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# The Book of Daniel - Number Eight

Kitaabka Daanyeel - Lambarka Siddeedaad

A Process

Geeddi-socod

Author

Jeff Pippenger

Published

December 3, 2023

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

> Sannaddii saddexaad ee boqornimadii Yehooyaaqiim oo ahaa boqorkii dalka Yahuudah ayaa Nebukhadnesar oo ahaa boqorkii Baabuloon yimid Yeruusaalem, wuuna hareereeyey. Rabbiguna wuxuu gacantiisa geliyey Yehooyaaqiim oo ahaa boqorkii Yahuudah, iyo qayb ka mid ah weelashii guriga Ilaah; kuwaas oo uu u qaaday dalkii Shincaar, gurigii ilaahiisa; weelashiina wuxuu geliyey khasnaddii guriga ilaahiisa. Daanyeel 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Buugaagta Daanyeel iyo Muujintuba waa isku buug, xariiqyadii waxsii sheegidda ee lagu muujiyey buugga Daanyeelna waxaa dib loogu qaadaa buugga Muujinta. Muujintii Ciise Masiix waxay ka dhigan tahay farriinta waxsii sheegidda ee ugu dambaysa, taas oo la furfuro wax yar ka hor xidhitaanka wakhtiga nimcada.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Xaqiiqooyin waagii hore si sax ah looga fahmay kitaabka Muujintii, hase yeeshee ay caado iyo dhaqan ku xirteen shaabad, weli waa xaqiiqooyin; maantana mar kale waxaa shaabadda ka furaya Libaaxa qabiilka Yahuudah, xaqiiqooyinkaasna hadda waxay muujinayaan dhammaystirkoodii kaamilka ahaa.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Runihii hore si sax ah looga fahmay kitaabka Daanyeel, hase yeeshee ay daboolleen caado iyo dhaqan la soo gudbiyey, weli waa run, maantana mar kale waxaa furaya Libaaxa qabiilka Yahuudah, oo runahaasina hadda waxay muujinayaan rumoobiddooda kaamilka ah.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Daaniyaal si fudud waa buugga ugu horreeya ee labada buug ee matala Muujintii Ciise Masiix.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Yehooyaaqiim waa astaan u ah awood-siinta farriinta kowaad ee dhaqdhaqaaq dib-u-habayn ah. Isagu sidoo kale waa astaan u ah axdiga, waayo beddelidda magaca ayaa si nebinnimo ah u tilmaamaysa bilowga xiriir axdiyeed. Xiriirka axdiga ah ee Ilaah la galo dad aan markii hore ahayn dadkii axdigiisa, wuxuu ka bilaabmaa awood-siinta farriinta kowaad.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Kuwii waagii hore dad aan ahayn, laakiinse haatan waxaad tihiin dadkii Ilaah; kuwii aan hore naxariis u helin, laakiinse haatan naxariis baad heshay. 1 Butros 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Astaanta magac la beddelo oo ka tarjumaysa xiriir axdi ah waxaa lagu adkeeyey markii magaca Aabraam loo beddelay Ibraahim, magaca Saarayna loo beddelay Saarah, magaca Yacquubna loo beddelay Israa’iil, Saa’uulna Bawlos. Waxaa jira marag kale oo astaantan caddaynaya, laakiin cutubka koowaad ee Daanyeel, magaca Daanyeel waxaa loo beddelay Belteshaasar, Hananyaahna Shadrak, Miisha’eelna Meeshaak, Casaryaahna Cabednego.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Marka Rabbigu uu dad la galo xidhiidh axdi ah, isla mar ahaantaana waxa uu dhaafayaa dad axdi hore lahaa. Yehooyaaqiim wuxuu matalaa dadka axdiga ah ee la dhaafayo, Daanyeelna, Xanaanyaah, Miishaa’eel iyo Casaryaah waxay matalaan dadka axdiga ah ee markaas la dooranayo. Marka dadku galaan xidhiidh axdi ah, dabadeed waa la tijaabiyaa in ay dhawri doonaan iyo in kale shuruudaha axdiga. Tijaabadaas waxaa lagu metelaa falka cunidda.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Aadan iyo Xaawo waxay ku guuldarraysteen imtixaankii falka cunidda, oo markii Ilaah markii ugu horraysay axdi la galay dad la doortay, wuxuu xiriirka ku bilaabay isagoo ku imtixaamaya maannada. Israa’iiltii qadiimiga ahayd ugu dambayntii way ku guuldarraysatay imtixaankaas, hase yeeshee sidaas samaynaya waxay bixiyeen tixraacii ugu horreeyey iyo maraggii ugu horreeyey ee xaqiiqda ah in imtixaanka axdigu aanu ahayn imtixaan keliya, balse uu yahay geeddi-socod imtixaan. Imtixaankii tobnaad markuu gaadhay, waxaa lagu xukumay inay ku dhintaan cidlada afartan sannadood ee xigay. Markaas Ilaah wuxuu axdi la galay Yashuuca iyo Kaaleeb, sidaasna wuxuu markhaati uga dhigay in marka Rabbigu axdi la galo dad la doortay, uu sidoo kale ka gudbayo dad axdi hore lahaa. Dhammaadkii Israa’iiltii qadiimiga ahayd, kaas oo sidoo kale ahaa bilowgii Israa’iilta ruuxiga ah, geeddi-socodkii imtixaanka ugu dambeeyey ee Israa’iiltii qadiimiga ahayd wuxuu ahaa geeddi-socodkii imtixaanka ugu horreeyey ee Israa’iilta ruuxiga ah, waxaana lagu matalay Kibistii Samada. Taas waxaa hore loogu sii calaamadeeyey maannadii ku jirtay geeddi-socodkii imtixaanka axdiga ee ugu horreeyey.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

