The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.
Adeegsiga hormuudka ee taariikhda dhammaystirtay aayadaha tobnaad ilaa lix iyo tobnaad ayaa aqoonsaday in Rooma, oo dhistay muujintii, ay timid sannadkii 200 BC, isla sannadkaas oo uu dhacay dagaalkii Panium, aniguna waxaan soo jeedinayaa in sannadka 2025 Rooma timid oo ay dhistay muujintii iyada oo loo marayo caleema-saarkii Trump iyo Baadariga Leo. Sannadka 2025 wuxuu ka dhigan yahay wakhtiga keliya ee baadari iyo Madaxweyne labaduba lagu caleema saaray isla sannadkaas. Bahalkii iyo sanamkiisii ayaa kor loo qaaday si ay u arkaan dhammaan kuwa doonaya inay arkaan sannadka 2025. Si ka duwan hormuudkii, waxaan adeegsanayaa isku xigxiga aayadaha, halkii aan ka adeegsan lahaa taariikhda markii hore dhammaystirtay aayadaha. Waxaan ku raacsanahay taariikhda, hase yeeshee waxaan ka soo qaadanayaa isku xigxig ku dhex jira aayadaha sidii qaab-dhismeedka taariikhda, halkii aan taariikhda uga adeegsan lahaa qeexidda qaab-dhismeedka aayadaha. Waxaan ku doodayaa in labada habba ay sax yihiin.
The Revolution of the Maccabees
Kacdoonkii Makkabees
I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.
Waxaan si la mid ah u dabaqaa silsiladda Makkabiyiinta. Kacdoonkii Makkabiyiinta ee 167 BC waxa uu dhacay muddo dheer ka dib dagaalkii Panium ee 200 BC, isla markaana muddo dheer ka hor intii Pompey qabsaday Yeruusaalem 63 BC. Silsiladda ka bilaabmaysa aayadda lix iyo tobnaad qabsashadii Yeruusaalem ee jeneraal Pompey 63 BC, kuna sii socota ilaa Tiberias Caesar oo xukumayay markii Ciise iskutallaabta lagu qodbay. Iskutallaabta iyo Tiberias waxa lagu metelay aayadda laba iyo labaatanaad ee cutubka kow iyo tobnaad.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.
Oo weliba, ciidan daad u eg ayaa hortiisa ku rogman doona, waana la jebin doonaa; haa, xataa amiirka axdiga. Daanyeel 11:22.
General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.
Aayadda lix iyo tobnaad, markii Janaraal Pompey uu Yeruusaalem qabsaday sannadkii 63 BC, iyo dabadeed iskutallaabta sannadkii 31 AD ee aayadda laba iyo labaatanaad, waxay metelaan xariiq nebiyadeed oo ka bilaabma astaan sharci Axadeed ah kuna dhammaada astaan sharci Axadeed ah. Aayadda saddex iyo labaatanaad waa kala-go’ ku jira tuducan, sidaas darteedna waxay calaamadaynaysaa in aayadda laba iyo labaatanaad ay tahay dhammaadka xariiqda nebiyadeed ee ka bilaabatay aayadda lix iyo tobnaad. Waxa la socda dhammaadka cad ee xariiqda ee aayadda laba iyo labaatanaad xaqiiqda ah in aayadda laba iyo labaatanaad ay tahay astaan isla calaamadda jidka ee lagu matalay aayadda lix iyo tobnaad, sidaas darteedna waxay bixinaysaa markhaati alfa iyo omega ah oo muujinaya in aayadaha lix iyo tobnaad ilaa laba iyo labaatanaad ay metelaan xariiq nebiyadeed oo gaar ah.
Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.
Intaasna ku dar in aayadaha shan iyo tobnaad iyo lix iyo tobnaad ay calaamadaynayaan kala-guurka ka imanaya boqortooyadii Seleucid una gudbaya quwadda Roomaanka, waxaadna arkaysaa jebin joogtayn ah oo ka go’aysa Seleucids-ka ee aayadda shan iyo tobnaad ilaa Roomaanka ee aayadda lix iyo tobnaad, xariiqda aayadda lix iyo tobnaad ilaa laba iyo labaatanaadna si cad ayaa looga soocay sidii xariiq nebiyadeed oo keli ah. Aayadda lix iyo tobnaad waxay soo bandhigaysaa quwadda xigta ee xukumi doonta Yahuudiya, sidaas darteedna waxay calaamadaynaysaa kala-guur taariikhda nebiyadeed ah sida ku jirta aayadda saddex iyo labaatanaad. Xariiqdu waxay ku bilaabataa kuna dhammaataa astaan sharciga Axadda, xariiqduna waxay ku dhammaataa aayadda laba iyo labaatanaad ee cutubka kow iyo tobnaad.
Smith—and Three Caesars
Smith—iyo Saddex Qaysar Markii Joseph Smith loo kexeeyey Jeelka Carthage, markaas Kaysar baa halkaas ku sugayey. Markii Erayga Ilaah lagu xidhay xabsi, maxaa waligiis ka dhashay? Miyeyse arrintu mar walba sidan ahayn? Maxaa xidhay Yeremyaah? Maxaa Daanyeel godka libaaxyada ugu tuuray? Maxaa saddexdii wiil ee Cibraaniyiinta ahaa foornada dabka ugu riday? Maxaa Yooxanaa Baabtiisaha madaxa uga gooyay? Maxaa Masiixa iskutallaabta ugu qodbay? Maxaa Bawlos xabsiga ugu riday? Maxaa Wycliffe iyo Huss iyo Tyndale u silciyey? Maxaa Wesley u diray Ameerika? Maxaa Charles Finney, Dwight L. Moody, Billy Sunday, Billy Graham, Oral Roberts, iyo qaar kale oo badan ugu diray jihada cidlada? Kaysar baa. Markii Ilaah nebi diraa, Kaysar baa mar walba halkaas jooga si uu u silciyo Erayga. Mid baa u qaata qadarin la’aanta; mid kalena wuxuu yidhaahdaa, “Waa xagjirnimo.” Laakiin xoogga ka dambeeya waa Kaysar. Saddex qolo oo waaweyn ayaa had iyo goor Erayga Ilaah silciya oo ka soo horjeeda: dawladda, ururka diineed, iyo ganacsiga. Kuwani waa saddex qaysar. Smith wuxuu ku adkaystay inuu yahay nebi. Wuxuu isku dayay inuu dib u soo celiyo kaniisaddii Ciise Masiix maalmaha dambe. Wuxuu isku dayay inuu gaadho wax sii fogaanaya oo ah baabtiiska Ruuxa Quduuska ah. Kaysar baa taas dib u qabtay. Waxay yidhaahdeen, “Ninkani xagjir buu yahay. Ma haysan karno.” Wuxuu ku dhammaaday jeelka, isagoo ku jiray gacanta qaysarrada sharciga, ururka diineed, iyo ganacsiga. Saddex qaysar ayaa joogay markii Erayga loo kexeeyey xabsiga. Laakiin markii Smith, “isagoo isu diyaarinaya quruxda weligeed ah, u tegey inuu la kulmo qaddarkiisa,” sidii W. W. Phelps u qoray, xidhmo daacad ah baa ka danbaysay. Waxay ku dhiseen Utah khayraadkii Brigham Young, iyo isla Kaysarradii qarnigii toban iyo sagaalaad ee Smith xidhay ayaa u taagan inay hantiilayaal ka noqdaan kaniisadda maalmaha dambe. Haddaba, Kaysar ma kacdoon baa? Maya. Isagu waa dunida. Wuxuu la socdaa nidaamka jirta ee waxyaalaha. Mar walba waa ka soo horjeedka ninka nebi ah. Laakiin Eraygu had iyo goor wuu guulaystaa. Kaysarradii maalmihii Smith waxay ku baxeen boodhka taariikhda. Joseph Smithna wuxuu ku jiraa ammaanta weligeed ah, wuuna soo sara kici doonaa marka Rabbigu yimaado.
The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.
Xaqiiqada ah in aayadda lix iyo tobnaad ay matalayso sharciga Axadda, sida ay aayadda laba iyo labaatanaaduna u matalayso—waxay ku khasbaysaa in labada aayadood la is dul saaro. Uriah Smith wuxuu ka faalloodaa aayadda saddex iyo labaatanaad, wuxuuna sharxayaa sababta ay u matalayso taariikh dib uga sii bilaabatay taariikhda aayadihii ka horreeyey, halkii ay ka matali lahayd taariikh si toos ah u daba socota iskutallaabta aayadda laba iyo labaatanaad.
“‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’
“AAYADDA 23. Oo markii axdi lala dhigo isaga, khiyaano ayuu ku dhaqmi doonaa; waayo, wuu soo kici doonaa, oo wuxuu ku xoogaysan doonaa dad yar.”
“The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.
