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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Kitaabka Daanyeel - Boqol iyo Lixdan iyo Sagaal

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Furfuridda Xargaha Nebinimada: Fahamka Astaan‑ahaanta “Qalcad” ee ku jirta Daanyeel

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Aayadda tobnaad ee cutubka kow iyo tobnaad ee Daanyeel, waxay isku xidhaa farriinta gudaha iyo tan dibadda erayga “qalcad.” Xidhiidhka ay la samaynayso waxsii-sheegiddii shan iyo lixdanka sannadood ee Ishacyaah, wuxuu aqoonsanayaa “qalcadda” waxsii-sheegidda dibadda inay tahay Ruushka, iyo “qalcadda” gudaha ee macbudka oo Masiixu taago isla taariikhdaas. Qalcadda dibadda, oo ku taal aayadda kow iyo soddonaad, laguna aqoonsaday “meesha quduuska ah ee xoogga,” waxay ka dhigan tahay boqor ama boqortooyo dhuleed. Qalcadda gudaha, ama meesha quduuska ah ee xoogga ee gudaha, waa macbudka uu Rasuulka Axdigu ku taago lix iyo afartan sannadood gudahood.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Meesha Ugu Quduusan ee macbudkaas (qalcadda), Ilaah wuxuu ku fadhiyaa meelaha samada.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Buugga Daanyeel waxaa ku jira laba eray oo Cibraani ah oo labadaba loo turjumay “meesha quduuska ah.” Mid waa “miqdash,” kan kalena waa “qodesh.” “Miqdash” wuxuu matali karaa meel quduus ah oo jaahil ah, ama meesha quduuska ah ee Ilaah, ama xataa qalcad adag. “Qodesh” se Kitaabka dhexdiisa waxaa keliya oo loo adeegsadaa in uu matalo meesha quduuska ah ee Ilaah. “Meesha quduuska ah” (miqdash) ee xoogga (qalcadda), ee aayadda kow iyo soddonaad ee Daanyeel cutubka kow iyo tobnaad, waxaa loo turjumay “meesha quduuska ah ee xoogga”; erayga Cibraaniga ah ee halkaas loogu turjumay “meesha quduuska ah”na waa “miqdash,” kaas oo matala Magaalada Rooma, taas oo ah astaanta xoogga Rooma taariikhda Rooma jaahilka ah iyo tan Rooma baabbanimada labadaba. Daanyeel labadan eray ee Cibraaniga ah wuxuu u adeegsaday si aad u taxaddar badan. Aayadaha ah tiirka dhexe ee Adventism-ka, waxaan ka helaynaa erayga “meesha quduuska ah.”

> 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Markaasaan maqlay quduus keliya oo hadlaya, quduus kalena wuxuu ku yidhi quduuskaas hadlayay, Ilaa goormay ahaan doontaa muujintii ku saabsanayd allabariga joogtada ah, iyo xadgudubka baabba’a keena, oo quduuska iyo ciidankaba loogu dhiibo in cagaha lagu tunto? Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna quduuska waa la nadiifin doonaa. Daanyeel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Ereyga Cibraaniga ah ee loo tarjumay “meesha quduuska ah” labada aayadoodba waa “qodesh,” waxaana keliyah loo adeegsadaa inay matasho meesha quduuska ah ee Ilaah. Aayadda kow iyo tobnaad, oo aqoonsanaysa Roomaankii jaahilka ahaa, gaar ahaan macbudka Pantheon ee ku yaal Magaalada Rooma, waxaan ka helaynaa erayga “meesha quduuska ah”; hase yeeshee aayaddaas eraygu waa erayga Cibraaniga ah ee “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Hubaal, isagu wuu is-weyneeyey xataa ilaa Amiirka ciidanka; oo allabarigii joogtada ahaa isaga aawadiis waa laga qaaday, meeshii quduuskiisuna waa la dumiyey. Daanyeel 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Meesha quduuska ah ee xoogga” ee aayadda kow iyo soddonaad ee Daanyeel kow iyo toban waa erayga Cibraaniga ah ee “miqdash,” wuxuuna la muuqdaa xiriir la leh erayga Cibraaniga ah ee lagu turjumay “qalcad” aayadaha toddobaad iyo tobnaad ee cutubka kow iyo tobnaad. Aayadda toddobaad boqorkii koonfureed wuxuu si toos ah u galay magaalada Rooma oo boqorkii woqooyi maxbuus ahaan buu u qabsaday, waayo wuxuu galay qalcaddiisa; laakiin aayadda tobnaad, boqorka woqooyi wuxuu u kacaa oo keliya “ilaa” “qalcadda,” maxaa yeelay wuxuu ku joogsaday xadka u dhexeeya boqortooyadiisa iyo Masar. Waa xadka Raafiya meesha ay aayadda xigtaa ka hadli lahayd. “Meesha quduuska ah ee xoogga” ee aayadda kow iyo soddonaad waa “miqdash”-ka “qalcadda.”

