdo, loona soocay injiilka Ilaah, (kaas oo uu hore ugu ballanqaaday nebiyadiisii Qorniinnada quduuska ah dhexdeeda,) oo ku saabsan Wiilkiisa, Ciise Masiix Rabbigeenna, kii xagga jidhka ka ahaa farcankii Daa'uud. Rooma 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Hadalka “fiid iyo subax” ayaa si soo noqnoqota looga helaa Erayga Ilaah, waxaana mar kasta loo tarjumaa “fiid iyo subax,” sida ay ugu qoran tahay aayadda lix iyo labaatanaad, iyo sida marar badan loogu tarjumay qisada abuurista ee Bilowgii oo si soo noqnoqota u leh, “fiidkiina iyo subaxdiina waxay ahaayeen….” Runtii, xaqiiqo kastana waxay leedahay miisaankeeda (xaqiiqadanina waa lama huraan in la fahmo), meesha keliya ee Kitaabka Quduuska ah hadalka “fiid iyo subax” aan loogu tarjumayn “fiid iyo subax” (sida ay ugu qoran tahay aayadda lix iyo labaatanaad), waa aayadda afar iyo tobnaad ee Daanyeel siddeedaad. Halkaas, oo halkaas oo keliya ah Erayga Ilaah, weedha “fiid iyo subax” waxaa loogu tarjumay si fudud “maalmo.”

> And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

> Oo wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la nadiifin doonaa. Daanyeel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Laba iyo toban aayadood dabadood, isla cutubka Daanyeel gudihiisa, weedha Cibraaniga ah ee “fiid iyo subax” waxaa loo turjumay sidii mar walba loo turjumo; laakiin aayadda tiirka dhexe iyo aasaaska Adventism-ka ah, weedhaas si fudud ayaa loogu turjumay “maalmo.” Saameyn noocee ah baa ku hoggaamisay turjubaanadii Kitaabka King James inay sameeyaan iskhilaaf sidan u muuqda? Waxay weedhan ku turjumeen aayadda lix iyo labaatanaad si waafaqsan sida ay uga muuqato meel kasta oo kale oo weedhaasi kaga jirto Kitaabka intiisa kale. Laakiin laba iyo toban aayadood ka hor aayadda lix iyo labaatanaad, aayadda afar iyo tobnaad, bini’aadannimadoodu waxay saaraysay kala-sooc gaar ah jawaabta su’aasha aayadda saddex iyo tobnaad. Oo su’aasha aayadda saddex iyo tobnaad waxaa ku jiray hal eray (allabari), kaas oo aan ahayn in Kitaabka lagu daro. Ilaah wuxuu doonayay in aayadda afar iyo tobnaad si qoto dheer oo aad u gaar ah u soo baxdo. Isagoo sidaas samaynaya, wuxuu kaloo aqoonsiiyey wixii Jibriil lagu amray inuu Daanyeel fahansiiyo.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Aayadda lix iyo tobnaad, Ciise wuxuu ku amray Gabriyel inuu Daanyeel fahamsiiyo aragtida mar’eh, inkasta oo Daanyeel uu doonayay inuu fahmo aragtida châzôn ee taariikhda nebiyadeed. Aayadda lix iyo labaatanaad waxay leedahay “araggii fiidkii iyo subaxyadii oo la sheegay” wuxuu ahaa “run.” Aragtida châzôn waxay ahayd “aragti” nebiyadeed oo la arkay, laakiin aragtida mar’eh waa la “sheegay,” maxaa yeelay waa lagu hadlay. Waxaa lagu hadlay aayadda afar iyo tobnaad markii Palmoni yidhi, “ilaa laba kun iyo saddex boqol oo fiid iyo subax; markaas ayaa meesha quduuska ah la nadiifin doonaa.” Aayadda lix iyo labaatanaad waxay adeegsanaysaa oraahda “fiidkii iyo subaxyadii,” iyadoo ku tilmaamaysa inay tahay aragtidii “la sheegay” si loo muujiyo kala duwanaanshaha u dhexeeya labada aragti ee ku jira Daanyeel cutubka siddeedaad. Aragtidii taariikhda nebiyadeed ee Daanyeel “arkay”, oo uu Daanyeel jeclaa inuu fahmo, way ka duwanayd aragtidii “la sheegay” ee Daanyeel “maqlay”. Waxaase ka sii muhiimsan, aragtidii Daanyeel “maqlay” waxay ahayd aragtidii Gabriyel loo xilsaaray inuu Daanyeel ka siiyo fahamkeeda.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Aadmiga ka qaybqaatay qorista Kitaabka Quduuska ah ayaa cutubka siddeedaad ee Daanyeel toban jeer ku diiwaangeliyey erayga “vision”, taasna markay sameeyeen waxay qariyeen kala-duwanaanta u dhexeysa riyo la “arkay” iyo riyo kale oo la “maqlay”. Sidaas markay yeeleenna, waxay mugdi geliyeen xoogga saaridda tilmaamaysa in ujeeddada Masiixu ahayd in Daanyeel uu fahmo riyadii uu “maqlay”, taasoo ka sarraysa fahamka riyadii uu “arkay”. Hadda waxaan tixgelin karnaa waxa Jibriil sameeyo si uu u guto hawshii loo igmaday.

