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# The Eighth is of the Seven - Number One

Kan Siddeedaad waa Mid ka Mid ah Toddobada — Lambarka Koowaad

Miller’s Two Rome’s

Labadii Rooma ee Miller

Author

Jeff Pippenger

Published

September 13, 2023

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William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller waxa uu farriintiisii nebinnimo ku saleeyey qaab-dhismeedka laba awoodood oo wax baabbiʼiya, kuwaas oo uu si sax ah u aqoonsaday inay yihiin Roomaankii jaahiliga ahaa iyo Roomaankii baadarnimada.

> “William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

> “William Miller, markii uu adeegsanayay habkiisa tafsiirka, waxa uu ku arkay tudcyada kala duwan ee muujinta dhammaadka mowduuc soo noqnoqda oo ah muranka u dhexeeya dadka Ilaah iyo cadowgooda. Falanqayntiisii ku saabsanayd awoodaha silciya dadka Ilaah qarniyada oo dhan gudaheed, waxa uu sameeyay fikradda labada karaahiyo, isaga oo ku qeexay jaahilnimada (karaahiyada koowaad) inay astaan u tahay xoogga silcinta ee ka baxsan kiniisadda, iyo baabtiisnimada Roomaanka (karaahiyada labaad) inay ka dhigan tahay awoodda silcinta ee ku jirta kiniisadda dhexdeeda. Waxay ahayd hal-ku-dhigga labada karaahiyo kan lagu garto badankii fasiraadihiisii nebiyadeed ee xigay.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Fiqiyayaasha Adventism-ku waxay qirayaan xaqiiqda ah in qaab-dhismeedkii Miller ee ku-dhaqanka waxsii sheegidda uu ahaa labada quwadood ee baabbiʼiya ee jaahilnimada iyo baabnimo, in kastoo ay taas u arkaan oo keliya falanqayn taariikhda Milleriyiinta ah, ee aanay u aqoonsanayn run Ilaah isaga siiyey.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Ilaah wuxuu malaa’igtiisii u diray inay taabato qalbiga nin beeraley ah oo aan Kitaabka Quduuska ah rumaysnayn, si ay ugu hoggaamiso inuu wax sii baadho waxsii sheegyada. Malaa’igaha Ilaah ayaa marar badan booqday kii la doortay, si ay maankiisa u hagaan oo fahamkiisa ugu furaan waxsii sheegyadii weligood ku mugdiga ahaa dadka Ilaah. Bilowgii silsiladda runta ayaa isaga la siiyey, waxaana lagu hoggaamiyey inuu baadho xidhiidh ka dambeeya xidhiidh, ilaa uu isagoo yaabban oo la dhacsan uu eegay Erayga Ilaah. Halkaas ayuu ku arkay silsilad run ah oo kaamil ah. Eraygaas uu u haystay inuusan waxyi ahayn ayaa haddana hortiisa ugu furmay quruxdiisa iyo ammaantiisa. Wuxuu arkay in qayb ka mid ah Qorniinku ay qayb kale sharxayso, oo marka tuduc u xirmo fahamkiisa, uu qayb kale oo Erayga ka mid ah ka helay waxa sharraxaya. Wuxuu Erayga quduuska ah ee Ilaah ugu fiirsaday farxad iyo xushmad, iyo haybad qoto dheer.” Early Writings, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Malaa’igtiisii” waxaa si toos ah Sister White ugu aqoonsatay Jibriil.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

> “Erayadii malaa’igta ee ahaa, ‘Anigu waxaan ahay Jibriil, oo taagan hortiisa Ilaah,’ waxay muujinayaan in uu hayo maqaam sharaf sare leh oo ka dhex jira maxkamadaha samada. Markii uu Daniyel ula yimid farriin, wuxuu yidhi, ‘Ma jiro mid ila taagan waxyaalahan marka laga reebo Miikaa’iil [Masiixa] amiirkiinna.’ Daniel 10:21. Badbaadiyuhu wuxuu Jibriil kaga hadlayaa Muujintii, isagoo leh in ‘uu diray oo ugu muujiyey malaa’igtiisii addoonkiisii Yooxanaa.’ Revelation 1:1. Malaa’igtuna Yooxanaa waxay ku tidhi, ‘Anigu waxaan kula ahay addoon wadaag ah adiga iyo walaalahaa nebiyada ah.’ Revelation 22:9, R.V. Fikir cajaa’ib leh—in malaa’igta xagga sharafta ku xigta Wiilka Ilaah ay tahay tan loo doortay inay u furto dadka dembilayaasha ah qasdiyada Ilaah.” The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Fikir cajiib ah—in malaa’igta xagga sharafta kaga xigta Wiilka Ilaah ay tahay tii loo doortay inay maskaxda William Miller u furto qasdiyada Ilaah.” Ma ahayn Jibriil oo keliya, laakiin malaa’ig badan ayaa hagay fahamkiisa waxsii sheegyadii “weligoodba mugdi ugu jiray dadka Ilaah.” Jibriil iyo malaa’ig kale ayaa Miller si taxane ah ugu hoggaamiyey Kitaabka Quduuska ah, iyagoo ka bilaabaya Bilowgii oo hore u sii socda. Sidaas daraaddeed waxaa loo hoggaamiyey waxsii sheegista ugu dheer ee waqtiyeed ee Kitaabka Quduuska ah, taas oo ah “toddobada wakhti” (laba kun shan boqol iyo labaatan sannadood) ee Laawiyiintii labaatan iyo lix, ka hor intaan loo hoggaamin laba kun iyo saddexda boqol ee maalmood ee Daanyeel cutubka siddeedaad iyo aayadda afar iyo tobnaad.

> “I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

> Markaas ayaan naftayda u huray tukasho iyo akhrinta Erayga. Waxaan go’aansaday inaan dhinac iska dhigo dhammaan fikradahaygii hore ee igu xidhnaa, inaan si buuxda Qorniinka ula barbar dhigo Qorniinka, oo aan daraasaddiisa u galo si nidaamsan oo habaysan. Waxaan ka bilaabay Bilowgii, waxaanan u akhriyey aayadba aayad, anigoo aan ka dheereyn sida macnaha tuducyada kala duwan loo kala furfuri lahaa, si ay iiga saarto jahawareer kasta oo ku saabsan wax qarsoon ama wax iska hor imanaya. Mar kasta oo aan helo wax mugdi ah, caadadaydu waxay ahayd inaan la barbar dhigo dhammaan tuducyada la xidhiidha; waxaana anigoo kaashanaya CRUDEN, aan baadhay dhammaan aayadaha Qorniinka ee laga helay erayada waaweyn ee ku jira qayb kasta oo mugdi ah. Dabadeed, anigoo u oggolaanaya eray kastaa inuu yeesho saamayntiisa habboon ee ku saabsan mawduuca qoraalka, haddii aragtidaydu la jaanqaaddo tuduc kasta oo la xidhiidha oo ku jira Kitaabka Quduuska ah, markaas arrintaasu mar dambe dhib iguma ay ahaan jirin. Sidaas ayaan u sii watay daraasadda Kitaabka Quduuska ah, akhriskeygii ugu horreeyey oo dhan, qiyaastii laba sannadood, waxaana si buuxda ugu qancay in isagu yahay fasirihiisa qudhiisa. Waxaan ogaaday in marka Qorniinka lala barbar dhigo taariikhda, waxsii sheegisyada oo dhan, intii ay rumoobeen, ay si toos ah u rumoobeen; in dhammaan tusaalooyinka kala duwan, sarbeebyada, masaallada, isu-ekeysiisyada, iwm. ee Kitaabka Quduuska ahi, ama lagu sharxay xidhiidhkooda dhow, ama ereyada lagu muujiyey lagu qeexay qaybo kale oo Erayga ka mid ah, oo marka sidaas loo sharxo, si toos ah loo fahmayo iyadoo la waafajinayo sharaxaaddaas. Sidaas ayaan ugu qancay in Kitaabka Quduuska ahi yahay nidaam runno la muujiyey ah, oo si caddaan iyo fudayd leh loo bixiyey, si “nin socoto ahu, in kastoo uu nacas yahay, uusan ugu khaldamin.” …