Habkaas imtixaanka, oo ahaa labadaba habkii imtixaanka ee ugu horreeyey iyo kii ugu dambeeyey, Ciise wuxuu qeexay imtixaanka Kibista jannada markii uu yidhi kuwa ah dadkiisa axdiga waa inay cunaan jidhkiisa oo ay cabbaan dhiiggiisa. Wuxuu ku waayey xertii ugu badnayd bandhiggaas marka loo eego wakhti kasta oo kale oo adeeggiisa ka mid ah. Murankaas ka dhex dhacay adeeggiisa wuxuu ahaa meesha ugu sarraysa ee tusaalaha habka imtixaanka axdiga, waxaana Sister White si dheer uga faallootay dhacdadaas buugga Desire of Ages, halkaas oo cinwaanka cutubku yahay “The Crisis in Galilee”. Magaca Galilee macnihiisu waa “xidhaab,” ama “meel leexasho,” cutubkaasna waxay ku sharraxaysaa sababta ay xertu uga jeesteen isaga. Waxay diideen inay maraggiisa ku saabsan shuruudda cunidda jidhkiisa iyo cabbidda dhiiggiisa ku dabaqaan habka nebiyadeed ee saxda ah. Waxay sheegtay inay ku dhegganaayeen caadooyin iyo dhaqan-dhaxalyo ku saabsan fikradaha nebiyadeed oo Shaydaanku ku beeray fahamka qorniinka ee reer binu Israa’iil hore. Isfaham-waayaashaas ayaa siiyey, waxa ay u maleeyeen, marmarsiiyo ay erayadiisa ugu dabaqaan si dhab ah oo toos ah, halkii ay ruuxiyan uga dabaqi lahaayeen. Waxay kaloo tilmaamaysaa in markii kuwii Ciise ka “leexday” (Galilee), kuwaas oo lagu aqoonsaday cutubka lixaad ee Yooxanaa (John 6:66), ay mar dambe weligood la socon waayeen isaga.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Sida geeddi-socodkii tijaabada axdiga ee hore ee Israa’iil qadiimiga ah uu ahaa, sidaas oo kale kii dambe, waxaynu arkaynaa in marka Ilaah uu la galo dad la doortay xidhiidh axdi ah, uu isla mar ahaantaana ka gudbayo dadkii axdiga hore. Waxa kale oo aynu arkaynaa in uu dadkaas ku tijaabiyo, tijaabo keliya ma aha, ee uu ku tijaabiyo geeddi-socod tijaabooyin ah. Waxa kale oo aynu aragnaa in geeddi-socodka tijaabada lagu metelo wax la cunayo. Waxa kale oo aynu ogaanaynaa in cuntadu ay ka dhigan tahay Erayga Ilaah, iyo in tijaabadu ku lug leedahay kala-doorasho u dhexaysa laba nooc oo cunto ah oo la cunayo. Ma waxaynu wax ka cunnaa geed kasta oo Ilaah inoo sheegay in aynu wax ka cuni karno, mise waxaynu wax ka cunnaa geedka laynaga reebay in aynu wax ka cunno? Waxa kale oo aynu arkaynaa in doorashada waxa la cunayaa ay ku jirto tijaabada sida aynu u cunno cuntada la ina siiyey.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

Dhammaadka Israa’iil ruuxiga ah, wakhtigii dhaqdhaqaaqii Millerite-ka, farriintii kowaad waxaa lagu xoojiyey Agoosto 11, 1840. Yehooyaaqiim halkaas wuxuu ka wakiil yahay Protestanka markaas loo waday Baabuloon si ay u noqdaan gabdhaheeda. Waxaa la hor keenay imtixaan markii malaa’igtii Muujintii toban ay soo degtay iyadoo gacanteeda ku haysata kitaab yar oo furan. Sida Yehooyaaqiim uga fallaagoobay dalabkii Nebukadnesar, dabadeedna maxaabiis ahaan loo watay, sidaas oo kale Protestanku way diideen inay cunaan cuntadii ku jirtay gacanta malaa’igta, iyagoo taas ku saleeyey dhaqammadii iyo caadooyinkii ay kala soo baxeen Qarniyadii Mugdiga.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