“‘Isaga’ axdiga halkan laga hadlayo lala galay, waa inuu ahaadaa isla awooddii ahayd mawduuca waxsii sheegista tan iyo aayadda 14aad; iyo in tani tahay awoodda Roomaanka waxaa si aan muran lahayn u caddaynaya rumoobidda waxsii sheegista ee saddex nin, sida hore loo xusay, kuwaas oo si isdaba joog ah uga talinayey Boqortooyadii Roomaanka; kuwaas oo kala ah, Julius, Augustus, iyo Tiberius Caesar. Kii ugu horreeyey, markii uu si guul leh ugu soo noqday qalcaddii dalkiisa, wuu turunturooday oo dhacay, lamana helin. Aayadda 19. Kii labaad wuxuu ahaa ururiye cashuureed; wuxuuna ku talinayey ammaanta boqortooyada, mana uu dhiman cadho ama dagaal midna, balse si nabad ah ayuu ugu dhintay sariirtiisa. Aayadda 20. Kii saddexaadna wuxuu ahaa nin khiyaanoole ah, kana mid ahaa kuwa ugu liita dabeecad ahaan. Wuxuu boqortooyada ku qabsaday si nabdoon, hase yeeshee xukunkiisii iyo noloshiisiiba rabshad ayaa lagu soo afjaray. Oo intii uu talinayey ayaa Amiirkii axdiga, Ciise reer Naasared, lagu dilay iskutallaabta dusheeda. Aayadaha 21, 22. Masiixu mar dambe lama jebin karo ama dhimasho looma gelin karo; sidaa darteed dowlad kale gudaheeda, iyo waqti kale toona, lagama heli karo rumoobidda dhacdooyinkan. Qaar waxay isku dayaan inay aayadahan ku dabaqaan Antiochus, oo ka dhigaan mid ka mid ah wadaaddadii sare ee Yuhuudda amiirka axdiga, in kasta oo aan weligood sidaas loogu yeedhin. Tani waa isla nooca sababaynta ee ku dedaasha inay xukunkii Antiochus ka dhigto rumoobidda geeska yar ee Daanyeel 8; waxaana loo soo bandhigaa isla ujeeddo taas oo ah, in la jebiyo silsiladda weyn ee caddaynta ee lagu muujiyo in caqiidada Imaatinka ay tahay caqiidada Kitaabka Quduuska ah, iyo in Masiixu haatan albaabka joogo. Laakiin caddaynta lama burburin karo; silsiladdana lama jebin karo.”
“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—
“Markuu nebigu innaga soo dhex mariyey dhacdooyinkii cilmaaniyiinta ahaa ee boqortooyada ilaa dhammaadka toddobaatanka toddobaad, aayadda 23aadna wuxuu dib noogu celinayaa wakhtigii ay Roomaanku si toos ah ula xidhiidheen dadka Ilaah iyagoo maraya heshiiskii Yuhuudda, sannadkii 161 BC; halkaas oo markaas naloo sii gelinayo saf toosan oo dhacdooyin ah ilaa guusha ugu dambaysa ee kaniisadda, iyo aasaasidda boqortooyada weligeed ah ee Ilaah. Yuhuuddu, iyagoo si daran ay u dulminayeen boqorradii Suuriya, waxay ergo u direen Rooma si ay gargaar uga dalbaan Roomaanka, oo ay isu raaciyaan ‘heshiis saaxiibtinimo iyo isbahaysi ay la galaan.’ 1 Mac.8; Prideaux, II, 234; Antiquities-ka Josephus, kitaabka 12aad, cutubka 10aad, qaybta 6aad. Roomaanku waxay dhegaysteen codsigii Yuhuudda, waxayna siiyeen amar ku qoran erayadan:—”
“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’
“‘Go’aankii golaha sare ee ku saabsanaa axdi gargaar iyo saaxiibtinnimo oo lala yeesho quruunta Yuhuudda. Ma bannaana qof kasta oo ka amar qaata Roomaanka inuu dagaal la galo quruunta Yuhuudda, ama inuu caawiyo kuwa sidaas yeela, ha noqoto inuu u diro hadhuudh, ama maraakiib, ama lacag; oo haddii weerar lagu qaado Yuhuudda, Roomaanku ha u gargaaraan intii ay awoodaan; oo haddana, haddii weerar lagu qaado Roomaanka, Yuhuuddu ha u gargaaraan. Oo haddii Yuhuuddu doonayaan inay wax ku daraan, ama wax ka dhimaan, axdigan gargaarka, taas ha lagu sameeyo oggolaanshaha guud ee Roomaanka. Oo wax kasta oo sidaas loogu darana, ha lahaadaan awood sharciyeed.’ ‘Go’aankan,’ ayuu Yuusufuus leeyahay, ‘waxaa qoray Eupolemus ina Yooxanaa, iyo Yaason ina Elecaasar, markii Yuudas uu ahaa wadaadka sare ee quruunta, Simoonna, walaalkiis, uu ahaa taliyaha ciidanka. Oo kanu wuxuu ahaa axdigii ugu horreeyey ee Roomaanku la galeen Yuhuudda, waxaana loo maamulay sidan.’”
“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.
“Waqtigan reer Rooma waxay ahaayeen qoom yar, oo waxay bilaabeen inay ku dhaqmaan khiyaano, ama xeeladnimo, sida eraygu tilmaamayo. Oo halkii ka bilaabmaysay ayay kor ugu kaceen si joogto ah oo degdeg ah ilaa heerka awoodda ee ay dabadeed gaadheen.” Uriah Smith, Daniel and the Revelation, 270, 271.
Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.
Ma aha oo keliya in iskutallaabta aayadda laba iyo labaatanaad ay ku soo afjarto sadar astaan leh oo isla astaantaasi ay sidoo kale taallo bilowga sadarka, balse aayadda xigtuna waxay dib ugu noqotaa taariikhdii ka horraysay iskutallaabta, qiyaastii soddon sano ka dib Panium iyo qiyaastii boqol sano ka hor intii Rooma qabsatay Yeruusaalem. Calaamadda jidka ee axdigii Yuhuudda oo Smith halkan ku tilmaamayo 161 BC, waxa horseedayaal kale ku tilmaameen 158 BC. Qodobka aan halkan diiradda saarayo sida weyn ma aha taariikhda, balse waa in aayadaha lix iyo tobnaad ilaa laba iyo labaatanaad ay metelaan sadar taariikh nebiyadeed ah oo sharciga Axadda uu yahay labadaba alfa iyo omega ee sadarka. Markaas, marka la soo bandhigo sadarka aayadda lix iyo tobnaad ilaa laba iyo labaatanaad, aayadda saddex iyo labaatanaad waxay ku celisaa oo ku ballaarisaa taariikhda ku jirta sadarka aayadaha lix iyo tobnaad ilaa laba iyo labaatanaad. Sadarka nebiyadeed ee taariikhda ee ay metelayso aayadda saddex iyo labaatanaad waa taariikhda Makkabiyiinta, taariikhda Makkabiyiintuna waa isbarbar-yaal dhammaystiran oo la leh taariikhda Maraykanka.
Two Dynasties
Laba Boqortooyo
The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.
Makkabiyiintu waxay ka dhigan yihiin kacdoon ka dhan ah boqortooyadii Seleucid oo bilaabmay intii lagu jiray xukunkii Antiochus Epiphanes. Kacdoonku wuxuu ka soo horjeeday boqortooyadii woqooyi ee Seleucid, wuxuuna ku dhammaaday guul horseedday mid ka mid ah laba abtirsiin-boqoreed oo Yahuudi ah muddadaas, taas oo ugu dambayntii keentay burburkii Yeruusaalem sannadkii 70 AD. Abtirsiin-boqoreedkii kowaad wuxuu ahaa Hasmonean, kii labaadna wuxuu ahaa Herodian. Abtirsiin-boqoreedka Herodian wuxuu ahaa dowladdii labaad ee Yahuudda ka dib samatabbixintii laga helay boqortooyadii woqooyi ee Seleucid. Waxay si toos ah ugu xidhnayd nidaamkii Roomaanka, halka abtirsiin-boqoreedkii ka horreeyay ee Hasmonean uu asalkiisu ahaa Yuhuudi. Abtirsiin-boqoreedka Hasmonean wuxuu bilaabmay 141 BC, sannadkii 37 BC-na waxaa bilaabmay abtirsiin-boqoreedka Herodian, kaas oo socday ilaa 70 AD.
The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.
Boqortooyoinku waxay matalaan xukunkii Yahuudiya, oo ahayd dhulkii ammaanta lahaa ee qadiimiga ahaa oo suugaan ahaan dhab ah. Kacdoonkii Makkabiyiintu wuxuu socday 167 ilaa 160 BC. Sannadkii 164 BC Makkabiyiintu waxay Antiochus Epiphanes ka saareen Yeruusaalem, waxayna nadiifiyeen oo mar kale quduus uga dhigeen macbudkii ka dib markii Antiochus uu nijaaseeyey; hase ahaatee, ma ahayn ilaa 141 BC in awooddii waqooyi ee Seleucid si buuxda loo jabiyey oo boqortooyadii Hasmonean ay billowday.
