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# Rome Establishes the Vision - Number Fourteen

Rooma Waxay Adkaynaysaa Aragtida - Tirada Afar iyo Toban

Reflections of Christ and the Formation of the Image of the Beast: A Prophetic Parallel in the Last Days

Muuqaalada Masiixa iyo Samaysanka Sawirka Bahalka: Isbarbar-dhig Nebiyeed ee Maalmaha Ugu Dambeeya

Author

Jeff Pippenger

Published

September 2, 2024

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The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

Xariiqda waxsii sheegista ee tilmaamaysa goorta Maraykanku sameeyo suurad u ah oo ka dhigan bahalka waxay dhacdaa marka geeska Protestantism-ku uu samaynayo suuradda Masiixa. Samayntaas si gaar ah ayaa loogu aqoonsaday Daniel cutubka tobnaad, markii Daniel uu arkayo aragga sababta leh ee muraayadda u eg “marah.” Daniel wuxuu matalaa kuwa Masiixa fiiriya, oo sidaas yeelaya ay ka tarjumaan dabeecadda Masiixa. Boqolka iyo afar iyo afartanka kun, oo uu Daniel ku matalo cutubka tobnaad, waxay gudaha ku samaystaan suuradda Masiixa, oo keliya markay fiiriyaan dabeecaddiisa. Fiirintaas ayay ku beddelmaan.

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

Sawirka bahalku waxa uu ka tarjumayaa bahalka, samaysanka sawirka bahalkuna waa imtixaanka weyn ee loo mariyo dadka Ilaah, kaas oo aayahooda weligiis ah lagu go’aamin doono. Markay kaniisadaha Protestanka ahi la wareegaan xukunka dawladda Maraykanka, waxay markaas samayn doonaan sawir ka mid ah nidaamka kaniisad iyo dawlad ee tilmaamaya qaab-dhismeedkii xakamaynta ee awoodda baadarigu adeegsan jirtay ka hor intii aan taageeradii siyaasadeed laga qaadin. Isla muddadaasna sawirka Masiixa ayaa lagu soo saari doonaa dadkiisa maalmaha ugu dambeeya. Hase ahaatee, waxaa jiray kuwii Daaniyeel la joogay oo aan aragtida arkin, waayo aragtidii way ka carareen. Waxay ku guuldarraysteen imtixaankii samaysanka sawirka bahalka, iyagoo diiday inay oggolaadaan in sawirka Masiixa gudahooda lagu sameeyo inta lagu jiro wakhtiga imtixaanka.

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

Mabda’a ruuxiga ah ee milicsigu waxa uu ku dhammaadaa marka la fiiriyo muraayad matalaysa Masiixa, oo maaddaama aragtida “marah” ay tahay aragti sababaysa, sawirka Masiixa ee muraayadda ku jiraa waxa uu soo saaraa sawirka Masiixa ee bini’aadannimada. Muraayad muuqata oo dhab ahi waxay ka tarjumaysaa sawirka ninka eegaya muraayadda, laakiin adeegsiga ruuxiga ah ee mabda’ani waxa la xidhiidha doorsoomayaal la xidhiidha muraayadda. Kuwa si fudud u ah “maqle ereyga, ee aan ahayn kuwa ku dhaqma,” “naftiisuu eegaa, dabadeedna wuu iska tagaa, oo markiiba waxa uu illoobaa nooca nin ee uu ahaa.” Waxay eegaan muraayadda, oo waxa keliya ee ay arkaan waa bini’aadannimo.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

Qaybta kale oo ah kuwa “aan ahayn dhegeyste illooba, laakiin ah falahe shaqada” waxay arkaan sharciga Ilaah, waxayna Masiixa ku arkaan muraayadda. Shaqadu waa in la fahmo in mabda’a milicsigu leeyahay xaqiiqo “dabiici” ah iyo xaqiiqo ruuxi ah. Daanyeel wuxuu tusaale u yahay kuwii qabtay “shaqada,” waayo cutubyada sagaalaad iyo tobnaad iyo tobnaad wuxuu ku muujinayaa shaqada dhalisa mabda’a ruuxiga ah ee milicsiga.

