Article

# The Book of Daniel - Number One

Kitaabka Daanyeel - Lambarka Koowaad

The Ulai and Hiddekel

Ulay iyo Xiddeqel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Wadaaddada iyo dadka intiisii kale waxay ku dhawaaqeen in waxsii sheegyada Daanyeel iyo Muujintii ay ahaayeen waxyaalo qarsoon oo aan la garan karin. Laakiin Masiixu wuxuu xertiisii u jeediyey erayadii nebi Daanyeel ee ku saabsanaa dhacdooyinka ka dhici lahaa wakhtigoodii, oo wuxuu yidhi, ‘Ku alla kii akhriyaa, ha garto.’ Matayos 24:15. Haddaba sheegashada ah in Muujintii ay tahay wax qarsoon oo aan la fahmi karin waxaa beeninaya cinwaanka buugga laftiisu: ‘Muujintii Ciise Masiix, taas oo Ilaah isaga siiyey, inuu addoommadiisa tuso waxyaalaha ay waajibka tahay inay dhowaan dhacaan.... Waxaa barakaysan kan akhriya, iyo kuwa maqla erayada waxsii sheegyadan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay.’ Muujintii 1:1–3.”

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Nebigu wuxuu leeyahay: ‘Waxaa barakaysan kii akhriya’—waxaa jira kuwo aan akhriyin; barakadu iyaga looma qoondeyn. ‘Iyo kuwa maqla’—waxaa kale oo jira kuwo diida inay maqlaan wax ku saabsan waxsii sheegyada; barakadu kooxdan looma qoondeyn. ‘Oo xajiya waxyaalaha halkaas ku qoran’—kuwo badan ayaa diida inay dhegaystaan digniinaha iyo tilmaamaha ku jira Muujintii. Midkoodna ma sheegan karo barakada la ballanqaaday. Dhammaan kuwa ku majaajilooda mawduucyada waxsii sheegga, oo ku jeesjeesa calaamadaha halkan si xurmaysan loo bixiyey, dhammaan kuwa diida inay noloshooda hagaajiyaan oo isu diyaariyaan imaatinka Wiilka Aadanaha, waxay ahaan doonaan kuwo aan barakaysnayn.

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Marka la eego markhaatiga Waxyiga, sidee bay dadku ugu dhiirradaan inay baraan in Muujintii ay tahay qarsoodi, ka baxsan gaadhista fahamka aadanaha? Waa qarsoodi la muujiyey, waana buug la furay. Barashada Muujintii waxay maskaxda u jeedisaa waxsii sheegyada Daanyeel, labaduna waxay soo bandhigaan waxbarid aad u muhiim ah oo Ilaah dadka siiyey, kuna saabsan dhacdooyinka dhici doona dhammaadka taariikhda dunidan.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Barashada Muujintii” waxay maskaxda u jeedisaa waxsii sheegyada Daanyeel. Dadka qaarkood waxay waxsii sheegid ku arkaan oo keliya gudaha kitaabka Daanyeel. Laakiin Daanyeel wuxuu soo bandhigaa laba xariiq oo run ah, runta matalaysa waxsii sheegyadiisuna waa lixda cutub ee ugu dambeeya ee kitaabkiisa. Lixda cutub ee ugu horreeya waxay soo bandhigaan waxsii sheegid sawir ahaan loo muujiyey, kuwaas oo, guud ahaan, weli aan la aqoonsan. Ka hor intaanan tixgelin lixda cutub ee ugu horreeya ee Daanyeel, waxaannu sharxi doonnaa sababta ay dhab ahaan u jiraan laba waxsii sheegid oo keliya oo lagu matalay lixda cutub ee ugu dambeeya ee Daanyeel. Sister White waxay tilmaantaa labada waxsii sheegid iyada oo tixraacaysa labada webi ee waaweyn ee Shinar. Marka aynu aqbalno astaanta ay soo bandhigtay, waxaynu helaynaa furaha lagu arko laba, oo laba keliya ah, waxsii sheegid oo ku jira lixda cutub ee ugu dambeeya ee Daanyeel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Iftiinkii Daanyeel Ilaah ka helay waxaa si gaar ah loogu bixiyey maalmakan ugu dambeeya. Riyooyinkii uu ku arkay hareeraha webiyada Ulaay iyo Hiddeqel, oo ah webiyada waaweyn ee Shincaar, waxay hadda ku jiraan geeddi-socodka rumoobidda, oo dhacdooyinkii oo dhan ee la sii sheegayna dhowaan bay rumoobi doonaan.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Aragtidii cutubka siddeedaad waxaa lagu bixiyey agagaarka webiga Ulay.