> So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

> Markaasuu u soo dhowaaday meeshii aan taagnaa; oo goortuu yimid, waan cabsaday, oo wejigaygii baan ku dhacay; laakiinse wuxuu igu yidhi, Garoow, wiilka Aadanow; waayo, wakhtiga ugu dambaysta ayaa aragtidu ahaan doontaa. Haddaba intuu ila hadlayey, hurdo aad u culus baa igu dhacday anigoo wejigayga dhulka u jeediya; laakiinse isagu wuu i taabtay, oo si qumman buu ii taagay. Oo wuxuu yidhi, Bal eeg, waxaan ku ogeysiin doonaa waxa dhici doona dhammaadka dambe ee cadhada; waayo, wakhtiga la amray ayaa dhammaadku ahaan doonaa. Daniel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Haddaba Gabriʼeel wuxuu hadda bilaabayaa hawshiisii ahayd inuu Daanyeel fahamsiiyo riyadii labada kun iyo saddexda boqol ee fiid iyo subax, taas oo run ah. Ugu horrayn wuxuu u sheegay in riyada taariikhda waxsii sheegidda, riyada châzôn, ay ahaan doonto “wakhtiga dhammaadka.” Dabadeed, intii Daanyeel ku jiray hurdo waxsii sheegid ah, Gabriʼeel ayaa taabtay Daanyeel oo istaajiyey si qumman. Wuxuu u sheegay, “Waxaan ku ogeysiin doonaa.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Taasu waa wixii Palmooni (Masiixa) uu Gabri’eel ku amray inuu sameeyo, markii uu yidhi, “Gabri’eelow, ninkan fahansii riyada mar’eh ee ku saabsan fiidnimada iyo subaxyada.” Gabri’eelna wuxuu leeyahay inuu Daanyeel “ogaansiin doono waxa dhici doona dhammaadka dambe ee cadhada.” Waa taa! Halkaas ayaa ku jirta “toddobada jeer” ee Laawiyiintii lix iyo labaatan! Waxaa qarinaya isla farsamadii nebinnimada ee uu Gabri’eel nebiyada si isdaba joog ah ugu hoggaamiyey inay ka markhaati furaan oo ay ku adeegsadaan qoraalladooda! Farsamadaasu waa “xarriiq dusheed xarriiq, halkan wax yar iyo halkaas wax yar.”