> 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. Daniel 10:1, 2.

> Waagaas aniga Daanyeel waan murugaysnaa saddex toddobaad oo buuxa. Kibis macaan ma aanan cunin, hilib iyo khamrina afkayga ma soo gelin, oo ismana aanan subkin innaba, ilaa ay saddex toddobaad oo dhan ka dhammaadeen. Daanyeel 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Jibriil wuxuu Daanyeel siiyey fasiraad qayb ahaan ah oo ku saabsan riyadii cutubka siddeedaad, laakiin Daanyeel gebi ahaanteed ma uu wada fahmin.

> And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

> Aniga Daanyeel waan miyir beelay, oo maalmo cayiman bukay; dabadeedna waan kacay, oo waxaan qabtay hawshii boqorka; oo waxaan la yaabay riyada, laakiinse ninna ma ay garan. Daanyeel 8:27.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Walaasha White waxay nagu wargelinaysaa in Daanyeel uu doonayay inuu fahmo fasiraadda farriintii ku jirtey Daanyeel cutubka siddeedaad, taas oo Jibriil ugu keenay Daanyeel cutubka sagaalaad.

> “With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

> “Si daacadnimo cusub oo qoto dheer leh ayuu Miller sii waday baaritaanka waxsii sheegyada, habeenno dhan iyo weliba maalmo ayaa loo huray daraasadda wixii haddaba u muuqday kuwo leh muhiimad aad u weyn oo yaab leh iyo dan gebi ahaanba liqaysa. Cutubka siddeedaad ee Daanyeel kama uu heli karin wax tilmaam ah oo ku saabsan barta laga bilaabayo 2300-ka maalmood; malaa’igtii Jibriil, in kastoo lagu amray inay Daanyeel fahamsiiso muujinta, haddana waxay siisay oo keliya sharaxaad qayb ahaan ah. Markii silcintii naxdinta lahayd ee kaniisadda ku dhici lahayd loo muujiyey aragtidii nebiga, xooggiisii jidheed wuu tabar beelay. Mar dambe uma adkaysan karin, malaa’igtiina muddo ayay ka tagtay. Daanyeel “wuu suuxay, oo maalmo qaar buu bukay.” “Aniguna waan ka yaabay aragtida,” ayuu leeyahay, “laakiinse ninna ma ay garanayn.”

> “Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

> “Hase yeeshee Ilaah wuxuu ku amray rasuulkiisa: ‘Ninkan fahamsii riyada.’ Waajibkaas waa in la oofiyo. Isagoo amarkaas addeecaya, malaa’igtii, wax yar dabadeed, waxay ku soo noqotay Daanyeel, iyadoo leh: ‘Haatan waxaan u imid inaan ku siiyo xeel iyo garasho;’ ‘sidaas daraaddeed hadalka faham, oo riyada fiirso.’ Daanyeel 8:27, 16; 9:22, 23, 25–27. Waxaa jiray hal qodob oo muhiim ah oo ku jiray riyadii cutubka 8 oo aan la fasirin, kaas oo ah kii la xiriiray wakhtiga—muddada 2300-ka maalmood; sidaas daraaddeed malaa’igtii, markay dib u billowday sharraxaaddeedii, waxay inta badan xoogga saartay mawduuca wakhtiga.” Murankii Weynaa, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.

Cutubka tobnaad waxaa naloo sheegay in Daanyeel uu faham ka haystay “riyada” iyo “arrinta,” hase yeeshee Daanyeel wuxuu doonayay iftiin dheeraad ah; sidaas daraaddeed qalbigiisii ayuu u jeediyey inuu helo fahamkaas, wuxuuna soomay kow iyo labaatan maalmood. Markuu sidaas sameynayo, wuxuu matalaa kuwa maalmaha ugu dambeeya jooga ee fahamsan mabda’a ruuxiga ah ee milicsiga, kaas oo lagu tusaaleeyey mabda’a dabiiciga ah ee milicsiga. Fahamkaas waxaa lagu muujiyey shuqulladooda, shuqulladoodana waxaa Daanyeel ugu matalaa raadinta faham sax ah oo ku saabsan erayga nebiyadeed ee Ilaah. Isbarbardhigga muuqda ee kuwa riyada ka cararay ayaa ah in aanay iyagu raadinayn faham sax ah oo ku saabsan erayga nebiyadeed ee Ilaah.