The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.
Boqortooyada Herodos waa fure u ah xariiqdan, waayo Herodoskii Weynaa ayaa amray in la laayo dhallaankii xilligii dhalashada Ciise, wiilkiisuna wuxuu talinayey markii Ciise dhintay. Herodoskii Weynaa wuxuu ahaa aabbaha, wuxuuna ahaa boqor ka talinayey Yahuudiya, laakiinse wiilkiisu wuxuu ahaa oo keliya tetrarkh, taasoo ka dhigan inuu ahaa taliye xukuma rubuc ka mid ah boqortooyada, sida guddoomiye ka badan boqor. Taas aawadeed ayuu u waayey awooddii ku khasbi lahayd inuu la xiriiro Bilaatos si Masiixa loo iskutallaabta saaro. Dhalashada Ciise waxay ahayd “wakhtiga ugu dambaysta” ee nebinnimo ee xariiqdiisa waxsii sheegidda, dhimashadiisuna waxay matalaysaa sharciga Axadda. Herodoskii ugu horreeyey wuxuu matalaa 1989, Herodoskii ugu dambeeyana waa sharciga Axadda. Herodos aabbaha ah ilaa Herodos wiilka ah waa xariiqda nebinnimo ee Masiixa.
The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.
Safkii Maccabiyiintu wuxuu ku bilaabmaa kacdoon guulaystay oo ka dhan ah boqor woqooyi ah oo Yuhuudda ku khasbay dhaqamadiisii Giriigga, hiddihiisii iyo weliba diintii Giriigga. Bilowgii boqortooyada Hasmonean wuxuu matalayey 1798. Maxaa sidaas u ah, baad weydiin kartaa? Haddii mid ka mid ah boqortooyooyinku ka bilaabmo “wakhtiga dhammaadka” ee nebiyadeed, sida ay ahayd boqortooyadii Herodos markuu Masiixu dhashay, markaas boqortooyada kale, sida lagama maarmaanka nebiyadeed ah, waa inay lahaato isla bilowgaas. Labada boqortooyoooduba waxay ku bilaabmaan wakhti dhammaad, marka aynu dhalashadii Masiixa u dabaqno inay tahay “wakhtiga dhammaadka”; laakiin nacasyadu weligood ma arkaan iftiinka la furfuray ee la xidhiidha wakhtiga dhammaadka.
“In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.
Sidayada, sida ku dhacday maalmaha Masiixa, waxaa dhici karta in Qorniinka si qaldan loo akhriyo ama loo fasiro. Haddii Yuhuuddu Qorniinka ku darsheen qalbiyo daacad ah oo tukasho leh, baadhitaankoodu waxaa lagu abaalmarin lahaa aqoon run ah oo ku saabsan wakhtiga, oo aan wakhtiga oo keliya ahayn, laakiin sidoo kale habka muuqashadii Masiixa. Muuqashadii labaad ee Masiixa ee ammaanta badnayd uma ay nisbaynteen imaadkiisii kowaad. Waxay haysteen markhaatifurkii Daanyeel; waxay haysteen markhaatifurkii Ishacyaah iyo nebiyadii kale; waxay haysteen waxbariddii Muuse; oo halkan waxaa joogay Masiixu isaga oo dhexdooda ku sugan, haddana waxay baadhayeen Qorniinka si ay daliil uga helaan imaatinkiisa. Oo waxay Masiixa ku samaynayeen isla waxyaalihii laga sii sheegay inay isaga ku samayn doonaan. Aad bay u indho beeleen, sidaas darteedna ma ay garanayn waxay samaynayeen.
“And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.
“Kuwo badanna waxay maanta samaynayaan isla waxyaalihii, sannadka 1897, maxaa yeelay ma ayan helin waayo-aragnimo ku saabsan farriimaha imtixaanka ah ee ku jira farriimaha malaa’igta koowaad, tan labaad, iyo tan saddexaad. Waxaa jira kuwo Qorniinka baadhaya si ay caddayn ugu helaan in farriimahani weli mustaqbalka yaalliin. Waxay isu geeyaan runnimada farriimaha, laakiin waxay ku guuldaraystaan inay siiyaan meeshooda saxda ah ee taariikhda wax sii sheegidda. Sidaa darteed kuwaasu waxay khatar ugu jiraan inay dadka marin habaabiyaan marka la joogo meelaynta farriimaha. Ma arkaan mana fahmaan wakhtiga dhammaadka, ama goorta la meelaynayo farriimaha. Maalinta Ilaah way imanaysaa iyadoo tallaabo qarsoodi ah ku soo socota; laakiin ragga loo haysto inay caqli badan yihiin oo waaweyn waxay ku hadaaqayaan ‘Tacliinta Sare.’ Iyagu ma yaqaannaan calaamooyinka imaatinka Masiixa, ama dhammaadka dunida.” Paulson Collection, 423, 424.
Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.
In dhalashada Masiixa loo aqoonsado inay tahay “wakhtiga dhammaadka,” sidaas darteedna ay tahay furaha lagu soo gelinayo xariiqda Makkabiinta gudaha duruufaha runta hadda jirta ee maalmaha ugu dambeeya, waxay Masiixa ka dhigaysaa udub-dhexaadka dhabta ah ee tuducan, taas oo iyaduna caddayn u ah in adeegsigani sax yahay.
The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.
Silsiladda Makkabiyiintu waxay tusaale u tahay dalka ammaanta leh ee ruuxiga ah, tusaalahuna wuxuu ka bilaabmaa xilli ay muwaadiniinta dalka ammaanta leh ka go’aan xukunkii siyaasadeed iyo kii diineed ee boqorka woqooyi. Kacdoonkii Makkabiyiinta ee horseeday boqortooyadii Xasmooniyiinta wuxuu u taagan yahay 1776, kacdoonkii ka dhanka ahaa boqorka woqooyi ee ay Makkabiyiintu fuliyeenna wuxuu u taagnaa Dagaalkii Kacaanka. Labaatanka iyo laba sannadood ee 1776 ilaa 1798 waxay u taagan yihiin fallaagadii Makkabiyiinta ee horseeday boqortooyadii Xasmooniyiinta xilligii dhammaadka ee 1798, taas oo sii socotay ilaa ay boqortooyadii Herodos ka bilaabatay xilligii dhammaadka ee 1989. Boqortooyadii Herodosna way sii jirtay ilaa burburkii Yeruusaalem ee 70 AD.
What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.
Waxa muhiim ah in lagu garto xariiqdan taariikheed waa laba arrimood; waa tusaale ka bixinaya dalkii ammaanta lahaa ee qadiimiga ahaa oo astaan u ah dalka ammaanta leh ee casriga ah, waxayna ka bilaabataa xariiq taariikheed ka soo bilaabmaysa aayadda lix iyo tobnaad, halkaas oo Rooma markii ugu horraysay qabsato dalka ammaanta leh, sidaasna ku caddaynaysa mawduuca ugu weyn ee xariiqda. Xariiqda ka bilaabmaysa aayadda lix iyo tobnaad ilaa aayadda laba iyo labaatanaad waxay metelaysaa dalka ammaanta leh, macnaha guud ee ay ku jirtaana waa sharciga Axadda ee dhawaan iman doona. Xariiqdu sidoo kale waxay metelaysaa labada dabaqadood ee caabudayaasha ah ee saameeya labada dowladood ee boqortooyo-dhaxalka ah. Sadduqiintu way ka yara tiro badnaayeen, hase yeeshee guud ahaan waxay maamulayeen nidaamyada diimeed iyo siyaasadeed ee Yuhuudda labadii xilli ee boqortooyo-dhaxalka. Nidaamka diimeed waxaa maamulayey wadaadnimo, wadaadnimadaasna waxa iyaduna saameyn ku lahaa Sadduqiinta iyo Farrisiintuba. Dowladihii Hasmonean iyo Herodian labadaba waxaa saameyn ku lahaa Farrisiinta iyo Sadduqiinta, labada boqortooyo-dhaxalna waxay metelaan dawladda Maraykanka laga bilaabo 1798 ilaa sharciga Axadda.
The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.
Farrisiinta iyo Sadukiinta waxay metelaan laba kooxood oo aragtiyo siyaasadeed leh oo lagu kala garto mowqifkooda ku saabsan arrinta addoonsiga. Dimuqraadiyiintu waxay taageersan yihiin addoonsiga, Jamhuuriyiintuna way ka soo horjeedaan; labaduba waxayna wada falgalaan hab-dhiska siyaasadeed ee dawladda dastuuriga ah ee Maraykanka. Dawladdaas waa bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad, taariikhda dibaddeed ee bahalka dhulkana waxaa metela geeskiisa jamhuuriga ah. Taariikhda gudaha waxaa metela geeska Protestant-ka. Geesaha waxaa lagu kala soocay bahalka dushiisa, waayo bahalku waa Dastuurka kala sooca geeska dawladda iyo geeska kaniisadda, hase ahaatee waxay taariikhda ku dhex socdaan iyagoo wada jira. Geeska jamhuuriga ahi wuxuu leeyahay laba saameynood oo midkood u hiiliyo ama uga soo horjeedo addoonsiga. Geeska Protestant-kuna wuxuu leeyahay laba saameynood oo midkood u hiiliyo Sabtida maalinta toddobaad ama maalinta koowaad ee qorraxda.
Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.
Qiyaastii soddon sano ka dib dagaalkii Panium, Maccabiiyiintu waxay taariikhda Maraykanka ku calaamadiyaan boqortooyada lixaad ee waxsii-sheegista Kitaabka Quduuska ah. Dabadeed, qiyaastii qarni ka dib, aayadda lix iyo tobnaad ayaa rumoobaysa markii Yeruusaalem la qabsado, taas oo astaan u ah iskutallaabta. Yahuudiya waa tan labaad ee saddexda caqabadood ee Rooma hoos u dhigto intay dunida gacanta ku dhigeyso. Jeneraal Pompey wuxuu qabsaday Suuriya sannadkii 65 BC, dabadeedna Yahuudah sannadkii 63 BC. Augustus Caesar ayaa qabsan doona caqabaddii saddexaad dagaalkii Actium sannadkii 31 BC. Taariikhdan waxaa lagu matalay khadka aayadaha lix iyo tobnaad ilaa laba iyo labaatanaad.
By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.
Markii iskutallaabta taariikhda Makkabiyiintu waxay socotay ku dhowaad laba boqol oo sannadood. Uriah Smith wuxuu tilmaamayaa in taariikhda uu matalayo axdiga lala galay Yuhuudda ee aayadda laba iyo labaatanaad ay tahay in lala waafajiyo bilow taariikheed oo dhacay ku dhowaad laba boqol oo sannadood ka hor taariikhda iskutallaabta ee aayadda laba iyo labaatanaad. Taariikhda iskutallaabta ee aayadda laba iyo labaatanaad waa in lala waafajiyaa aayadda lix iyo tobnaad, waayo aayadda lix iyo tobnaadna sidoo kale waa sharciga Axadda. Tani waxay ka dhigan tahay in xariiqda Makkabiyiinta, taas oo ah taariikhda dalka ammaanta leh ee Yahuudah, ay bilaabmayso si weyn ka hor sharciga Axadda ee aayadda lix iyo tobnaad.
When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.
Markaan garanno in taariikhdii Millerite-ku ay tusaale u tahay taariikhda boqol iyo afartan iyo afarta kun, waxaynu waafajin karnaa wakhtiga dhammaadka ee Millerite-yada sannadkii 1798, iyo wakhtiga dhammaadka ee boqol iyo afartan iyo afarta kun sannadkii 1989. Marka aynu sidaas yeelno, waxaynu is dul saaraynaa taariikhda malaa’igtii kowaad iyo tan labaad, iyo taariikhda malaa’igta saddexaad. 1798 iyo 1989 waa calaamadaha jidka ee alfa iyo omega ee taariikhda aayadda afartanaad ee Daanyeel kow iyo toban.
Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.
Aayadda afartanaad waxay ka bilaabataa “wakhtiga dhammaadka,” taas oo si fudud loo caddayn karo inay tahay 1798; oo marka si sax ah loo fahmo, burburkii Midowgii Soofiyeeti ee 1989 wuxuu rumoobiyey aayadda afartanaad, oo rumoobiddaasuna iyaduna waxay ahayd “wakhtiga dhammaadka.” Laba “wakhti oo dhammaadka ah,” oo ku wada jira hal aayad, taas oo ku jirta isla cutubka leh xariiqda Makkabiinta. Kacdoonkii Makkabiinta ee horseeday boqortooyadii Xasmoneyaanka wuxuu matalaa laba iyo labaatanka sannadood ee ka bilaabma 1776 ilaa 1798. Sannadkii 1798 boqortooyadii Xasmoneyaanka ayaa bilaabatay, boqortooyadii Herodiyankuna waxay bilaabatay 1989.
Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.
Aayadda tobnaad ee Daanyeel kow iyo tobnaad waxay tilmaamaysaa 1989, aayadda lix iyo tobnaadna waa sharciga Axadda. Xariiqda taariikhda ee ku dhex jirta aayadahaas waxay matalaysaa saddex dagaal, iyo baabba’a boqor koonfureed iyo gelitaanka Rooma ee taariikhda wax sii sheegidda. Waxa kale oo ku jira xariiqda laba boqortooyo-qoys oo astaan u ah isbeddelka dhaca marka bahalka dhulka ee Muujintii saddex iyo tobnaad, kaas oo “laba geesood u lahaa sida wan, oo” “ula hadlay sidii masduulaa.” Si isdaba-joog ah, boqortooyadii-qoyska ee ugu horraysay ee Yuhuuddu waa wanka, tan labaad ee Roomaankuna waa masduulaagii. Boqortooyadii-qoyska ee ugu horraysay waxay ahayd Yuhuudi, tan labaadna waxay ahayd Roomaan. Hadday Yuhuudi tahay ama Roomaan, bahalkii dhulku wuxuu lahaa laba geesood.
The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.
Boqortooyada Yuhuuddu waxay matashaa geeska Protestant-ka, boqortooyada Roomaankuna waxay matashaa geeska Jamhuuriga. Labada geesba sidoo kale waxay leeyihiin kala-qaybin nebiyadeed oo laba ah. Sadukiinta iyo Farrisiintu waxay bixiyaan qaab-dhismeedka Dimuqraadiyiintii addoonsiga taageersanaa marka loo eego Jamhuuriyiintii addoonsiga diidanaa; iyagoo isla mar ahaantaana matalaya kala-qaybin laba-geesood ah oo bikradaha nacasyada ah marka loo eego bikradaha xigmadda leh. Farrisiinta, iyagoo ah bikrado nacasyo ah, waxaa la sifeynayaa niyad-jabkii kowaad, Sadukiintana waxaa la sifeynayaa nadiifintii labaad ee macbudka. Farrisiintu, sida kiniisadda Sardis oo kale, waxay qirteen inay leeyihiin magac nololeed, laakiin way dhinteen, waxaana marka hore la sifeynayaa iyaga; dabadeedna Sadukiinta oo diiday xoogga Ilaah, waxay diideen xoogga iyo farriinta Qaylada Habeenbadhka. Sadukiintu waa dadka axdiga ee la dhaafayo; Sadukiintu waa kuwa ku qanacsan dareennada shucuur wanaagsan.
“The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.
Imaatinka Masiixa, sida lagu dhawaaqay farriintii malaa’igta kowaad, waxaa la fahmay in lagu matalay imaatinka arooska. Dib-u-habayntii baahsanayd ee ka dhalatay ku dhawaaqidda imaatinkiisa dhow waxay u dhigantay bixitaankii bikradaha. Masaalkan, sida kan Matayos 24 ku qoran, waxaa lagu matalay laba kooxood. Dhammaantood waxay qaateen laambadahoodii, Kitaabka Quduuska ah, oo iftiinkiisana way ku soo bexeen inay arooska ka hortagaan. Laakiin intii “nacasnimada lahayd waxay qaateen laambadahoodii, saliidna lama ay qaadan,” “kuwa xigmadda lahaydse waxay saliid ku qaateen weelahoodii iyagoo wata laambadahoodii.” Kooxdan dambena waxay heshay nimcada Ilaah, taas oo ah awoodda Ruuxa Quduuska ah ee dib u dhasha siinaysa oo iftiiminaysa, taasoo Eraygiisa ka dhigta laambad cagaha u iftiimisa iyo nuur jidka u iftiimiya. Iyagoo cabsida Ilaah ku jira ayay Qorniinnada u baranayeen inay runta ogaadaan, waxayna si daacad ah u doonayeen daahirnimo qalbiga iyo nolosha ah. Kuwani waxay lahaayeen waayo-aragnimo shakhsiyeed, iyo iimaan Ilaah iyo Eraygiisa ku qotoma, kaas oo niyad-jab iyo dib-u-dhac midna aanay ridi karin. Kuwo kalena “waxay qaateen laambadahoodii, saliidna lama ay qaadan.” Waxay ku dhaqaaqeen kicitaan dareen ah. Farriintaas culus ayaa cabsi gelisay, hase ahaatee waxay ku tiirsanaayeen iimaanka walaalahood, iyagoo ku qanacsan iftiinka liita ee dareennada wanaagsan, iyagoo aan lahayn faham qoto dheer oo runta ah ama shaqada runta ah ee nimcada ee qalbiga ka dhacda. Kuwani waxay u soo bexeen inay Rabbiga ka hortagaan, iyagoo rajo buuxda ka qaba abaalgud degdeg ah; laakiin uma ay diyaarsanayn dib-u-dhac iyo niyad-jab. Markii imtixaannadu yimaadeen, iimaankoodii wuu daciifay, laambadahoodiina si daciif ah ayay u gubteen.” Murankii Weynaa, 393.
Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.
Hadday tahay siyaasad ama diineedba, labadaas dabaqadoodba waxay ku midoobaan inay ka gees noqdaan kuwa xigmadda leh marka dhibaatadu gaadho saqda dhexe. Tan markii la yidhi, waxaan maqaalka ku bilownay annagoo soo qaadaynna qodobka ah inaan aayadda afar iyo tobnaad ku dabaqayo anigoo ku salaynaya meelaynteeda ku jirta socodka aayadaha, taasoo ka hor imanaysa isku xigxiga taariikheed ee ay aayaduhu matalayaan. Waxaan caqligaas u adeegsanayaa si waafaqsan meelaynta aayadda saddex iyo labaatanaad. Meelaynta calaamad-marintu waa inay la jaanqaaddaa rumoobiddeeda taariikheed. Isbahaysigii ay Yuhuuddu la galeen Rooma xilligii Makkabiinta ayaa qeexay meesha aayadda lagu dabaqi doono. “Tuugada” ku xusan aayadda afar iyo tobnaad, kuwaas oo dhidibada u taagay riyada, waxay sidaas sameeyeen 200 BC, isla sannadkii dagaalkii Panium; hase ahaatee, dagaalka iyo tuugadu waa laba calaamadood oo kala duwan.
The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.
“Tuugadu” waxay qayb ka noqdaan qisada, ma aha in la dhiso xiriir toos ah oo la leh taariikhda dagaalkii Panium, balse waa in la aqoonsado xiriirka ay la sameeyeen taliyihii Masar ee daciifka ahaa, oo shan jirka ahaa, kaas oo ku sigtay in Antiochus ka adkaado. Ma ay doonayn carqalad ku timaadda soo dejinta sarreenka Masar ee loo gelin jiray Boqortooyada Roomaanka. Xiriirka nebiyaysan ee u dhexeeya Rooma iyo boqorkii Masar ee nuglaa ee shanta jirka ahaa ayaa ah mawduuca aayadda. Faragelintaas waxay aqoonsanaysaa wixii ka dambeeya burburka ka dhasha isku dayga Putin ee ah inuu ku daro hoos-geynta kaniisadda Yukrayn kaniisadda Ruushka sidii ay hore ahaan jirtay, ka hor 1989. Isku daygaasi wuxuu bilaabaa baaba’a tartiib-tartiibka ah ee boqortooyadiisa koonfureed, oo marka Putin dhinto sidii Ptolemy u dhintay, ama si uun loo masaafuriyo sidii Cusiyaah iyo Napoleon loo masaafuriyey, waxaa si nebiyaysan xilka looga qaadaa, dabadeedna boqortooyadiisa waxaa maamula taxane hoggaamiyeyaal ka tayo yar. Markaas, wakhtiga boqorka shanta jirka ah, Rooma baadarigu way soo faragelisaa si ay u ilaaliso danahaheeda, kuwaas oo ah kaniisadda Yukrayn.
The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.
Baabtiisku dhinac kama raacayso Ortodoksiyadda Ruushka ama tan Yukrayn; waxay dhinac kasta u ciyaaraysaa si ay dhammaan ururrada diimeed ugu keento hoos maamulka iyada, sida lagu matalay Ishacyaah afar.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.
Oo maalintaas toddoba dumar ah ayaa nin keliya qabsan doona, iyagoo leh, Annagu kibistayada ayaannu cuni doonnaa, dharkayagana ayaannu xidhan doonnaa; magacaaga oo keliya ha naloogu yeedho, si ceebtayada nalaga qaado. Oo maalintaas laanta Rabbigu waxay ahaan doontaa qurux iyo ammaanu; midhaha dhulkuna waxay u ahaan doonaan wanaag iyo bilic kuwa ka baxsaday reer binu Israa’iil. Oo waxay noqon doontaa in kii Siyoon ku hadha, iyo kii Yeruusaalem ku sii hadha, loogu yeedhi doono quduus, kuwaasoo ah mid kasta oo ka mid ah kuwa Yeruusaalem loogu qoray kuwa nool. Ishacyaah 4:1–3.
The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.
Baabnimadu waxay la wareegtaa xukunka dhammaan ururrada diineed, oo lagu metelay toddoba dumar ah, taasoo loola jeedo dhammaan kaniisadaha. Toddobadaas kaniisadood waxay doonayaan in loogu yeedho katoolik, taasoo macnaheedu yahay caalami, waxaana si cad loo arkaa inayan ahayn dadka Ilaah, waayo waxay damacsan yihiin inay xidhaan dharkooda u gaarka ah. Midaynta dhammaan ururrada diineed ee doonaya inay xidhaan dharkooda bini-aadannimo waxay dhacdaa wakhtiga kuwa ku jira “Yeruusaalem loogu yeedhi doono quduus,” taasoo ah marka laanta Rabbigu isu beddesho dad La’odosiya ah oo noqda Filadelfiya, halkaas oo baabnimadu ka noqoto madaxa dhammaan ururrada diineed isla wakhtigaas oo iyadana sidoo kale laga dhigi doono madaxa hay’adaha siyaasadeed.
In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.
Sannadkii 1989, kaniisadda Yukrayn waxay ahayd astaan u ah boqorka woqooyi oo xaaqaya Midowgii Soofiyeeti, Putinna wuxuu doonan doonaa inuu soo celiyo xiriirkii hore ee is-hoosaysiinta, wuxuuna qaadi doonaa baras fooddiisa ku yaal oo bilaabi doonaa silcin ka dhan ah diinta diidday dalabkiisa. Silcintaasu waxay ka dhacday qaranimadii Ptolemy laftiisa, magaalada Iskandariya, sidaas darteed kaniisadaha ku dhex jira Ruushka ee Rooma saameysay waxay noqon doonaan bartilmaameedka Putin, iyo dhammaadkiisaba. Sida Trump isu diyaarinayo dagaalkii Panium, xiriirkiisa furan ee uu la leeyahay ilaaliyaha boqorka ilmada ah ee Masar ee tabarta daran waxaa la aqoonsanayaa sannadka 2025. Awooddii Roomaanka ee sannadkii 200 BC ilaalinaysay boqorka ilmada ah ee Masar, markaas ma ilaalin doonto boqorka ilmada ah. Iyadu waxay gacan ka geysan doontaa dhammaadka boqorka ilmada ah. Rooma oo ah ilaaliyaha Masar sannadkii 200 BC, waxay ka dhigan tahay Rooma oo ah baabbi’iyaha Masar dagaalkii Panium.
Millerites
Milleriyiinta
The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.
Milleriyiintu ma ay arkin saddex quwadood oo Roomaan ah; waxay arkeen laba keliya, hase ahaatee runtu waxay ahayd run sidaas oo kale. Mantiqiga nebiyadeed ee Antiochus oo astaan ahaan loo adeegsaday ayaa inoo saamaxaya inaan aayadda afar iyo tobnaad ku dabaqno taariikh ka horraysa aayadda shan iyo tobnaad, in kastoo taariikhdii markii hore aayadahaas rumoowisay ay labada aayadoodba, afar iyo tobnaad iyo shan iyo tobnaad, dhigtay sannadkii 200 BC. Waxaan ku doodayaa in aayadda lix iyo tobnaad tahay sharciga Axadda ee dhawaan imanaya, iyo in aayadda afar iyo tobnaad ahayd 2025, halka aayadda shan iyo tobnaad ay tahay dagaalka Panium ee weli mustaqbalka ah. Antiochus wuxuu caddaynayaa in saddexda dagaal ay yihiin hal xariiq oo nebiyadeed, waayo isagu wuxuu joogaa dhammaan saddexda dagaal; laakiin sidoo kale wuxuu caddaynayaa sheegashada aan adkaynayo, taas oo ah in adeegsiga aayadahan ee maalmaha ugu dambeeya, marka si qumman loo kala qaybiyo iyadoo la raacayo habka xariiq dul xariiq.
Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.