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

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

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Markii aannu soo qaadannay faqradka ka yimid Testimonies to Ministers, meesha Sister White ku xustay “Ulai iyo Hiddekel” oo ay ugu yeedhay “webiyada waaweyn ee Shinar,” waxaannu kala bixinaynay faqradkaas oo ka tirsan mid ka mid ah faallooyinka ugu muhiimsan ee ku saabsan daraasadda kutubta Daanyeel iyo Muujintii ee qoraallada Sister White. Qoraalkaas dhexdiisa waxay ku tidhi, “Waxaa loo baahan yahay daraasad aad uga dhow oo Erayga Ilaah ah; gaar ahaan Daanyeel iyo Muujintii waa in la siiyaa fiiro aan weligeed hore loo siin taariikhda hawshayada.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Haddii aynu si dhow u baranno labada aayadood ee ugu horreeya ee aynu hadda ka soo xigannay cutubka siddeedaad ee Daanyeel, waxay bixiyaan laba markhaati oo gudaha ah oo ku saabsan xaqiiqo inta badan la iska indhatiraa. Daanyeel wuxuu leeyahay, “sannaddii saddexaad ee” Belshaasar “waxaa ii muuqday riyo.” Dabadeedna wuxuu ku darayaa, “kaddib tii markii hore ii muuqatay.” Aayaddan waxaa loo fahmi karaa laba siyaabood, labadaas si kastaba ha ahaatee waxay keenayaan gunaanad isku mid ah.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Malaa’igii Jibriil wuxuu ahaa kii Daani’eel u keenay iftiinka waxsii sheegidda, sidii uu ula sameeyey nebiyada oo dhan, waayo wuxuu beddelay Shayddaan isagoo noqday kii samada iftiinka sida. Taas macnaheedu waa in qaanuun kasta oo waxsii sheegid ah oo ku yaal Qorniinka uu Jibriil hagay. Daani’eel ha fahmay ama yuusan fahmin, aayadda koowaad ee cutubka siddeedaad kuma koobna oo keliya inuu tilmaamayo aragti waxsii sheegid oo muhiim ah, balse aayadda gudaheeda wuxuu ku bixiyaa laba markhaati oo ku saabsan aragtidaas waxsii sheegid ee muhiimka ah. Waxa Daani’eel ku qoray aayadda koowaad waxay ahayd inuu helay muujin ka horraysay muujintii uu ka helay webiga Ulay. Muujintii webiga Ulay waxay timid sannaddii saddexaad ee Belshaasaar. Muujintii ka horraysay muujintii webiga Ulay waxay timid sannaddii koowaad ee Belshaasaar.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Sannaddii kowaad ee Belshaasar oo ahaa boqorkii Baabuloon, Daanyeel wuxuu ku riyooday riyo iyo waxyaalo madaxiisa ugu muuqday isagoo sariirtiisa saaran; dabadeedna riyadii buu qoray, oo nuxurka arrimaha ayuu sheegay. Daanyeel 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Aayadda koowaad ee cutubka siddeedaad, Daanyeel wuxuu tilmaamayaa in isaguna uu lahaa riyo sannaddii kowaad ee Belshaasar, waayo wuxuu leeyahay, “ka dib tii ii muuqatay markii hore.” Riyadii Ulaay ma waxay muuqatay ka dib riyadii sannaddii kowaad ee Belshaasar, mise riyadu ma waxay timid ka dib tii hore ee labada riyo ee isbarbar socda? Labada jawaabba waa sax. Riyada webiga Ulaay waa isla riyadii ku qoran cutubka toddobaad. Jibriil wuxuu adeegsanayaa mabda’a nebinnimada ee ah “ku celi oo sii