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Buugga “Thoughts on Daniel and the Revelation”, ee uu qoray Uriah Smith (kaas oo dhammaan Adventist-yadu, iyo xataa deriskooduba, ay tahay inay yaqaaniin), Smith wuxuu faallo ka bixinayaa aayadaha toddoba iyo tobnaad ilaa sagaal iyo tobnaad ee cutubka siddeedaad ee Daanyeel:

> “With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

> “Isaga oo hadal guud ku sheegay in dhammaadku iman doono wakhtiga la qoondeeyey, iyo inuu isaga ogeysiin doono waxa dhici doona dhammaadka ugu dambeeya ee cadhada, ayuu galaa fasiraadda riyada. Cadhada waa in loo fahmaa inay daboolayso muddo waqti ah. Wakhti noocee ah? Ilaah wuxuu dadkiisa Israa’iil u sheegay inuu cadhadiisa ku shubi doono iyaga xumaantooda aawadeed; sidaas darteedna wuxuu bixiyey tilmaamo ku saabsan ‘amiirka nijaasta ah ee sharka leh oo reer binu Israa’iil ah:’ ‘Qaado cimaamadda, oo ka qaad taajka.... Waan afgembiyi doonaa, afgembiyi doonaa, afgembiyi doonaa; mana sii jiri doonto, ilaa uu yimaado kan xaqa u leh; aniguna waan siin doonaa isaga.’ Yexesqeel 21:25–27, 31.”

> “Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

> “Halkan waxaa ah muddadii cadhada Ilaah ku soo degtay dadkiisii axdiga; muddadii meesha quduuska ah iyo ciidankaba lagu tumanayey cagaha hoostooda. Taajkii boqortooyada waa laga qaaday, oo taajkii madaxa laga siibay, markii Israa’iil loo hoos geeyey boqortooyadii Baabuloon. Mar kale ayaa la afgembiyey reer Maaday iyo Faaris, mar kalena reer Giriig, mar kalena reer Rooma, taas oo waafaqsan saddexda jeer ee nebiggu erayga ku celceliyey. Yuhuuddu markaas, iyagoo Masiixa diiday, wax yar dabadeed waxaa lagu kala firdhiyey guud ahaan oogada dhulka; Israa’iilkii ruuxiga ahaana wuxuu qaatay meeshii farcankii tooska ahaa; laakiin waxay ku jiraan hoos-imaad quwadaha dunida, wayna ku jiri doonaan ilaa carshigii Daa’uud mar kale la taago,—ilaa Kan ah dhaxal-sugihiisa sharciga ah, Masiixa, Amiirka nabadda, uu yimaado, markaasna isaga ayaa la siin doonaa. Markaas cadhadii way dhammaan doontaa. Waxa dhici doona dhammaadka ugu dambeeya ee muddadan, malaa’igtu hadda waxay u caddayn doontaa Daaniyeel.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Cadhada” uu Smith tilmaamayo waxay bilaabatay markii Manaseh ay reer Ashuur u kaxaysteen Baabuloon sannadkii 677 BC. Nasiibdarro, Smith wuxuu afgembigii Sidqiyaah ee 586 BC ka dhigayaa bilowga muddada “cadhada” ee aayadda sagaal iyo tobnaad. Smith si fudud ugama hadlo waxa ay ka dhigan tahay in aayaddu leedahay “dhammaadka ugu dambeeya ee cadhada.” Wuxuu ula dhaqmaa sidii ay si keliya u tahay “cadho,” hase yeeshee haddii uu jiro “dhammaadka ugu dambeeya” ee cadhada, naxwaha iyo caqligu waxay qasab ka dhigayaan in uu jiro ugu yaraan “dhammaadka ugu horreeya” ee cadhada. Smith wuu ogaa in toddobaatanka sannadood ee maxaabiisnimadu ay ka bilaabmeen weerarkii ugu horreeyey ee Nebukadnesar ku qaaday Yehooyaaqiim sannadkii 606 BC, laakiin wuxuu go’aansaday in bilowga muddada cadhadu yahay weerarkii saddexaad ee Nebukadnesar, kaas oo lagu fuliyey Sidqiyaah, boqorkii ugu dambeeyey ee Yahuudah.

