Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uuriyaah Smith wuxuu qoray, “Rooma waxay xidhiidh la yeelatay dadka Ilaah, Yuhuudda, iyada oo loo marayo isbahaysi, 162 BC.” Taariikhyahannada casriga ah badankoodu waxay taariikhda ku calaamadiyaan 161 BC, Smithna laba jeer ayuu tixraacaa 161 BC, isla buuggaas gudihiisa. Qiyaastaydu waa in tixraacan 162 BC uu yahay qalad daabacaadeed.

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

“Aayadaha 23 iyo 24 ayaa ina soo dejinaya dhinacan axdigii dhex maray Yuhuudda iyo Roomaanka, 161 C.H., ilaa wakhtigii Rooma ay heshay xukun caalami ah.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Aayadaha kow iyo tobnaad iyo laba iyo tobnaad waxay tilmaamayaan guushii iyo wixii ka dambeeyey Dagaalkii Raphia, kaas oo dhacay 217 BC, oo dhex maray Boqortooyadii Seleucid, oo uu hoggaaminayey Antiochus III the Great, iyo Boqortooyadii Masar ee Ptolemaic, oo uu hoggaaminayey Boqor Ptolemy IV Philopator.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Dagaalkii Panium, oo dhacay toddoba iyo toban sannadood dabadood sanadkii 200 BC, mar kale wuxuu dhex maray boqortooyadii Seleucid iyo boqortooyadii Ptolemaic.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Kacdoonkii Makkabiya, waxay bilaabatay 167 BC, waxayna ahayd kacdoonkii Yuhuudda ee ka dhan ahaa isku-daygii Boqortooyada Seleucid-ku ay ku cabburinaysay dhaqammada diimeed ee Yuhuudda kuna soo rogeysay dhaqanka Giriigga.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Dib-u-hurinta mar labaad ee Macbudkii Labaad ee Yeruusaalem, taas oo calaamad u ah dhacdada taariikhiga ah ee loo dabaaldego intii lagu jiray Xannuukah, waxay dhacday sannadkii 164 BC, saddex sano ka hor “axdiga” ku xusan aayadda labaatan iyo saddexaad. Dhacdadan waxay ka dambeysay gulufkii milatari ee guuleystay ee Makkabiyiintu ku qaadeen ciidammadii Boqortooyadii Seleucid, oo uu hoggaaminayay Antiokhos IV Epifaaneskii sumcad-xumaa, kaas oo nijaaseeyay Macbudka oo mamnuucay dhaqammadii diineed ee Yuhuudda. Antiokhos IV Epifaanes wuxuu dhintay wax yar ka dib guushii lagu xusuusto Xannuukah, taasina waxay calaamad u tahay hoos-u-dhaca awoodda Suuriya laga bilaabo bartaas taariikhda iyo wixii ka dambeeyay.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Sanadkii 200 BC, (kaas oo ahaa sidoo kale wakhtigii Dagaalkii Panium), Rooma ayaa, markii ugu horraysay, isku dhex gelisay taariikhda waxsii sheegidda ee Daanyeel cutubka kow iyo tobnaad. Halkaas waxaa ku jira astaanta dejisa aragtida. Saamaynteeda ula kac ah ee taariikhdaas waxay aqoonsanaysaa shaqada Yesebeel, oo ah astaan kaniisad xargaha ka jiidata daaha gadaashiisa. Yesebeel waxay joogtay Samaariya markii ninkeedii Axaab uu daawanayay nebiyadeedii oo Eliiyaah dilayo. Herodiyaas ma ay joogin xafladdii dhalashada Herodos, meeshaas oo gabadheeda Salome ay ku sasabtay Herodos. Taariikhda Maraykanka gudaheeda, baabtiisnimada, oo lagu matalay dhilladii Turos, waa la illoobaa, ilaa dhammaadka toddobaatanka sannadood ee astaanta ah. Markaas ayay bilowdaa inay boqorrada dhulka ugu heesto heesaheeda khiyaanada ah. Sannadka 200 BC wuxuu tusaale u yahay goorta ay si cad ugu bilowdo inay boqorrada ugu heesto maalmaha ugu dambeeya, wax yar ka hor sharciga Axadda ee dhowaan imanaya, sida lagu matalay aayadda lix iyo tobnaad.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Ka hor “isbahaysigii” Yuhuudda ee 161 BC ilaa 158 BC, Maccabees-ku waxay mar kale quduus ka dhigeen macbudka, sida uu u xusuusiyo Hanukkah sannadkii 164 BC. Dabadeed saddex sano ka dib, iyagoo weli ku jira halgan socda oo ay kula jiraan Suuriyaanka, Yuhuuddii Maccabean-ku waxay taageero uga raadsadeen Rooma. “Isbahaysigii” markaas la sameeyey ee lala galay Rooma wuxuu noqdaa imtixaan nebiyadeed oo u ah ardayda maalmaha ugu dambeeya ee Ilaah ee waxsii sheegista.