ballaadhi,” isla mar ahaantaana qaanuunka ah in markhaatifurka laba lagu adkeeyo wax. Labada riyoba waxay ka hadlayaan boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Muujintii cutubka toddobaad waxay boqortooyooyinkaas u sawiraysaa sidii dugaag wax cuna, sidaasna waxay u xoojinaysaa oo ugu soo bandhigaysaa duruufahooda awoodda madaniga ah. Muujintii cutubka siddeedaadna waxay isla boqortooyooyinkaas ku sawiraysaa astaamo ka imanaya adeegga meesha quduuska ah ee Ilaah, in kastoo mid kasta oo ka mid ah astaamaha adeegga meesha quduuska ah si ula kac ah loo qalloociyey si ay u metelaan cibaado been-abuur ah. Daniel siddeed wuxuu sawirayaa isla boqortooyooyinkii ku jiray muujintii cutubka toddobaad, laakiin wuxuu boqortooyooyinka ku meeleeyaa duruufahooda diineed.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Aragtidii Ulay ee ku jirta Daanyeel cutubka siddeedaad waxay ku celinaysaa oo sii ballaarinaysaa aragtidii cutubka toddobaad. Cutubka toddobaad wuxuu tilmaamayaa dhinaca madaniga ah ee boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah, cutubka siddeedaadna wuxuu tilmaamayaa dhinaca diineed ee boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah. Marka tan la garto, ayaa haddana la fahmi karaa in cutubyada toddobaad iyo siddeedaad ay yihiin isla aragti. Cutubka sagaalaad waa meesha Jibriil u yimaado inuu bixiyo sharraxaadda curiyaha wakhtiga ee ku jira aragtida cutubka siddeedaad. Sidaa darteed, aragtida Ulay waxay matalaysaa cutubyada toddobaad, siddeedaad, iyo sagaalaad ee kitaabka Daanyeel. Webiga Hiddeqel ayaa markaas lagu soo bandhigayaa cutubka tobnaad.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Sannaddii saddexaad oo Kuuros oo ahaa boqorkii Faaris ayaa wax loo muujiyey Daanyeel, kaas oo magiciisa la odhan jiray Beltashaasar; oo waxaasuna run bay ahaayeen, laakiinse wakhtigii loo qabtay wuu dheeraa; oo isna wuu gartay wixii, oo wuxuu fahmay riyadii. Oo waagaas aniga Daanyeel ahu waxaan murugaysnaa saddex toddobaad oo buuxa. Anigu ma aan cunin kibis macaan, hilibna afkayga ma gelin, khamrina ma aan cabin, oo sinaba isma aan subkin ilaa saddexdii toddobaad oo buuxa dhammaadeen. Oo bishii kowaad maalinteedii afar iyo labaatanaad, anigoo jooga webiga weyn dhiniciisa, kaas oo ah Xiddeqel. Daanyeel 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Aragtida webiga Xiddeqel waxay soo bandhigaysaa taariikhda nebiyaysan ee boqorka woqooyi. Waxay ka bilaabataa kala daadsanaantii boqortooyadii Iskandar Weyne, waxayna tilmaamaysaa hirarka soo noqnoqda iyo dib-u-gurashada taariikhda xigta, halkaas oo ugu dambayntii labadii iska soo horjeeday ee keliya ee ka hadhay burburkii boqortooyadii hore ee Iskandar Weyne ay noqdaan boqor dhab ah oo koonfureed oo ka soo horjeeda boqor dhab ah oo woqooyi. Ugu dambayntiina waxay gaadhaa taariikhda baabanimada, taas oo markaas noqota boqorka ruuxiga ah ee woqooyi, kaas oo dhammaadka cutubka kow iyo tobnaad ku yimaadda dhammaadkiisa, Miikaa’iilna istaago, tijaabadii bini-aadmiguna xidhmato. Dulmar kooban ayaa ah in aragtida webiga Ulaay ay tahay aragtida gudaha ee meesha quduuska ah ee Ilaah iyo ciidankiisa, halka webiga Xiddeqel uu yahay aragtida dibadda ee cadowga Ilaah iyo dadkiisa inta lagu jiro isla taariikhdaas. Waxay adeegsanaysaa isla mabda’a laga helo toddobada kaniisadood iyo toddobada shaabadood ee Muujintii.