Gugii 1844, habka imtixaanku wuxuu gaadhay “meel rogasho” u ah Yehooyaaqiim iyo Borotestaannada, oo sida habkii imtixaanka ee ugu horreeyey ee Israa’iilkii ruuxiga ahaa, way “leexdeen” oo mar dambe lama ay socon Ciise. Taariikhdaas, Daanyeel, Xananyaah, Miishaa’eel, iyo Casaryaah waxay metelaan Milleriyiintii, kuwaas oo doortay inay cunaan kitaabkii yaraa oo afkooda ku macaanaa, laakiinse calooshooda ku qadhaadhaa.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Haddii aynu ku darno Aadan iyo Xaawo, waxaynu leenahay afar markhaati oo caadi ah oo muujinaya in imtixaanka lagu metelo falka cunidda. Waxaannu leenahay dhowr markhaati oo nebiyadeed, kuwaas oo dhammaantood xambaarsan astaanta kii ugu horreeyey iyo kii ugu dambeeyey. Markhaatiga imtixaanka maannadu waa markhaati hore, imtixaanka Kibista Samadu na waa imtixaan hore oo u ah Israa’iil ruuxiga ah, isla mar ahaantaana waa markhaatigii ugu dambeeyey ee Israa’iil qadiimiga ah. Imtixaanka buugga yarna waa labadaba kii hore iyo kii dambe. Waa dhammaadka warwareeggii Israa’iil ruuxiga ah sida kaniisaddii cidlada ku jirtay, waana bilowga kuwa loo doortay inay noqdaan dadka ugu dambeeya ee Ilaah ee magac-u-yaalka leh. Milleriyiintu waxay ahaayeen bilowgii dadka Ilaah ee magac-u-yaalka leh, kuwaas oo loo aqoonsan lahaa geeska runta ah ee Protestantism-ka. Waxa jira dhowr markhaati oo ku saabsan habka imtixaanka oo bilaabma marka farriinta kowaad la awoodsiiyo.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