> “Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

> “In kastoo aynu haysanno warbixin ka sii faahfaahsan oo ku saabsan noloshii hore ee isaga [Daanyeel] tan laga diiwaangeliyey nebi kasta oo kale, haddana dhalashadiisii iyo nasabkiisii waxa gebi ahaanba lagu daayey mugdi, marka laga reebo inuu ka tirsanaa farcankii boqortooyada, oo ay u badan tahay inuu ahaa reer Daa’uud, kaas oo waqtigaas aad u faro badnaa. Markii ugu horraysay wuxuu muuqdaa isagoo ka mid ah maxaabiistii sharafka lahayd ee Yahuudah, sannaddii kowaad ee Nebukadneesar, boqorkii Baabuloon, bilowgii toddobaatanka sannadood ee maxaabiisnimada, BC 606. Yeremyaah iyo Xabaquuq weli waxay ku dhawaaqayeen waxsii sheegyadooda. Yexesqeel wuxuu bilaabay wax yar dabadeed, wax yar ka dambaysana Cobadyaah; hase yeeshee labaduba waxay dhammaysteen hawshoodii sannado badan ka hor dhammaadka muddadii dheerayd oo iftiinka lahayd ee Daanyeel. Saddex nebi oo keliya ayaa ka dambeeyey isaga, Xaggay iyo Sekaryaah, kuwaas oo qabtay xafiiska nebinnimada muddo gaaban oo isla waqti ah, BC 520–518, iyo Malaakii, kii ugu dambeeyey nebiyadii Axdiga Hore, kaas oo iftiimay muddo gaaban qiyaastii BC 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith si sax ah buu u gartay in “cadhada” ku xusan aayadda sagaal iyo tobnaad ay tahay xilli waqti ah. Si sax ah buu muddadaas ugu aqoonsaday inay tahay tuntidda meesha quduuska ah iyo ciidanka, iyada oo waafaqsan Daniel cutubka siddeedaad aayadda saddex iyo tobnaad, wuxuuna si sax ah u aqoonsaday barta ay ku dhammaanayso inay tahay Oktoobar 22, 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith qayb ahaan wuu saxnaa, hase yeeshee runta wuu seegay isagoo sameeyey wixii astaan u ahaa sida uu u dabaqi jiray waxsii sheegyada. Wuxuu u oggolaaday taariikhdu inay hagto fasiraaddiisa erayga waxsii sheegyada, halkii uu erayga waxsii sheegyadu ka hagi lahaa fahamkiisa taariikhda. Haddii aynu u oggolaanno Baybalka inuu qeexo taariikhda waxsii sheegyada, markaas waxaynu heli doonaa xogta saxda ah ee aynu taariikhda ugu wajihi karno.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Baybalku waxay ina baraysaa in kan nin ka adkaado, uu ninku addoonkiisa yahay.

> While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

> Iyagoo iyaga u ballanqaadaya xorriyad, iyagu qudhoodu waa addoommada qudhunka; waayo kii nin ka adkaado, isla kaas baa addoonsi gelinaya. 2 Butros 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manaseh waxaa maxaabiis ahaan loogu kaxeeyey Baabuloon sannadkii 677 BC. Halkaas ayay ahayd meeshii Yahuudah lagaga adkaaday oo addoonnimo lagu geliyey. Tani waa barta bilowga ah ee lagu matalay labadaba shaxda 1843 iyo tan 1850, kuwaas oo Sister White ay ansixisay inay sax yihiin. Smith wuxuu ku bilaabaa ku tuntidda hoos ee Daanyeel cutubka siddeedaad, aayadda saddex iyo tobnaad, Sidqiyaah, oo ahaa boqorkii ugu dambeeyey ee Yahuudah. Sidqiyaah wuxuu ahaa dhammaadka xukun sii socday, ee ma ahayn bilowgiisa. Sister White waxay tilmaamaysaa in maxaabiisnimadii Manaseh ee Baabuloon ay ahayd “hormaris” waxa iman lahaa. “Hormaris” waa lacag-hore, wuxuuna calaamad u yahay bilowga wax-iibsasho ay raaci doonaan lacago kale.

