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# The Book of Daniel - Number Forty-Two

Kitaabka Daanyeel - Lambarka Afartan iyo Laba

Connecting Links

Xidhiidhiyeyaasha Isku Xira

Author

Jeff Pippenger

Published

January 6, 2024

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John the Baptist was a connecting link prophet.

Yooxanaa Baabtiisaha wuxuu ahaa nebi xidhaya isku xirka.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Nebi Yooxanaa wuxuu ahaa xidhidhkii isku xidhayey labada xilli ee maamulidda Ilaah. Isagoo ah wakiilka Ilaah, ayuu si cad u istaagay si uu u muujiyo xidhiidhka ka dhexeeya sharciga iyo nebiyada iyo xilliga Masiixiga. Isagu wuxuu ahaa iftiinkii yarraa, kaas oo ay ahayd in uu daba galo iftiin ka weyn. Maskaxda Yooxanaa waxaa iftiimiyey Ruuxa Quduuska ah, si uu iftiin ugu faafiyo dadkiisa; hase ahaatee, iftiin kale weligiis kuma ifin oo weligiisna ma iftiimi doono si caddaan ah dadka dhacay sida kan ka soo baxay waxbaridda iyo tusaalaha Ciise. Masiixa iyo hawshiisaba si aan aad u caddayn ayaa loo fahmay sida loogu sii muujiyey allabaryadii hooska ahaa. Xataa Yooxanaa si buuxda uma uu garan mustaqbalka, nolosha aan dhimanayn ee Badbaadiyaha lagu helo.” The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Ciise sidoo kale wuxuu ahaa nebi isku xira.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> “Masiixu wuxuu jidka ka furay dhulka ilaa samada. Isagu waa xidhiidhka isu haya labada dunood. Wuxuu jacaylka iyo is-hoosaysiinta Ilaah u keenaa dadka, wuxuuna dadka, iyada oo loo marayo mudnaantiisa, kor ugu qaadaa inay la kulmaan dib-u-heshiisiinta Ilaah. Masiixu waa jidka, runta, iyo nolosha. Waa hawl adag in la sii daba galo, tallaabo tallaabo, si xanuun leh oo gaabis ah, horay iyo korba, iyada oo lagu socdo jidka daahirnimo iyo quduusnimo. Laakiin Masiixu wuxuu sameeyey diyaar-garow ku filan oo uu ku bixiyo firfircooni cusub iyo xoog rabbaani ah tallaabo kasta oo horumar ah ee nolosha rabbaaniga ah. Tanu waa aqoonta iyo waayo-aragnimada ay dhammaan kuwa xafiiska jooga doonayaan, waana inay haystaan, haddii kale maalin kasta waxay ceeb ku soo dejiyaan qaddiyadda Masiixa.” Testimonies, volume 3, 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Hawshii nebinnimo ee Yooxanaa Baabtiisaha waxaa ku jiray isku xidhidda maamulkii kan dhulka iyo meesha quduuska ah ee jannada. Erayadii ugu horreeyey ee Yooxanaa yidhi markuu Ciise markii ugu horraysay arkay waxay ahaayeen:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> Maalintii xigtay Yooxanaa wuxuu arkay Ciise oo u imanaya xaggiisa, markaasuu yidhi, Bal eega Wanka Ilaah oo dembiga dunida qaada. Yooxanaa 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Laakiin inkasta oo Yooxanaa loo igmaday inuu aqoonsado kala-guurka ka imanaya Israa’iiltii hore una gudbaya Israa’iil ruuxiga ah, fahamkiisa ku saabsan kala-guurkaas wuu koobnaa.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> Masiixu wuxuu yidhi, isagoo Yooxanaa difaacaya, “Laakiin maxaad u baxdeen inaad aragtaan? Nebi miyaa? Haa, waxaan idinku leeyahay, oo nebi ka sii weyn.” Yooxanaa ma ahayn oo keliya nebi sii sheega dhacdooyinka iman doona, balse wuxuu ahaa ilmo ballan ah, oo Ruuxa Quduuska ah ka buuxay tan iyo dhalashadiisii, waxaana Ilaah u doortay inuu qabto hawl gaar ah oo dib-u-habeyn ah, isagoo dad u diyaarinaya inay Masiixa aqbalaan. Nebi Yooxanaa wuxuu ahaa xiriirkii isku xidhayay labada axdi-dhaqan.