Hababkaas imtixaanka ah waxaa yimaada “bar beddelan”, halkaas oo ku dhowaad dhammaan xertii ay dib u jeestaan. Markii Yashuuca iyo Kaaleeb markhaatifureen, reer binu Israa’iil oo dhan way dib u jeesteen oo waxay dooneen inay Masar ku noqdaan. Kaniisaddii Galili badankii xertu way dib u jeesteen. Maxaa yeelay Ciise waa Alfa iyo Oomega, “bar beddelka” lagu matalay dhammaadka habka imtixaanka ayaa sidoo kale lagu muujiyey bilowga habka imtixaanka. Markii maannada markii ugu horraysay la siiyey reer binu Israa’iil ee hore, waxaa jiray kuwo isla markiiba ka leexday amarrada. Markii Masiixa la baabtiisay, Isagu wuu leexday oo cidlada ayuu galay. Walaashii White waxay astaanta bar beddelka u adeegsataa si aad u wax iftiiminaysa.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “Waxaa jira wakhtiyo noqda meelo taariikhda quruumaha iyo ta kiniisadda lagu kala jeesto. Sida ku jirta maamulka Eebbe, marka dhibaatooyinkan kala duwan ay yimaadaan, iftiinka ku habboon wakhtigaas waa la bixiyaa. Haddii la aqbalo, waxaa ka dhasha horumar ruuxi ah; haddii la diido, waxaa xiga dib-u-dhac ruuxi ah iyo burbur. Rabbigu Eraygiisa dhexdiisa wuxuu ku muujiyey hawsha hore u socota ee injiilka sida loogu fuliyey waayihii hore, iyo sida loogu fulin doono mustaqbalka, ilaa laga gaadho halganka xidhitaanka, marka quwadaha Shaydaanku ay sameyn doonaan dhaqaaqoodii ugu dambeeyey ee yaabka lahaa. Eraygaas ayaan ka fahmaynaa in xoogaggii hadda shaqaynayaan ay yihiin kuwa soo gelin doona halganka ugu dambeeya ee weyn ee u dhexeeya wanaagga iyo xumaanta—u dhexeeya Shaydaan, amiirka gudcurka, iyo Masiixa, Amiirka nolosha. Laakiin guusha soo socota ee dadka jecel oo ka cabsada Ilaah waa sida ay u sugan tahay sida carshigiisu ugu taagan yahay samooyinka.” Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Markii maannada markii ugu horraysay la siiyey reer binu Israa’iil ee hore, iftiinka taariikhdaas waa la bixiyey. Baabtiiskii Masiixa iftiinka taariikhdaas waa la bixiyey. Ogosto 11, 1840 iftiinka taariikhdaas waa la bixiyey. Mid kasta oo ka mid ah qodobadaas rogmadka ahi wuxuu calaamadiyaa bilowga hab tijaabo ah oo ugu dambayntii ku dhammaada qodob kale oo rogmad ah, marka dadka axdiga hore ka leexdaan oo aanay mar dambe Masiixa la socon.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Maxaa yeelay hababkan kala duwan ee imtixaanku ay ka dhigan yihiin labadaba hab imtixaan oo loogu talagalay dadkii axdigii hore iyo sidoo kale dadkii axdiga cusub, waxaa jira laba dhammaad oo habka imtixaanka ah. Dhammaadka habka imtixaanka, sidaas darteedna barta ugu dambaysa ee leexashada ee Protestantiyiinta ee taariikhda Millerite, wuxuu ahaa gu’gii 1844. Dhammaadka habka imtixaanka (dayrtii 1844), ama barta leexashada ee Millerite-yada laftooda, wuxuu yimid ka dib barta leexashada ee dadkii hore ee Ilaah.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Taariikhda Masiixa gudaheeda, geeddi-socodka imtixaanka waxaa lagu gartaa inuu macbudka laba jeer nadiifiyey, mar bilowgii adeeggiisa, dabadeedna mar kale dhammaadkii adeeggiisa.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Markii Ciise bilaabay adeeggiisii guud, wuxuu Macbudka ka nadiifiyey nijaasayntiisii quduus-darrada ahayd. Falalkii ugu dambeeyey ee adeeggiisa waxaa ka mid ahaa nadiifintii labaad ee Macbudka. Sidaas oo kale, shaqada ugu dambaysa ee digniinta dunida loo qabanayo, laba baaq oo kala duwan ayaa loo jeedinayaa kaniisadaha. Farriinta malaa’igta labaad waa, ‘Baabuloon way dhacday, way dhacday, magaaladii weynayd, maxaa yeelay waxay quruumaha oo dhan ka cabsiisay khamriga cadhada sinooyinkeeda’ (Muujintii 14:8). Oo qaylada codka weyn ee farriinta malaa’igta saddexaad waxaa samada laga maqlaa cod leh, ‘Dadkaygow, ka soo baxa iyada, inaydnaan dembiyadeeda ka qaybgelin, oo aydaan belaayooyinkeeda u qaadan. Waayo, dembiyadeedu samaday gaadheen, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay’ (Muujintii 18:4, 5).” Selected Messages, book 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Habka imtixaanka ee labada nadiifin ee macbudka ee Masiixa waxay waafaqsan tahay cutubka saddexaad ee Malaakii, sida ku qoran qoraallada Ruuxa Waxsii-sheegidda.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Nadiifintii macbudka uu ka nadiifiyey iibsadayaasha iyo iibiyeyaasha dunida, Ciise wuxuu ku dhawaaqay hawshiisa ah inuu qalbiga ka nadiifiyo wasakheynta dembiga,—ka damacyada dhulka, xamaasadaha danaysiga ah, iyo caadooyinka sharka leh ee nafta kharriba. Malakii 3:1–3 ayaa la soo xigtay.” The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Daahirinta dadka Ilaah waxay ka dhigan tahay habka imtixaanka oo marar badan lagu aqoonsaday dhowr xariiq oo waxsii sheegid ah. Tixraac kasta, laga bilaabo Aadan iyo Xaawo ilaa taariikhdii Millerite-ka, wuxuu matalaa daahirinta boqol iyo afartan iyo afar kun.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Maalmaha ugu dambeeya ee taariikhda dunidan, axdiga Ilaah la leeyahay dadkiisa xajiya amarradiisa waa in dib loo cusboonaysiiyaa.” Review and Herald, February 26, 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Habka daahirinta ee boqolka iyo afartan iyo afarta kun waa tixraacii ugu horreeyey ee ku jira kitaabka Daanyeel, kaas oo ah kitaabkii ugu horreeyey ee labada kitaab ee si wadajir ah u matala Muujintii Ciise Masiix ee la furfuro wax yar ka hor inta xilliga tijaabada aadanuhu xidhmin. Habka daahirinta ee boqolka iyo afartan iyo afarta kun waxa kale oo loo matalaa habka shaabadaynta. Markii farriintii ugu horraysay ee daahirintaas, oo ah habka shaabadaynta ee boqolka iyo afartan iyo afarta kun, ay bilaabatay Sebtembar 11, 2001, waxay ahayd meel-rogasho u ah kiniisadda iyo dunidaba. Muujintii cutubka siddeed iyo tobnaad, malaa’igtii dunida ku iftiimisa ammaanteeda ayaa markaas timid. Hase yeeshee Muujintii siddeed iyo tobnaad, malaa’igta looma soo bandhigin iyadoo gacanteeda wax ay ku cunayso ku haysata—laakiin way taal halkaas. Kitaabkii yaraa halkaas buu yaal. Waxa si fudud u garan kara kuwa doorta inay cunaan habraaca uu nebi Ishacyaah ku matalay “xarriiqba xarriiq.”