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Taariikhdu waxay 161 BC u aqoonsataa xilligii “heshiisku” dhacay, hase yeeshee hormuudayaashu waxay taariikhdaas u aqoonsadaan 158 BC. Miller ma saxnaa, mise taariikhyahannada casriga ahi baa sax ah? Miller wuxuu ku daray lix boqol iyo lixdan iyo lix sannadood (666) sannadka 158 BC, wuxuuna gaadhay sannadka 508, markaas oo “kan joogtada ah” la qaaday. Si kasta oo aad u baadho, aad bay u adkaan doontaa—haddii aanay dhab ahaanba suurtagal noqonayn—in la helo caddayn taariikheed oo taageerta 158 BC inuu ahaa heshiiskii u dhexeeyey Yuhuudda iyo Roomaanka.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Aayadda lix iyo tobnaad waa sharciga Axadda, laakiin taas ka hor Rooma waxay soo gashaa taariikhda si ay u xaqiijiso riyada sannadka 200 BC. Kacdoonkii Makkabiyiinta wuxuu ka bilaabmay Modein sannadkii 167 BC, ugu dambayntiina waxay mar kale quduus ka dhigeen macbudkii sannadkii 164 BC. Dabadeedna, laga bilaabo 161 BC ilaa 158 BC, Yuhuuddu waxay axdi la galeen quwadda Roomaanka. 161 BC ilaa 158 BC waxay ka dhigan tahay wakhti loo baahnaa in lagu dhiso “heshiiska.” Fahamkanu wuxuu aqoonsanayaa “heshiiska” si waafaqsan markhaatiga taariikhyahannada, iyo sidoo kale shaxdii lagu hagay gacanta Rabbiga oo aan la beddeli karin.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Taariikhyahannadu waxay inoo sheegaan in habraaca gorgortanka axdiyada dhex mari jiray quruumihii hore sida Yahuudah iyo Rooma qarnigii labaad ee Ciise ka hor, uu kala duwanaan jiray iyadoo ku xiran duruufaha gaarka ah, hab-maamuuska diblomaasiyadeed, iyo isu-dheellitirka awoodda ee ku lug lahaa. Sida caadiga ah, habraacu wuxuu ku bilaabmi jiray in hal dhinac muujiyo rabitaankiisa ah in uu la dhiso dhinaca kale axdi ama isbahaysi. Marka laga hadlayo Yahuudah iyo Rooma, Yahuudah ayaa bilaabay xiriirka ay la sameysay Rooma si ay u soo jeediso isbahaysi rasmi ah.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Waxaa la adeegsan lahaa marinnada diblomaasiyadeed si loo gudbiyo soo-jeedinta loona bilaabo wadaxaajoodyada. Tani waxay qasab ka dhignayd in safiirro ama ergooyin loo diro Rooma si ay ula kulmaan hoggaamiyayaasheeda ama wakiilladeeda. Marka wadaxaajoodyadu billowdaan, labada dhinacba waxay ka wada hadli lahaayeen qodobbada heshiiska la soo jeediyey. Tani waxay ka koobnaan kartay kulammo taxane ah, is-weydaarsi farriimo diblomaasiyadeed ah, iyo suuragal ahaan ka-qaybgalka dhexdhexaadiyayaal ama garnaqayaal si loo fududeeyo wada-hadallada. Inta lagu jiro wadaxaajoodyada, dhinac kastaa wuxuu tixgelin lahaa qodobbada uu kan kale soo jeediyey, waxaana dhici kartay inuu soo bandhigo soo-jeedinno lid ku ah ama uu dalbado wax-ka-beddel lagu sameeyo qodobbada qaarkood. Hannaankani wuxuu ku jiri karay ka-fiirsasho taxaddar leh, la-talin lala yeesho la-taliyeyaal, iyo qiimayn lagu sameeyo faa’iidooyinka suuragalka ah iyo qasaarooyinka heshiiska la soo jeediyey.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Haddii labada dhinac ay ku heshiiyaan qodobada heshiiska, waxaa la diyaarin lahaa dukumenti rasmi ah oo qeexaya qodobada iyo shuruudaha ay labada dhinacba ku heshiiyeen. Kadibna heshiiskaas waa in ay ansixiyaan hay’adaha awoodda u leh ee qaran kasta. Marka laga hadlayo Rooma, tani waxay ka mid noqon kartay oggolaanshaha Golaha Odayaasha ama hay’ado kale oo maamul. Sidoo kale, Yahuudah gudaheeda, heshiiskaasi waxay u badan tahay inuu u baahnaan lahaa oggolaanshaha hoggaankeeda ama golaha maamulka. Marka la ansixiyo, heshiiska waa la dhaqan gelin lahaa, waxaana labada dhinac laga filan lahaa inay ku dhaqmaan qodobadiisa. Tani waxay ka koobnaan kartay qaabab kala duwan oo iskaashi ah, heshiisyo difaac oo wadajir ah, xiriirro ganacsi, ama noocyo kale oo wada-shaqayn diblomaasiyadeed ah oo lagu qeexay heshiiska.