> “From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

> “Markaan sii fogeeyey daraasaddayda Qorniinka, waxaan ku soo gunaanaday in toddobada wakhti ee sarreynta Quruumaha aan Yuhuudda ahayn ay tahay inay ka bilaabmaan markii Yuhuuddu joojiyeen inay noqdaan qaran madax-bannaan xilligii maxaabiisnimadii Manaseh, taas oo taariikhyahannada ugu aqoonta fiicani u qoondeeyeen sannadka 677 B. C.; in 2300ka maalmood ay la bilaabmeen toddobaatanka toddobaad, kuwaas oo taariikhyahannada ugu aqoonta fiicani ku taariikheeyeen sannadka 457 B. C.; iyo in 1335ka maalmood, oo ka bilaabmaya qaadistii allabariga joogtada ah, iyo taagiddii karaahiyada wax baabbi’isa, Daanyeel cutubka toddobaad aayadda kow iyo tobnaad, ay tahay in laga taariikheeyo taagiddii sarreynta Baabawnimada, ka dib qaadistii karaahiyooyinkii jaahiliga ahaa, taas oo, sida ay qabaan taariikhyahannadii ugu wanaagsanaa ee aan la tashan karay, ay ahayd in lagu taariikheeyo qiyaastii A. D. 508. Markii dhammaan xilliyadan nebinnimada laga xisaabiyo taariikhaha kala duwan ee ay u qoondeeyeen taariikhyahannada ugu aqoonta fiicani dhacdooyinkii ay si cad uga ahayd in laga xisaabiyo, dhammaantood waxay ku dhammaan lahaayeen isku mar, qiyaastii A. D. 1843. Sidaas ayaan, sannadkii 1818, dhammaadkii labadii sannadood ee aan ku jiray daraasadda Qorniinka, ugu imid gunaanadkan culus, in qiyaastii shan iyo labaatan sannadood laga bilaabo wakhtigaas dhammaan arrimaha xaaladdeenna hadda jirta la soo afjari doono…” William Miller’s Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Qaanuunka xusitaanka ugu horreeya wuxuu dhidibada u taagaa in waxa ugu horreeya ee la xuso uu yahay kan ugu muhiimsan; waxa ugu horreeya ee lagu xusay Muujintii cutubka koowaad aayadda koowaadna waa habka isgaadhsiineed ee Aabbuhu adeegsado marka uu farriin siiyo Ciise, kaas oo isaguna markiisa siiya malaa’igtiisa, taas oo haddana siisa nebi, ka dibna nebigu qoro oo u diro kiniisadaha. Markii Adventism-ku diiday shaqadii iyo daahfuryadii William Miller, ma ayan diidin oo keliya aasaaskoodii, balse waxay sidoo kale diideen isla habkii isgaadhsiineed ee Miller ku hoggaamiyey fahamkiisii, waxayna diideen habkaas oo ah jidka keliya ee dadku ku fahmi karaan Muujintii Ciise Masiix ee la furo wax yar ka hor intaan xilliga imtixaanku xidhmin.

Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miller waxaa loo horseeday inuu fahmo in toddobadii goor ee Laawiyiintii ay ka bilaabmeen 677BC. Ma ahayn ilaa 1856 in Rabbigu adeegsaday Hiram Edson si loo garto in kala firdhinta toddobada goor ay sidoo kale ku dhacday tobankii qabiil ee woqooyi ee reer binu Israa’iil. Rabbigu wuxuu isku dayayay inuu kobciyo fahamka toddobada goor si waafaqsan, hase ahaatee aad uga durugsan, daahfurkii aasaasiga ahaa ee Miller ee toddobada goor. Laakiin 1856 iftiinkii uu Hiram Edson soo bandhigay si qarsoodi ah ayuu ku dhammaaday, waayo maqaalka siddeedaad ee taxanaha ayaa ku dhammaaday erayadii James White, oo markaas ahaa Tifaftiraha Review and Herald, “To be continued.” Waa in la “continued” sameeyaa, laakiin ma ahayn ilaa wixii ka dambeeyey Sebtembar 11, 2001, markii Rabbigu dadkiisa u horseeday “old paths” ugu dambayntiina taxanihii aan la dhammaystirin ee maqaallada uu qoray Hiram Edson.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Hadda kama hadlayno caasinimadii bilaabatay wax yar ka dib niyad-jabkii weynaa, ee waxaannu keliya tilmaamaynaa in inkasta oo Miller loo hoggaamiyey “toddobada jeer” ee Laawiyiintii labaatan iyo lix, haddana ay caddahay in Rabbigu u qasdiyey inuu kordhiyo fahamkii bilowga ahaa ee toddobada jeer kana sii gudbo fahamkii aasaasiga ahaa ee Miller ka haystay mowduucan. Wuxuu doortay Hiram Edson, isla addoonkii ka tirsanaa taariikhdaas qudheeda oo uu hore ugu doortay inuu siiyo araggii Masiixa oo u gudbaya Meesha Ugu Quduusan Oktoobar 23, 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Tani waa sababta aan u adeegsaday erayadii fiqiga-yaqaanka Adventist-ka si aan u qiro in qaab-dhismeedka dhammaan dabaqitaannadii nebiyadeed ee Miller uu ku dhisnaa fahamkiisa ku saabsan labada awoodood ee wax baabbiʼiya, kuwaas oo kitaabka Daanyeel lagu matalay “joogtada” (heathenism), taas oo mar walba lala xiriiriyo ama “xadgudubka” ama “karaahiyada,” labaduba iyagoo matalaya dhinacyo kala duwan oo ka mid ah awoodda wax baabbiʼisa ee baabanimada. Fahamka aasaasiga ah ee Miller ee ku saabsan awoodaha Roomaanku aad buu u kordhay tan iyo taariikhdii uu matalayo.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Malaa’igta Ilaah, oo uu ku jiro Jibriil, ayaa Miller ku hoggaamiyey fahamyadii uu ku dhawaaqay. Fahamyadaas waxaa ka mid ahaa waxsii sheegyadii uu ku dhawaaqay, qawaaniintii fasiraadda Kitaabka Quduuska ah ee uu adeegsaday, iyo weliba qaab-dhismeedkii u saamaxay inuu si sax ah u habeeyo waxsii sheegyada. Miller waxaa la siiyey qaab-dhismeedka ah in labada awoodood ee wax baabbi’iya ee lagaga hadlay Daanyeel ay ahaayeen Roomaankii jaahiliga ahaa iyo Roomaankii baadariga. Future for America waxaa lagu hoggaamiyey qaab-dhismeedka saddexda awoodood ee wax baabbi’iya ee ah masduulaagga, bahalka, iyo nebiga beenta ah.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> Oo waxaan arkay saddex ruux oo wasakh leh oo u eg rahyo, iyagoo ka soo baxay afkii masduulaaggii, iyo afkii bahalkii, iyo afkii nebiga beenta ahaa. Waayo, iyagu waa ruuxyada jinniyada, oo sameeya mucjisooyin, kuwaas oo u baxa boqorrada dunida iyo kuwa dunida oo dhan, inay ku ururiyaan dagaalka maalintaas weyn ee Ilaaha Qaadirka ah. Muujintii 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Qaab-dhismeedka mustaqbalka ee Ameerika waxa uu ku dhisan yahay shaqadii Miller, hase yeeshee waxa uu ka sii gudbaa halkii ay shaqadiisu ku ekaatay. Adventism-ku waxa uu ka tegey qaab-dhismeedkiisii, waxana uu ku noqday fiqiga Protestantism-ka riddoobay iyo Rooma. Isla xariiqda waxsii sheegista ee ka bilaabatay kitaabka Daanyeel ayaa lagu sii qaadaa kitaabka Muujintii.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Muujintii waa buug la shaabadeeyey, hase yeeshee sidoo kale waa buug la furay. Waxay diiwaangelisaa dhacdooyin yaab leh oo dhici doona maalmaha ugu dambeeya ee taariikhda dunidan. Waxbarista buuggani waa caddaan oo qeexan, mana aha wax qarsoodi ah oo aan la fahmi karin. Gudihiisa waxaa lagu sii wadaa isla xariiqdii waxsii sheegista sida ku jirta Daanyeel. Qaar ka mid ah waxsii sheegyada Ilaah wuu ku celceliyey, isagoo sidaas ku muujinaya in ay tahay in muhiimad la siiyo. Rabbigu ma celceliyo waxyaalaha aan lahayn cawaaqib weyn.” Manuscript Releases, volume 9, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller ma fahmi karin waxsii sheegyada kitaabka Muujintii, waayo xariiqda heethennimada iyo baabanimada ee sida adag loogu aqoonsaday Daanyeel ayaa kitaabka Muujintii lagu sii ballaadhiyey si loogu daro quwadda xigta ee silcinta keenta ee ka soo muuqanaysa masraxa taariikhda waxsii sheegyada.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Iyada oo loo marayo jaahilnimada, dabadeedna iyada oo loo marayo Baabtiisnimada, Shayddaan wuxuu adeegsaday awooddiisa qarniyo badan isagoo ku dadaalaya inuu markhaatiyaasha aaminka ah ee Ilaah ka tirtiro dhulka. Jaahiliintii iyo baabbasiintuba waxaa dhaqaajinayay isla ruuxii masduulaagga. Waxa keliya oo ay ku kala duwanaayeen waxay ahayd in Baabtiisnimadu, iyadoo iska dhigaysa inay Ilaah u adeegayso, ay ahayd cadowga ka sii khatarsan oo ka sii arxan daran. Iyada oo loo marayo awoodda Romanism-ka, Shayddaan wuxuu dunida ka dhigtay maxbuus. Kaniisaddii Ilaah ee magaca uun lagu sheeganayay ayaa lagu qaaday safafka khiyaanadan, in ka badan kun sannadoodna dadka Ilaah waxay ku dhibtoodeen cadhadii masduulaagga. Oo markii Baabtiisnimada, iyadoo xooggeedii laga xayuubiyey, lagu qasbay inay joojiso silcinta, Yooxanaa wuxuu arkay awood cusub oo soo baxaysa si ay ugu dhawaaqdo codkii masduulaagga, una sii waddo isla hawshii arxan darrada iyo cayda badnayd. Awooddan, oo ah tii ugu dambaysay ee la dagaallanta kaniisadda iyo sharciga Ilaah, waxaa lagu calaamadeeyey bahal leh geeso u eg wan. Bahalladii ka horreeyey waxay ka soo baxeen badda, laakiin kanu wuxuu ka soo baxay dhulka, taasoo ka dhigan koritaan nabdoon oo ummadda la calaamadeeyey. ‘Labada gees oo u eg kuwa wan’ waxay si fiican u metelaan dabeecadda Dawladda Maraykanka, sida ay uga muuqato labadeeda mabda’ ee aasaasiga ah, Jamhuuriyadnimo iyo Protestantinimo. Mabaadi’dani waa sirta awooddeenna iyo barwaaqadeenna qaran ahaan. Kuwii ugu horreeyey ee magangelyo ka helay xeebaha Ameerika waxay ku farxeen inay gaadheen dal ka xor ah sheegashooyinka isla weynida leh ee baabannimada iyo keli-talisnimada xukunka boqortooyada. Waxay go’aansadeen inay dhisaan dawlad ku taagan sal ballaadhan oo xorriyadda madaniga ah iyo tan diinta.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Laakiin xariiqidda adag ee qalinka nebinnimadu waxay muujinaysaa isbeddel ku yimaadda muuqaalkan nabadda leh. Bahalka leh geesaha sida wan oo kale ahu wuxuu ku hadlaa codkii masduulaagga, oo ‘wuxuu ku dhaqmaa awooddii bahalkii kowaad oo dhan hortiisa.’ Waxsii sheegiddu waxay caddaynaysaa inuu kuwa dhulka deggan ku odhan doono inay bahalka u sameeyaan sanam, iyo in ‘uu wada yeelo dhammaan, kuwa yaryar iyo kuwa waaweyn, kuwa taajiriinta ah iyo kuwa masaakiinta ah, kuwa xorta ah iyo kuwa addoommada ah, inay calaamad ku qaataan gacantooda midig ama fooddooda; iyo inaan ninna iibsan karin ama iibin karin, kii haysta calaamadda, ama magaca bahalka, ama tirada magiciisa mooyaane.’ Sidaas daraaddeed Protestantism-ku wuxuu raacayaa raadkii Baabbanimada.” Signs of the Times, November 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Miller, bahalka badda iyo bahalka dhulka ee Muujintii saddex iyo tobnaad waxay u taagnaayeen Roomaanka jaahiliga ah oo ay ku xigtay Roomaanka baabbanimada. Miller sidoo kale wuxuu isku dayay inuu qaab-dhismeedkiisa ku dabaqo Muujintii toddoba iyo tobnaad, hase yeeshee bogsiinta dhaawicii dhimashada lahaa ee baabbanimada, doorka nebiyadeed ee Maraykanka iyo Qaramada Midoobay waxay ka baxsanaayeen qaabkii rabbaaniga ahaa ee malaa’iguhu isaga siiyeen. Isaga ahaan, bahalkii dhulka ka soo baxay ee Muujintii saddex iyo tobnaad wuxuu ahaa baabbanimada.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller wuxuu ahaa farriintii loo adeegsan lahaa in maradii Protestantism laga qaado gacmaha kuwa sheeganayay inay Protestant yihiin ee ka soo baxay Qarniyadii Mugdiga. Wakhtigii Maraykanku u hadli lahaa sida masduulaagii, markii Jamhuurinimadu isu beddeli lahayd dimuqraadiyad, iyo markii Protestantismkii riddada ahaa uu la midoobi lahaa dawlad riddaysan oo uu ku celin lahaa isku-darka kaniisadda iyo dawladda ee ah ekaanshaha baabbanimada, weli wuxuu ahaa mustaqbal aan gaarin xilligiisii. Sidaas daraaddeed, wuxuu isku dayay inuu kitaabka Muujintii geliyo qaab-dhismeedkii rabbaaniga ahaa ee malaa’igtu siisay.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Waxaa loo doortay inuu fahmo korodhka aqoonta ee la soo saaray sannadkii 1798 markii la furay muujintii Webiga Ulai ee Daanyeel siddeed iyo sagaal. Mustaqbalka Ameerika waxaa loogu talagalay inuu fahmo muujintii Webiga Hiddeqel ee Daanyeel cutubyada toban ilaa laba iyo toban, taas oo la furay sannadkii 1989, markii, sida lagu tilmaamay Daanyeel kow iyo toban, aayadda afartan, dalalkii matalayay Midowgii Soofiyeeti ee hore ay xaaqeen baadarinimada iyo Maraykanku.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Qaab-dhismeedkii malaa’igtu siiyeen Future for America waxa uu ku salaysnaa aqoonsiga, iyo ku-dhaqangelinta waxsii-sheegidda iyada oo lagu jiro macnaha midowga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebigii beenta ahaa.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Iftiinkii Daanyeel Ilaah ka helay waxaa si gaar ah loogu bixiyey maalmahan ugu dambeeya. Ru’yadihii uu ku arkay webiyada waaweyn ee Shiinaar, oo ah daamanka Ulaay iyo Xiddeqel, waxay haatan ku jiraan geeddi-socodkii rumoobiddooda, oo dhacdooyinkii la sii sheegay oo dhammuna dhowaan way dhici doonaan.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Millerites-ku waxay soo bandhigeen farriimaha malaa’igta koowaad iyo tan labaad, iyagoo ku dhawaaqaya furitaanka xukunka. Future for America waxay soo bandhigaysaa farriinta malaa’igta saddexaad.