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Wacdiyayaal badan wax dadaal ah ma geliyaan inay sharraxaan Muujintii. Waxay ugu yeedhaan buug aan faa’iido lahayn in la barto. Waxay u arkaan inuu yahay buug shaabadaysan, maxaa yeelay waxa ku qoran diiwaanka sawirro iyo calaamado. Laakiin magaca laftiisa ee loo bixiyey, ‘Muujintii,’ ayaa dafira mala-awaalkan. Muujintii waa buug shaabadaysan, hase yeeshee sidoo kale waa buug furan. Waxay diiwaangelisaa dhacdooyin yaab leh oo dhici doona maalmaha ugu dambeeya ee taariikhda dhulkan. Waxbarista buuggani waa caddaan oo qeexan, mana aha wax dahsoon oo aan la fahmi karin. Gudihiisa waxaa lagu qaadaa isla xariiqdii waxsii sheegidda sida ku jirta Daanyeel. Waxsii sheegidyo qaarkood Ilaah wuu soo celiyey, isagoo sidaas ku muujinaya in muhiimad la siiyo ay waajib tahay. Rabbigu ma soo celiyo waxyaalo aan ahayn kuwo cawaaqib weyn leh.” Manuscript Releases, volume 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Taariikhda gudaha iyo dibaddaba ee isla tan ah ee lagu matalay kitaabka Daanyeel ayaa lagu sii qaadaa kitaabka Muujintii. Marka laga soo tago iftiinka nebiyadeed ee ka soo baxa labadan riyo, waxaa kale oo jira xaqiijin ku saabsan habraaca fasiraadda Kitaabka Quduuska ah ee uu qaatay William Miller, dabadeedna ay qaadatay Future for America. Marka si sax ah loo eego, kitaabka Daanyeel, iyo weliba kitaabka Muujintii, waa kayd dahab oo buuxa oo lagu helo xaqiijinta mabaadi’da fasiraadda nebiyadeed ee Kitaabku isagu gudihiisa ku aqoonsado.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai oo ah mawduuca gudaha, iyo Hiddeqel oo ah kan dibadda, waxay sidoo kale matalaan labada waxsii sheegid ee la furayay “wakhtiga dhammaadka.” Ulai waxaa la furay “wakhtiga dhammaadka” sannadkii 1798, Hiddeqelna waxaa la furay “wakhtiga dhammaadka” sannadkii 1989, markaas oo, sida lagu tilmaamay Daanyeel kow iyo tobnaad, aayadda afartanaad, dalalkii matalayay Midowgii Soofiyeeti ee hore ay xaaqeen baabtiisnimada iyo Maraykanku.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Marka xaqiiqooyinkan la garto, markaas waxaa kaloo la garan karaa in labada aragti dhab ahaantii ay yihiin hal aragti, sida taariikhda nebiyadeed ee toddobada kiniisadood iyo toddobada shaabadood ay u matalaan isla taariikhda nebiyadeed. Labada aragti markaas waxay noqdaan jidkii Rabbigu ku adeegsaday dhaqdhaqaaqii hore ee malaa’igta koowaad, iyo waxa Rabbigu ku adeegsan doono dhaqdhaqaaqa hadda jira iyo kan mustaqbalka ee malaa’igta saddexaad, si uu u soo saaro hab imtixaan ah sida lagu sheegay Daanyeel cutubka laba iyo tobnaad, aayadaha sagaal iyo toban.