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Qarnigii labaad ee ka horreeyay Masiixa, safarka laga bixi jiray Yahuudiya (oo ku taallay gobolka bari ee Badda Dhexe) loona aadi jiray Rooma (oo ku taalla bartamaha Talyaaniga) wuxuu ahaan lahaa hawl adag oo waqti badan qaadata, gaar ahaan marka la eego xaddidaadaha hababkii gaadiidka ee dunidii hore. Masaafada u dhexaysa Yahuudiya iyo Rooma waxay qiyaastii ahayd 1,500 ilaa 2,000 kiiloomitir (930 ilaa 1,240 mayl), iyadoo ku xiran jidka gaarka ah ee la maro. Socdaalka badda ayaa badanaa ka dheereyn jiray kana wax-ku-oolsanaan badnaan jiray socdaalka dhulka ee xilliyadii hore, hase yeeshee socdaalka badda wuxuu ku xirnaan jiray dabaylaha jira. Ku safarka markab laga raaco deked ku taal Yahuudiya loona aado deked ku taal Talyaaniga (sida Ostiya, dekedda Rooma) wuxuu qaadan karay dhowr toddobaad, iyadoo ay taasi ku xidhneyd arrimo ay ka mid yihiin xaaladaha dabaysha, qulqulka badda, iyo nooca markabka la adeegsanayo.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Socdaalka dhulka ee Yahuudiya laga aado Rooma wuxuu ahaan lahaa mid ka gaabis badan oo ka dhib badan. Socotadu waxay khasab ku ahaan lahayd inay maraan dhulal kala duwan, oo ay ku jiraan buuro, dooxooyin, iyo wabiyaal, isla markaana ay la tacaalaan caqabado sida tuugo jidgooyo ah iyo dhulal cadowtinimo leh. Waxaa lagu qiyaasaa in safarka lug ama gaari faras jiido uu qaadan karay dhowr bilood. Muddada safarka waxa kale oo saamayn ku yeelan lahaa arrimo ay ka mid yihiin xaaladda waddooyinka, helitaanka hoy iyo meelo lagu nasto, iyo baahida loo qabo in jidka lagu nasto laguna soo qaato sahay dheeraad ah.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Markii Yuhuudda Maccabee ay raadsadeen isbahaysi ay la yeeshaan Rooma, waxaa khasab ku ahaan lahayd inay safiirro u diraan Rooma. Marka safiirradaas ay maamulkii Rooma aqbalaan, waxaa jiri lahaa muddo gorgortan ah. Sida ay aragtida taariikhdu tilmaamayso, maadaama aan la hayn diiwaan sax ah, marka heshiis si rasmi ah loo ansixiyo, waxaa loo baahnaan lahaa in dib loogu celiyo Yahuudiya si loo xaqiijiyo, dabadeedna u badan tahay in mar kale dib loogu celiyo Rooma si loo xaqiijiyo aqbalaadda Yuhuudda. Waxay ku dhowdahay wax aan la rumaysan karin in geeddi-socodka samaynta isbahaysi wakhtigaas gudihiisa lagu dhammaystiri lahaa hal sano, sidaas darteed fahamka ah in “isbahaysigu” u taagan yahay geeddi-socod socday laga bilaabo 161 BC ilaa 158 BC wuxuu la jaanqaadayaa xariiqyo kale oo wax sii sheegid ah kuwaas oo tilmaamaya taariikhda horseedaysa sharciga Axadda ee aayadda lix iyo tobnaad.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“Isbahaysi” ay dhammaan taariikhyahannadu isku raacsan yihiin in ay bilaabeen Yuhuuddii Makkabiyiinta ahayd, ayaa ka bilaabatay Yahuudiya sannadkii 161 BC. Ujeeddadu waxay ahayd in Yuhuuddu ay doonayeen taageero ka dhan ah Suuriyaanka oo ay la halgamayeen tan iyo markii kacdoonkoodu billowday sannadkii 167 BC. Kacdoonkaas waxaa huriyey dadaalladii Mattathias, oo ahaa wadaad Yuhuudi ah, iyo shantiisii wiil, gaar ahaan Judas Maccabee, si ay uga hortagaan siyaasadaha Hellenaynta ee uu ku soo rogay taliyihii Seleucid-ka ahaa Antiochus IV Epiphanes. Siyaasadahan waxaa ka mid ahaa isku-dayo lagu cabburinayo dhaqammada diimeed ee Yuhuudda laguna khasbayo qaadashada caadooyinka iyo caqiidooyinka Giriigga.