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Marka aynu “xarriiq dusheed xarriiq” ku dul dhigno, waxaynu fahmaynaa in markii Masiixu soo degay Sebtembar 11, 2001, uu sidoo kale watay “buug yar” oo lagu matalay “maanna”, “kibista samada” iyo “buugga yar”. Laakiin Sebtembar 11, 2001, dadkii hore loo doortay, oo uu Yehoyaaqiim matalayay, waxay doorteen inay ku sii dheganaadaan caadooyinka iyo dhaqammada Adventism-ka, dabadeedna waxay bilaabeen socodkoodii gelinta maxaabiisnimada Baabuloon, taas oo si buuxda u dhammaystirmi doonta marka la gaaro sharciga Axadda.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Haddaba ma waxaa soo baxay hadal sheegaya inaan ku dhawaaqay in New York lagu xaaqi doono hir weyn oo baddu keento? Tani weligay ma aanan odhan. Waxaan idhi, anigoo eegaya dhismayaasha waaweyn ee halkaas ka soo koraya, dabaqba dabaqa ka sarreeya, ‘Muuqaallo sidee u cabsi badan baa dhici doona marka Rabbigu u kaco inuu dhulka si aad ah u gilgilo! Markaas ayaa erayada Muujintii 18:1–3 rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa dhulka ku soo socda. Laakiin iftiin gaar ah kama aanan helin waxa ku soo socda New York, marka laga reebo inaan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaal lagu soo ridi doono leexashada iyo rogrogashada xoogga Ilaah. Iftiinka lay siiyey ayaan ku ogahay in halaag dunida ku jiro. Hal eray oo Rabbiga ka yimaadda, hal taabasho oo xooggiisa weyn ah, oo dhismayadan aadka u waaweyn way soo dhici doonaan. Waxaa dhici doona muuqaallo cabsi badan oo aynaan qiyaasi karin.” Review and Herald, Luulyo 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Markii “dhismayaashii waaweynaa” ee “New York” “lagu riday burburkii ka dhashay rogidda iyo afgembiga xoogga Ilaah,” 11-kii Sebtembar, 2001, iftiinkii malaa’igta Muujintii siddeed iyo tobnaad ayaa dhulka oo dhan buuxiyey, waayo, meel isbeddel taariikhi ah ayaa u timid taariikhda bahalkii dhulka ee Muujintii saddex iyo tobnaad.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Waxaa jira wakhtiyo ah meelo rogmad oo taariikhda quruumaha iyo kaniisadda ah. Sida ku jirta qaddarinta Ilaah, marka dhibaatooyinkan kala duwan ay yimaadaan, iftiinka ku habboon wakhtigaas waa la bixiyaa. Haddii la aqbalo, waxaa ka dhasha horumar ruuxi ah; haddii la diido, waxaa daba yimaada hoos-u-dhac ruuxi ah iyo burbur.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Markii iftiinkii malaa’igta Muujintii siddeed iyo tobnaad uu yimid Sebtembar 11, 2001, kuwii iftiinka aqbalay ruux ahaan bay hore u mareen, kuwii iftiinkana diidayna ruux ahaan bay hoos u dhaceen, oo waxay bilaabeen socdaalkoodii fallaaganimada ahaa iyagoo ku sii jeeda meesha ugu dambaysa ee ay ka leexdaan, taas oo ah sharciga Axadda, halkaas oo ay weligood ku burburiyaan qirashadoodii ahaa inay yihiin rasuulladii malaa’igta saddexaad. Kuwii Galili joogay ee jeestay oo aan mar dambe Masiixa la socon sida ku qoran Yooxanaa 6:66, waxay ka jeesanayeen iftiinkii markii ugu horraysay yimid baabtiiskiisa, taas oo ahayd meesha farriintii ugu horraysay ee taariikhdaas imtixaanka lagu xoojiyey. Daanyeel cutubka koowaad, laba dabaqadood oo caabudayaal ah ayaa lagu muujiyey taariikhda marka farriinta ugu horraysa la xoojiyo. Yehooyaaqiim wuxuu matalaa kuwa rumaysadka ku burburiya, Daanyeel, Xananyaah, Miishaaa’eel, iyo Casaryaahna waxay matalaan kuwa aaminka ah.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> Sannaddii saddexaad ee boqornimadii Yehooyaaqiim oo ahaa boqorkii dalka Yahuudah ayaa Nebukadnesar oo ahaa boqorkii Baabuloon yimid Yeruusaalem, wuuna hareereeyey. Oo Rabbigu wuxuu Yehooyaaqiim oo ahaa boqorkii Yahuudah ku riday gacantiisii, isaga iyo qayb ka mid ah weelashii guriga Ilaah; kuwaas oo uu geeyey dalkii Shincaar, oo uu geeyey gurigii ilaahiisa; weelashiina wuxuu geliyey gurigii khasnadda ee ilaahiisa. Markaasaa boqorkii wuxuu Ashfenas oo madaxii bohomadiisa ahaa ku amray inuu keeno qaar ka mid ah reer binu Israa'iil, iyo farcankii boqorka, iyo amiirradii; dhallinyaro aan iin lahayn, oo qurux badan, oo xigmad kasta ku xeel dheer, oo aqoon ku hodan ah, oo cilmi wax ku garanaya, oo leh karti ay ku istaagi karaan qasriga boqorka, oo la bari karo suugaanta iyo afka reer Kaldayiin. Oo boqorkii wuxuu u qoondeeyey sahay maalinle ah oo ka mid ah cuntada boqorka iyo khamriga uu cabbi jiray; si sidaas loogu koriyo saddex sannadood, si ay dabadeed boqorka hortiisa uga istaagaan. Haddaba kuwaas waxaa ka mid ahaa reer Yahuudah: Daanyeel, Xanaanyaah, Miishaa'eel, iyo Casaryaah. Oo madaxii bohommadu wuxuu u bixiyey magacyo; waayo, Daanyeel wuxuu u bixiyey Belteshaasar, Xanaanyaahna Shadrag, Miishaa'eelna Meeshag, Casaryaahna Cabednego. Laakiinse Daanyeel wuxuu qalbigiisa ku goostay inuusan isku nijaasayn qaybta cuntada boqorka iyo khamriga uu cabbi jiray midna; sidaas daraaddeed wuxuu madaxii bohommada ka baryay inaanu isku nijaasayn. Daanyeel 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Daanyeel, Xananyaah, Miishaa’eel, iyo Casaryaah waxay ahaayeen carruurtii Yahuudah. Waxaa laga dhigay bohommo, sidaas darteedna waxay metelayaan jiilka ugu dambeeya ee Adventism-ka. Nebukadnesar, sida boqorro badan oo qadiimi ah, wuxuu afartaas dhallinyarada reer Yahuudah ka dhigay bohommo, si looga saaro walaac kasta oo boqorku ka qabi karo marka ay addoommo ahaan u adeegayaan oo ay la macaamilayaan xaasaska iyo surriyadiisa boqorka.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