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

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

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Tusaale ahaan furfuriddii Hiddeqel ee 1989, ka fiirsada waxa waxyigu yidhi.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Kitaabka Muujintii dhexdiisa waxaa ku kulma oo ku dhammaada dhammaan buugaagta Kitaabka Quduuska ah. Halkan waxaa ku jira dhammaystirka kitaabka Daanyeel. Mid waa wax sii sheegid; kan kalena waa muujin. Kitaabkii la shaabadeeyey ma aha Muujintii, balse waa qaybtaas wax sii sheegidda Daanyeel ee ku saabsan maalmaha ugu dambeeya. Malaa’igtii waxay amartay, ‘Laakiinse adigu, Daanyeelow, erayada xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka.’ Daanyeel 12:4.” Falimaha Rasuullada, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Ulai iyo Hiddeqel labaduba waxay la xidhiidhaan maalmaha ugu dambeeya, hase yeeshee Adventism-ku waxa uu keliya diyaar u ahaa inuu qirto in 1798 ay ahayd “wakhtiga dhammaadka” ee Daanyeel, markaas oo buuggiisii la furfuri lahaa. Hase ahaatee, qaybta wax sii sheegidda ee “la xidhiidha maalmaha ugu dambeeya” si ka sii saxan waa lixda aayadood ee ugu dambeeya cutubka kow iyo tobnaad ee Daanyeel, waayo aayadahaasu waxay ku dhammaadaan Mikaa’iil oo istaagaya marka fursadda imtixaanka aadanuhu xidhanto.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Aragtidii xukunka, sida lagu aqoonsaday Daanyeel cutubyada toddobaad, siddeedaad iyo sagaalaad, waa la xidhay ilaa “wakhtiga dhammaadka” ee 1798. Iftiinkii (oo aragtidii Ulay ee la furay soo saartay) wuxuu ahaa ku dhawaaqidda furitaanka xukunka baadhista, ee ma ahayn xidhitaanka xukunka. Iftiinka lala furay aragtida Hiddeqel, wuxuu aqoonsanayaa xidhitaanka xukunka baadhista, waana sidoo kale qaybta ku jirta Daanyeel ee ka kooban “qaybta waxsii sheegidda ee la xidhiidha maalmaha ugu dambeeya.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Furitaankii 1798 wuxuu ku dhawaaqay furitaanka xukunka baaritaanka. Furitaankii 1989 wuxuu ku dhawaaqay soo-dhowaanshaha dhammaadka xukunka baaritaanka. Saxiixa Alfa iyo Oomeega si fudud ayaa loogu arki karaa kitaabka Daanyeel, laakiin keliya haddii aad garanayso waxa uu yahay, oo aad diyaar u tahay inaad raadiso.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Marka wakhtigii imtixaanku xidhmo ee Daanyeel cutubka kow iyo tobnaad, aayadda shan iyo afartan, saxiixa Alfa iyo Oomega waa la diiwaangeliyey. Bilowga Daanyeel wuxuu si qumman u muujinayaa meesha uu ku dhammaado. Wuxuu ku bilaabmaa dagaal dhab ah oo u dhexeeya Baabuloon dhab ah iyo Israa’iil dhab ah, waxaana guulaysata Baabuloonta dhabta ah.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Sannaddii saddexaad ee boqornimadii Yehooyaaqiim oo ahaa boqorkii dalka Yahuudah ayaa Nebukadnesar oo ahaa boqorkii Baabuloon u yimid Yeruusaalem, wuuna hareereeyey. Oo Rabbigu wuxuu gacantiisa geliyey Yehooyaaqiim, boqorkii Yahuudah, iyo qaar ka mid ah weelashii guriga Ilaah; kuwaas oo uu geeyey dalka Shincaar, oo uu geliyey guriga ilaahiisa; weelashiina wuxuu geeyey khasnadda guriga ilaahiisa. Daanyeel 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Daaniyeel cutubka kow iyo tobnaad, aayadda afartan iyo shanaad, waxaa ku soo dhammaanaya dagaal ruuxi ah oo u dhexeeya Baabuloonta ruuxiga ah, oo lagu astaysay “boqorka woqooyi”, iyo Israa’iilta ruuxiga ah, oo uu matalayo “buurta quduuska ah ee ammaanta leh”, waxaana Israa’iilta ruuxiga ah guul ka gaadhaysaa Baabuloonta ruuxiga ah.