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Dagaalkii xuduudda ee Raphia wuxuu astaan u yahay dagaalka xuduudda ee Ukraine. Taariikhdaas nebiyadeed waxaa lagu gartaa fahamka in “madaxa” uu yahay boqortooyada ama boqorka; waa qalcadda xooggiisa; hase ahaatee, waxsii sheegiddu waxay ka hadlayso run gudaha ah iyo mid dibadda ah. “Macbudka xoogga” ee khadka dibadda waxaa matala macbudka “miqdash”, halka macbudka xoogga ee khadka gudaha uu matalo macbudka “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844 ilaa 1863 waxay ka dhigan tahay xariiq taariikh nebiyadeed ah oo muujinaysa shaabadaynta boqolka iyo afar iyo afartan kun. Labada kun iyo shan boqol iyo labaatanka sannadood ee kala firdhinta ee ka gees ahayd boqortooyada woqooyi waxay dhammaadeen 1798, isla labada kun iyo shan boqol iyo labaatanka sannadood ee ka gees ahayd boqortooyada koonfureedna waxay dhammaadeen 1844. Labadaas xariiq waxay matalaan dabeecadda hoose ee aadanaha iyo dabeecadda sare ee aadanaha. Dabeecadda hoose, oo ay matasho boqortooyada woqooyi, waa jidhka, dabeecadda sarena waa madaxa. Madaxu waa caasimadda boqortooyada, waana boqorka. Sawirkan darteed Masiixu wuxuu doortay Yahuudah, boqortooyada koonfureed, inuu magiciisa dhigo, caasimadduna waa Yeruusaalem. Yeruusaalem waa meesha uu ku yaal meesha quduuska ah ee runta ah ee xoogga, oo meeshaas quduuska ahna waxaa ku jira qolka carshiga ee boqorka, kaas oo ah madaxa.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Todobada jeer” ee Laawiyiintii lix iyo labaatanaad ku xusan waxay ahayd runta ugu dambaysa ee shaabadaynta sannadkii 1856, taas oo loogu talagalay inay awood siiso calan lagu dhammeeyo shaqada. Laga bilaabo 1844 ilaa 1863, Masiixu wuxuu damacsanaa inuu Ilaahnimadiisa ku midoobiyo aadannimada weligeed, laakiin aadannimadu way kacday.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Ma uu awoodin inuu wakhtigaas beddelo dabeecadda hoose ee dadka, waayo taasu waxay dhacdaa imaanshihiisa labaad. Markaas wuxuu dabeecadda sare ee dadka u beddeli doonaa suuraddiisa, isaga oo isku daraya madaxa aadanaha iyo madaxa Ilaahnimada. Madaxu wuxuu ahaa caasimadda boqortooyada. Madaxu wuxuu ahaa boqorka, oo markii Masiixu sameeyo isbeddelka ay Ilaahnimadu kula midoobayso bini’aadannimada, wuxuu isku daraa madaxa bini’aadannimada iyo madaxa Ilaahnimada gudaha quduuska Yeruusaalem, ee Quduuska ugu Quduusan, halkaas oo Masiixu la fadhiya Aabbihiis.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Kii guulaysta waxaan siin doonaa inuu ila fadhiisto carshigayga, sidaan aniguna u guulaystay oo aan ula fadhiistay Aabbahay carshigiisa. Kii dhego leh, ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Masiixu wuxuu ballanqaadayaa in kuwaas (La’odikiyaanka ah) ee ka guulaysta siduu isagu uga guulaystay (oo noqda Filadelfiyaan), lala fadhiisin doono isaga, meelaha jannada.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Kaas oo uu ku muujiyey Masiixa markii uu isaga ka sara kiciyey kuwii dhintay, oo uu fadhiisiyey gacantiisa midig meelaha samada, … Oo inagana wuu nala sara kiciyey, oo wuxuu naga wada fadhiisiyey meelaha samada ku jira ee ku jira Masiix Ciise. Efesos 1:20; 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Isku-xidhka labada ul ee Yexesqeel (aadannimada iyo Ilaahnimada) waxaa lagu dhammaystiraa meesha quduuska ah ee xoogga Ilaah (qodesh), isla wakhtigaas oo qalcadda xoogga (miqdash) loo aqoonsado furaha nebinnimada ee isku xira labada xarriiq ee gudaha iyo dibaddaba ee waxsii sheegidda uu Jibriil u yimid inuu Daaniyeel fahamsiiyo oo ku saabsan wixii ku dhici lahaa dadka Ilaah inta lagu jiro wakhtiga shaabadaynta boqol iyo afar iyo afartan kun. Masiixu wuxuu jeclaa inuu shaqadan ku dhammaystiro taariikhdii Milleriinta, laakiin shaqada waxaa fashiliyay fallaagadii 1863, hase yeeshee taariikhda 1844 ilaa 1863 weli waxay ahaanaysaa xarriiq muujinaysa shaqadaas la isku dayay.