> I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

> Anigu waan beeray, Abolloosna waa waraabiyey; laakiin Ilaah baa bixiyey koritaanka. Sidaas daraaddeed kan beeraa wax ma aha, kan waraabiyaana wax ma aha; laakiin Ilaah oo bixiya koritaanka. Haddaba kan beeraa iyo kan waraabiyaa waa isku mid; nin kastana wuxuu heli doonaa abaalgudkiisa sida hawshiisa u dhiganto. Waayo, annagu waxaynu nahay kuwa Ilaah la shaqeeya; idinkuna waxaad tihiin beer Ilaah leeyahay, waxaadna tihiin dhisme Ilaah leeyahay. Sida nimcada Ilaah ee lay siiyey, anigoo ah dhise sare oo xigmad leh, waxaan dhigay aasaaska, mid kalena dushiisa ayuu ka dhisayaa. Laakiin nin kastaa ha iska jiro sida uu dushiisa uga dhisayo. Waayo, ninna ma dhigi karo aasaas kale aan ahayn kii hore loo dhigay, kaas oo ah Ciise Masiix. 1 Korintos 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Si fariinta malaa’igta saddexaad si sax ah loo soo bandhigo, waa in sidoo kale la soo bandhigaa fariimaha labada malaa’igood ee hore; waayo, waxaa naloo sheegay inaanu jiri karin mid saddexaad la’aanteed mid koowaad iyo mid labaad. Fariinta koowaad iyo tan labaad waa aasaaska, tan saddexaadna waa dhagaxa gunaanadka; hase yeeshee, fariinta saddexaad weligeed ma diidi doonto mana ka hor iman doonto fariinta koowaad iyo tan labaad. Haddii ay sidaas samayso, ma aha fariinta runta ah.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Farriintii kowaad iyo tan labaad waxaa la bixiyey 1843 iyo 1844, oo hadda waxaannu ku jirnaa ku dhawaaqidda tan saddexaad; hase yeeshee saddexda farriimood oo dhammu weli waa in la sii ku dhawaaqaa. Hadda waxay lagama maarmaan u tahay si la mid ah sidii ay weligeedba u ahayd in dib loogu celceliyo kuwa runta doonaya. Qalin iyo codba waa inaynu ku baahinno ku dhawaaqidda, annagoo muujinayna kala horrayntooda iyo sida loo dabaqo waxsii sheegyada ina soo gaadhsiinaya farriinta malaa’igta saddexaad. Ma jiri karto farriin saddexaad la’aanteed tan kowaad iyo tan labaad. Farriimahan waa inaynu dunida ku gaadhsiinno qoraallo iyo muxaadarooyin, annagoo ku tusayna silsiladda taariikhda waxsii sheegyada waxyaalihii dhacay iyo waxyaalaha dhici doona.” Selected Messages, book 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Waxaa jira aragti aad u wanaagsan oo ku saabsan taariikhda Millerite‑ka iyo taariikhdeenna. Millerite‑ku waxay ahaayeen bilowgii, annaguna waxaan nahay dhammaadka. Iyagu waxay soo bandhigeen oo ku noolaayeen farriimaha malaa’igta koowaad iyo tan labaad. Annagu waxaan soo bandhignaa farriinta malaa’igta saddexaad. Farriintoodii aan la furin (riyadii Ulai) waxaa laga helaa laba cutub oo ka mid ah Daanyeel, tan annagana (riyadii Hiddeqel) waxaa laga helaa saddex cutub. Iyagu waxay aqoonsadeen hooggii koowaad iyo kii labaad, waxayna ku noolaayeen gudaha rumoobidda hoogga labaad. Annagu waxaannu aqoonsannaa oo ku noolaannaa gudaha rumoobidda hoogga saddexaad. Qaab-dhismeedkoodii ku-dabqidda waxsii sheegidda wuxuu ahaa Roomaankii jaahiliga ahaa (masduulaagii) iyo Roomaankii baadariga ahaa (bahalkii). Qaab-dhismeedkeenna ku-dabqidda waxsii sheegiddu waa Rooma casriga ah oo ah bahal saddex-geesood ah.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Markaan bilaabayno inaan ka fiirsanno sifada Rooma papal-ka ee ku jirta cutubka toddoba iyo tobnaad ee Muujintii, taas oo ah ta siddeedaad ee ka mid ah toddobada, waxaa habboon inaan tixgelinno wixii Millerite-yadu ka fahmeen Rooma intii lagu jiray taariikhdii aasaaska ahayd. Malaa’igta saddexaad waxay yeelan doontaa iftiin dheeraad ah, laakiin iftiinkaas marna kama hor iman doono runta la aasaasay.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Daanyeel cutubka labaad, toddobaad, siddeedaad, kow iyo tobnaad iyo laba iyo tobnaad waxay tilmaamayaan Rooma, iyadoo ka mid ah quwadaha kale. Waxa aynu ka fiirsanaynaa labada weji ee Rooma ka hor 1798; heydinnimo iyo baabannimo, iyagoo ah qaab-dhismeedka adeegsiyada nebiyadeed ee Miller. Miller iyo hormuudkii hore waxay aqoonsadeen in “tuugagga dadkaaga” ee ku xusan Daanyeel cutubka kow iyo tobnaad aayadda afar iyo tobnaad ay metelaan Rooma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Oo waayahaasna kuwo badan ayaa ka soo hor kici doona boqorka koonfureed; weliba kuwa waxdhaca oo ka mid ah dadkaaga ayaa isa sarraysiin doona si ay u adkeeyaan riyada; laakiinse way dhici doonaan. Daanyeel 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Ugu yaraan waxaa jira laba qodob oo muhiim ah oo lagu tixgelinayo aayaddan gudaheeda. Erayga “vision” ee aayaddan ku jira waa mid ka mid ah laba eray oo Cibraani ah oo ku jira kitaabka Daanyeel kuwaas oo loo tarjumay “vision.” Mid ka mid ah erayada Cibraaniga ah ee loo tarjumay “vision” waa châzôn, wuxuuna ka dhigan yahay riyo, ama wax sii sheegid, ama aragti. Erayga châzôn wuxuu tilmaamaa taariikh nebiyadeed, ama muddo waqti ah, waxaana laga helaa Daanyeel toban jeer, mar walbana waxaa loo tarjumaa “vision.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Ereyga kale ee Cibraaniga ah ee sidoo kale loo turjumay “muujin” waa mar-eh’, oo macneheedu yahay muuqaal. Ereyga mar-eh’ wuxuu tilmaamayaa aragti keli ah, waqti go’an oo la arkay. Ereyga Cibraaniga ah ee mar-eh’ waxaa laga helaa saddex iyo toban jeer kitaabka Daanyeel, waxaana loo turjumay “muujin” lix jeer, afar jeerna “weji,” laba jeerna “muuqaal,” hal jeerna “si wanaagsan loo eegayo.”