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Oo wuxuu teendhooyinka qasrigiisa ka taagi doonaa badaha dhexdooda, buurta quduuska ah ee ammaanta badan; hase yeeshee wuxuu iman doonaa dhammaadkiisa, oo midna ma caawin doono isaga. Oo wakhtigaas Miikaa'iil wuu kici doonaa, amiirka weyn oo u taagan carruurta dadkaaga; oo waxaa jiri doona wakhti dhib ah, kaas oo aan weligiis jiri tan iyo intii quruun jirtay ilaa wakhtigaas oo kale; oo wakhtigaas dadkaaga waa la samatabbixin doonaa, mid kasta oo laga helo isagoo ku qoran kitaabka. Daanyeel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Buugagga Daanyeel iyo Muujintii waa hal buug:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Buugagga Daanyeel iyo Muujintuba waa mid keliya. Mid waa sii sheegid, kan kalena waa muujin; mid waa buug la shaabadeeyey, kan kalena waa buug la furay. Yooxanaa wuxuu maqlay waxyaalaha qarsoon oo onkodadu ku dhawaaqeen, laakiin waxaa lagu amray inuusan qorin.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Labada buug, oo ah hal buug, waa farshaxanka ugu sarreeya ee waxbaridda nebiyadeed ee malaa’igta Jibriil. Tani waan qoreynayaa anigoo si buuxda u og in wixii Jibriil u gudbiyey Daanyeel iyo Yooxanaa ay ka yimaadeen Ciise, kaas oo ka helay Aabbaha. Ujeeddadaydu ma aha inaan Jibriil kor u qaado, balse waa inaan kor u qaado muujinta qotoda dheer ee caddaymaha ku jira labada buug, ee sida Alfa iyo Oomeega u dejiyey xeerar nebiyadeed oo fasiraadda kitaabiga ah, kuwaas oo ahayd in lagu matalo labada buug dhexdooda, haddii aynu diyaar u nahay inaynu aragno.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Aan idin xusuusiyo in, xilligan la joogo, ujeeddadayda iyo qasdigaygu aanu ahayn inaan soo bandhigo fasiraad ku saabsan labada waxsii‑sheegid ee webiyada Ulai iyo Hiddekel. Ujeeddadayda iyo qasdigaygu waa inaan ka hadlo waxsii‑sheegyada ku jira lixda cutub ee ugu horreeya ee kitaabka Daanyeel. Waxaan si fudud u caddaynayaa xaqiiqda ah in kitaabbada Daanyeel iyo Muujintii ay yihiin, malaha, kitaabbada ugu qotada dheer ee loo dhisay Erayga Ilaah. Waxay soo bandhigaan farriinta waxsii‑sheegga, iyagoo isla mar ahaantaana muujinaya dabeecadda Ilaah, iyagoo haddana isla mar ahaantaana tilmaamaya xeerarka qudhooda lagama maarmaanka u ah in la adeegsado haddii qof doonayo inuu garto waxsii‑sheegyada, oo weliba garto Kii soo saaray waxsii‑sheegyada.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Tusaale kale oo muujinaya qotoda dheer ee kutubta waa sida Daanyeel u soo bandhigay “todobada wakhti” ee Laawiyiintii lix iyo labaatan. Wax sii sheegidda “todobada wakhti” waxay ahayd, waana inay ahaataa, “dhagaxii turunturoodka” u ah dadka Ilaah, labadaba reer binu Israa’iilkii hore, dhaqdhaqaaqii Milleriyiinta ee malaa’igtii kowaad, iyo weliba dhaqdhaqaaqa hadda jira iyo kan mustaqbalka ee malaa’igta saddexaad. “Dhagax turunturood”, sida qeexid fudud lagu fahmo, waa wax aanad arag, in kastoo uu si cad halkaas u yaal. Sidaas daraaddeed, marka aad ku garto “todobada wakhti” kitaabka Daanyeel, waxaad arkaysaa inay si cad halkaas ugu jiraan, hase yeeshee waxaad kaloo arkaysaa inay ka qarsoon yihiin kuwa doorta inaanay arag.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