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Aayadda tobnaad ee Daanyeel cutubka kow iyo tobnaad waxa ku jirta furaha lagu fahmayo farriinta gudaha iyo tan dibadda ee aayadaha kow iyo tobnaad ilaa shan iyo tobnaad, kuwaas oo soo galay taariikhdeenna nebiyadeed sannadkii 2014. Aayadda tobnaad waxay tilmaamaysaa 1989, taas oo ah wakhtiga dhammaadka ee dhaqdhaqaaqa dib-u-habaynta ee boqolka iyo afarta iyo afartan kun, hase yeeshee sidoo kale waxa ku jira furaha u saamaxaya in 2014 loo aqoonsado calaamad-marxalad ku taal taariikhda shaabadaynta.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

22-kii Oktoobar, 1844, Rasuulkii Axdiga ayaa si kedis ah ugu yimid macbudkii uu isagu dhisay. Astaantaas jidka waxay ka dhigantaa 11-kii Sebtembar, 2001, markii malaa’igtii saddexaad mar kale timid, oo buunkii toddobaadna mar kale bilaabay inuu dhawaaqo. Markaas taariikhdii 1840 ilaa 1844 iyana waxay ahayd in dib loo soo celiyo, maxaa yeelay malaa’igtii soo degtay 11-kii Ogoosto, 1840 ma ahayn qof ka hooseeya Ciise Masiix, shaqadiisuna waxay ahayd inay dhulka ku iftiimiso ammaantiisa.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 ilaa 1844 sidoo kale waxay ka dhigan tahay muddada ka bilaabmaysa Sebtembar 11, 2001 ilaa sharciga Axadda ee dhawaan imanaya, sida ay 1844 ilaa 1863 u matasho Sebtembar 11, 2001 ilaa sharciga Axadda ee dhawaan imanaya. Walaashii White waxay taariikhda 1844 la waafajisaa taariikhda iskutallaabta, iskutallaabtuna waxay matalaysaa kala-qaybin laba taariikhood oo min saddex sano iyo badh ah, kuwaas oo labaduba is-waafaqaan. Iskutallaabtu waxay caddaynaysaa in taariikhdii ka horraysay ee ka bilaabatay 1840 kuna dhammaatay 1844, iyo taariikhda xigtay ee gaadhaysa 1863 ay yihiin laba taariikhood oo isbarbar socda, kuwaas oo labaduba matala muddada shaabadaynta.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Khadka kowaad oo ka bilaabma 1840 ilaa 1844 wuxuu matalaa guushii Adventistii Filadelfiya, halka khadka kale oo ka bilaabma 1844 ilaa 1863 uu matalo fashilka Adventistii La’odikiya. Labadaas kooxoodba waxaa lagu metelay cutubka tobnaad ee Daanyeel, waayo Daanyeel, isagoo matalaya bikradihii xigmadda badnaa ee guulaystay intii lagu jiray wakhtiga shaabadaynta boqol iyo afar iyo afartan kun, ayuu arkay muujintii; laakiin kuwii isaga la jirayna way ka carareen muujintii.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Oo maalintii afar iyo labaatanaad oo bisha kowaad ahayd, anigoo jooga dhinaca webiga weyn oo ah Xiddeqel; ayaan indhahaygii kor u taagay, oo eegay, oo bal eeg, nin baa joogay oo huwan maro wanaagsan, dhexdiisana waxaa ku xidhnaa dahab saafi ah oo Uufaas ah. Jidhkiisuna wuxuu u ekaa berullos, wejigiisuna wuxuu u ekaa hillaac, indhihiisuna waxay ahaayeen sida laambado dab ah, gacmihiisii iyo cagihiisuna midab ahaan waxay u ekaayeen naxaas la safeeyey, oo codkii hadalladiisuna wuxuu la mid ahaa codka dad badan. Oo aniga Daanyeel keliya ayaa arkay muujintii; waayo, nimankii ila joogay muujinta ma ay arkin; hase ahaatee gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan. Daanyeel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Cutubka toddobaad ee Daanyeel, ka dib markii Daanyeel arkay riyadii ku saabsanayd dugaagta wax cunta, Jibriil baa yimid si uu riyada u fasirro.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Anigoo Daaniyel ah ayaa ruuxaygu ku murugooday dhexda jidhkayga, oo muuqashooyinkii madaxayguna way i dhibeen. Markaasaan u soo dhowaaday mid ka mid ah kuwii halkaas taagnaa, oo waxaan weyddiistay runta waxyaalahan oo dhan. Sidaas daraaddeed ayuu ii sheegay, oo ii fahamsiiyey fasirka waxyaalahaas. Daaniyel 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Cutubka siddeedaad ee Daanyeel, dabadeed markii Daanyeel arkay riyadii ku saabsanayd bahallada macbudka, ayaa Jibriil yimid si uu riyada u fasiro.