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Kuwa waxdhaca dadkaaga waxay metelaan Rooma, sidaas darteedna mawduuca nebiyadeed ee Rooma ayaa ah waxa dhidibada u taagaya “arkaanta” nebiyadeed ee ku jirta kitaabka Daanyeel. Sidaas aawadeed, waxaa muhiim ah in la fahmo ahmiyadda Rooma sida astaan nebiyadeed.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Caqli nebiyadeed waxay dalbanaysaa in erayga “muujin” ee matalaya taariikhda nebiyadeed uu yahay isla “muujinta” looga hadlayo kitaabka Muujintii, waayo waxyigu wuxuu caddaynayaa in Daanyeel iyo Muujintii ay yihiin isla kitaabkii, inay is-dhammeystiraan, inay midba midka kale kaamilnimo gaadhsiiyo, iyo in isla xariiqda waxsii sheegista ee ku taal Daanyeel lagu sii qaado Muujintii. Qodobbadaas lagu soo bandhigay Ruuxa Waxsii sheegidda hore ayaa durba loogu daray taxanahan maqaallada ah, sidaas daraaddeed mar kale halkan kuma soo celin doono. Waxaan ku dari doonaa qodob kale oo aan sidoo kale hore uga soo qaadannay Sister White. Qodobkaasu waa in dhammaan kutubta Kitaabka Quduuska ahi ay ku kulmaan kuna dhammaadaan kitaabka Muujintii. “Muujinta” taariikhda nebiyadeed (châzôn) ee laga helo Daanyeel oo lagu adkeeyey mawduuca nebiyadeed ee Rooma, waxay matalaysaa muujinta taariikhda nebiyadeed ee guud ahaan Kitaabka Quduuska ah. Dhammaan kutubta Kitaabka Quduuska ahi waxay ku kulmaan kuna dhammaadaan Muujintii, Ilaahna marnaba isma khilaafo. Marnaba! Haddii aad u malaynayso inuu sidaas yeelay, wax baad si khaldan u fahmaysaa. Isla erayga Cibraaniga ah (châzôn) ayaa sidoo kale kitaabka Maahmaahyada loogu tarjumay muujin.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Meeshii aan muujin jirin, dadku way halligmaan; laakiin kan sharciga xajiya, waa barakaysan yahay. Maahmaahyadii 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Taasi waa qodobka ugu horreeya ee ay tahay in laga fiirsado aayaddan. Haddii aynu si qalad ah u fahanno Rooma, markaas ma suurtageli doonto in aynu dhidibbo u taagno aragtida taariikhda nebiyadeed. Xaqiiqadaas ayaa asal ahaan qeexaysa dadaalladii ay Yeesuuyiinta iyo kuwo kale taariikhda oo dhan ku soo bandhigeen fiqiga been-abuurka ah si ay u baabbi’iyaan mawduuca nebiyadeed ee Rooma. Marka aynu ka fiirsanayno fahamka aasaasiga ah ee Rooma, waa in aynu tan maanka ku haynaa.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Kuwa ku jahawareera fahamkooda ereyga, oo ku guuldaraysta inay arkaan macnaha kan Masiixa ka gees ah, hubaal waxay isa soo taagi doonaan dhinaca kan Masiixa ka gees ah. Hadda innagu waqti nooma furna inaan dunida la milanno. Daanyeel wuxuu taagan yahay saamigiisii iyo meeshiisii. Waxsii sheegyadii Daanyeel iyo Yooxanaa waa in la fahmaa. Iyagu midba midka kale ayuu fasiraa. Waxay dunida siinayaan runno ay tahay in qof kastaa fahmo. Waxsii sheegyadani waa inay dunida markhaati uga ahaadaan. Oofintooda maalmahan ugu dambeeya ayay iyagu iskood isu sharraxi doonaan.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Haddii aad ku guuldarraysato inaad aragto macnaha kan Masiixa ka geesta ah (Rooma), waxaad ku biiri doontaa Rooma, digniintanna waxa lagu dhex dhigay duruufaha awood u yeelashada ama aan awood u yeelan karin in la fahmo buugaagta Daanyeel iyo Muujintii. Millerites-ku waxay fahamkooda aasaasiga ah ee Adventism-ka ku dhiseen aqoonsigooda Rooma. Waxay garteen in Rooma lagu matalay laba quwadood oo wax baabbi'iya, in labaduba ahaayeen wejiyo Rooma ka mid ah, hase ahaatee taariikh ahaan ma ay joogin meel ay ku arki karaan Rooma sidii midnimo saddex-geesood ah sida lagu matalay buugga Muujintii. Sidaas darteed Daanyeel waa aasaaska ay matalaan Millerites-ku, Muujintiina waa dhagaxa madaxda ah ee ay matasho Future for America. Waxa jira qodob kale oo ka yimid Daanyeel kow iyo tobnaad aayadda afar iyo tobnaad oo aannu doonayno inaan tilmaanno.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller iyo hormuudkii kale waxay garteen in sanamka ku muuqday riyadii Nebukadnesar uu matalayey afarta boqortooyo ee Baabuloon, Maado-Faaris, Giriig iyo Rooma. Ma ay awoodin inay ka sii arkaan boqortooyada afraad, waayo waxay garteen in Rooma baabada ahi ay ahayd uun marxalad labaad oo Rooma ah, sidaas darteedna boqortooyadii afraad ay dhammaatay sannadkii 1798. Marka laga eego meeshii ay taariikh ahaan ka taagnaayeen, calaamadda nebinimo ee keliya ee hadhay waxay ahayd Imaatinka Labaad ee Masiixa, halkaas oo dhagaxii buurta laga soo jaray uu ku dhici lahaa cagaha sanamka. Milleriyiintu waxay aqoonsadeen kala-duwanaanshooyin nebinimo oo u dhexeeya Rooma jaahiliga ah iyo Rooma baabada ah, hase ahaatee maadaama lagu khasbay inay 1798 la waafajiyaan soo noqoshada Masiixa, ma ay arki karin wax ka sii fog afar boqortooyo.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Waxa aynu nimid wakhti uu shaqada quduuska ah ee Ilaah lagu metelayo cagaha sanamka, kuwaas oo birta lagu qasay dhoobo jilicsan. Ilaah wuxuu leeyahay dad, dad la doortay, kuwaas oo garashadoodu ay tahay in la quduuseeyo, oo aanay nijaasoobin iyagoo saldhigga dul saaraya qoryo, caws, iyo xaab qalan. Naf kasta oo daacad u ah amarrada Ilaah waxay arki doontaa in astaanta lagu garto rumaysadkeenna ay tahay Sabtida maalinta toddobaad. Haddii dowladdu ay maamuusi lahayd Sabtida sida Ilaah amray, waxay ku taagnaan lahayd xoogga Ilaah iyo difaaca rumaysadka mar qudha quduusiinta loo dhiibay. Laakiin ragga dawladnimadu waxay taageeri doonaan sabti been abuur ah, oo waxay rumaysadkooda diineed ku qasi doonaan dhawridda ilmahan ka soo farcamay baabtiisnimada Roomaanka, iyagoo ka sarreysiinaya Sabtida Rabbigu quduus ka dhigay oo barakeeyey, oo uu u gooni yeelay in dadku quduus u dhawraan, si ay calaamad ugu noqoto isaga iyo dadkiisa ilaa kun fac. Isku qasidda xeeladda kaniisadda iyo xeeladda dawladdu waxaa lagu metelay birta iyo dhoobada. Midowgani wuxuu wiiqayaa awoodda oo dhan ee kaniisadaha. In kaniisadda lagu maalgeliyo awoodda dawladda waxay keeni doontaa natiijooyin shar leh. Dadku waxay ku dhowaadeen inay dhaafaan xadka dulqaadka Ilaah. Waxay xooggoodii geliyeen siyaasadda, oo waxay la midoobeen baabtiisnimada Roomaanka. Laakiin wakhtigu wuu iman doonaa marka Ilaah ciqaabi doono kuwa sharcigiisa buriyey, oo falalkooda sharka ahna ay dib ugu soo laaban doonaan iyaga qudhooda.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Muujintii toddoba iyo tobnaad waa aqoonsigii ugu dambeeyay ee boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah, waxayna caddeynaysaa in toddoba boqortooyo ay dhaceen iyo in boqortooyada siddeedaad ay tahay midowga saddex-geesoodka ah ee Rooma casriga ah. Haddii tixraaca ugu horreeya ee boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah uu yahay Daanyeel cutubka labaad, oo hubaal sidaas buu yahay; markaas tixraaca ugu dambeeya waa in lagu muujiyo tixraaca ugu horreeya. Sidee ayay afarta boqortooyo ee Daanyeel cutubka labaad ula waafaqi karaan siddeed boqortooyo oo ku qoran Muujintii toddoba iyo tobnaad?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Haddaba xusuusta marka aynu sii soconayno in Millerites-ku aanay arki karin dhacdooyinka nebiyadeed ee ka baxsan taariikhdooda. Farriintii ay fahmeen oo ay ku dhawaaqeen waxay imanitaanka labaad ee Masiixa u aqoonsatay calaamadda xigta ee taariikhda nebiyadeed. Laakiin haddii fahamka Millerite ee Rooma sida astaanta dhidibada u taagta aragtida taariikhda nebiyadeed, iyo weliba Daanyeel cutubka labaad, ay labaduba yihiin runo aasaasi ah oo Millerite ah, sidee bay tani ula waafaqi kartaa siddeedda boqortooyo ee cutubka toddoba iyo tobnaad ee Muujintii?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Haddii aad ka shakisan tahay in sanamka ku jira Daanyeel laba uu yahay mid aasaasi ah, waxa keliya ee aad u baahan tahay inaad samayso waa inaad tixgeliso jaantusyadii hormuudka ee 1843 iyo 1850. Labaduba waxa ku sawiran sanamka Daanyeel laba. Sidoo kale wax aan ka yarayn muhiimaddiisa ayaa ah in Ellen White ay caddeyso in labada jaantusba lagu sameeyey tilmaanta Ilaah iyo sida uu isagu u qorsheeyey.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Waxaan arkay in jaantuskii 1843 uu ku hagayay gacanta Rabbigu, oo aan loo baahnayn in wax laga beddelo; in tirooyinku ahaayeen sida uu Isagu doonayay; in gacantiisu saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Waxay ka tiri jaantuskii 1850:

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Waxaan arkay in Ilaah ku jiray daabacaadda shaxda uu sameeyey Walaal Nichols. Waxaan arkay in shaxdan ay Kitaabka Quduuska ah ku jirto wax sii sheegid ku saabsan, oo haddii shaxdani loogu talagalay dadka Ilaah, haddii ay ku filan tahay mid, mid kale ayeyna u tahay; oo haddii mid u baahday shax cusub oo lagu sawiray miisaan ka weyn, dhammaantoodna sidaas oo kale ayey ugu baahan yihiin.” Manuscript Releases, volume 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Waxaa jira maahmaah dunida ka timi oo qadiimi ah oo leh, “Khaladku wuxuu leeyahay waddooyin badan, laakiin runtu waxay leedahay hal keliya.” Waxaa jira khaladaad kala duwan oo badan oo la adeegsaday si looga horjoogsado dadka inay gartaan in Roomaanka casriga ah ee Muujintii toddoba iyo tobnaad uu yahay madaxii siddeedaad oo ka mid ah toddobadii. Mid ka mid ah khaladaadkaas ay adeegsadaan culimada fiqiga ee Adventism-ku waa matalaad qaldan oo laga bixiyo boqortooyooyinka taariikhda. Halkan kama hadlayo boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah; kuwani waa laba magac-bixin oo kala duwan. Boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah waxaa lagu asaasay xusiddii ugu horraysay ee Daanyeel cutubka labaad, laakiin waxaa jiray boqortooyooyin taariikheed oo ka horreeyey Baabuloon. Ellen White si cad ayay u aqoonsataa cidda ay ahaayeen boqortooyooyinka taariikhdu, hase yeeshee culimada fiqiga ee Adventism-ku way iska indhatiraan markhaatifurka waxyoonay oo waxay abuuraan taxane boqortooyooyin taariikheed ah oo mugdi geliya fahamka ah in Roomaanku mar kasta soo baxo isagoo siddeedaad ah oo ka mid ah toddobadii. Hase yeeshee, waa Roomaanka kan dhidibada u taaga aragtida.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Fiqiyaasha Adventism-ka iyo Protestantism-ka riddada ah waxay soo jeedinayaan in boqortooyooyinkii taariikhdu ahaayeen Masar, Ashuur, Baabuloon, Maadooyiin-Faaris, Giriig, Rooma, iyo wixii ka dambeeya. Walaasha White waxay ina ogeysiinaysaa in ay jirto boqortooyo saddexaad oo taariikhda ka mid ah, taas oo ay doortaan inay ka tagaan. Ma boqortooyadaas bay ka tagayaan, mise Ruuxa Waxsii-sheegidda bay ka tagayaan? Labadaba.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Taariikhda quruumaha—kuwaas oo midba kan kale ka dambeeyey u qabsaday waqtigii iyo meeshoodii loo qoondeeyey, iyaga oo aan ogayn haddana markhaati u ah runta ay iyagu laftoodu micnaheeda garan waayeen—ayaa nala hadasha. Qaran kasta iyo qof kasta oo maanta jooga Ilaah wuxuu u qoondeeyey meel ku jirta qorshihiisa weyn. Maanta dadka iyo quruumuhuba waxaa lagu cabbirayaa xadhigga miisaanka ee gacanta Kan aan marnaba qalad samayn. Dhammaantoodna, doorashadooda ay iyagu sameeyaan, waxay ku go’aaminayaan qaddarkooda, Ilaahna wax walba wuu ka sarreysiinayaa si loo oofiyo ujeeddooyinkiisa.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Taariikhda uu kan weyn ee AHAY ku calaamadeeyey Eraygiisa, isaga oo isku xidhaya xiriirba xiriirka ka dambeeya ee silsiladda nebiyadeed, laga bilaabo daa’imnimadii tagtay ilaa daa’imnimada imanaysa, waxay inoo sheegaysaa halka aynu maanta kaga jirno socodka xilliyada, iyo waxa la filan karo wakhtiga iman doona. Wax kasta oo waxsii sheegiddu sii sheegtay inay dhici doonaan, ilaa wakhtigan xaadirka ah, waxaa lagu daba galay bogagga taariikhda, waxaana aynu ku kalsoonaan karnaa in wax kasta oo weli iman doona ay u rumoobi doonaan sida ay u kala horreeyaan.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “Burburka ugu dambaysa ee dhammaan xukunnooyinka dunida waxaa si cad loogu sii sheegay erayga runta. Wax sii sheegiddii la sheegay markii xukunka Ilaah lagu dhawaaqay boqorkii ugu dambeeyey ee Israa’iil ayaa bixisa farriintan: ‘Sayidka Rabbiga ahu wuxuu leeyahay; Koofiyadda boqornimada ka qaad, oo taajkana iska saar; … kan hooseeya kor u qaad, kan sarreeyana hoos u dhig. Waan afgembiyi doonaa, afgembiyi doonaa, afgembiyi doonaa; oo mar dambe ma jiri doonto, ilaa uu yimaado Kii ay xaq u tahay; oo anna waan siin doonaa isaga.’ Ezekiel 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Taajkii laga qaaday Israa’iil wuxuu si isdaba-joog ah ugu gudbay boqortooyooyinkii Baabuloon, Meedo-Faaris, Giriig, iyo Rooma. Ilaah wuxuu leeyahay, ‘Mar dambe ma jiri doonto, ilaa uu yimaado Kan xaqa u leh; anna Isagaan siin doonaa.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Waqtigaas waa dhow yahay. Maanta calaamadaha wakhtiyadu waxay ku dhawaaqayaan in aynu taagan nahay iridda dhacdooyin waaweyn oo aad u murugo iyo qaddarin badan leh. Wax kasta oo dunideenna ku jiraa waxay ku jiraan kacsanaan. Indhahayaga hortooda waxaa ku rumoobaya waxsii sheegiddii Badbaadiyaha ee ku saabsan dhacdooyinka ka horreyn doona imaatinkiisa: ‘Waxaad maqli doontaan dagaallo iyo warar dagaallo…. Quruun baa quruun ku kici doonta, boqortooyona boqortooyo; oo waxaa jiri doona abaaro, belaayooyin, iyo dhulgariirro meelo kala duwan.’ Matayos 24:6, 7.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Waqtigan la joogo waa wakhti dan aad u weyn u leh kuwa nool oo dhan. Taliyayaal iyo madax-dawladeed, ragga haya jagooyinka kalsoonida iyo awoodda leh, rag iyo dumar fakara oo ka kala tirsan dabaqadaha oo dhan, ayaa indhahooda ku haya dhacdooyinka hareeraheenna ka dhacaya. Waxay eegayaan xidhiidhada kacsan ee aan degganayn ee ka jira quruumaha dhexdooda. Waxay arkayaan xooggii sii xoogaysanayay ee la wareegaya qayb kasta oo dunida ka mid ah, waxayna garanayaan in wax weyn oo go’aan leh ay dhowaan dhici doonaan—in dunidu qarka u saaran tahay qalalaase aad u weyn.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Malaa’igahu hadda waxay xakameynayaan dabaylaha colaadda, si ayan u afuufin ilaa dunida looga digo halaagga soo socda; hase yeeshee duufaan baa isa soo urursanaysa, oo diyaar u ah inay dhulka ku dul qaraxdo; oo marka Ilaah ku amro malaa’igtiisa inay sii daayaan dabaylaha, waxaa jiri doona muuqaalkan colaadeed oo qalinna sawiri karin.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