The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

Runta erayga nebinnimada ee Ilaah oo Daanyeel lagu matalay inuu u gaajaysan yahay inuu fahmo waa iftiinka maalmaha ugu dambeeya, waayo Daanyeel wuxuu astaan u yahay boqol iyo afartan iyo afarta kun. Sidaas darteed Daanyeel wuxuu metelayaa dabaqad dooneysa inay fahanto iftiinka erayga nebinnimada ee Ilaah, kaas oo lagu matalay imtixaanka ugu dambeeya ka hor inta aan albaabka tijaabadu xidhmin. Marka la eego arrintan, waa Muujintii Ciise Masiix oo la furay wax yar ka hor inta aan albaabka tijaabadu xidhmin, hase yeeshee sidoo kale waa imtixaanka lagu matalay samaysanka sawirka bahalka.

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

Samaysanka suuradda bahalka wuxuu si toos ah u tilmaamayaa habka loo sameeyo suuradda bahalka. Xaqiiqadaas si sax ah looma go’aamin karo iyada oo aan marka hore la aqoonsan mawduuca aasaasiga ah ee imtixaanka, kaas oo ah bahalka. Waa bahalka kan dejinaya oo tilmaamaya sida suuradda loo sameeyo.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Laakiin waa maxay ‘sanamka bahalka’? sideese loo samaynayaa? Sanamka waxaa sameeya bahalkii labada gees lahaa, waana sanam bahalka loo yeelay. Waxaa kaloo loogu yeedhaa sanamka bahalka. Haddaba si aynu u ogaanno sida sanamku u eg yahay iyo sida loo samaynayo, waa inaynu daraasaynnaa sifooyinka bahalka laftiisa—baabasiimada.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Markii kaniisaddii hore ay ku kharribantay ka leexashada fudaydkii injiilka iyo aqbalidda cibaadooyin iyo caadooyin jaahilnimo, waxay lumisay Ruuxa iyo xoogga Ilaah; si ayse u maamusho damiirrada dadka, waxay raadisay taageerada awoodda madaniga ah. Natiijaduna waxay noqotay baabtiisnimada papacy-ga, kaniisad xukuntay awoodda dawladda oo u adeegsatay sii wadidda ujeeddooyinkeeda gaarka ah, gaar ahaan ciqaabidda ‘faasiqnimo-diineed.’ Si Maraykanku u sameeyo ekaanta bahalka, awoodda diineed waa inay sidaas u maamusho xukuumadda madaniga ah in amar-dawladeedkuna sidoo kale kaniisaddu u adeegsato fulinta ujeeddooyinkeeda gaarka ah.” The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

Si aynu u baranno “sida sawirku yahay iyo sida loo samaynayo waa inaan daraasaynnaa sifooyinka bahalka laftiisa—baabasiiyadda.” Waa bahalka kan dejinaya aragtida ah tijaabada maalmaha ugu dambeeya ee la keeno wax yar ka hor intaan fursadda nimcadu xidhmin. Daanyeelna wuu gartay aragtida iyo arrinta.

> 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. Daniel 10:1.

> Sannaddii saddexaad oo Kuuros oo ahaa boqorkii Faaris, wax baa loo muujiyey Daanyeel, kaas oo magiciisa la odhan jiray Belteshaasar; oo waxaasu run bay ahaayeen, laakiinse wakhtigii loo cayimay wuu dheeraa; isna wuu gartay waxaas, oo waxyigana wuu fahmay. Daanyeel 10:1.