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Dhicintii kicisay fallaagada waxay ahayd dhacdo ka dhacday tuulada Modein, halkaas oo Mattathias uu diiday inuu u hoggaansamo amar lagu bixinayey allabari loo qalo ilaah Giriig ah. “Modein” waxa laga soo dheegtay erayga Cibraaniga ah ee “modi’a,” oo macnihiisu yahay “in la iclaamiyo” ama “in la mudaharaado.” Mudaharaadkiisa dhexdiisa, Mattathias wuxuu dilay Yuhuudi riddoobay oo ku sigtay inuu allabariga bixiyo, isaga iyo wiilashiisuna waxay u carareen buuraha, iyagoo sidaas ku bilaabay olole dagaal dhuumaalaysi ah oo ka dhan ah ciidammadii Seleucid. Fallaagadii Maccabeanku waxay socotay dhowr sannadood, muddadaas oo Maccabeanku ay galeen dagaallo badan oo ka dhan ah Seleucidiyiinta iyo xulafadooda. In kasta oo ay aad uga tiro yaraayeen kana qalab liiteen, haddana Maccabeanku waxay gaadheen guulo waaweyn oo dhowr ah.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Boqortooyadii Seleucid waxay doonaysay inay diinta Giriigga ku qasabto Yuhuudda, Giriigyaduna waxay matalaan kuwa caalamiyeynta wada ee maalmaha ugu dambeeya. Diintoodu waxay ka muuqataa fikirka woke-ism-ka ee hadda lagu khasbayo Maraykanka iyo dunida inteeda kale, iyada oo ay ku qasbayaan xoogagga caalamiyeynta ee nidaamka bangiyada, warbaahinta waaweyn, xarumaha waxbarashada, iyo burburinta kala-duwanaanshaha qaran iyada oo loo marayo soo-galootiga sharci-darrada ah ee si khasab ah loo soo gelinayo. Markii Antiochus Epiphanes uu diinta Giriigga ku khasbayay Yuhuudda, waxaa jiray Yuhuud la shaqaynaysay dadaalladiisa. Maccabees-ku waxay matalaan hal nooc oo Yuhuud riddoobay ah, kuwaas oo ka soo horjeeday diinta Giriigga, laakiin waxaa kaloo jiray nooc kale oo Yuhuud riddoobay ah oo taageerayay hawsha lagu dhaqan-gelinayay diinta Giriigga.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Aayadda lix iyo tobnaad waa sharciga Axadda ee dhowaan imanaya, iyo isbahaysiga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah. Taariikhdaas waxaa ka horreeya aayadaha saddex iyo toban ilaa shan iyo toban, halkaas oo saddexda dagaal ee aayadda afartanaad ay ka dhacaan aayadda tobnaad (1989), aayadaha kow iyo tobnaad iyo laba iyo tobnaad (dagaalka Yukreeniyaan), iyo Dagaalkii Panium. Dagaalkii Panium wuxuu astaan u yahay dagaal uu bahalka dhulka ee laba-geesoodka ahi kaga adkaado falsafadaha diimeed iyo siyaasadeed ee caalamiyiinta.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Dagaalkaas dhexdiisa madaxweynihii ugu dambeeyey ee Maraykanka waa inuu la tacaalaa raadadkii ka dhashay guushii Putin iyo burburkii ka dambeeyey ee lagu matalay aayadaha kow iyo toban iyo laba iyo toban. Wuxuu samayn doonaa isbahaysi uu la galo NATO, ama Qaramada Midoobay, si uu u xalliyo wixii ka dhashay burburkii Ruushka, taariikhda isbahaysigaas dhexdeedana wuxuu Qaramada Midoobay kula geli doonaa Dagaalkii Panium. Dagaalka saddexaad ee aayadda afartanaad wuxuu ahaan doonaa sidii dagaalkii kowaad ee aayadda afartanaad. Sida Midowgii Soofiyeeti ugu burburay awooddii dhaqaale iyo millatari ee Maraykanka, ayaa kuwa caalamiyeynta ee Qaramada Midoobay lagu khasbi doonaa inay ku celiyaan “perestroika,” oo ahayd qaybta ugu muhiimsan ee dadaalladii Gorbachev ee dib-u-habaynta Midowgii Soofiyeeti, inkastoo ay ugu dambayntii gacan ka geysteen kala-firdhidii nidaamkii Soofiyeeti iyo kala-diristii dambaysay ee Midowgii Soofiyeeti.