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> “Diinta Yuhuuddu, taasoo ka dhalatay ka fogaanshahoodii Ilaah, badankeed waxay ku koobnayd xaflado iyo caadooyin. Yooxanaa wuxuu ahaa iftiinkii yaraa, kaas oo ay ahayd in uu ka hor maro iftiin ka weyn. Isagu wuxuu ahaa inuu gilgilo kalsoonida dadka ee caadooyinkooda, oo uu dembiyadooda xusuusiyo, oo uu u hoggaamiyo towbadkeen; si ay ugu diyaar garoobaan inay qiimeeyaan hawsha Masiixa. Ilaah wuxuu Yooxanaa kula hadlay waxyiga, isagoo iftiiminaya nebigii si uu uga fogeeyo maanka Yuhuudda daacadda ah khuraafaadka iyo gudcurka, kuwaas oo ay waxbaris been ahu jiilal badan ku dul ururinaysay.”

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> “Xertii ugu yarraa ee Ciise raacay, oo markhaati ka ahaa mucjisooyinkiisa, oo dhegaystay casharradiisa rabbaaniga ah ee waxbaridda, oo maqlay erayadii qalbiqaboojiska ahaa ee bushimihiisa ka soo dhacay, wuxuu lahaa mudnaan ka weyn tii Yooxanaa Baabtiisaha, waayo wuxuu haystay iftiin ka sii caddaan badan. Iftiin kale ma jiro oo ku ifay, ama weligiis ku ifi doona, garaadka aadanaha dembiilaha ah ee dhacay, marka laga reebo ka lagu gudbiyey, oo welina lagu gudbiyo, kan ah iftiinka dunida. Masiixa iyo hawshiisaba si aan caddayn oo daciif ah ayaa loogu fahmay allabaryadii hadhka ahaa. Xataa Yooxanaa wuxuu u maleeyey in boqortooyada Masiixu ay Yeruusaalem ka jiri doonto, iyo inuu dhisi doono boqortooyo ku meel gaadh ah, taas oo dadkeedu ay quduus ahaan doonaan.” Review and Herald, April 8, 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Rasuul Bawlosna wuxuu kaloo ahaa nebi-xidhiidh ah oo lagu aqoonsanayo adeegsiyada nebinnimada ee kala-guurka tooska ah ee ka imanaya waxa muuqda una gudbaya waxa ruuxiga ah. Wuxuu gartay in Yeruusaalemta muuqata aanay mar dambe ahayn Yeruusaalemtii nebinnimada, waayo markaasay u gudubtay Yeruusaalemta jannada ah.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Waayo, Haagar waa Buur Siinay oo Carabiya ku taal, oo u dhiganta Yeruusaalemta haatan jirta; iyaduna addoonnimo ayay kula jirtaa carruurteeda. Laakiin Yeruusaalemta sare ku jirtaa waa xor, waana hooyadeenna innaga oo dhan. Galatiya 4:25, 26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

Cutubka labaad ee 2 Tesaloniika, kaas oo aynu ka fiirsanay, Bawlos wuxuu aqoonsaday in Roomaankii jaahiliga ahaa ee dhabta ahi uu ahaa xoogga xannibay Roomaankii ruuxiga ahaa ee baabbanimada inuu carshiga fuulo ilaa sannadkii 538. Cutubkaas gudaheeda wuxuu ku aqoonsanayaa in “ninka dembiga” ah ee ku fadhiya macbudka Ilaah uu ahaa isla “boqorkii” Daanyeel ku aqoonsaday cutubka kow iyo tobnaad, aayadda soddon iyo lix. Caddaynta ah in “boqorka woqooyi” ee lixda aayadood ee ugu dambeeya Daanyeel 11 uu yahay baabbanimadu waxay noqotay furaha lagu adkeeyey qaab-dhismeedka runta ee Future for America ay adeegsatay tan iyo korodhkii aqoonta ee 1989.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