In wax la qarinayo iyadoo naxwe ahaan si fagaare ah u yaal waa guul aad u qoto dheer; waana wax aan lagu dhex-gelin karin sheeko-murtiyeed kasta oo qarsoodi ah oo aadmi qoray. Waa farshaxan heer sare ah, maxaa yeelay halkaas bay taal, si cad oo muuqata ugu hor taalla cid kasta oo aan doonaynin inay kufaan; hase yeeshee waa wax aan suurtagal u ahayn in ay arkaan kuwa iyagu doorta inay kufaan. Waa, sida loo yidhaahdo, “ku qarsoon iyadoo si cad loo arkayo.” Waxaa lagu gaadhaa isu-geynta aadannimada iyo Ilaahnimada.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Waxaan sheegashadaas u jeedinayaa, waayo waxaan doonayaa inaan halkan innagu xusuusiyo in uu jiro waxbarid Katoolik ah oo ku dhex jirta Adventism, ugu yaraan tan iyo daabacaaddii Questions on Doctrine sannadkii 1957, taas oo sidoo kale madaxeedii xaqdarrada ahaa ka dhex taagtay dhaqdhaqaaqan runta haatan taagan ee Future for America. Fikraddaasi waxay tahay in Masiixu, markuu jidhka qaatay, aanu qaadan jidhkii uu Maryan ka dhaxlay. Dabcan, kuwa waxbariddan difaaca si sidaas ah uma dhahaan, hase ahaatee taasu haddana waa waxa ay barayaan. Waxaan ugu yeedhayaa waxbarid Katoolik ah, maxaa yeelay qodobka ah in jidhkii Masiixu u daahir ahaa sida jidhkii Aadan ka hor intuusan dembaabin, waa isla caqligii shayaadiinta ahaa ee Kaniisadda Katooligu adeegsatay iyagoo wata waxbariddooda ku saabsan waxa loogu yeedho “immaculate conception.” Haddii aadan aqoon u lahayn waxbariddaas jaahiliga ah ee “immaculate conception,” waxay baraysaa in jidhkii Masiixu si ka sarraysa dabiicadda loogu sameeyey sida dabeecaddii hoose ee Aadan ahayd ka hor intuusan isaga iyo Xaawo dembaabin; ama, sida la sheegto, Masiixu wuxuu lahaa dabeecaddii Aadan ee aan dhicin oo aan dembi lahayn. Waxay kaloo baraysaa in Maryan qudheeda si mucjiso ah loo siiyey dabeecadda jidheed ee Aadan ee aan dhicin ka hor intuusan dembaabin, si ay u noqoto weel qumman oo Ruuxa Quduuska ahi uu ku jidhaysiiyo ilmaha Ciise jidhkeedaas qumman.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Dabcan, kuwa ku jira Adventism-ka ee taageera isla gunaanadkaas ku saabsan jidhkii Ciise, ma tilmaamaan wax mucjisooyin ah oo la xiriira Maryan, hase yeeshee waxay qalloociyaan tuducyada Sister White iyo Kitaabka Quduuska ah, si ay u baraan isla fikraddaas Kaatooligga ah. Maxaan hadda uga bayray oo uga leexday doodda kitaabka Daanyeel? Taas ayaan ka jawaabi doonaa.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Qaab-dhismeedka iyo hannaanka mucjisada leh ee Daanyeel iyo Muujintii waxaa lagu dhammaystiray isu-geyn bini-aadannimo iyo Ilaahnimo ah. Ciise waa Erayga Ilaah, Baybalkuna waa Erayga Ilaah. Dabeecadda Ciise ee Ilaahnimada iyo bini-aadannimada si buuxda ayaa loogu muujiyey Baybalka. Erayada ku jiraa waa kuwo Ilaah ka yimid, waxaana ku jira xoogga wax-abuurka ee beddeli kara qalbiyada iyo maanka. Erayadaasu waa isla awooddii wax kasta jiritaan ku keentay. Laakiin nimankii Ilaah doortay inay noqdaan qalabkiisa diiwaangelinta Baybalka, dhammaantood waxay ahaayeen dembilayaal. Qaybta bini-aadannimada ee isu-dheellitirkaas waxaa matala aadanayaal dhacay. Baybalku waa isu-geyn bini-aadannimo iyo Ilaahnimo ah, nebiyaduna waxay ahaayeen dembilayaal, sida ilmo kasta oo Aadan ka dhashay uu ahaa. Masiixu weligiis dembi kuma samayn fikir, hadal, ama fal. Hase yeeshee, wuxuu qaatay jidhkii Maryan kaddib afar kun oo sano oo hoos-u-dhac ah. Haddii uu runtii qaatay dabeecaddii hoose ee jidheed ee Aadan ka hor intii Aadan dembaabin, waxay ka dhignaan lahayd in qoraa kasta oo Baybalka ka mid ahi uu isna dembi-laawe ahaa.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