Astaamo ahaan, waxa ay matalaysaa jiilka ugu dambeeya ee Adventism-ka, waayo afartan dabadeed mar dambe ma jiri doono xariiq kale oo Yahuudah ah. Tirada afar waa astaan caalami ah, sidaas darteedna waxa ay matalaysaa jiilka ugu dambeeya ee Seventh-day Adventists-ka dunida oo dhan ee aqoonsada Sebtembar 11, 2001, inuu yahay rumoobid ka mid ah Erayga nebiyadeed ee Ilaah.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Adventistayaasha Sabtida toddobaad leh waa kuwa uu ka hadlayo Erayga nebinnimada ee Ilaah, waayo iyagu waa kuwa loogu yeedhay inay noqdaan boqol iyo afartan iyo afar kun. Habase yeeshee, dhaxalkooda nebinnimo wuxuu ka bilaabmay fallaagadii aabbayaashood sannadkii 1863. Fallaagadaas bilowga ahayd way ku dhowdahay inaan la garan karin, maxaa yeelay waxa daboolay caadooyinka iyo dhaqammada afar qarni oo fallaago sii kordhaysay. In kastoo ay adag tahay in la garto, waa in la arkaa oo la qiraa, sida Daanyeel ugu dambayntii yeelo cutubka sagaalaad ee Daanyeel. Wuxuu sidaas ku sameeyey isagoo garanaya runta ku taalla Erayga nebinnimada ee Ilaah.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Kacdoonkii ay Daanyeel iyo saddexdii mudaneba si toos ah uga soo farcameen waxay ahayd diidmadii aabbahood ee ahayd inuusan ka go’naan saamaynta jaahiliga ah ee ku hareeraysnayd. Sannadkii 1863, Adventism-kii La’odikiya wuxuu ku noqday hab-raacii kitaabiga ahaa ee Protestantism-ka riddada ah iyo Kaatooligga, si uu u adkeeyo diidmadooda aqoonsigii Miller ee “toddobada jeer” ee Laawiyiintii labaatan iyo lix. Kacdoonkaas, marka loo eego Daanyeel iyo saddexdii mudane, waxa matalayey boqor Xisqiyaah.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Boqor Xisqiyaah wuxuu Rabbiga ka baryay inuusan dhiman, baryadiisiina waa laga ajiibay markii Rabbigu siiyey shan iyo toban sannadood oo kale. Markaasuu dhalay Manaseh, oo ahaa mid ka mid ah boqorradii Yahuudah ugu shar badnaa, isla markaana ahaa boqorkii calaamadeeyey bilowgii qabsashadii iyo addoonsigii toddobada tallaabo ee isdaba-joogga ahaa ee Yahuudah. Sannadkii 1856, Markhaatiga Runta ahu wuxuu yimid inuu garaaco albaabka Adventism-ka La'odikiya, laakiin waxay doorteen inay noolaadaan oo aanay nafta u dhiman. Markii la gaadhay 1863, waxay dib u dhiseen “Yerixoo” oo waxay bilaabeen fallaagada sii xoogaysanaysa ee ugu dambayntii ka hor istaagtay inay gartaan Sebtembar 11, 2001 inuu yahay bilowga safarkoodii saddexda tallaabo ahaa ee gelitaankooda addoonsiga Baabuloon ruuxiga ah, kaas oo ku dhammaanaya sharciga Axadda.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Boqor Xisqiyaah, sannadkii 1863 wuxuu u yimid markii baryadiisii ahayd inuu noolaado la aqbalay. Rabbigu wuxuu bixiyey calaamad muujinaysa in baryadiisii la aqbalay. Ilaah wuxuu baryada ku xaqiijiyey isagoo qorraxda dhaqaajiyey, Baabulooniyintiina waxay arkeen hawsha Ilaah ee samooyinka, in kastoo aanay garanayn waxa ay ka dhigan tahay. Markaasaa Baabulooniyintii Yeruusaalem u yimaadeen si ay wax uga ogaadaan Ilaaha lahaa awoodda uu qorraxda ku xukumo. Halkii uu ammaanin lahaa Ilaaha Samada, boqor Xisqiyaah, halkii uu naftiisa u dhiman lahaa, wuxuu doortay inuu ammaano macbudkiisa iyo magaaladiisa halkii uu ka ammaani lahaa Ilaaha doortay inuu magiciisa dhigo macbudkaas iyo magaaladaas.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Kacdoonkaasu waxay keentay wax sii sheegidda ah in carruur ka soo farcanta dhiiggiisa ay addoommo iyo bohommo ku noqon doonaan Baabuloon. Carruurtaasu waxay ahaayeen Daanyeel, Xananyaah, Miishaa’eel iyo Casaryaah, waxayna matalaan jiilka ruuxiga ah ee ugu dambeeya ee ka mid ah kuwa Adventist‑ka Maalinta Toddobaad ee aqoonsada Sebtembar 11, 2001 inuu ahaa meel taariikhdu ka leexatay oo ku saabsan taariikhda quruumaha dunida iyo kaniisadda, marka la bixiyo iftiinka loogu talagalay inuu tijaabiyo oo shaabadeeyo boqol iyo afar iyo afartan kun.