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Dagaalkii saddexaad waxaa lagu tusaaleeyey dagaalkii kowaad, waxaana Trump, sida uu Reagan u matalayo, isagoo adeegsanaya cadaadis dhaqaale iyo mid ciidan, ku qasbi doonaa Qaramada Midoobay “perestroika,” taas oo macnaheedu yahay dib-u-habayn ama isbeddel. Dib-u-habayntaasi waxay Maraykanka ka dul taagi doontaa madaxa nidaamka tobanka boqor ee ah Qaramada Midoobay. Dagaalka dhexdiisa markaas baadarigu wuxuu isugu soo bandhigi doonaa taariikhda, isagoo ku andacoonaya inuu yahay difaacaha nidaamka uu Trump markaas qabsanayo.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Taariikhdaas gudaheeda isla, Trump wuxuu wajihi doonaa dagaal sokeeye oo gudaha ah oo lagu khasbi doono inuu wax ka qabto, sida Ibraahim Lincoln loogu khasbay inuu wax uga qabto. Dagaalka sokeeye wuxuu dhex mari doonaa laba garab oo riddoobay oo iska soo horjeeda oo ku jira Maraykanka. Qayb ka mid ah waxaa metela kuwa aqbalay diinta iyo falsafadda woke-ism, kuwaas oo ah caalamiyiinta horusocodka ah ee labada xisbi siyaasadeedba. Qaybta kale (MAGA-ism) waxay sheegataa inay yihiin Borotestaanno run ah, in kastoo ay lumin jireen magacaas sannadkii 1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Garabka Madaxweynaha waxaa matala fikirka MAGA-ism, waxaana lagu dhisay sheegashada qaldan ee ah in la ilaalinayo Protestantism-ka runta ah iyo Dastuurka. Sheegashada Woke-ism-na waa diinta Hooyo-Dhulka, New Age-ka, iyo rumaysnaanta ah in Dastuurka lagu dabaqo duruufaha jira ee caadooyinka bulshada, ee aan lagu dabaqin fikradaha duugoobay ee aabbayaashii aasaasay.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattathias (Trump) wuxuu soo afjari doonaa isku-dayada Dimuqraadiyiinta caalamiyeysan ee horusocodka ah ee ka jira Maraykanka, sida ay u matalayso kacdoonkii ka bilaabmay Modein sannadkii 167 BC. Trump dabadeed wuxuu ku celin doonaa taariikhdii 164 BC, markii Maccabees ay mar kale quduus ka dhigeen macbudka, sida lagu xuso dhowrista Hanukkah. Markaas, muddada ay matalayaan 161 BC ilaa 158 BC, Trump wuxuu bilaabi doonaa riixitaankii ugu dambeeyey ee lagu taagayo sawirka baabbanimada, kaas oo ah sawir tilmaamaya xiriir sharci-darro ah oo u dhexeeya awoodda diineed iyo awoodda siyaasadeed. Sannadkii 158 BC waxaa la hirgelin doonaa isbahaysiga iyadoo la dhaqangelinayo sharciga Axadda ee dhowaan iman doona ee aayadda lix iyo tobnaad.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Daanyeel kow iyo toban marka hore wuxuu aqoonsanayaa sida Rooma siyaasiyan ula wareegto talada, dabadeedna Daanyeel wuxuu ku celiyaa isla taariikhdaas oo sii ballaadhiya isagoo ku daraya sadar aqoonsanaya sida Rooma ula macaamilayso dadka Ilaah isla taariikhdaas gudaheeda. Laga bilaabo aayadda lix iyo tobnaad ilaa aayadda sagaal iyo tobnaad waxaa lagu muujiyey saddexdii caqabadood ee hor taagnaa Rooma jaahilka ah si ay gacanta ugu dhigto dunida. Aayadda lix iyo tobnaad, Suuriya waxaa qabsaday Rooma jaahilka ah sannadkii 65 BC, dabadeedna Yahuudiya waxaa qabsaday Bombooy sannadkii 63 BC. Aayadda lix iyo tobnaad waxay tilmaamaysaa wakhtigii Rooma ay ku istaagi lahayd dhulka ammaanta leh, iyadoo sidaas samaynaysana waxay tusaale u tahay sharciga Axadda ee aayadda kow iyo afartan ee isla cutubkaas.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Waxaa muhiim ah in la xuso in taariikhda qabsashadu ay dhacday 63 BC [oo u dhiganta 1863], iyadoo lagu jiro dagaal sokeeye oo ka socday gudaha Yeruusaalem. Uriah Smith wuxuu yiri, “Markii Pompey ka soo noqday duullaankiisii ka dhanka ahaa Mithridates, boqorkii Pontus, laba tartame, Hyrcanus iyo Aristobulus, ayaa ku halgamayay taajkii Yahuudiya.