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Aragtidu waa aragtida “mareh” ee laba kun iyo saddex boqol oo sannadood. “Waxa” waa erayga Cibraaniga ah ee “dabar,” oo macnihiisu yahay “eray.” Isla eraygaas (“dabar”) oo aayadda kowaad loogu turjumay “wax” ayaa cutubka sagaalaad aayaddiisa saddex iyo labaatanaad loogu turjumay “arrin.”

> 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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Haa, intii aan hadalka ku jiray anigoo tukanaya, ninkii Jibriil la odhan jiray, kii aan horaantii ku arkay riyada, isagoo si dhakhso leh loo soo duuliyey, ayaa i taabtay qiyaastii wakhtiga qurbaanka fiidka. Oo wuu i ogeysiiyey, wuuna ila hadlay, oo yidhi, Daanyeelow, hadda ayaan u soo baxay inaan ku siiyo xigmad iyo garasho. Bilowgii baryootankaagii ayaa amarku soo baxay, aniguna waxaan u imid inaan taas ku tuso; waayo, aad baa loo jecel yahay: sidaas daraaddeed arrinka garo, oo riyada ka fiirso. Daanyeel 9:21–23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Jibriil wuxuu u yimid Daanyeel isagoo ka jawaabaya baryadii Daanyeel, taas oo la xidhiidhtay iftiimintii Daanyeel helay markii uu gartay inuu ku jiray maxaabiisnimo uu matalayay kala-firdhinta ku xusan Laawiyiintii labaatan iyo lix.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

> Sannaddii kowaad ee boqornimadiisa aniga Daanyeel waxaan buugaagta ka gartay tirada sannadaha Eraygii Rabbigu uga yimid Yeremyaah nebiga, taasoo ahayd inuu toddobaatan sannadood ku dhammaystiri doono baabba’a Yeruusaalem. Daanyeel 9:2.

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Maxaabiistii uu Yeremyaah tilmaamay ayaa Daanyeel u horseeday maxaabiistii “toddobada wakhti” ee Muuse qoray, taas oo ahayd labadaba “dhaar” iyo “habaarka.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Hubaal, reer binu Israa’iil oo dhammu sharcigaaga way ku xadgudbeen, xataa way ka leexdeen si aanay codkaaga u maqlin; sidaas daraaddeed habaarkii ayaa nagu soo daatay, iyo dhaartii ku qoran sharciga Muuse oo ah addoonkii Ilaah, maxaa yeelay waannu ku dembaabnay isaga. Oo isagu wuxuu adkeeyey erayadiisii uu nooga hadlay innaga iyo xaakinnadeennii ina xukumi jiray, isagoo nagu soo dejiyey belaayo weyn; waayo, samada hoosteeda oo dhan laguma samayn wax la mid ah wixii Yeruusaalem lagu sameeyey. Sidii ku qoran sharciga Muuse, belaayadan oo dhammu way nagu soo degtay; weliba baryadayadii kama aannaan hor keenin Rabbiga Ilaaheenna, inaynu ka soo noqonno xumaatooyinkeenna oo aynu runtaada u garanno. Daanyeel 9:11–13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

Markii lagu salaynayo labada markhaati ee Yeremyaah iyo Muuse, Daanyeel wuxuu gartay in baabba’a lagu keenay Yeruusaalem uu ahaa “habaarka” “Muuse” ee lagu “shubay” Israa’iiltii hore. Sister White waxay markhaatiga Yeremyaah ku tilmaantaa “marag-furashooyinka kaniisadda,” arrintan dhexdeedana waxay ku aqoonsanaysaa Yeremyaah inuu yahay Ruuxa Waxsii-sheegidda ee maalmaha ugu dambeeya, waayo “marag-furashooyinka kaniisadda” ee maalmaha ugu dambeeya waa isla waxaas. Yeremyaah wuxuu matalaa Ruuxa Waxsii-sheegidda, Muusena wuxuu matalaa Kitaabka Quduuska ah.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.