Cutubkaas laftiisa, Bawlos wuxuu aqoonsaday hawshii Roomaankii jaahiliga ahaa ee xannibaysay soo bixitaankii baabtiiska, ilaa wakhtigii Roomaankii jaahiliga ahaa laga qaadi lahaa; sidaas darteedna wuxuu caddeeyey in “kan joogtada ah” ee ku jira kitaabka Daanyeel uu ahaa Roomaankii jaahiliga ahaa. Runtaasu waxay noqotay furihii dhabta ahaa ee lagu aasaasay qaab-dhismeedka runta kaas oo soo saaray korodhka aqoonta sannadkii 1798.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

Taariikhda William Miller, farriinta waxaa lagu dhawaaqay xilli isbeddel ka imanaya dhaqdhaqaaqii Filadelfiya loona gudbayo dhaqdhaqaaqii La’odikiya uu dhacayey. Taariikhda Future for America, isbeddelka ka imanaya dhaqdhaqaaq La’odikiya loona gudbayo dhaqdhaqaaqa Filadelfiya ayaa hadda dhacaya.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

Runta uu Bawlos ku soo bandhigay 2 Tesaloniika ee aqoonsatay kala-guurka ka imanaya Roomaankii jaahiliga ahaa ee muuqda una gudbaya Roomaankii baabbanimada ahaa ee ruuxiga ah ayaa noqotay qaab-dhismeedkii fahamka nebiyadeed ee Miller. Yooxanaa Baabtiisaha iyo Bawlos labadaba waxaa loo kiciyey inay sharxaan kala-guurka ka imanaya muuqda una gudbaya ruuxiga. William Miller waxaa astaan ahaan u matalayey Yooxanaa Baabtiisaha, waxaana hawshiisa lagama maarmaan u ahayd inuu garto xiriirka iyo kala-guurka u dhexeeya Roomaankii jaahiliga ahaa iyo Roomaankii baabbanimada ahaa, kaas oo ah kala-guurkii Yooxanaa loo kiciyey inuu aqoonsado.

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

Waxaa kitaabka Daanyeel ku jira shan tixraac oo ku saabsan “tan joogtada ah,” waxayna had iyo jeer ka horreeyaan astaan u taagan awoodda baabanimada. Marka laga eego duruufaha kala-guurka waxsii sheegista ee aynu ka fiirsanayno, shantan tixraac dhammaantood waxay ka kooban yihiin kala-guurka ka imanaya Roomaanka dhabta ah una gudbaya Roomaanka ruuxiga ah. “Tan joogtada ah” ee ku jirta kitaabka Daanyeel waa mid ka mid ah runnada lagu matalay labada loox ee Xabaquuq, sidaas darteedna waa run aasaasi ah oo ay ahayd in la difaaco; run ah oo ugu dambayntii lagu dabooli doono jawharad been ah iyo qadaadiic been-abuur ah. Ma aha wax iska dhacay in run kasta oo lagu matalay labadaas shax ee quduuska ah ay qoraan taageerooyin toos ah oo waxyi leh oo ku jira qoraallada Ellen White. In la diido mid kasta oo ka mid ah runnada aasaasiga ah (oo ay ku jirto “tan joogtada ah”), waa in isla mar ahaantaana la diido awoodda Ruuxa Waxsii sheegista.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Markaas waxaan arkay, marka la eego ‘Maalinlaha,’ in erayga ‘allabari’ lagu daray xigmadda dadka, oo uusan ka tirsanayn qoraalka; iyo in Rabbigu uu aragtida saxda ah ka siiyey kuwa ku dhawaaqay qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee ‘Maalinlaha;’ laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer.” Review and Herald, November 1, 1850.

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Kuwii “ku dhawaaqay qaylada saacadda xukunka,” waxay “kan joogtada ah” u fahmeen inuu yahay astaan jaahilnimo, iyo/ama Roomaanka jaahilka ah. Fahamkoodu waxa uu ka koobnaa xaqiiqda ah inay garanayeen in erayga “allabari” aanu ka tirsanaan tuduca ku jira Daanyeel, halkaas oo ay ku dareen tarjubaanadii (xigmad bani’aadmi ah) ee Kitaabka King James. Fahamka hormuudka ahi waxa kale oo uu ka koobnaa in “kan joogtada ah” mar walba lagu soo bandhigay xidhiidh la leh mid ka mid ah labada astaan ee awoodda baabada, iyo in jaahilnimadu (“kan joogtada ah”) mar walba ka horraysay astaanta baabada. Mar walba waxaa lagu aqoonsaday taxanaha ay ku soo galeen taariikhda waxsii sheegista. Buugaagta Daanyeel iyo Muujintuba marnaba kama leexdaan taxanaha taariikheed ee jaahilnimadu ka horrayso baabadnimada, oo marka kitaabka Muujintu soo bandhigo awoodda saddexaad ee wax baabbi’isa ee nebigii beenta ahaa, taxanahaas mar walba waa la ilaaliyaa.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