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Magacyada “Hyrcanus” iyo “Aristobulus” labaduba waxay ka soo jeedaan af Giriigga, waxayna leeyihiin muhiimad taariikheed, gaar ahaan marka la eego taariikhda Yuhuudda intii lagu jiray xilligii Hellenistic-ka iyo boqortooyadii Hasmonean. “Hyrcanus” waxa uu ka soo farcamay erayga Giriigga ah “Hurkanos,” kaas oo u badan tahay in uu asalkiisu ka yimid erayga “hurkan,” oo af Faarisi ku ah “yeey.” Hyrcanus wuxuu ahaa magac ay qaateen dhowr ka mid ah taliyayaashii Hasmonean. “Aristobulus” macnihiisu waa “lataliyaha ugu wanaagsan” ama “la-taliyaha ugu fiican.” Aristobulus isna wuxuu ahaa magac ay qaateen dhowr ka mid ah taliyayaashii Hasmonean. Labada magac ee “Hyrcanus” iyo “Aristobulus”ba waa magacyo lala xiriiriyo shakhsiyaad muhiim ah oo ku jira taariikhda Yuhuudda intii lagu jiray xilligii Hasmonean. Waxay ahaayeen taliyayaal doorar muhiim ah ka qaatay maamulka iyo ballaarinta Boqortooyada Hasmonean ee Yahuudiya. Farcankii nebiyaysan iyo wakiilladii boqortooyada Hasmonean wakhtigii Masiixa waxay ahaayeen Farrisiinta.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Markii Pompey qabsaday Yeruusaalem, laba xisbi siyaasadeedba waxay asal ahaan dib ugu noqonayeen waqtigii kacdoonka uu matalayay Modein sannadkii 167 BC. Markii Pompey lagu dhex jiiday kacdoonka, wuxuu go’aansaday inuu qabsado Yeruusaalem, xisbiga siyaasadeed ee Aristobulusna wuxuu go’aansaday inuu ka hor yimaado; hase yeeshee xisbiga Hyrcanus wuxuu go’aansaday inuu albaabbada u furo Pompey. Dabadeed Pompey wuxuu qaaday weerarkiisii Yeruusaalem, saddex bilood ka dibna Yeruusaalem weligeed waxay hoos gashay xukunka Rooma.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

Aayadda sagaal iyo tobnaad Masar, oo ahayd caqabaddii saddexaad oo ugu dambaysay, waxaa qabsaday Rooma. Dabadeed aayadda labaatanaad waxaa lagu tilmaamay dhalashadii Masiixa iyadoo Daanyeel bilaabayo inuu muujiyo sida Rooma ula macaamili doonto dadka Ilaah taariikhdaas. Aayadaha kow iyo labaatan iyo laba iyo labaatan Masiixa waa la iskutallaabay. Aayadda saddex iyo labaatanaad, axdigii bilaabmay 161 BC ilaa 158 BC, ayaa si toos ah loo aqoonsaday kaddib aayadaha sharraxaya iskutallaabta, halkaas oo Yuhuuddii riddowday ay ku dhawaaqeen inay “boqor kale lahayn, Qaysar mooyaane.” Khadka Yuhuuddii riddowday, oo ay Maccabiyiintu metelayeen, kuwaas oo ka horyimid soo gelitaankii falsafadda diineed ee Giriigga, isla markaana sidaas ku sameeyey xidhiidh aan quduus ahayn oo ay la yeesheen Rooma, ayaa daba socda aayadda tilmaamaysa taariikhda iskutallaabta, halkaas oo midhihii xidhiidhkooda aan quduuska ahayn si buuxda loogu muujiyey.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Shekhinah mar dambe uguma soo noqon macbudkii la dhisay toddobaatankii sannadood ee maxaabiisnimada ka dib. Markhaatigii nebiyadeed ee ugu dambeeyey, ee uu ku dhawaaqay Malaakii, waxaa la bixiyey qiyaastii bartamihii qarnigii shanaad ee BC. Boqollaal sannadood ma jirin joogitaan muuqda oo Ilaah ah, mana jirin wax markhaati nebiyadeed ah ka hor intii Makkabiyiintu ka hor istaagin saamayntii Giriigga ee caalamiyeysan. Bilowgii kacdoonkooda, waxay sameeyeen isla fallaagadii ay labadaba isku dayeen Butlos iyo Boqor Cusiyaah, markii ay labada boqorba doonayeen inay gutaan doorka wadaadnimo oo ay qurbaanno ku bixiyaan macbudka.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Yoonataan Afuus (oo sidoo kale loo yaqaan Yoonataan Makkabi), wuxuu ka mid ahaa wiilashii Mattatiyaas, kaas oo bilaabay Kacdoonkii Makkabiyiinta, wuxuuna door weyn ka qaatay hoggaaminta kacdoonkii Yuhuudda ee ka dhanka ahaa Boqortooyadii Selewkiyiinta. Ka dib dhimashadii walaalkiis Yuudas Makkabi ee dagaalka, Yoonataan wuxuu la wareegay hoggaanka ciidammadii Makkabiyiinta. Ka sokow hoggaamintiisii milatari iyo siyaasadeed, Yoonataan wuxuu kaloo qabtay xilka wadaadka sare, isaga oo u adeegaya sidii hoggaamiyaha ruuxiga ah ee dadka Yuhuudda ah. Doorka laba-geesoodka ah ee Yoonataan, isagoo ah hoggaamiye iyo sidoo kale wadaad sare, wuxuu calaamad u noqday horumar weyn oo taariikhda Yuhuudda ah, maadaama ay ku mideysay awooddii siyaasadeed iyo tii diineedba qoyska Xasmoneeyiin. Hoggaamintiisu waxay gacan ka geysatay xoojinta madaxbannaanida Yuhuudda iyo aasaasidda xukunka Xasmoneeyiin ee Yahuudiya.