> “Kitaabka Quduuska ah, oo Kitaabka Quduuska ah oo keliya, ayaa bixinaya aragti sax ah oo ku saabsan waxyaalahan. Halkan waxaa lagu muujiyey muuqaalada waaweyn ee ugu dambeeya ee taariikhda dunideenna, dhacdooyin durba hooskoodii horay u sii tuuraya, codka soo dhowaanshahooduna uu dhulka gariirinayo, qalbiyadana dadka uga dhacayo cabsi aawadeed.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Qoraalkani wuxuu leeyahay iftiin badan oo ku saabsan waqtigeenna, laakiin waxa aan doonayo inaan tilmaamo waa in Walaashii White si cad u aqoonsanayso in boqortooyadii taariikhda ee ka horraysay Baabuloon ay ahayd Israa’iil, ee aanay ahayn Aasuur. Boqortooyooyinka taariikhda ee ay adeegsadaan culimada fiqiga waxay ka reebaan Israa’iil inay ahayd boqortooyo taariikheed, inkasta oo awooddii iyo ammaantii la dhisay intii lagu jiray xukunkii Boqor Sulaymaan, iyo inkasta oo markhaatifurka tooska ah ee waxyigu ku bixiyey Yexesqeel iyo Ellen White uu caddeynayo in taajkii Israa’iil loo gudbiyey Baabuloon.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Haddaynu ku dabaqno faallada Ruuxa waxyooday boqortooyooyinka taariikhda, waxaynu ogaanaynaa in Israa’iil ay u baahan tahay in lagu tiriyo boqortooyooyinkaas. Israa’iil, Ashuur iyo Masar waa boqortooyooyin taariikheed oo ka horreeyey boqortooyadii ugu horraysay ee waxsii sheegidda Kitaabka Quduuska ah, taas oo ahayd Baabuloon. Sidaas daraaddeed, boqortooyadii afraad ee “taariikhda” waxay ahayd Baabuloon, tii shanaadna waxay ahayd Maadooyiin iyo Faaris, tii lixaadna waxay ahayd Giriig, tii toddobaadna waxay ahayd Roomaankii jaahilka ahaa, tii siddeedaadna waxay ahayd Roomaankii baadariga, taas oo ka mid ahayd toddobada, waayo waxay ka dhigan tahay wejigii labaad ee Roomaankii jaahilka ahaa. Marka lala eego boqortooyooyinka taariikhda, Roomaankii baadarigu waa kii siddeedaad, waana ka mid toddobada.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Daaniyeel toddobaad waxaannu ku aragnaa boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah oo lagu matalay bahallo. Baabuloon waa libaaxa, waxaana ka daba yimid orsada Maadooyiin iyo Faaris. Kan saddexaadna wuxuu ahaa Giriigga oo shabeel ahaan loo matalay, dabadeedna Rooma oo ahayd bahalkii “cabsi badnaa oo aad u xumaa” ee lahaa “ilko bir ah.” Bahalkaas cabsida leh, isagoo waafaqsan sanamkii Daaniyeel labaad, waa Rooma, boqortooyadii afraad ee waxsii-sheegidda Kitaabka Quduuska ah.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Milleriyiintu waxay boqortooyadii afraad u fahmeen inay ahayd Rooma, sidaas darteedna astaamaha bahalkii laga cabsado ayay sidaas u fahmeen, oo si fudud ayay dhammaan astaamaha nebiyadeed ee bahalka ugu dabaqeen boqortooyada afraad. Waxay cutubka ku arkeen kala-duwanaanshaha u dhexeeya Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa, laakiin ma ay arki karin boqortooyo shanaad oo waxsii sheegidda Kitaabka Quduuska ah ku jirta, maxaa yeelay si sax ah ayay adeegsadeen xusiddii ugu horraysay ee boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah sida meesha ay tixraaca ka qaadanayaan. Hase ahaatee, kala-duwanaanshaha u dhexeeya labada Rooma wuxuu ku jiraa cutubka, taas oo noo oggolaanaysa inaan u tixgelinno kala-duwanaanshaha u dhexeeya labada Rooma inay matalayaan laba boqortooyo. Laakiin tani ma aha qodobka aynu ka fiirsanayno.

> Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

> Sidaas buu yidhi, Bahalka afraad wuxuu ahaan doonaa boqortooyada afraad oo dhulka ka jirta, taas oo ka duwanaan doonta boqortooyooyinka oo dhan, oo waxay liqi doontaa dhulka oo dhan, oo ku tuman doontaa, oo burburin doontaa oo kala jejebin doontaa. Tobanka geesna ee boqortooyadan ka soo baxayaa waa toban boqor oo kici doona; mid kalena iyaga dabadood ayuu kici doonaa; oo isagu kuwii hore wuu ka duwanaan doonaa, oo saddex boqor ayuu hoos u dhigi doonaa. Oo wuxuu ku hadli doonaa erayo waaweyn oo ka gees ah Kan ugu Sarreeya, oo quduusiinta Kan ugu Sarreeya wuu daalin doonaa, oo wuxuu ku fikiri doonaa inuu beddelo wakhtiyada iyo qaynuunnada; oo iyaga waxaa gacantiisa lagu siin doonaa ilaa wakhti iyo wakhtiyo iyo wakhti badhkiis. Laakiin xukunku wuu fadhiisan doonaa, oo xukunkiisa way ka qaadi doonaan, si loo baabbi'iyo oo loo dhammeeyo ilaa ugu dambaysta. Daanyeel 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Boqortooyadii afraad ee Daanyeel labaad ku xusan waa Rooma. Tobanka gees waxay matalaan tobanka quruumood ee metela boqortooyadii Roomaanka ee jaahiliga ahayd, oo ka hor intaan Rooma papal ahi xukunka dunida la wareegin sannadkii 538, saddex ka mid ah boqortooyooyinkaas waa laga qaadi lahaa, ama waa la rujin lahaa. Markaas “geeska” “yar” ee aayadda siddeedaad, oo leh “indho la mid ah indhaha nin, iyo af ku hadlaya waxyaalo waaweyn,” ayaa soo bixi lahaa. Haddii aynu boqortooyada afraad ku haysanno toban gees, oo saddex laga qaadayo si “geeska yar” uu u beddelo saddexdaas gees, markaas marka saddexda gees la qaado waxaa hadhaya toddoba gees, geeska yarna waa kii siddeedaad, waayo Rooma had iyo goor waxay u soo baxdaa siddeedaad, oo waxay ka mid tahay toddobada. Cutubkan waxaa ku jira iftiin badan oo ku saabsan Rooma labada wejiba ee ay leedahay, hase yeeshee halkan waxaannu si fudud u bixinaynaa markhaati labaad oo caddaynaya in si nebiyad ahaan ah iyo sidoo kale taariikh ahaanba, Rooma u soo baxdo siddeedaad oo ay ka mid tahay toddobada.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Cutubka siddeedaad waxa aynu ka helaynaa faahfaahinta cutubka toddobaad. Cutubkani mar kale waxa uu aqoonsanayaa boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah, hase yeeshee waxa uu ka tagayaa boqortooyadii ugu horraysay ee Baabuloon, waayo markii Daanyeel helay aragtida cutubka siddeedaad waxa aad loogu dhawaa dhammaadkii Baabuloon. Cutubkan dhexdiisa, Maado-Faaris waxa lagu matalay wan leh laba gees. Giriigana waxa lagu matalay orgi leh hal gees oo jabta, dabadeedna geeskii jabay waxaa ka soo baxa afar gees. Markaas dabadeed waxa xiga “gees yar” oo ka dambeeya Giriigga, mar kalena geeska yari waxa uu matalayaa Rooma. In kasta oo Rooma aanay ahayn farac toos ah oo ka soo jeeda boqortooyadii Giriigga, haddana tuducani waxa uu geeska yar u sawirayaa sidii mid ka soo baxay mid ka mid ah afarta gees ee ka kacay boqortooyadii Giriigga ka dib markii geeskii kowaad—oo matalayay Iskandar Weyne—la jebiyey. Rooma farac kama ay ahayn Giriigga, laakiin waxay billowday qabsashadeeda dunida dhulka Giriigga, waxaana macnahaas laga odhan karaa waxay ka soo baxday mid ka mid ah afartaas gees.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Sidaas daraaddeed waxaynu cutubka siddeedaad kaga helaynaa markhaati labaad oo u ah cutubka toddobaad. Maadoo-Faaris waxay lahayd laba gees, Giriigguna wuxuu lahaa hal gees, dabadeedna afar gees oo kale. Taasu waxay ka dhigaysaa toddoba gees ka hor geesihii Rooma, maadaama geeskii yaraa uu ka soo baxay mid ka mid ah afartii gees ee Giriigga. Laba iyo hal iyo afar waxay isu yihiin toddoba; markaas Rooma, geeska yar, waa kii siddeedaad, waana mid ka mid ah toddobada. Waxaa mudan in la xuso in tuducan, kaas oo tilmaamaya in Rooma ay ka soo baxdo mid ka mid ah geesaha Giriigga, uu ahaa mid ka mid ah doodihii nebiyadeed ee ugu waaweynaa ee Miller iyo la-shaqeeyayaashiisu ay ku khasbanaayeen inay taariikhdooda kaga hor yimaadaan.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Taariikhdaas Protestanku waxay ku adkaysteen in geeskii yaraa ee Rooma uusan Rooma noqon karin, waayo wax sii sheegiddu waxay caddaynaysaa in geeska yari ka soo baxay mid ka mid ah afartii gees ee Giriigga. Sidaas daraaddeed waxay ku doodeen in geeska yari uu matalayay Antiochus Epiphanes, kaas oo ka mid ahaa boqorradii Seleucid ee sii jiray taariikhda ka dib kala qaybsankii ka dhashay geeridii Alexander the Great. Doodda taariikhda Millerite ee arrintan ku saabsanayd aad bay u weynayd, sidaas darteedna shaxdii 1843 waxaa ku qornaa doodda ka soo horjeedday waxbaristii Protestanka ee ku dhisnayd xaqiiqda ah in Daanyeel arkay geeskii yaraa oo ka soo baxaya mid ka mid ah afartii gees ee Giriigga, sidaas darteedna uusan Rooma tilmaami karin, maxaa yeelay Rooma kama farcamin Giriigga. Dooddu waxay saamaysay dhammaan tuducyada ku jira Daanyeel ee Rooma lagu aqoonsado. Mawqifka Protestanka waxa kale oo ku jiray in “tuugagga dadkaaga” ee ku xusan aayadda afar iyo tobnaad ee Daanyeel kow iyo toban ay khasab ahaan ahayd Antiochus Epiphanes. Sidaas awgeed Millerites-ku waxay ku dareen shaxdaas, taas oo Sister White ay aqoonsatay in ay ahayd “mid uu hagayay gacanta Rabbiga oo aan la beddeli karin,” tixraac ku saabsan Antiochus Epiphanes oo caddaynaya sababta uusan boqortooyadaas afraad u noqon karin. Ma Rooma ayaa dejinaysa aragtida taariikhda wax sii sheegidda, mise boqor Seleucid ah oo dhintay in ka badan boqol sano ka hor dhalashadii Masiixa ayaa matalayay quwaddii ka hortimid Masiixa markii iskutallaabta lagu qodbay?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Su’aasha la kicin karo waxay tahay, maxaa Daanyeel loogu tusay Rooma oo ka soo baxaysa mid ka mid ah geesihii Giriigga, haddii Rooma aanay ahayn farac toos ah oo ka soo jeeda Giriigga? Jawaabtu waxay tahay in bilowgii koritaanka awoodda Rooma uu ka bilaabmay gobolkaas oo markii hore ahaa dhul Giriiggu lahaa, laakiin maxaa waxsii sheegista loogu sawiray hab sidaas ah oo u oggolaanaya jahawareerkaas?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Ugu yaraan hal jawaab, marka laga soo tago muhiimadda ay leedahay in la ogaado halka Rooma ka billowday inay kacdo, waa in halxidhaaleha ku saabsan sida Rooma had iyo goor uga soo baxdo siddeedaad oo haddana uga mid tahay toddobada lagu xalliyo iyadoo Rooma lala xiriirinayo dhulka Giriigga, si loo ilaaliyo qodobka halxidhaalaha ee ah in Rooma ay ka mid tahay toddobada. Halxidhaalahaasi sidaas buu muhiim u yahay, in kastoo Milleriyiintu aanay marnaba fahmi kari lahayn fikraddaas marka laga eego meeshii ay taariikhda ka joogeen. Xaqiiqda ah in dhammaan tixraacyada ku yaal ma aha oo keliya shaxdii 1843, balse sidoo kale shaxdii 1850, ay yihiin sawirro mowduucyo si toos ah looga hadlo Erayga nebiyadeed ee Ilaah, marka laga reebo hal tixraac oo xoogga saaraya in Antiochus Epiphanes uusan ahayn awooddii ka soo horjeesatay Masiixa, waxay ka dhigaysaa ku-darka shaxda mid aad u weyn oo macne leh. Sidee bay murugo u tahay in markii Adventism-ku ka tegey aasaasyadoodii, ay maanta isku arkaan iyagoo baraya in awoodda aayadda afar iyo tobnaad ee Daanyeel kow iyo tobnaad ay tahay Antiochus Epiphanes ee aysan ahayn Rooma! Waxay hadda barayaan wixii Milleriyiintu si aad ah uga soo horjeedeen oo ay murankaas ugu muujiyeen shaxdii 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Boqortooyooyinka taariikhdu waxay muujinayaan in Rooma ay siddeedaad ku soo kacdo, haddana ay ka mid tahay toddobada. “Geeska yar” ee cutubka toddobaad, kaas oo ku hadla “erayo waaweyn oo ka gees ah Kan ugu Sarreeya,” wuxuu siddeedaad ku soo kacaa, haddana wuxuu ka mid yahay toddobada. Geesihii cutubka siddeedaadna waxay muujinayaan in Rooma ay siddeedaad ku soo kacdo, haddana ay ka mid tahay toddobada.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Maqaalka xiga waxa aynu ku eegi doonnaa sida Rooma casriga ahi, sida lagu metelay Muujintii toddoba iyo tobnaad, ay siddeedaad u soo baxdo oo ay toddobada ka mid tahay. Dabadeedna waxa aynu ku noqon doonnaa Daanyeel labaad oo aynu ku caddayn doonnaa sababta afarta boqortooyo ee Daanyeel labaad, oo ah xuska ugu horreeya ee boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah, ay ula waafaqsan yihiin siddeedda boqortooyo ee Muujintii toddoba iyo tobnaad.

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