Iyadoo aan jirin tilmaantii Bawlos ee ahayd in waxyaalihii suugaaneed ee wax sii sheegidda ay u gudbeen kuwo ruuxi ah xilligii iskutallaabta, waxaa dhalanaya dhibaato la xiriirta saadaashii Masiixa ee burburka Yeruusaalem, taas oo laga helayo dhammaan Injiillada marka laga reebo Yooxanaa. Labada astaan ee baabtiisnimada papacy-ga ee ku xiran “kan joogtada ah” ee ku jira kitaabka Daanyeel waa karaahiyada baabba’a iyo xadgudubka baabba’a. Labadaas astaan waxay metelaan calaamadda bahalka (karaahiyada) iyo sawirka bahalka (xadgudubka).

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

Xadgudubka u saamaxaysa baabtiisnimada inay disho kuwa ay u aragto bidcooleyaal waa isu-imaatinka kaniisadda iyo dawladda, iyadoo kaniisaddu ay maamusho xiriirkaas. Sidaas darteed, Daanyeel wuxuu isu-imaatinka kaniisadda iyo dawladda, oo ah sawirka bahalka baabtiisnimada, u metelaa sidii xadgudubka baabba’a. Kitaabku sanamcaabudidda wuxuu ku tilmaamaa karaahiyo, oo dhammaan sanamcaabudidda awoodda baabtiisnimada waxaa lagu metelayaa sabtideeda sanamka ah, taas oo Yooxanaa ugu yeedho calaamadda bahalka, halka Daanyeel ugu yeedho karaahiyada wax baabbi’isa.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. 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. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Oo geesahoodna waxaa ka soo baxay gees yar, kaas oo aad u weynaaday xagga koonfureed, iyo xagga bari, iyo xagga dalka quruxda badan. Oo wuu sii weynaanayay ilaa ciidanka samada; oo wuxuu qaar ka mid ah ciidanka iyo xiddigaha ku riday dhulka, wuuna ku tuntay. Hubaalna, isagu xataa wuxuu isa sarraysiiyey ilaa Amiirka ciidanka; oo allabarigii joogtada ahaa ayaa isaga daraaddiis laga qaaday, oo meeshii meeshiisa quduuska ahaydna waa la dumiyey. Oo ciidan baa isaga loo siiyey inay ka gees noqdaan allabarigii joogtada ahaa xadgudub aawadiis, oo waxay runta ku tuureen dhulka; oo way hawl galeen, wayna liibaanen. Daanyeel 8:9–12.

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

Aayadahan waxaan si faahfaahsan uga hadli doonnaa maqaal kale, laakiin aayadda kow iyo tobnaad, xoogga is-weynaysiiyey oo iska sarraysiiyey Masiixa ka gees ahaan wuxuu ahaa Roomaankii jaahiliga ahaa, markii ay isku dayeen inay dilaan markuu dhashay, dabadeedna ugu dambayntii sidaas ku sameeyeen iskutallaabta dusheeda. Aayaddu waxay sheegaysaa in “isaga” (Roomaankii jaahiliga ahaa) uu “ka qaaday maalin walba.” Erayga Cibraaniga ah ee loo tarjumay “ka qaaday” waa “rum,” macnihiisuna waa “kor u qaadid iyo sarraysiin.” Roomaankii jaahiliga ahaa wuxuu kor u qaadi lahaa oo sarraysiin lahaa diinta jaahilinimada, taasina waa wixii ay taariikhda ku sameeyeen. Tani waa sababta loogu yeedho “Roomaankii jaahiliga ahaa.”