> “Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

> “Daacadnimo ayay nebiyadu ku sii wadeen digniinahoodii iyo waanadoodii; cabsi la’aanna waxay kula hadleen Manaseh iyo dadkiisii; hase ahaatee farriimihii waa la quudhsaday; Yahuudahii dib-u-gurashada ku dhacdayna ma ay dhegaysan. Si ay calaamad dhab ah ugu noqoto waxa ku dhici lahaa dadka haddii ay ku sii adkaystaan iyagoo aan toobad keenin, Rabbigu wuxuu oggolaaday in boqorkoodii ay qabtaan koox askar Ashuuriyaan ah, kuwaas oo ‘silsilado ku xidhay, oo Baabuloon u kaxeeyey,’ oo ahayd caasimaddoodii ku-meelgaarka ahayd. Dhibaatadan ayaa boqorkii miyirkiisii ku soo celisay; ‘markaasuu baryay Rabbiga Ilaahiisa ah, oo aad isu hoosaysiiyey Ilaaha awowayaashiis hortiisa, wuuna u tukaday Isaga; markaasaa laga aqbalay, oo baryadiisiina waa la maqlay, oo haddana Yeruusaalem ayaa lagu soo celiyey boqortooyadiisii. Markaasaa Manaseh ogaaday in Rabbigu Isagu yahay Ilaah.’ 2 Taariikhdii 33:11–13. Hase ahaatee toobaddan, in kastoo ay ahayd mid la yaab leh, waxay timid goor dambe si ay boqortooyada uga badbaadiso saamaynta halligta ee sannado badan oo caadooyin sanamcaabudnimo ah. Kuwo badan ayaa turunturooday oo dhacay, iyagoo aan mar dambe u soo kicin.” Prophets and Kings, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manaseh wuxuu calaamadeeyey “lacag-horumariska” bilaabay “habaarka” “toddobada wakhti,” kaas oo ahaa “cadhadii” ugu dambaysay, waayo “cadhadii hore” waxay durba bilaabatay markii boqortooyadii woqooyi maxaabiis ahaan loo kaxaystay 723 BC. Dabadeed markii Yehooyaaqiim la afgembiyey, oo Daanyeel maxaabiis ahaan loo kaxaystay, toddobaatankii sannadood ee maxaabiisnimada ee Yeremyaah tilmaamay waxay bilaabmeen 606 BC. Laba boqor ka dib Yehooyaaqiim, Yeruusaalem waa la burburiyey, oo boqorkii ugu dambeeyey ee dalka Yahuudah, Sidqiyaah, wuxuu daawaday iyadoo wiilashiisii hortiisa lagu laayey; dabadeed indhihii ayaa laga riday, waxaana maxbuus ahaan loogu kaxaystay Baabuloon.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith wuxuu xukunka horusocodka oo dhan u nisbeeyey Sidqiyaah, wuxuuna xukunkii Sidqiyaah u adeegsaday qoraalka caddaynta u ah mala-awaalkiisa. Xukunka Sidqiyaah, kaas oo ahaa “amiirka shar leh oo nijaasta ah,” wuxuu muujiyey in taajkii Yahuudah la qaadi doono ilaa Masiixu yimaado si uu boqortooyo u dhiso. Smith wuxuu yidhi, “waxay ku hoos jiraan awoodaha dunida, wayna ku sii jiri doonaan ilaa carshigii Daa’uud mar kale la taago,—ilaa Kan ah dhaxal-sugaha xaqa u leh, Masiixa, Amiirka nabadda, uu yimaado, markaasna isaga ayaa la siin doonaa.” Oktoobar 22, 1844, iyadoo la fulinayo Daanyeel cutubka toddobaad, iyo aayadaha saddex iyo tobnaad iyo afar iyo tobnaad, Masiixa, oo loo metelay Wiilka Aadanaha, wuxuu yimid Aabbaha hortiisa si uu boqortooyo u helo.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Waxaan arkay riyooyinkii habeenkii, oo bal eeg, mid u eg Wiilka Aadanaha ayaa la yimid daruuraha samada, oo u yimid Kii Jira tan iyo waayihii hore, oo waxaa lagu soo dhoweeyey hortiisa. Oo waxaa la siiyey xukun, iyo ammaan, iyo boqortooyo, si dadyowga oo dhan, quruumaha, iyo afafka oo dhammu ay isaga ugu adeegaan; xukunkiisu waa xukun weligiis ah oo aan idlaan doonin, boqortooyadiisuna waa tan aan la baabbi’in doonin. Daanyeel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Walaal White waxay xaqiijisaa in Daanyeel cutubka toddobaad, aayadaha saddex iyo toban iyo afar iyo toban, ay rumoobeen Oktoobar 22, 1844.