Daanyeel wuxuu metelaa kuwa maalmaha ugu dambeeya jooga ee ka garanaya labadaas markhaati in la kala firdhiyey, oo ka garanaya Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda in la toosiyey, sidii Daanyeel loogu baraarujiyey xaqiiqada ah in isaga (iyaga) maxaabiisnimo ku jiray, iyo in maxaabiisnimadaas lagu metelay ereyga nebiyadeed ee Ilaah.

The experience of God’s last-day people is the experience of the ten virgins.

Waayo-aragnimada dadka Ilaah ee maalmaha ugu dambeeya waa waayo-aragnimada tobanka bikradood.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Masaalka tobanka bikradood ee Matayos 25 wuxuu kaloo muujinayaa waayo-aragnimada dadka Adventistka ah.” The Great Controversy, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

Waqtiga dib-u-dhaca ee masalka tobanka bikradood waxay u taagan tahay isla baraaruggii Daanyeel ee cutubka sagaalaad. Iyadoo lagu salaynayo labada markhaati ee quduus laga dhigay, Daanyeel wuxuu gartay in noloshiisii oo dhammu ay ahayd rumoobidda wax sii sheegid gaar ah oo ku jirta Erayga Ilaah. Wax sii sheegiddaasu waxay Daanyeel ku hagaysay dawadii loo baahnaa, haddii Daanyeel loo diyaarin lahaa waxa ku dhici lahaa cutubka xiga isla markiiba. Sidaas oo kale, markii reer Miller ay rumoobiyeen masalka tobanka bikradood, iyaguna waa inay ku baraarugaan xaqiiqada ah in niyad-jabkii kowaad iyo dib-u-dhacii ay ku hoggaamiyeen inay hurdo ku dhacaan. Nebiyada oo dhammu waxay matalaan maalmaha ugu dambeeya.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

Soo jeedka Daanyeel iyo Milleriyiintu waa laba markhaati oo ka marag kacaya baraarugga boqol iyo afar iyo afartan kun maalmaha ugu dambeeya.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.

> “Ciise iyo ciidankii jannada oo dhammu waxay si naxariis iyo jacayl leh u eegeen kuwii rajo macaan ku sugayay inay arkaan Kii nafahoodu jeclaayeen. Malaa’igtu waxay ku dul heehaabayeen hareerahooda, si ay u xoojiyaan saacadda tijaabadooda. Kuwii dayacay inay aqbalaan farriintii jannada waxaa looga tegey gudcur, oo cadhadii Ilaahna way ka ololaatay iyaga, maxaa yeelay ma ay doonaynin inay aqbalaan iftiinkii uu samada uga soo diray. Kuwii aaminka ahaa ee niyad-jabay, oo aan garan karin sababta Rabbigood u iman waayay, laguma tegin gudcur. Mar kale waxaa loo hoggaamiyey Bayballadooda si ay u baadhaan waqtiyadii waxsii sheegidda. Gacantii Rabbiga ayaa laga qaaday tirooyinka, qaladkiina waa la sharraxay. Waxay arkeen in waqtiyadii waxsii sheegiddu ay gaadhayeen 1844, iyo in isla caddayntii ay soo bandhigeen si ay u muujiyaan in waqtiyadii waxsii sheegiddu ku dhammaanayeen 1843, ay caddaynaysay inay ku dhammaanayaan 1844. Iftiin ka yimid Erayga Ilaah ayaa ku ifay xaaladdooda, waxayna ogaadeen wakhti dib-u-dhac ah—‘In kastoo ay [riyadu] dib u dhacdo, haddana sug.’ Jacaylkoodii ay u qabeen imaatinka degdegga ah ee Masiixa aawadiis, waxay iska indhatireen dib-u-dhaca riyada, taas oo loo qoondeeyey in lagu muujiyo kuwa runta ah ee sugaya. Mar kale waxay haysteen hal dhibic oo waqti ah. Habase yeeshee waxaan arkay in qaar badan oo iyaga ka mid ah aanay ka sara kici karin niyad-jabkoodii aadka u darnaa si ay u yeeshaan qiyaastaas qiiro iyo tamar ah oo calaamad u ahayd rumaysadkoodii sannadkii 1843.” Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