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Aayadda xigta waxay caddaynaysaa in Rooma baabari ah la siiyey “ciidan” (xoog millatari), kaas oo ka gees ahaa, ama ka adkaan lahaa “kan joogtada ah” (jaahilnimada). Tani sidoo kale waa xaqiiqo taariikheed, waayo xoog millatari ayaa baabarinimadu adeegsatay (in kastoo ayan weligeed lahayn ciidan u gaar ah), si ay uga adkaato xannibaaddii la saaray koritaankeeda xagga awoodda. Awooddaas waxay ka timid Rooma jaahili ah. Xoogga millatari ee ay adeegsatayna waxaa iyada lagu siiyey “xadgudub” dhexdiis, maxaa yeelay xadgudubkii u suurtageliyey inay maamusho ciidammadii boqorradii ku fadhiisiyey carshiga sannadkii 538 wuxuu ahaa xadgudubkii ka dhashay isku darka kaniisadda iyo dawladda. Marka hore, Rooma jaahili ah ayaa lagaga hadlayaa aayadda kow iyo tobnaad, iyadoo lagu wargelinayo ardayga in Rooma jaahili ahi ay ka hor iman doonto Masiixa, iyo inay sarraysiin doonto diinta jaahilnimada.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Aayadda xigta waxay qeexaysaa xadgudubka ka dhashay isku-darka kaniisadda iyo dawladda, kaas oo u oggolaaday baabnimada inay ka adkaato oo ka qaaddo xannibaaddii ay Roomaankii jaahiliga ahi ku haysay. Taariikhdu waxay taageertaa dabaqidda labadaas aayadood. “Kan joogtada ah” wuxuu matalaa ama Roomaankii jaahiliga ahaa, oo ahaa awooddii ka soo horjeedday Masiixa, ama diinta jaahilinimada oo ay Roomaankii jaahiliga ahi sarraysiiyeen. Calaamadda “kan joogtada ah” dabadeed waxaa raaca baabnimada, maadaama ay tilmaamayso xadgudubka kaniisadda iyo dawladda oo ah waxa baabnimada ku awoodsiiyey ciidan ay ku fuliso hawlaheeda wasakhda ah. Adeegsiga saddexaad ee Daanyeel ee “kan joogtada ah” waa su’aasha dhalisa jawaabta, taas oo ah tiirka dhexe ee Adventism-ka.

> 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, oo quduus kale ayaa ku yidhi quduuskaas hadlayey, Ilaa goormay ahaan doontaa riyadii ku saabsanayd allabariga joogtada ah iyo xadgudubka baabba’a, oo quduuska iyo ciidankaba loogu gacangelinayo in cagaha lagu tunto? Daanyeel 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

Aayaddan, su’aashu waxa lagu weydiinayaa muddada ay riyadu ahaan doonto, sidaas darteedna waxa la dalbanayaa jawaab muujinaysa muddo soconaysa, ee ma aha dhibic waqtiyeed. Su’aashu ma aha taariikhdee ayaa riyadu rumoobi doontaa, ee waa waa maxay muddada riyadu. Aayaddu ma weydiinayso “Goorma?”, ee waxay weydiinaysaa, “Ilaa intee?” Riyadu waxay ku saabsan tahay quwadaha baabbi’iya ee jaahilnimada, oo lagu matalay “kan maalinlaha ah,” iyo baabannimada sida lagu matalay xadgudubka baabannimada oo rumooba marka ay sino la gasho boqorrada dhulka. Labadaas quwadood ee baabbi’iya, jaahilnimo oo uu daba socdo baabannimo, waxay ahayd inay ku tuntan meesha quduuska ah iyo ciidanka muddo ah “toddoba waqti.”

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Waa muhiim in la garto in ku tuntidda quduuska macbudka dhabta ah, oo bilaabatay wakhtigii Baabuloon, kana sii socotay ilaa burburintii Yeruusaalem ee ay gaysteen Roomaankii jaahilka ahaa sannadkii 70 AD, ay fuliyeen quwado jaahil ah tan iyo bilowgii taariikhda ilaa dhammaadkeeda. Sidaas darteed, waxay ahayd jaahilnimada dhabta ah, iyada oo badan, tan ku tuntiday quduuska macbudka dhabta ah iyo ciidanka dhabta ah (dadka Ilaah). Laakiin waxay ahayd Rooma ruuxi ah tan ku tuntiday Yeruusaalemta ruuxiga ah iyo Israa’iilta ruuxiga ah.