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

> “Imaatinka Masiixa isagoo ah Wadaadkeenna Sare ee soo galaya meesha ugu quduusan, si loo nadiifiyo meesha quduuska ah, sida lagu muujiyey Daanyeel 8:14; imaanshaha Wiilka Aadanaha ee u imanaya Kan Cimrigiisu Horeeyey, sida lagu soo bandhigay Daanyeel 7:13; iyo imaanshaha Rabbiga ee macbudkiisa, sida uu sii sheegay Malaakii, dhammaantood waa tilmaamo ka hadlaya isla dhacdadaas; tanina sidoo kale waxaa lagu matalay imaanshaha arooska ee arooska loo imanayo, sida uu Masiixu ku sharraxay masalka tobanka gabdhood ee bikradaha ah, ee Matayos 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith kama uusan ka hadlin qodobka muhiimka ah ee ah “dhammaadka ugu dambeeya ee cadhada.” Wuxuu ka fogaaday mabda’a Kitaabiga ah ee caddaynaya in Yahuudah laga adkaaday wakhtigii Manaseh, iyo in maxaabiisnimadii bilaabatay laba boqor ka hor Sidqiyaah, ay sidoo kale muujinaysay in Yahuudah horeba ugu jirtay hoos-imaatinka Baabuloon, ka hor intii aanu Sidqiyaah la kulmin masiirkiisii. Iyadoo waxyaalahan si cad looga tegey, haddana wuxuu weli yidhi, “halkan waxaa ah muddada cadhada Ilaah ee ka dhanka ah dadkiisa axdiga; muddada inta lagu jiro meesha quduuska ah iyo ciidanka lagu tuman doono.” Sidaas daraaddeed, wuxuu si toos ah ugu xidhayaa “muddada cadhada Ilaah” Daanyeel cutubka siddeedaad, iyo su’aasha ku jirta aayadda saddex iyo tobnaad ee ah “ilaa goorma.” Jawaabta ku jirta aayadda afar iyo tobnaadna waxay ahayd ilaa Oktoobar 22, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Kala firdhidda addoonsiga Baabuloon waxay ahayd taariikh horusocod ah oo bilaabatay 677 BC, kuna sii socotay ilaa 1844. Muddadaasu waxay u dhigantaa laba kun iyo shan boqol iyo labaatan sannadood, taas oo dabcan ah “toddobada wakhti” ee Laawiyiintii lix iyo labaatan. Dhammaadka muddadaas oo ku beegnaa Oktoobar 22, 1844, wuxuu Daanyeel siiyey markhaati labaad oo ku saabsan “aragtida mar’eh” ee laba kun iyo saddex boqol oo fiid iyo subax.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “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?” That period of time was the “seven times” of Leviticus twenty-six.