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> Oo maalmahaas Xisqiyaah aad buu u bukooday ilaa uu geeri ku dhowaa. Markaasaa nebigii Ishacyaah oo ahaa ina Aamoos u yimid, oo ku yidhi, Rabbigu wuxuu leeyahay, Reerkaaga hagaaji; waayo, waad dhiman doontaa, mana noolaan doontid. Dabadeedna wejigiisii ayuu derbiga u jeediyey, oo Rabbiga baryay, isagoo leh, Rabbiyow, waan ku baryayaaye, hadda xusuuso sidaan runta kuugu hor socday iyo qalbi kaamil ah, oo aan u sameeyey wixii ku wanaagsanaa indhahaaga hortooda. Xisqiyaahna aad buu u ooyay. Oo intaan Ishacyaah ka bixin barxaddii dhexe, ayaa eraygii Rabbigu u yimid, isagoo leh, Noqo, oo waxaad u tagtaa Xisqiyaah oo ah amiirka dadkayga, oo waxaad ku tidhaahdaa, Rabbigu, oo ah Ilaaha Daa'uud oo ah aabbahaa, wuxuu leeyahay, Baryadaadii waan maqlay, ilmadaadiina waan arkay; bal eeg, waan ku bogsiin doonaa; maalinta saddexaadna waxaad kori doontaa guriga Rabbiga. Oo cimrigaagana waxaan ku dari doonaa shan iyo toban sannadood; oo adiga iyo magaaladanba waxaan ka samatabbixin doonaa gacanta boqorka Ashuur; oo magaaladanna waan u daafici doonaa aawaday iyo addoonkaygii Daa'uud aawadiis. Markaasaa Ishacyaah yidhi, Keena dufan berde ah. Wayna keeneen oo boogtii saareen, wuuna bogsaday. Xisqiyaahna wuxuu Ishacyaah ku yidhi, Maxay ahaan doontaa calaamadda in Rabbigu i bogsiin doono, oo aan maalinta saddexaad kori doono guriga Rabbiga? Ishacyaahna wuxuu yidhi, Tan ayaa Rabbiga calaamad kaaga ahaan doonta in Rabbigu sameyn doono wixii uu ku hadlay: Hoosku ma toban darajo ha u sii socdo mise toban darajo ha u soo noqdo? Xisqiyaahna wuu jawaabay, Wax fudud bay u tahay hooska inuu toban darajo hoos u dhaadhaco; maya, laakiinse hoosku toban darajo dib ha ugu noqdo. Markaasaa nebigii Ishacyaah Rabbiga u qayshaday; oo isna hooskii toban darajo dib buu ugu soo celiyey, darajooyinkii uu kaga dhaadhacay saacaddii Axaas. Oo waagaas Berodakbalaadaan oo ahaa ina Balaadaan, oo ahaa boqorkii Baabuloon, wuxuu Xisqiyaah u soo diray waraaqo iyo hadiyad; waayo, wuxuu maqlay in Xisqiyaah bukooday. Xisqiyaahna wuu dhegaystay, oo wuxuu tusay gurigii waxyaalihiisa qaaliga ah oo dhan, lacagtii, iyo dahabkii, iyo uunsigii, iyo saliiddii qaaliga ahayd, iyo gurigii hubkiisa oo dhan, iyo wax alla wixii khasnadihiisa laga helay; gurigiisa dhexdiisa iyo dowladdiisa oo dhanba wax Xisqiyaah uusan tusin ma jirin. Markaasaa nebigii Ishacyaah u yimid Boqor Xisqiyaah, oo ku yidhi, Nimankanu maxay yidhaahdeen? Oo xaggee bay kaaga yimaadeen? Xisqiyaahna wuxuu yidhi, Waxay iiga yimaadeen dal fog, kaasoo ah Baabuloon. Oo isna wuxuu yidhi, Maxay gurigaaga ku arkeen? Xisqiyaahna wuu jawaabay, Wax alla wixii gurigayga ku jira way arkeen; khasnadahayga dhexdeeda wax aanan tusin ma jiro. Markaasaa Ishacyaah Xisqiyaah ku yidhi, Bal maqal erayga Rabbiga. Bal eeg, waxaa imanaya maalmo wixii gurigaaga ku jira oo dhan, iyo wixii ay awowayaashaa ilaa maantadan kaydiyeen, loo qaadi doono Baabuloon; waxna kama hadhi doono, ayaa Rabbigu leeyahay. Oo wiilashaada kaa soo bixi doona oo aad dhali doonto qaarkood way kaxaysan doonaan; oo waxay bohommo ka ahaan doonaan qasriga boqorka Baabuloon. Markaasaa Xisqiyaah Ishacyaah ku yidhi, Erayga Rabbiga ee aad ku hadashay waa wanaagsan yahay. Oo wuxuu yidhi, Sow ma wanaagsana haddii maalmahayga nabad iyo run ku jiraan? Oo falimihii kale ee Xisqiyaah, iyo xooggiisii oo dhan, iyo siduu u sameeyey berked iyo maris-biyood, oo uu biyihii magaalada u soo geliyey, sow kuma qorna kitaabkii taariikhdii boqorrada dalka Yahuudah? Xisqiyaahna wuu la seexday awowayaashiis; oo meeshiisiina waxaa boqor ka noqday wiilkiisii Manaseh. 2 Boqorradii 20:1–21.