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

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

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

Yooxanaa Baabtiisaha wuxuu ahaa nebi xidhaya xidhiidhka oo aqoonsaday isbeddelka maamulkii ka yimid macbudkii dhulka una wareegay kan jannada, isaga oo aan garanayn buuxnaanta hawshiisa. Bawlos wuxuu ahaa nebi xidhaya xidhiidhka oo aqoonsaday isbeddelka maamulkii ka yimid Israa’iilkii suugga ah (martida loo yahay) una wareegay Israa’iilka ruuxiga ah. Yeruusaalemtii la tuntay afartan iyo laba bilood waxay ahayd Yeruusaalemta ruuxiga ah.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> “Muddada halkan lagu sheegay—afar iyo afartan iyo laba bilood,” iyo ‘kun laba boqol iyo lixdan maalmood’—waa isku mid, labaduba si isku mid ah u matalaya wakhtigii kaniisadda Masiixa ay silic iyo dulmi kaga imanayeen Rooma. Kun laba boqol iyo lixdankii sannadood ee sarrayntii baabannimada waxay bilaabmeen C.D. 538, sidaas darteedna waxay ku dhammaan lahaayeen 1798. Wakhtigaas ciidan Faransiis ah ayaa galay Rooma oo baabkii maxbuus ka dhigay, wuxuuna ku dhintay masaafuris. In kasta oo wax yar dabadeed baab cusub la doortay, haddana tan iyo markaas maamulkii sarsare ee baabannimadu mar dambe ma uusan awoodin inuu adeegsado awooddii uu hore u lahaa.” The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

Bawlos wuxuu aqoonsaday in isbeddelkii ka dhacay taariikhda iskutallaabta, Yeruusaalemta ruuxiga ah ee “kor taal” ay noqotay magaaladii Ilaah doortay inuu magiciisa dhigo, oo Yeruusaalemtii dhabta ahaydna ay joojisay inay ahaato Yeruusaalemtii waxsii sheegidda Kitaabka Quduuska ah.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Waayo, Haagarnaa waa Buur Siinay oo ku taal Carbeed, waxayna u dhigantaa Yeruusaalemta haatan jirta, oo iyada iyo carruurteeduba ku jiraan addoonsi. Laakiin Yeruusaalemta kore waa xor, oo iyadu waa hooyadeen dhammaanteen. Galatiya 4:25, 26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Runtaani waa lama huraan in si sax ah loo fahmo, oo adeegsiga khaldan ee Yeruusaalemta suugaan ahaan loo qaato inay tahay astaanta wax sii sheegidda Kitaabka Quduuska ah waa qayb ka mid ah khiyaanada ay Jesuit-ku abuureen si ay u wiiqaan runta ah in baadariga Rooma uu yahay ka geesta Masiixa. Waxbariddaas beenta ahi waxay ku dhalisaa Protestantism-ka riddowday rumaysad u saamaxa inay si qalad ah qaranka Yuhuudda ee casriga ah, Israa’iil, ugu eegaan astaan wax sii sheegid ah. Yeruusaalemtii suugaanta ahayd waxay joojisay inay noqoto Yeruusaalemtii Ilaah wakhtigii iskutallaabta.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> “Magaalada Yeruusaalem mar dambe ma aha meel quduus ah. Inkaarta Ilaah baa dul saaran iyada sababta diidmada iyo iskutallaabta lagu qodbay Masiixa. Dhibic madow oo dembi ah ayaa dul saaran, oo mar dambe marnaba ma noqon doonto meel quduus ah ilaa laga nadiifiyo dababka wax daahiriya ee samada. Wakhtiga dhulkan dembigu habaaray laga daahirin doono wasakh kasta oo dembi ah, Masiixu mar kale ayuu istaagi doonaa Buur Saytuun. Marka cagihiisu ku dul degaan, way kala dillaaci doontaa, oo waxay noqon doontaa bannaan weyn oo loo diyaariyey magaalada Ilaah.” Review and Herald, July 30, 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Muhiimadda kala soocidda u dhexaysa Yeruusaalemta dhabta ah iyo Yeruusaalemta ruuxiga ah ayaa la faahfaahin doonaa marka aynu ka fiirsanayno wax sii sheegidda Masiixa ee ku saabsan dhammaadka dunida. Markii afraad ee Daanyeel ku tilmaamo “allabariga joogtada ah,” waa cutubka kow iyo tobnaad.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Oo gacmo ciidan ah ayaa dhiniciisa ka istaagi doona, oo waxay nijaasayn doonaan meesha quduuska ah ee xoogga, waxayna qaadi doonaan allabarigii joogtada ahaa, oo waxay dhigi doonaan karaahiyada wax baabbi'isa. Daanyeel 11:31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Aayaddani waxay tilmaamaysaa hawshii Roomaankii jaahiliga ahaa ee ku fadhiisiyey baabbanimada carshiga dhulka sannadkii 538. “Gacmuhu” waxay u taagan yihiin xoogga ciidan ee Roomaankii jaahiliga ahaa oo u istaagay difaaca baabbanimada, laga bilaabo Clovis, boqorkii Faransiiska, sannadkii 496. Boqorro kala duwan oo Yurub ah ayaa ka shaqeeyey in baabbanimada meeshaas la geeyo Clovis dabadiis, laakiin aayaddani waxay tilmaamaysaa afar waxyaalood oo boqorradii Yurub (gacmuhu) u sameeyeen baabbanimada, markii ay xadgudbeen iyagoo la galay dhilladii Turos isbahaysi kaniisad iyo dawlad ah.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Markay mar u hiilliyeen baabanimada, waxay “nijaaseeyeen” ama baabbi’iyeen magaalada Rooma, taas oo ahayd astaanta xoogga Roomaankii jaahiliga ahaa iyo Roomaankii baabanimadaba. Nijaasaynta aayaddani waxay dhacaysay marar badan sannadihii oo dhan, iyadoo magaalada Rooma lagu hayay weerarro ciidan oo joogto ah. Boqorradaas reer Yurub (gacmaha) waxay kaloo “ka qaadi doonaan qurbaanka maalinlaha ah.” Ereyga Cibraaniga ah ee aayaddan lagu tarjumay “ka qaadi doonaan” ma aha “rum,” sidii uu ugu ahaa cutubka siddeedaad. Aayaddan, ereyga lagu tarjumay “ka qaadi doonaan” waa “sur,” oo macnihiisu yahay ka saarid. Gacmaha boqorrada reer Yurub waxay ka saari doonaan iska-caabbintii jaahiliga ahayd ee ka dhanka ahayd koritaanka baabanimada sannadkii 508. Dabadeed sannadkii 538, gacmahaasu waxay baabanimada saari doonaan carshiga dunida. Markaas Golaha Orleans, isla sannadkaas, baabanimadu waxay hirgelisay sharci Axad ah.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