Si loo oofiyo masaalka, Milleriyiintii “waxay iska indhatireen dib-u-dhaca aragtida,” hase ahaatee mar kale ayaa “lagu hoggaamiyey Kitaabkoodii Quduuska ahaa si ay u baadhaan xilliyada nebiyadeed. Gacanta Rabbiga waa laga qaaday tirooyinka, qaladkiina waa la sharxay.” Daanyeel waxaa loo hoggaamiyey Kitaabka Quduuska ah, oo “gacanta Rabbiga” waa laga qaaday “xilliyada nebiyadeed,” oo markii Daanyeel, isagoo ah mid sameeya ee aan ahayn dhegeyste keliya, rumaysad firfircoon ku caddeeyey inuu fahmay farriintii Yeremyaah iyo Muuse isagoo oofinaya tilmaamihii lagu bixiyey Laawiyiintii labaatan iyo lix, iyo weliba daawadii iyo xallintii xaaladdii kala firdhisanayd ee dadka Ilaah, markaasaa “sharraxaaddii” la siiyey Daanyeel.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Marka boqolka iyo afartan iyo afarta kun ay buuxiyaan wakhtiga dib-u-dhaca ee masaalka, gudashadiisa ugu dambaysa oo ugu dhammaystiran maalmaha ugu dambeeya, waxay sidaas samayn doonaan xilli ay “samaysanka sawirka bahalka” u yahay imtixaankooda weyn.

We will continue these thoughts in the next article.

Waxaan sii wadi doonnaa fikradahan maqaalka xiga.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

> “‘Marka midhuhu bislaado, isla markiiba wuxuu gelinayaa manjaftii, maxaa yeelay goosashadii waa timid.’ Masiixu wuxuu isagoo hamuun weyn qaba sugayaa in naftiisa lagu muujiyo kaniisaddiisa. Marka dabeecadda Masiixa si kaamil ah loogu soo celiyo dadkiisa, markaas ayuu iman doonaa si uu ugu sheegto inay isaga yihiin.” Christ’s Object Lessons 69.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> “Waa gudcurka faham‑xumada Ilaah ku saabsan oo dunida qarinaya. Dadku waxay luminayaan aqoontii ay u lahaayeen dabeecaddiisa. Waa la khaldamay oo si qaldan ayaa loo fasiray. Wakhtigan waxaa la doonayaa in la naadiyo farriin xagga Ilaah ka timid, farriin saamaynteedu iftiiminayso, xooggeeduna badbaadinayo. Dabeecaddiisa waa in la ogeysiiyaa. Gudcurka dunida dhexdeeda waa in lagu shubaa iftiinka ammaantiisa, oo ah iftiinka wanaaggiisa, naxariistiisa, iyo runta.”

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.

> “Tanu waa hawsha nebiga Ishacyaah ku tilmaamay erayadan: ‘Yeruusaalemay ta war wanaagsan sidata, codkaaga xoog ku kor u qaad; kor u qaad, hana cabsan; magaalooyinka Yahuudah ku dheh, Bal eega Ilaahiinna! Bal eega, Sayidka Rabbiga ahu wuxuu ku iman doonaa gacan xoog leh, oo cududdiisuna isagaa u talin doonta; bal eega, abaalgudkiisii wuu la jiraa, oo shuqulkiisiina hortiisa ayuu yaal.’ Ishacyaah 40:9, 10.”

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> “Kuwa sugaya imaatinka Arooska waa inay dadka ku yidhaahdaan, ‘Bal eega Ilaahiinna.’ Ilayska naxariista leh ee ugu dambeeya, farriinta ugu dambaysa ee naxariista ah ee dunida la siinayo, waa muujinta dabeecaddiisa jacaylka ah. Carruurta Ilaah waa inay muujiyaan ammaantiisa. Noloshooda iyo dabeecaddooda ayay ku muujinayaan waxa nimcada Ilaah u qabatay iyaga.” Christ’s Object Lessons, 415.

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