> 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 waxay noqotay, markii aniga, aniga Daanyeel ah, aan arkay riyada oo aan doondoonay macnaheeda, bal eeg, waxaa hortayda istaagay wax u ekaa nin. Oo waxaan maqlay cod nin oo ka dhex yeedhaya qararka webiga Uulay, kaas oo qayliyey oo yidhi, Gabrii’eelow, ninkan riyada ha fahamsii. Daanyeel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Cutubka sagaalaad ee Daanyeel, dabadeed markii Daanyeel faham ka helay tirada sannadaha uu Yeremyaah sheegay oo lagu muujiyey qoraalladii Muuse inay yihiin habaar iyo weliba dhaarta Ilaah, ayaa Jibriil yimid inuu aragtida sharraxo.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Oo anigoo weli hadlaya, oo tukanaya, oo qiranaya dembigayga iyo dembiga dadkayga reer binu Israa’iil, oo baryadaydana hor keenaya Rabbiga Ilaahayga aawadeed buurta quduuska ah ee Ilaahayga; haa, anigoo weli hadlaya intii aan tukashada ku jiray, ayaa ninkii Jibriil, kii aan bilowgii riyada ku arkay, isagoo loo soo dedejiyey duulimaad degdeg ah, ii yimid oo i taabtay wakhtigii qurbaanka fiidkii. Oo isna wax buu i fahamsiiyey, wuuna ila hadlay, oo wuxuu yidhi, Daanyeelow, haatan waxaan u soo baxay inaan ku siiyo xigmad iyo waxgarasho. Daanyeel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Sidaas daraaddeed, markhaatiyo saddex ah oo dhammaantood ka yimid kitaabka Daanyeel ku salaysan, markii Jibriil uu Daanyeel cutubka tobnaad ku yidhaahdo in uu yimid si uu Daanyeel u fahamsiiyo waxa ku dhici doona dadka Ilaah maalmaha ugu dambeeya, Jibriil wuxuu fasirayaa “marah” dheddigta ah, taas oo ah riyo-sababeyneedii Daanyeel arkay oo kooxdii kale ka carartay.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Haddaba waxaan u imid inaan ku fahamsiiyo waxa ku dhici doona dadkaaga maalmaha ugu dambeeya; waayo weli riyadu waa maalmo badan. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Araggii Daanyeel arkay ee kala soocid ku keentay rumaystayaasha, waxay ahayd araggii muuqashadii Masiixa, araggii laba kun iyo saddex boqol oo sannadood, hase yeeshee waxay ahayd muujinta dheddigga ee araggaas. Waxay ahayd fahamka aragga muuqashada kediska ah ee Masiixa sida Rasuulka Axdiga oo Daanyeel (iyo kuwa uu Daanyeel metelo) u beddelay ekaanta Masiixa. Wixii “ku dhaca dadka Ilaah maalmaha ugu dambeeya” waxaa matala taariikhda Millerites-ka laga bilaabo 1840 ilaa 1844, iyo sidoo kale Millerites-ka laga bilaabo 1844 ilaa 1863. Koox ayaa ka cararta aragga iyagoo fallaagow ku jira, halka kooxda kalena rumaysad ku raacdo Masiixa ilaa Qolka ugu Quduusan, si ay isaga ula fadhiistaan meelaha jannada ku jira.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Laakiin markii Jabraa’iil fasirayo riyadii uu Ilaah ku beddelayo dadkiisa maalmaha ugu dambeeya ekaanta Masiixa, wuxuu soo bandhigayaa taariikhda dibadda ee dunida. Riyadii Daanyeel ee Masiixa ayuu Jabraa’iil u fasiray inay tahay taariikhda dibadda ee wakhtiga shaabadaynta ee boqol iyo afartan iyo afar kun. Marka, fasirka Jabraa’iil dhexdiisa, la gaaro taariikhda Sebtembar 11, 2001, taariikhda la adkaynayo inay ka horrayso sharciga Axadda ee aayadda lix iyo tobnaad, waxa keliya oo lagu garanayaa furaha fahamka ee lagu matalay “qalcadda” aayadda tobnaad. Sebtembar 11, 2001 waxaa bilaabmay inuu furmo saamaynta riyo kasta sidii giraangiro ku dhex jira giraangiro.