Axadda oo ah maalin cibaado waa waxa Sister White ugu yeedhay sabtida “sanamka” ah, oo caabudidda sanamyaduna waa qeexidda Kitaabiga ah ee ugu habboon ee erayga “karaahiyo”. Sannadkii 538, cududdii Roomaankii jaahilka ahaa waxay taagtay karaahiyadii wax baabbi’isa.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> “Kuwa kor u qaadi doona oo caabudi doona sabtida sanamka ah, oo ah maalin aan Ilaah barakayn, waxay shaydaanka iyo malaa’igtiisa ku caawinayaan xoogga oo dhan ee kartidooda Ilaah-siiyey, taas oo ay u leexiyeen adeegsi qaldan. Iyagoo ruux kale waxyooday, kaas oo aragtidooda kala-soocidda indha tira, ma arki karaan in kor u qaadidda Axadda ay gebi ahaanba tahay nidaamkii Kaniisadda Katooliga.” Selected Messages, book 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Waxsii sheegidda iyo taariikhdu waxay adkeeyaan ku-dhaqanka aannu hadda uun u aqoonsannay aayadda kow iyo soddonaad. Marka aannu nidhaahno waxsii sheegiddu waxay adkaynaysaa ku-dhaqankan, waxaannu ula jeednaa xaqiiqda ah in ay jiraan waxsii sheegiddo kale oo ka hadla isla xaqiiqooyinkan, iyada oo aan waqtigan lagu soo gelin doodda. Markii shanaad oo ugu dambaysay ee Daanyeel adeegsado “kan joogtada ah,” waxa laga helaa cutubka laba iyo tobnaad.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Oo wakhtiga qurbaanka joogtada ah la baabbi’iyo, oo karaahiyada wax baabbi’isa la taago, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kii suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Daanyeel 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Wax sii sheegiddu iyo taariikhduba waxay caddeeyaan in sannadkii 508, iska-caabbintii ka dhanka ahayd koritaankii baabbanimadu ay asal ahaan dhammaatay, markii tii ugu dambaysay ee saddexdii caqabad ee juqraafiyeed (Goths) la rujiyey, sida Daanyeel cutubka toddobaad tilmaamayo.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Waxaan fiiriyey geesihii, oo bal eeg, gees kale oo yar ayaa ka dhex baxay iyaga dhexdooda, kaas oo hortiisa saddex ka mid ah geesihii hore xididdada looga siibay; oo bal eeg, geeskan waxaa ku jiray indho u eg indhaha dadka, iyo af ku hadlaya waxyaalo waaweyn. Daanyeel 7:8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