Antiyokhus wuxuu joogay dhammaan saddexdii dagaal, oo maalmaha dambe wuxuu matalaa awoodda wakiilka ee baabacyada sannadihii 1989 (Reagan iyo Maraykanka), 2014 (Zelenskyy iyo Yukrayn), ka dibna dagaalkii Panium wuxuu ku yahay isla awooddii wakiilka ahayd ee 1989, waayo Ciise had iyo goor dhammaadka ayuu ku matalaa bilowga. Ronald Reagan waa dhintay oo waa la aasay, sidaas darteed markhaatiga taariikhiga ah ee Antiyokhus waa sax marka loo eego fahamka Millerite-ka, hase yeeshee wuxuu ku xiran yahay xeerarka maamula adeegsiga “line upon line.” Awoodda ugu dambaysa ee wakiilka baabacyada ee aayadaha ku jirtaa waa Trump, inkasta oo taariikh ahaan Antiyokhus uu joogay dhammaan saddexda dagaal. Si aayadda saddex iyo tobnaad loo oofiyo, Trump waxay ahayd inuu lumiyaa doorashadii labaad, waayo aayadda saddex iyo tobnaad wuxuu “soo noqdaa,” isagoo ka sii xoog badan sidii hore, xoog ku filan inuu rasaas dhegta kaga dhaco, taas oo, la jirta suulka midigta iyo farta weyn ee cagta midig, ahayd waxa dhiig lagu subki jiray markii wadaaddada la subki jiray.
Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.
Reagan wuxuu ahaa nooc sii-sheegid u ah Trump, waayo Reagan waa kii ugu horreeyey siddeedda madaxweyne ee ugu dambaysa tan iyo wakhtiga dhammaadka ee 1989. Lincoln wuxuu ahaa nooc sii-sheegid u ah Trump, waayo isagu wuxuu ahaa madaxweynihii Jamhuuriga ee ugu horreeyey. Lincoln waxaa dilay Dimuqraadiyiin addoonsiga taageersanaa oo isbahaysi la ahaa Rooma, labadaba Ronald Reagan iyo dhiggiisii baabawnimo, John Paul II, waxayna ka badbaadeen isku-dayo dil. Trump waxaa siyaasad ahaan loo dilay 2020, iyada oo doorashadii la xaday ay ahayd rumoobidii Muujintii kow iyo toban, aayadda toddobaad, dabadeedna 2024 ayuu soo sara kacay isagoo rumoobay aayadda kow iyo tobnaad.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.
Oo markay dhammeeyaan markhaatifurkooda, bahalka yaamayska gunta daran ka soo baxayaa wuxuu la diriri doonaa iyaga, wuuna ka adkaan doonaa, wuuna dili doonaa. … Oo saddex maalmood iyo badh dabadeed Ruuxa nolosha oo xagga Ilaah ka yimid ayaa galay iyaga, markaasay cagahooda ku istaageen; cabsi weynina waxay ku dhacday kuwii arkay. Muujintii 11:7, 11.
Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.
Sarakicidda Trump waxay ahayd “soo-noqoshadiisii” ee aayadda saddex iyo tobnaad, waxayna sidoo kale bixisay isbarbar-dhigga sifo ka mid ah Rooma, waayo Rooma waa “kan siddeedaad oo ka mid ah toddobada,” Trumna waa sawirka Rooma.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Oo bahalkii jiray oo aan hadda jirin, isaguna waa kii siddeedaad, oo wuxuu ka mid yahay toddobadii, oo wuxuu ku dhacayaa halaag. Muujintii 17:11.
Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”
Xilliga labaad ee Trump waxay ka dhigaysaa isaga madaxweynihii siddeedaad tan iyo Reagan, oo maadaama uu sidoo kale ahaa kii lixaad, Trump, isagoo la jaanqaadaya baabbanimada, waa “kan siddeedaad, kaas oo ka mid ah toddobada.” Siddeed waa astaanta sarakicidda, taas oo adkaynaysa in isaga, isagoo ah ekaanta baabbanimada, ay ahayd inuu yeesho nabar dhimasho keena oo bogsaday si uu “u soo noqdo.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Oo waxaan arkay mid ka mid ah madaxyadiisii oo u ekaa mid dhimasho loo dhaawacay; oo nabarkiisii dilaaga ahaa waa la bogsiiyey; oo dunida oo dhammu waxay la yaabtay bahalka dabadiis. Muujintii 13:3.
When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.
Markii nabarkii dhimashada lahaa bogsado, dunidu waxay “la yaabtaa bahalka dabadiis,” oo markii Trump loo soo sara kiciyey sidii kan siddeedaad oo ka mid ah toddobadii sannadka 2024, isagu “wuu soo noqday,” dunida oo dhammuna way la yaabtay dabadiis.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Oo saddex maalmood iyo badh ka dibna ruuxii nolosha oo xagga Ilaah ka yimid ayaa galay iyaga, oo cagahooday ku istaageen; cabsi weynna waxay ku dhacday kuwii arkay. Oo waxay maqleen cod weyn oo samada ka leh, Kaalaya halkan sare. Oo waxay samada ugu kaceen daruur; cadaawayaashoodiina way arkeen. Muujintii 11:11, 12.
Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.
Trump “wuu soo laabtay” doorashadii 2024, dabadeedna 2025 isaga iyo baadariga Leo labadaba waa la caleema saaray. Ciise wuxuu bixiyey digniin toos ah oo caddaalad ah, qof kasta oo doonayay inuu arko.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.
Sidaas darteed, goortaad aragtaan karaahiyada baabba’a, oo uu nebi Daanyeel ka hadlay, iyadoo taagan meesha quduuska ah, (kii akhriyaa ha garto.) Matayos 24:15.
Mark says it perhaps a little clearer.
Markos wuxuu u yidhi si laga yaabo inay wax yar ka sii caddahay.
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.
Laakiin goortii aad aragtaan karaahiyada baabba’a, tii nebi Daani’eel ka hadlay, oo taagan meesheedii aanay ahayn, (kii akhriyaa ha garto,) markaas kuwa Yahuudiya jooga ha u carareen buuraha. Markos 13:14.
The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.
Karaahiyada baabba’a waa Rooma marxaladihiisa saddexda ah mid kasta. Roomaankii jaahilka ahaa, Roomaankii baadariga ahaa, iyo Roomaanka casriga ah mid kastaaba waa astaan digniin u ah dadka Ilaah. Digniinta waa in la gartaa marka Rooma ku sugan yahay “meel quduus ah” ama meesha “aanay ku habboonayn” inuu joogo. Dalka sharafta leh waa dalka quduuska ah ee Qorniinka ku jira, Maraykankuna waa dalka ruuxiga ah ee sharafta leh.
And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.
Oo Rabbigu wuxuu Yahuudah uga dhaxli doonaa qaybtiisa dalka quduuska ah, oo haddana Yeruusaalem ayuu dooran doonaa. Aamus, dadow oo dhan, Rabbiga hortiisa, waayo, wuxuu ka soo kacay rugtiisa quduuska ah. Sekaryaah 2:12, 13.
When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.
Markaad aragtaan Rooma oo taagan meesha quduuska ah, Rabbigu wuxuu Yeruusaalem u dooranayaa inay noqoto dadkiisa axdiga markii ugu dambaysay. Markii Reagan, oo ahaa kii ugu horreeyey siddeed madaxweyne, uu la sameeyey isbahaysi qarsoodi ah kan Masiixa ka gees ah ee waxsii sheegidda Kitaabka Quduuska ah, waxay taasi u taagnayd isbahaysi muuqda oo lala galay Rooma oo uu sameeyey madaxweynihii siddeedaad iyo kii ugu dambeeyey tan iyo wakhtigii dhammaadka ee 1989. Astaamaha Oomega badanaa waxay rogaan sifooyinka astaanta Alfa.
The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.
Caleemo-saarka baadariga Leo iyo Trump sannadka 2025 wuxuu muujinayaa xidhiidh furan oo u dhexeeya bahalkii badda iyo bahalkii dhulka ee Muujintii saddex iyo tobnaad. U-noqoshada isbahaysi furan oo u dhexeeya Trump iyo Leo, kaas oo uu horay u sii matalay isbahaysigii qarsoonaa ee Reagan iyo John Paul II, waxay ina ogeysiinaysaa in taageeradii boqor-ilmaha Masar ee fulisay aayadda afar iyo tobnaad sannadkii 200 BC ay ka dhigan tahay taageero la’aan maalmaha ugu dambeeya.
2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.
2025 waxa ay dhidibada u taagaysaa aragtida ama waxsii sheegidda aasaasiga ah ee dibadda, waayo waxay kor u qaadaysaa Rooma sidii digniintii Rooma oo Daanyeel ku aqoonsaday astaanta “karaahiyada baabbi’inta.” Digniinta karaahiyada baabbi’intu waxay dhacdaa ka hor halligaadda uu matalo “baabbi’in.” Go’doomintii Yeruusaalem ee hoos timid Cestius, digniinta waxaa matalayay calamadaha awoodda Rooma oo lagu taagay gudaha xayndaabyada quduuska ah ee meesha quduuska ah. Kuwii arkay, fahmay, addeecay, kana baxay magaalada ayaa la ilaaliyey markii go’doomintii dib loo bilaabay. Waxay arkeen calaamaddii digniinta Roomaanka. Masiixiyiintii ka go’ay kaniisaddii Pergamos ee tanaasushay, dabadeedna kaniisaddii Thyatira, waxay u qaxeen cidlada markay arkeen ninkii dembiga oo fadhiya macbudka Ilaah. Markhaatiyaashaasu waxay tilmaamayaan digniin ku saabsan karaahiyada baabbi’inta ee Daanyeel ka hadlay maalmaha ugu dambeeya.