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Markaasaa eraygii Rabbiga ayaa ii yimid, isagoo leh, Wiilka Aadanow, waa maxay maahmaahdaas aad ku leedihiin dalka reer binu Israa’iil, idinkoo leh, Maalmuhu way dheeraadeen, oo aragti kastuna way fashilantaa? Haddaba u sheeg iyaga, Sayidka Rabbiga ahu wuxuu leeyahay, Maahmaahdan waan joojin doonaa, oo mar dambe ma ay u adeegsan doonaan maahmaah ahaan reer binu Israa’iil dhexdooda; laakiinse waxaad ku tidhaahdaa, Maalmuhu waa soo dhowaadeen, iyo rumoobidda aragti kasta. Waayo, mar dambe guriga reer binu Israa’iil dhexdiisa kama jiri doonto aragti aan waxba tarayn iyo faal sasabasho leh toona. Waayo, anigu waxaan ahay Rabbiga; waan hadli doonaa, oo erayga aan ku hadlana wuu rumoobi doonaa; mar dambe dib looma dhigi doono; waayo, cimrigiinna, guriga caasiyoobayow, ayaan erayga ku hadli doonaa oo aan fulin doonaa, ayaa Sayidka Rabbiga ahu leeyahay. Haddana eraygii Rabbiga ayaa ii yimid, isagoo leh, Wiilka Aadanow, bal eeg, kuwa guriga reer binu Israa’iil waxay leeyihiin, Aragtida uu arkaa waa maalmo badan oo iman doona, oo wuxuu wax ka sii sheegaa wakhtiyo fogfog. Haddaba u sheeg iyaga, Sayidka Rabbiga ahu wuxuu leeyahay, Midnaba erayadayda mar dambe dib looma dhigi doono, laakiinse erayga aan ku hadlay waa la samayn doonaa, ayaa Sayidka Rabbiga ahu leeyahay. Yexesqeel 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Dhammaan giraangiraha nebinnimo ee ku dhex wareegaya giraangiraha kale ee nebinnimada ku jira taariikhdaas, waxaa jira hal giraangire oo Ruuxa waxyigu uu ardayda nebinnimada ee maalmaha ugu dambeeya ogeysiiyey inuu yahay giraangiraha lagu go’aamin doono masiirkooda weligeed ah. Xarriiqba xarriiq ka dambaysa, giraangirahaas waa inuu sidoo kale noqdaa riyadii Daanyeel arkay oo isaga u beddeshay ekaanshaha Masiixa, waayo taasu waa riyada tilmaamaysa waxa ku dhaca dadka Ilaah maalmaha ugu dambeeya.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Rabbigu si cad buu ii tusay in ekaanshaha bahalka la samayn doono ka hor intaan albaabka nimcadu xidhmin; waayo, taasu waxay noqon doontaa imtixaanka weyn ee dadka Ilaah, kaas oo masiirkooda weligeed ah lagu go’aamin doono. Mawqifkaagu waa isku dhex yaac is-khilaafsan oo sidaas u qasan, si ay u yaraadaan kuwa lagu khiyaaneeyo.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Muujintii 13 mawduucan si cad ayaa loo soo bandhigay; [Muujintii 13:11–17, ayaa la soo xigtay].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Tani waa imtixaanka ay tahay in dadka Ilaah maraan ka hor inta aan la shaabadayn. Kuwaas oo dhan oo daacadnimadooda Ilaah ku caddeeyey iyagoo xajinaya sharcigiisa, oo diiday inay aqbalaan sabti been-abuur ah, waxay hoos geli doonaan calanka Rabbiga Ilaaha ah ee Yehowah, oo waxay heli doonaan shaabadda Ilaaha nool. Kuwa runta ka timid jannada ka tanaasula oo aqbala sabtida Axadda, waxay heli doonaan summadda bahalka.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Imtixaanka lagu aqoonsado inuu yahay imtixaanka sanamka bahalka waa laba-geesood. Waa imtixaanka ka dalbanaya ardayga waxsii sheegidda inuu garto koboca sanamka bahalka, kaas oo ah isku-darka kaniisadda iyo dawladda ee Maraykanka ka hor sharciga Axadda. Sidoo kale waa imtixaanka ka dhex dhalinaya kuwa uu Daanyeel metelo ama kuwa cararay, ama sanamka bahalka ama ekaanta Masiixa. Kala-soociddu waxay ku salaysan tahay in bikradahaasu “aragaan riyadan weyn,” sidii Daanyeel u arkay, iyo inay ka cararaan iyo in kale. Furaha lagu arko riyada weyn waxaa metela erayga “qalcad.”