Saddexda geesood ee la qaaday ayaa lagu muujiyey labadii loox ee quduuska ahaa, oo markii kii saddexaad ee saddexdaas caqabadood ee juqraafiyeed laga eryay magaalada Rooma sannadkii 508, waxaa meesha laga saaray iska-caabbintii ka dhanka ahayd koritaanka awoodda baabbanimada. Taagista lagu xusay aayadda kow iyo tobnaad waxay ka dhigan tahay soddonka sannadood ee u dhexeeyey 508 iyo 538. Waxay tilmaamaysaa soddon sannadood oo lagu dhammaystiray diyaarintii lagu dhisayay ninkii dembiga macbudka Ilaah dhexdiisa.

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

Ereyga loo turjumay “la qaaday” sidoo kale waa “sur,” oo macnaheedu yahay in la fogeeyo; waxaana sannadkii 508 laga fogeeyey (la qaaday) iska-caabbintii ka dhanka ahayd koritaankii baabbanimada. Laga bilaabo taariikhdaas, kun iyo laba boqol iyo sagaashan sannadood waxay ku geynayaan 1798, iyo dhaawicii dhimashada lahaa ee baabbanimada. Kun iyo saddex boqol iyo shan iyo soddon maalmoodna waxay ku geynayaan niyad-jabkii koowaad, iyo bilowgii wakhtiga dib-u-dhaca dhammaadka qudhiisa ee sannadka 1843. Aayaddu waxay ballanqaadaysaa barako kuwa “imanaya” 1843. Ereyga “imanaya” macnihiisu waa in la taabto. Maalinta koowaad ee 1844 waxay calaamad u tahay niyad-jabkii koowaad, laakiin maalinta u dambaysa ee 1843 waxay taabanaysaa daqiiqadda ugu horraysa ee 1844. Maalinta u dambaysa ee sannad waxay taabataa maalinta koowaad ee sannadka xiga. Barakada ku xidhan taariikhdaas waxaa adkaynaya taariikhda iyo waxsii sheegidda.

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

Waxaan qodobka xiga ku sii wadi doonnaa ka fiirsashadeenna ku saabsan muhiimadda “tan maalinlaha ah” sida run aasaasi ah.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dhammaan farriimihii la bixiyey intii u dhexaysay 1840–1844 waa in hadda si xoog leh loo soo bandhigaa, waayo waxaa jira dad badan oo lumiyey jihadoodii. Farriimuhu waa in ay gaadhaan kaniisadaha oo dhan.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Masiixu wuxuu yidhi, “Waxaa barakaysan indhihiinnu, waayo way arkaan; iyo dhegihiinnu, waayo way maqlaan. Run ahaan waxaan idinku leeyahay, Nebiyo badan iyo rag xaq ah ayaa doonay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqlin” [Matthew 13:16, 17]. Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Farriintii waa la bixiyey. Oo dib-u-dhacna ma aha inuu jiro marka farriinta mar kale la sheegayo, waayo calaamadaha wakhtiyadu way rumoobayaan; shaqada gunaanadku waa in la qabtaa. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban gudihiis. Farriin ayaa dhowaan lagu bixin doonaa amarka Ilaah, taas oo ku kori doonta qaylo weyn. Markaasaa Daanyeel istaagi doonaa meeshiisii loo qoondeeyey, si uu maraggiisa u bixiyo.” Manuscript Releases, volume 21, 437.

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