Jibriil waxaa loo sheegay inuu Daanyeel ka dhigo mid waxgarad ka noqda riyadaas, oo wixii Jibriil sameeyeyna waxay ahaayeen inuu bixiyo markhaati labaad oo ku saabsan taariikhda dhammaadka ee Oktoobar 22, 1844. Keliya ma ahayn inuu bixiyo markhaati labaad oo lagu adkeeyo taariikhda rumoobidda labada waxsii sheegid ee wakhtiga, balse sidoo kale, sida Smith si sax ah u tilmaamay, muddadii wakhtiga ee la xidhiidhay markhaatiga labaad ee 1844, waxaa lagu aqoonsaday aayadda saddex iyo tobnaad inay tahay muddadii meesha quduuska ah iyo ciidankuba lagu tuntay. Su’aasha ku jirta aayadda saddex iyo tobnaad waxay tahay, “Ilaa goormay ahaan doontaa riyada ku saabsan allabariga joogtada ah, iyo xadgudubka baabba’a, si meesha quduuska ah iyo ciidankaba loogu dhiibo in lagu tunto?” Muddadaas wakhtiga ahi waxay ahayd “toddobada goor” ee Laawiyiintii lix iyo labaatan.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Waxa Smith aanu arag, ama uu ka fogaaday inuu aqoonsado, waxay ahayd in “cadhada” ee aayadda sagaal iyo tobnaad ay ahayd “dhammaadka ugu dambeeya” ee cadhadaas. Haddii uu jiro “ugu dambeeya,” markaas sidoo kale waxa jira “ugu horreeya,” Danielna wuxuu qeexayaa goortii “cadhadii ugu horraysay” dhammaatay, cutubka kow iyo tobnaad. Wuxuu tilmaamayaa baabbanimada oo xukumi jirtay intii lagu jiray Qarniyadii Mugdiga, wuxuuna sheegayaa in baabbanimadu ay liibaan lahayd ilaa cadhadu ka dhammaysanto, ama ay dhammaato.

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

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

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Aayadda lix iyo soddonaad waxaa si weyn loo fahmaa inay tahay aayadda rasuul Bawlos uu si sarbeeb ah u soo xigtay warqaddiisii labaad ee reer Tesaloniika.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

> Ninna yuusan sinaba ha idinku khiyaanayn si kastaba ha ahaatee; waayo maalintaasu iman mayso ilaa marka hore uu yimaado riddoobid weyn, oo la muujiyo ninkaas dembiga ah, wiilka halaagga; kaas oo ka gees yimaada oo is-weyneeya wax kasta oo Ilaah la yidhaahdo ama la caabudo oo dhan; sidaas daraaddeedna isaga oo Ilaah iska dhigaya ayuu ku fadhiistaa macbudka Ilaah, isaga oo isu muujinaya inuu yahay Ilaah. 2 Tesaloniika 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“Ninkii dembiga” ee Bawlos, oo sidoo kale ah “wiilka halaagga,” kaas oo “iska soo hor jeeda oo is-weyneeya isagoo ka sarreysiinaya wax kasta oo Ilaah la yidhaahdo ama la caabudo,” sidoo kale waa “boqorka” “samayn doona siduu doono; oo isagu is-weynayn doonaa, oo is-magnafin doonaa isagoo ka sarreeya ilaah kasta.” Labada tuducba waxay ka hadlayaan baadariga Rooma. Daanyeel wuxuu qoray in baadarigu barwaaqaysan doono, taas oo micnaheedu yahay inuu hore u sii riixi doono, ilaa “cadhadu dhammaato.” Cadhada ku xusan aayadda lix iyo soddonaad hore ayaa loo “go’aamiyey.” Ereyga “go’aamiyey” micnihiisu waa “dhaawicid.”