We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.
Waxaan marar badan muujinnay in 1888 ay ahayd hareerayntii Cestius, iyo in gabagabada qalalaasaha sharciga Axadda ay tahay hareerayntii Titus. Hindise-sharciyeedyadii Blair ee sharciga Axadda ee 1880meeyadii, oo ay weheliyeen sharciyadii Axadda ee laga dhaqan geliyey qaar ka mid ah gobollada koonfureed intii lagu jiray 1880meeyadii, waxay ahaayeen digniintii Cestius, kuwaas oo sidoo kale calaamadeeyey xariiqda kala-soocidda ee taladii Sister White ee ku saabsaneyd ku noolaanshaha miyiga. Ka hor 1880meeyadii taladeedu waxay ahayd in mustaqbalka aan u baahan doonno inaan u guurno miyiga, laakiin ka dib 1880meeyadii ku noolaanshaha miyigu wuxuu noqday wax ay ahayd in mar hore la hirgeliyey. Calaamaddii digniinta ahayd ee Blair Bills, kuwaas oo horseeday in 1880meeyadii laga doodo calaamadda awoodda ee maamulka baabbeedka, waxay tusaale u ahayd Patriot Act xilligii 9/11, waayo malaa’igta Muujintii siddeed iyo tobnaad waxay ka muuqatay labadaas taariikhoodba.
9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.
9/11 waxay ahayd digniintii Cestius ee uu amarkiisa ku taagay meesha quduuska ah meeshii aanay ku habboonayn, waayo 9/11 sharciyadii Rooma ayaa beddelay sharciyadii Ingiriiska. Dacwadihii Pelosi ee 2021 qodobkii habraaca caddaaladda waa la diiday, taasuna waxay u taagan tahay tallaabo kale oo loo qaaday xagga go’doomintii Titus, taas oo ku dhammaanaysa sharciga Axadda ee dhawaan imanaya ee Maraykanka. Go’doomintu waa muddo waqti ah. 1888 waxay ka hadlaysaa kacdoonka geeska Protestant-ka ee gudaha, halka 9/11 ay ka hadlayso kacdoonka geeska Jamhuuriga ee dibadda. Caleemo-saarka baadariga ee ka imanaya dalka ammaanta leh isla sannadkaas uu sidoo kale caleemo-saarmayo madaxweynihii ugu dambeeyey wuxuu u taagan yahay digniintii ugu dambaysay ee karaahiyada baabba’a oo taagan meeshii aanay ku habboonayn, wax yar ka hor dagaalkii Panium. Dagaalkii Panium wuxuu si toos ah u horseedaa sharciga Axadda iyo dagaalkii Actium, kaas oo u taagnaa caqabaddii saddexaad oo ugu dambaysay ee Roomaankii jaahilka ahaa, dabadeedna Roomaankii jaahilka ahaa wuxuu si buuxda u talinayay 360 sano iyadoo la oofinayo Daanyeel 11:24. Markuu yimaado sharciga Axadda boqortooyooyinka lixaad iyo toddobaad labadaba waxaa qabsada Rooma, dabadeedna Rooma casriga ah waxay xukuntaa hal saac oo astaan ah, ama laba iyo afartan bilood oo astaan ah.
In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.
Aayadda lix iyo tobnaad, Pompey, oo hadda ka adkaaday caqabadihii ugu horreeyey ee Roomaankii jaahilka ahaa ee Suuriya, dabadeedna wuxuu qabsadaa Yeruusaalem. Pompey wuxuu hoos u dhigaa labadii caqabadood ee ugu horreeyey ee Rooma, Augustus Caesarna wuxuu ka adkaadaa tii saddexaad ee Actium. Rooma casriga ahi waxay marka hore ka adkaataa boqorka koonfureed sannadkii 1989 iyadoo taasi tahay dhammaystirka aayadda afartan iyo sida ay tusaale ahaan u muujinayso aayadda tobnaad. Dabadeed, marka la joogo sharciga Axadda, Rooma casriga ahi waxay ka adkaataa caqabaddeedii labaad iyo tii saddexaad iyada oo la marayo Maraykanka, ka dibna Qaramada Midoobayna isla markiiba waxay oggolaadaan inay boqortooyadooda siiyaan awoodda baadariga. Roomaankii jaahilka ahaa laba ayuu ku qabsaday Pompey, dabadeedna mid kale, halka Rooma baadariga ahi hal ku qabsatay 1989, dabadeedna labadeeda xigta ee aayadda lix iyo tobnaad, taas oo ah meesha Pompey lagu calaamadeeyey guushiisii labaad ee qabsasho.
Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.
Hadday ay ahayd caqabaddii saddexaad ee Actium ee Roomaankii jaahiliga ahaa, ama markii caqabaddii saddexaad—taas oo ay matalayeen Gootiyiintii laga eryay magaalada Rooma sannadkii 538—la jebiyey, marka Rooma ka adkaato caqabadda saddexaad, waxay xukuntaa si sarreeya.
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.
Hubaal Sayidka Rabbiga ahu waxba ma sameeyo, inuusan sirtiisa u muujin addoommadiisa nebiyada mooyaane. Caamoos 3:7.
The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.
Rabbigu hubaal wuxuu bixin doonaa muujinta ugu dambaysa ee calaamadda digniinta ah ee lagu matalay karaahiyada baabba’da ee ku qoran kitaabka Daanyeel, ka hor intuusan baabba’u iman. Calaamaddaas digniinta ahi waa isbahaysiga furan, taas oo ka soo horjeedda isbahaysigii qarsoonaa ee Reagan oo lagu metelayo sannadka 2025. Rabbigu ciqaab ma keeni doono isagoon marka hore digniin bixin, Caamoosna si aad ah ayuu u caddeeyaa waxa ay tahay muujinta qarsoon ee addoommadiisa loo sheego iyo cidda loo jeediyo.
Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.
Maqla eraygan Rabbigu idinkaga ka hadlay, dadyowga reer binu Israa’iilow, oo ku saabsan qoyska oo dhan ee aan ka soo bixiyey dalkii Masar, isagoo leh, Idinka oo keliya ayaan ka dhex aqoonsaday quruumaha dhulka oo dhan; sidaas daraaddeed waxaan idiinku ciqaabi doonaa dembiyadiinna oo dhan. Caamoos 3:1, 2.
Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.
Caamoos wuxuu la hadlayaa jiilkii ugu dambeeyey ee dadka axdiga ee Ilaah doortay oo la ciqaabi doono, taas oo waafaqsan shan iyo labaatanka nin ee qorraxda u sujuudaya ee ku xusan Yexesqeel siddeed. Caamoos wuxuu soo bandhigayaa farriinta La’odikiya, taas oo ah farriinta malaa’igta saddexaad inta lagu jiro tirtiridda dembiga wakhtiga xukunka kuwa nool. Digniinta Caamoos waxay ku salaysan tahay mideynta laba kooxood.
Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.
Miyay laba qof wada socon karaan iyagoo aan isku raacsanayn? Libaaxu miyuu kaynta ka ciyi doonaa isagoo aan ugaadh lahayn? Libaax yar miyuu godkiisa ka dhawaaqi doonaa haddii uusan waxba qabsan? Shimbir miyuu dabin dhulka yaal ugu dhici karaa iyadoo aan dabin loogu dhigin? Mid miyuu dabinka dhulka uga qaadi karaa isagoo aan waxba qabin innaba? Buun miyuu magaalada ka yeedhi karaa, oo dadkuna aanay cabsan? Masiibo miyuu magaalo ka dhici karaa, oo Rabbigu aanu samayn? Caamoos 3:3–6.
The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.
Digniinta ah in laba ay wada socdaan iyagoo mid ah, waxaa lagu dejiyey macnaha dabin shimbir ka qabta dhulka. Shimbiruhu waa astaamo u taagan ururro diimeed, baabtiiskuna waa qafiska shimbir kasta oo nijaas ah oo la nacay Muujintii.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.
Markaasuu cod weyn ku qayliyay isagoo leh, Baabuloon tii weynayd waa dhacday, waa dhacday, oo waxay noqotay hoyga jinniyada, iyo meeshii lagu hayo ruux kasta oo wasakh ah, iyo qafiskii shimbir kasta oo nijaas ah oo la neceb yahay. Waayo, quruumaha oo dhammu waxay ka cabbeen khamriga cadhada sinooyinkeeda, oo boqorradii dhulkuna way la sinoodeen, oo baayacmushtariyadii dhulkuna waxay ku taajireen badnaanta raaxadeeda. Muujintii 18:2, 3.
A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.