The next verse says:

Aayadda xigta waxay leedahay:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manaseh wuxuu jiray laba iyo toban sannadood markuu boqornimada bilaabay, oo wuxuu Yeruusaalem ku boqor ahaa shan iyo konton sannadood. Oo hooyadiis magaceedu wuxuu ahaa Hefsiibaah. 2 Boqorradii 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Maxay noqon lahayd natiijadu haddii Boqor Xisqiyaah aqbali lahaa doonista Rabbiga, oo uu si fudud gurigiisa hagaajin lahaa dabadeedna dhiman lahaa? Waxaa la siiyey shan iyo toban sannadood oo dheeraad ah, saddex sannadood dabadeedna waxaa dhashay Manasehkii sharka lahaa. Maxaa dhici lahaa sannadkii 1856, haddii Adventism-ku aqbali lahaa kala-guurka ka yimid Philadelphia una gudbay La’odikiya, gurigiisana hagaajin lahaa, oo uu runaha aasaasiga ah ee William Miller ka tegi lahaa iyaga oo weli dhan? Waxaan u malaynayaa inaanan weligeen ogaan doonin jawaabta su’aashaas, laakiin waxa aynu og nahay waa in “Daanyeel qalbigiisa ku goostay inuusan isu nijaasayn qaybta cuntada boqorka, ama khamriga uu cabbay.”

We will continue Daniel chapter one in the next article.

Waxaan ku sii wadi doonnaa Daanyeel cutubka koowaad maqaalka xiga.

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