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Dembigii uu Ptolemy isku dayay guushii Raphia ka dib ayaa la fuliyey bilowgii kacdoonkii Maccabees. Waxay ahayd isla dembigii ay wadaaddadu ka hor istaageen wakhtigii Boqor Uzziah, hase yeeshee difaacii ay Maccabees ku andacoodeen ee adeegyada macbudka Ilaah wuxuu ahaa muujin marin-habaabsan oo fallaagonimo leh oo ka dhalatay isku-darka kaniisadda iyo dawladda, sidaas darteedna wuxuu tusaale u yahay fallaagada Protestantism-ka riddadaobay ee hadda isu abaabulaya taageerada Trump si looga hortago faragelinta woke-ism-ka caalamiga ah ee Biden.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Kitaabku wuxuu barayaa in aad iyaga midhahooda ku garan doontaan, Farrisiintiina wakhtigii Masiixa waxay ahaayeen hadhaagii ugu dambeeyey ee boqortooyadii Hasmonean ee ka bilaabatay Mattathias. Mattathias, iyo kacdoonkii uu bilaabay, waxay dhaleen midhihii Farrisiinimada, sida ay u sameeyaan Protestanka ridowday ee taageeraya fikradda “Make America Great Again”. Ameerika way weynayd markii Dastuurka loo fahmay inuu kaniisadda iyo dawladda kala soocan ka hayo midba midka kale, laakiin marka mucjisada been-abuurka ah ee uu matalo guusha lagu xuso iidda Hanukkah ay timaaddo, dhaqdhaqaaqa sharciyeynta Axadda wuxuu si cad ugu soo bixi doonaa iftiinka.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

“Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

“Ilaa hadda kuwii soo bandhigi jiray runta farriinta malaa’igta saddexaad marar badan waxaa loo arkayay digniin-buuxiye keliya. Saadaashoodii ahayd in dulqaad-la’aanta diineed ay talada la wareegi doonto Maraykanka, in kaniisaddu iyo dawladdu midoobi doonaan si ay u silciyaan kuwa xajiya amarrada Ilaah, waxaa lagu tilmaamay kuwo aan sal lahayn oo wax-ma-garadnimo ah. Si kalsooni leh ayaa loo caddeeyey in dalkani uusan marnaba noqon karin wax ka duwan waxa uu ahaa—ilaaliyaha xorriyadda diinta. Laakiin markii arrinta ku khasbidda xuska Axadda si weyn loo kiciyo, dhacdadii muddada dheer la shaki qabay oo la rumaysan waayay waxaa la arkayaa inay soo dhowaanayso, farriinta saddexaadna waxay soo saari doontaa saamayn aanay hore u yeelan karin.”

“In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

“Qarni kasta Ilaah wuxuu soo diray addoommadiisa si ay dembiga u canaantaan, dunida iyo kiniisaddaba. Laakiin dadku waxay doonayaan in waxyaalo jilicsan loogu hadlo, runta daahirka ah ee aan la qurxinina lama aqbalo. Dibuhabayn-badayaal badan, markii ay hawshooda bilaabayeen, waxay go’aansadeen inay taxaddar weyn muujiyaan markay weerarayaan dembiyada kiniisadda iyo qaranka. Waxay rajaynayeen inay, iyagoo tusaale ka dhigaya nolol Masiixi ah oo daahir ah, dadka dib ugu hoggaamiyaan caqiidooyinka Kitaabka Quduuska ah. Laakiin Ruuxa Ilaah baa ku soo degay iyaga siduu ugu yimid Eliyaah oo kale, isaga oo ku dhaqaajinaya inuu canaanto dembiyada boqor shar leh iyo dad riddaysan; mana ay ka joogsan karin inay ku wacdiyaan hadallada cad ee Kitaabka Quduuska ah—caqiidooyin ay ka caga-jiidayeen inay soo bandhigaan. Waxaa lagu qasbay inay si qiiro leh ugu dhawaaqaan runta iyo khatarta nafaha ku soo fool lahayd. Erayadii Rabbigu siiyey way ku hadleen, iyagoo aan ka cabsanayn cawaaqibka, dadkiina waxaa lagu khasbay inay digniinta maqlaan.”