“Ku qarsoonaanta meel si cad u muuqata” ee “toddobada jeer” ku jirta kitaabka Daanyeel waxaa la fuliyey, ma aha oo keliya ereyadii uu Daanyeel qoray, balse sidoo kale waxaa sii xoojiyey aadanaha dhacay ee turjumay Kitaabka King James. Aadanaha dhacay ayaa laba jeer taabtay kitaabka Daanyeel, oo wixii halkaas lagu fuliyeyna waxay ahaan lahaayeen wax aanay suuragal u ahayn qof bani-aadan ah inuu sameeyo la’aanteed ilaalinta rabbaaniga ah ee qaddarinta Ilaah.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Maqaalkayaga xiga waxaynu bilaabi doonnaa inaan muujinno sida Ilaahnimada iyo aadannimadu ugu qariyeen “todobada jeer” ee Laawiyiintii lix iyo labaatan si muuqata oo horta yaalla kitaabka Daanyeel, waayo, Ilaah hore buu u ogaa, xataa wuu u qorsheeyey, in ay noqoto “dhagaxa lagu turunturoodo” ee imtixaanka u ah kuwii ku jiray dhaqdhaqaaqa malaa’igta kowaad, iyo sidoo kale kuwii ku jiray dhaqdhaqaaqa malaa’igta saddexaad.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Iftiinkii Daanyeel ka helay Ilaah waxaa si gaar ah loo siiyey maalmahan ugu dambeeya. Ru’yoyinkii uu ku arkay agagaarka webiyada Ulay iyo Hiddeqel, kuwaas oo ah webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodkii rumoobidda, oo dhacdooyinkii oo dhan ee horay loo sii sheegayna dhowaan way dhici doonaan.” Testimonies to Ministers, 112.

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