Shimbir qafis ku jira waa shimbir la qabsaday, oo marka qaran sino la galo dhillada Rooma wuxuu noqdaa shimbir la qabsaday; shimbirta laga kor qaado dhammaan shimbiraha kale ee nebiyadeedna waa quwadda gurigeeda saddex-geesoodka ahi la dhisayo, oo lagu adkeeyo sharciga Axadda, meesheeda, taas oo ah Shiinaar, taas oo ah Baabuloon. Waa shimbirtii heshay nabar dhimasho leh sannadkii 1798, ama sida Sekaryaah sheegay, dabool rasaas ah lagu saaray dambiisheeda, hase ahaatee dabadeed waxaa kor u qaaday shimbiraha ruuxigaadnimada iyo Protestantnimada riddada ah.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Markaasaa malaa’igtii ila hadlaysay way soo baxday, oo waxay igu tidhi, Hadda indhahaaga kor u qaad, oo bal eeg waxa kanu yahay ee soo baxaya. Oo anna waxaan idhi, Waa maxay? Oo iyana waxay tidhi, Kanu waa eefaah soo baxaya. Oo weliba waxay tidhi, Kanu waa ekaantoodii dhulka oo dhan. Oo bal eeg, waxaa kor loo qaaday miisaan rasaas ah; oo tanuna waa naag dhex fadhida eefaahda. Oo waxay tidhi, Tanu waa xumaanta. Markaasay ku dhex tuurtay eefaahda; oo miisaankii rasaasta ayay afkeeda ku dul tuurtay. Dabadeedna indhahaygaan kor u qaaday, oo wax baan eegay, oo bal eeg, waxaa soo baxay laba naagood, oo baalashoodana dabayl baa ku jirtay; waayo, waxay lahaayeen baalal la mid ah baalasha xuurta; oo waxay eefaahdii kor ugu qaadeen dhulka iyo samada dhexdooda. Markaasaan ku idhi malaa’igtii ila hadlaysay, Kuwanu xaggee bay eefaahda u qaadayaan? Oo waxay igu tidhi, In guri loogu dhiso dalka Shincaar; oo halkaasaa lagu dhisi doonaa, oo salkeeda ayaa halkaas lagu taagi doonaa. Sekaryaah 5:5–11.
Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.
Dabinka Camaas waxay shimbirta ka qabataa dhulka, waayo waxay astaan u tahay isbahaysiga ka horreeya sharciga Axadda ee dhowaan imanaya, kaas oo shimbirta-dhulka lagu qabto; oo sida ku qoran Camaas, isbahaysigaasu waa canaan loo jeedinayo Adventism-ka La'odikiya ee Toddobaadka-Todobaad, waayo magaalada waxaa laga afuufi doonaa buun digniin ah, taas oo ay diidi doonaan inay maqlaan.
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.
Magaalada ma buun baa laga yeedhin doonaa, oo dadkuna miyeyan cabsan doonin? Magaalada ma xumaan baa ka dhici doonta, oo Rabbiguna sow isagu ma samayn? Hubaal Rabbiga Ilaah ahu waxba ma sameeyo, ilaa uu qarsoodigiisa u muujiyo addoommadiisa nebiyada ah. Libaaxii wuu ciyey, bal yaa aan cabsan doonin? Rabbiga Ilaah ahu wuu hadlay, bal yaa aan wax sii sheegi doonin? Caamoos 3:6–8.
The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.
Libaaxa guuxayaa waa Libaaxa qabiilka Yahuudah, kaas oo matala Masiixa marka uu shaabadeeyo oo uu furo Eraygiisa nebiyadeed. Isbahaysiga furan ee 2025 waa hareerayntii Cestius, calaamadda tuugada dadka Ilaahna waa la taagay marka aad aragto laba wada socda oo aan marnaba wada jiri karin. Rooma oo isbahaysatay oo la safatay Protestantiyiinta waa hadal is burinaya, waayo Protestantinimo micnaheedu waa in laga mudaharaado Rooma.
We will continue these things in the next article.
Waxaan arrimahan sii wadi doonnaa maqaalka xiga.
Too Late to Escape the Snare
Aad bay u dambaysay in dabinka laga baxsado
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Oo ha la xusuusto in kibirka Rooma ku jirto in aanay marnaba isbeddelin. Mabaadi’da Gregory VII iyo Innocent III weli waa mabaadi’da Kaniisadda Kaatooligga Roomaanka. Oo hadday awoodda haysato, waxay ku dhaqmi lahayd iyaga maanta si xoog iyo ad-adayg la mid ah kii qarniyadii hore. Borotestaanku si yar bay u og yihiin waxa ay samaynayaan marka ay soo jeediyaan inay aqbalaan gargaarka Rooma ee hawsha kor-u-qaadista Axadda. Intay ku foogan yihiin dhammaystirka ujeeddadooda, Rooma waxay hiigsanaysaa inay dib u taagto awooddeeda, si ay u soo ceshato sarreyntii ay lumisay. Marka mabda’a mar keliya laga hirgeliyo Maraykanka in kaniisaddu adeegsan karto ama maamuli karto awoodda dawladda; in dhawridda waajibaadka diineed lagu khasbi karo sharciyo madani ah; marka la soo koobo, in amar-kaniisadeedka iyo amar-dawladeedku ay xukumi doonaan damiirka, markaas guusha Rooma ee dalkan waa la hubaa.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ereyga Ilaah wuxuu bixiyey digniin ku saabsan khatarta soo fool leh; haddii taas dheg jalaq loo siin waayo, dunida Protestant-ka ah waxay ogaan doontaa waxa dhab ahaan ay yihiin ujeeddooyinka Rooma, keliya marka ay aad u daahdo in laga baxsado dabinka. Iyadu si aamusan ayay ugu kortaa awood. Caqiidooyinkeeda waxay saamayn ku yeelanayaan golayaasha sharci-dejinta, kiniisadaha, iyo quluubta dadka. Waxay is dul saareysaa dhismayaasheeda dhaadheer ee waaweyn, kuwaas oo meelaha qarsoon ee gudahooda lagu soo celin doono silicdii ay hore u geysatay. Si dhuumasho ah oo aan laga shakin ayay u xoojinaysaa xooggeeda si ay u horumariso danaha iyada u gaarka ah marka la gaadho wakhtiga ay wax ku dhufan doonto. Waxa keliya ee ay doonayso waa meel ay ka faa’iidaysato, taasina durba waa la siinayaa. Dhawaan ayaynu arki doonnaa, waana dareemi doonnaa, waxa uu yahay ujeeddada curiyaha Roomaanka ah. Ku alla kii rumaysta oo addeeca ereyga Ilaah, sidaas darteed wuxuu mutaysan doonaa ceebayn iyo silic.” The Great Controversy, 581.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Waxaa jira adduun ku jiifa xumaanta, khiyaanada, iyo dhalanteedka, kuna jira hooska dhimashada lafteeda,—hurda, hurda. Yaa la ildaran xanuunka nafta si ay u toosiyaan? Codkee gaadhi kara iyaga? Maskaxdayda waxaa loo qaadaa mustaqbalka marka calaamadda la bixin doono, ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan Isaga.’ Laakiin qaar baa dib u dhigi doona inay helaan saliidda lagu buuxinayo laambadahooda, oo goor dambe ayay ogaan doonaan in dabeecadda, taas oo saliiddu metelayso, aan la gudbin karin. Saliiddaasu waa xaqnimada Masiixa. Waxay metelaysaa dabeecad, dabeecadduna lama gudbin karo. Nin qudha ma u heli karo mid kale. Mid walba waa inuu naftiisa u helo dabeecad laga nadiifiyey wasakh kasta oo dembi.” Bible Echo, May 4, 1896.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.
“Markaan arkayay nafaha masaakiinta ah oo u dhimanaya la’aanta runta haatan taagan, halka qaar sheeganayay inay runta rumaysan yihiin ay u daynayeen inay dhintaan iyagoo ka horjoogsanaya waxyaalaha lagama maarmaanka u ah in shaqada Ilaah hore loo sii wado, aragtidaasu aad bay ii xanuujisay, waxaana malaa’igtii ka baryay inay iga fogeyso. Waxaan arkay in markii qadiyadda Ilaah ay dalbatay qayb ka mid ah hantidooda, sidii ninkii dhallinyarada ahaa ee Ciise u yimid (Matthew 19:16–22), ay murugaysan ku tageen; iyo in dhawaan belaayada daadadka ahu ay dul mari doonto oo ay hantidooda oo dhan qaadi doonto, markaasna ay aad u daahi doonto in la huro maalka dunida, oo khasnad jannada taal la dhigto.” Early Writings, 49.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.
“Yahuudaa wuxuu arkay in baryootankiisii ay micne darro ahaayeen, markaasuu hoolka ka yaacay isagoo ku dhawaaqaya, Waa goor dambe! Waa goor dambe! Wuxuu dareemay inuusan sii noolaan karin si uu u arko Ciise oo iskutallaabta lagu qodbay, markaasuu quus awgeed baxay oo isdeldelay.” The Desire of Ages, 722.