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Baanimnimadu waxay heshay “dhaawaceedii dilaaga ahaa” sannadkii 1798, wakhtigaasna “cadhadii hore” waa la dhammaystiray ama waa la soo afjaray. Erayga “dhammaystirid” wuxuu ka dhigan yahay in wax la soo afjaro ama joogsadaan. Dhammaadka “cadhada” ee cutubka siddeedaad, iyo aayadda sagaal iyo tobnaad, wuxuu tilmaamay dhammaadka muddadii quduuska iyo ciidanku lagu tunti lahaa. Waxay ku dhammaatay 1844, hase yeeshee “cadhadii hore” waxay ku dhammaatay 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Cadhoodii u dambaysay” waxay dhammaatay sannadkii 1844, laba kun iyo shan boqol iyo labaatan sano ka dib markii boqor Manaseh ay reer Ashuur u kaxeeyeen Baabuloon sannadkii 677 BC. “Cadhoodii kowaad” waxay dhammaatay sannadkii 1798, laba kun iyo shan boqol iyo labaatan sano ka dib markii boqortooyadii woqooyi ee Israa’iil ay reer Ashuur addoonsi u kaxeeyeen sannadkii 723 BC.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Waxaa jira wax dheeraad ah oo laga oran karo “toddobada wakhti” ee qarsoon ee ku jira kitaabka Daanyeel, arrintaasna waxaan kaga hadli doonnaa maqaalkeenna xiga.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Oo malaa’igta kiniisadda reer La’odikiya u qor: Waxyaalahan waxaa leh Aamiin, Markhaatiga aaminka ah oo runta ah, Bilowgii uumista Ilaah; Anigu waan garanayaa shuqulladaada, inaadan qabow ahayn ama kulul ahayn; waxaan jeclaan lahaa inaad qabow ahaan lahayd ama kulul ahaan lahayd. Sidaas daraaddeed, maxaa yeelay waxaad tahay diirran-biyood, oo aadan qabow ahayn ama kulul ahayn, afkaygaan kaa mantagi doonaa. Maxaa yeelay waxaad tidhaahdaa, Anigu waan hodan ahay, oo maal baan ku batay, oo waxba uma baahni; mana garanaysid inaad tahay mid hoogan, oo caloolxun, oo miskiin ah, oo indha la’, oo qaawan.”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Halkan Rabbigu wuxuu ina tusayaa in farriinta ay tahay in loogu qaado dadkiisa iyada oo loo marayo adeegayaal uu isagu ugu yeedhay inay dadka digi doonaan aysan ahayn farriin nabad iyo ammaan ah. Ma aha mid aragti keliya ku koobban, balse waa mid wax-ku-ool ah dhinac kasta oo gaar ah. Dadka Ilaah waxaa farriinta loo diray La’odikiyaanka loogu matalay inay ku sugan yihiin meel ammaan jidheed ah. Waxay ku jiraan degganaansho, iyagoo rumaysan inay ku sugan yihiin xaalad sarreysa oo gaadhisyo ruuxi ah. ‘Waayo, waxaad leedahay, Anigu hodan baan ahay, oo maal baan ku kordhay, oo waxba iigama baahna; mana garanaysid inaad tahay belaaysan, oo laga naxo, oo miskiin ah, oo indhala’, oo qaawan.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

> “Khiyaano ka weyn oo ku dhici kara maanka aadanaha maxay noqon kartaa aan ahayn kalsooni ay ku qabaan inay sax yihiin iyagoo gebi ahaanba qaldan! Farriinta Markhaatiga Daacadda ahi waxay dadka Ilaah ka helaysaa iyagoo ku jira khiyaano murugo leh, hase yeeshee daacad ka ah khiyaanadaas. Ma oga in xaaladdoodu ay tahay mid laga tiiraanyoodo hortiisa Ilaah. Inta kuwa lala hadlayaa ay isugu hambalyeynayaan inay ku sugan yihiin xaalad ruuxi ah oo sarraysa, farriinta Markhaatiga Daacadda ahi waxay jebisaa amnigooda iyadoo cambaareyn naxdin leh ku muujinaysa xaaladdooda runta ah ee indho-la’aanta ruuxiga ah, saboolnimada, iyo hoogga. Markhaatifurkaas, oo aad u goyn badan oo daran, ma noqon karo qalad, waayo waa Markhaatiga Daacadda ah kan hadlaya, markhaatifurkiisuna waa inuu sax ahaadaa.” Testimonies, volume 3, 252.

Back to Articles