“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

“Sidaas ayaa farriinta malaa’igta saddexaad loo dhawaaqi doonaa. Markii la gaaro xilligii lagu bixin lahaa awoodda ugu weyn, Rabbigu wuxuu ku shaqayn doonaa qalab hooseeya, isagoo hoggaaminaya maskaxda kuwa naftooda u hibeeya adeeggiisa. Shaqaaluhu waxay u qalmi doonaan in ka badan subkidda Ruuxiisa halkii ay ka ahaan lahaayeen tababarka hay’adaha suugaanta. Rag iimaan iyo salaad leh ayaa lagu khasbi doonaa inay baxaan iyagoo qiiro quduus ah leh, kuna dhawaaqaya erayada Ilaah iyaga siiyo. Dembiyada Baabuloon waa la soo bandhigi doonaa. Natiijooyinka laga cabsado ee ka dhasha ku khasbidda dhawridda xeerarka kaniisadda iyadoo la adeegsanayo awood madani ah, soo gelitaanka ruuxiyadnimada, horumarka qarsoon balse degdegga ah ee awoodda baadariga—dhammaantood waa la qaawin doonaa. Digniinahan culus ayaa dadka kicin doona. Kumanyaal badan ayaa dhegaysan doona, kuwaas oo aan weligood maqal erayo sidan oo kale ah. Iyagoo yaabban ayay maqlaan maragga sheegaya in Baabuloon tahay kaniisadda dhacday sababta oo ah qaladaadkeeda iyo dembiyadeeda, iyo sababta oo ah diidmadeeda runta xagga samada looga soo diray. Markay dadku u tagaan macallimiintoodii hore iyagoo si xiiso leh u weydiinaya, Waxyaalahanu ma sidaas baa? wadaaddadu waxay soo bandhigaan sheekooyin aan run ahayn, waxayna sii sheegaan waxyaalo jilicsan, si ay u dejiyaan cabsidooda oo ay u aamusiyaan damiirka soo toosay. Laakiin maadaama qaar badan diidaan inay ku qancaan kelitaliska dadka oo keliya, oo ay dalbadaan ‘Sidaas ayaa Rabbigu leeyahay’ oo cad, adeegga caanka ahi, sida Farrisiintii hore, iyagoo cadho ka buuxdo maadaama amar-koodii la su’aalay, waxay farriinta ku cambaarayn doonaan inay Shaydaan ka timid, waxayna kicin doonaan dadkii dembiga jeclaa inay caayaan oo silciyaan kuwa ku dhawaaqa.”

“As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

“Sida muranku ugu fido meelo cusub oo maskaxda dadka loogu yeedho sharciga Ilaah ee la dulmay, Shaydaanku wuu kacaa. Awoodda la socota farriinta waxay kaliya waalin doontaa kuwa ka soo horjeeda. Wadaaddadu waxay soo saari doonaan dadaallo ku dhow kuwo ka sarreeya awoodda aadanaha si ay iftiinka uga qariyaan adhigooda, si uusan ugu ifin. Si kasta oo ay awood u leeyihiin ayay ugu dadaali doonaan inay cabburiyaan ka-doodista su’aalahan muhiimka ah. Kaniisaddu waxay u yeedhataa cududda xooggan ee awoodda madaniga ah, hawshan dhexdeedana, Katooligta iyo Protestanka ayaa midooba. Marka dhaqdhaqaaqa hirgelinta Axadda uu sii noqdo mid geesinimo badan oo go’aan leh, sharciga ayaa loo adeegsan doonaa kuwa xajiya amarrada. Waxaa loogu hanjabi doonaa ganaaxyo iyo xabsi, qaarna waxaa loo bandhigi doonaa xilal saameyn leh, iyo abaalmarinno kale iyo faa’iidooyin, si loogu qanciyo inay ka tanaasulaan rumaysadkooda. Laakiin jawaabtooda adkaysiga leh waxay noqon doontaa: ‘Ereyga Ilaah nooga muuji qaladkayaga’—waa isla codsigii uu Luther ku sameeyey duruufo la mid ah. Kuwa maxkamadaha la horgeeyo waxay si xooggan u difaacaan runta, qaar ka mid ah kuwa maqlaana waxaa loo hoggaamiyaa inay go’aan ka gaadhaan inay dhawraan amarrada Ilaah oo dhan. Sidaas ayaa iftiin loo hor keeni doonaa kumannaan aan si kale waxba uga ogaan lahayn runahan.” The Great Controversy, 605, 606.