We will continue this study in the next article.

Waxaan sii wadi doonnaa daraasaddan maqaalka xiga.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Malaa’igta xoogga badan ee Yooxanaa wax baraayay ma ahayn qof ka hooseeya Ciise Masiix. Inuu cagtiisa midig saaray badda, tan bidixna dhulka engegan, waxay muujinaysaa qaybta uu ka qaadanayo dhacdooyinka ugu dambeeya ee muranka weyn ee uu la leeyahay Shayddaanka. Meeshan uu taagan yahay waxay tilmaamaysaa xooggiisa iyo amar-maamulkiisa ugu sarreeya ee uu ku leeyahay dhulka oo dhan. Muranku wuxuu sii xoogaysanayay oo sii adkaanayay qarniba qarni ka dambeeya, wuuna sidaas ku sii socon doonaa ilaa dhacdooyinka gabagabada, marka hawlgalka xeel dheer ee quwadaha gudcurku gaadho heerkiisa ugu sarreeya. Shayddaanka, isagoo la midoobay niman shar leh, wuxuu khiyaanayn doonaa dunida oo dhan iyo kaniisadaha aan aqbalin jacaylka runta. Laakiin malaa’igta xoogga badan waxay dalbanaysaa in dheg loo dhigo. Waxay ku qaylinaysaa cod weyn. Waa inuu kuwa Shayddaanka kula midoobay inay runta ka gees yimaadaan tusaa xoogga iyo amar-maamulka codkiisa.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Kaddib markii ay toddobadan onkod dhawaaqeen codadkooda, amarku wuxuu Yooxanaa ugu yimaadaa sida uu ugu yimid Daanyeel oo kale oo ku saabsan kitaabka yar: ‘Shaabad ku xidh waxyaalihii ay toddobada onkod ku dhawaaqeen.’ Kuwanu waxay khuseeyaan dhacdooyin mustaqbalka ah oo loo muujin doono siday u kala horreeyaan. Daanyeel wuxuu istaagi doonaa meeshiisii qaybta ahayd dhammaadka maalmaha. Yooxanaa wuxuu arkaa kitaabka yar oo aan shaabadnayn. Markaas waxsii sheegyadii Daanyeel waxay helaan meeshooda ku habboon ee ku jirta farriimaha malaa’igta kowaad, labaad, iyo saddexaad ee dunida loo gudbinayo. Furitaanka shaabadda kitaabka yaru wuxuu ahaa farriinta ku saabsan wakhtiga.”

> “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.

> “Buugga Daanyeel iyo Muujintuba waa mid keliya. Mid waa wax sii sheegid, kan kalena waa muujin; mid waa buug la shaabadeeyey, kan kalena waa buug la furay. Yooxanaa wuxuu maqlay qarsoodiyadii onkodadu ku dhawaaqeen, laakiinse waxaa lagu amray inuusan qorin.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Iftiinkii gaarka ahaa ee la siiyey Yooxanaa, oo lagu muujiyey toddobada onkod, wuxuu ahaa sawirid dhacdooyin dhici lahaa intii lagu jiray farriimaha malaa’igta koowaad iyo tan labaad.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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