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# The Book of Daniel - Number One-Hundred and Sixty-One

Buugga Daanyeel - Boqol iyo Lixdan iyo Kow

Rome’s Role in Establishing the Vision of Bible Prophecy: A Detailed Examination of Daniel Chapter Eleven

Doorka Rooma ee Dejinta Aragtida Waxsii-sheegidda Kitaabka Quduuska ah: Baadhitaan Faahfaahsan oo ku Saabsan Daanyeel Cutubka Kow iyo Tobnaad

Author

Jeff Pippenger

Published

March 27, 2024

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The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Muujintii Daanyeel cutubka kow iyo tobnaad waa qodobka ugu weyn ee tixraaca u ah dhammaan muujinnada wax sii sheegidda ee Kitaabka Quduuska ah, muujinta cutubka kow iyo tobnaadna waxaa lagu adkeeyey astaanta 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 wakhtiyadaas dad badan ayaa ka kacaya boqorka koonfureed; weliba kuwa dadkaaga wax dhaca ayaa isa sarraysiinaya si ay aragtida u adkeeyaan; laakiinse way dhici doonaan. Daanyeel 11:14.

Jones addresses the previous verse as follows:

Jones wuxuu aayaddii ka horraysay uga hadlay sidan:

> “When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

> “Markii reer Amor ay buuxiyeen qiyaastii xumaantooda, meeshoodii waxaa la siiyey reer binu Israa’iil, oo ah dadka Ilaah. Markii reer binu Israa’iilna, iyagoo raacaya jidkii quruumaha aan Ilaah aqoon, ay iyaguna buuxiyeen koobkii xumaanta, Ilaah wuxuu soo kiciyey boqortooyadii Baabuloon, oo wax walba wuu ka qaaday. Markii Baabuloon ay buuxisay koobkii xumaanteeda, awooddiina waxaa loo wareejiyey Faaris. Oo markii malaa’igtii laga jeediyey sharnimadii reer Faaris, markaasaa amiirkii Giriiggu yimaadaa oo uu xaaqaa.”

> “And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘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.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

> “Oo intee in le’eg ayay ahayd in xoogga Giriiggu sii jiro? Goormase loo baahnaa in la jebiyo? ‘Markii xadgudbayaashu ay gaadheen buuxsanaanta.’ Ummaddaasu way taagnaanaysaa ilaa ay ka buuxiso qiyaasta xumaanteeda, dabadeedna awooddu waxaa loo wareejiyaa boqortooyo kale. Awooddaas loo wareejiyeyna waxay ahayd tan Roomaanka, sida aynu ka baranayno Daniel 11:14. ‘Oo wakhtiyadaas kuwo badan baa ka soo kici doona boqorka koonfureed; oo weliba tuugagga dadkaaga ayaa is-weynayn doona si ay u adkeeyaan riyada; laakiinse way dhici doonaan.’ Ummaddan waxaa lagu tilmaamay inay tahay ummad tuugo ah—carruurtii tuugada, sida uu leeyahay qarka qoraalku.”

> “These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

> “Kuwanu waa kuwa boqortooyada hadda la siinayo, oo maxaa loo siinayaa?—‘Carruurta tuugada ahu way isa sarraysiin doonaan si ay u adkeeyaan aragtida.’ Marka quruuntani ay masraxa timaaddo, markaas waxaa soo gala waxii adkeeya aragtida, kaas oo ah hal shay weyn oo ka mid ah aragtida, calaamadda ugu weyn ee jidka aragtida ee Ilaah nebiyada uga bixiyey wakhtiyada oo dhan.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

Jones wuxuu leeyahay markii awoodda Roomaanku “soo gasho masraxa, markaas waxaa soo gala waxa dhidibada u taagaya” … “xariiqda aragga ee Ilaah sii bixiyey iyada oo loo marayo nebiyada wakhti kasta oo dhan.” Taariikhda Miller, Protestanku waxay barayeen, sida Adventism‑ka La’odikiya maanta sameeyo, in tuugta dadkaaga ay matalaan Antiochus Epiphanes, oo ahaa boqor Seleucid ah oo xukumay 175 ilaa 164 BC. Wuxuu xubin ka ahaa qoyska boqortooyada Seleucid, kaas oo ahaa mid ka mid ah dawladihii Giriigga ee dhaxal‑sugayaasha ahaa ee ka soo baxay burburkii boqortooyadii Alexander the Great. Khilaafka arrintan ku saabsan wuxuu ahaa mid si gaar ah u qeexnaa taariikhda Millerite‑ka, sidaas darteed aqoonsiga Antiochus Epiphanes waxaa lagu muujiyey shaxdii hormuudka ee 1843.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Tixraaca ku saabsan Antiochus ee ku taal jaantuska waxay ka dhigan tahay tixraaca keliya ee wax aan laga helin Erayga nebiyadeed ee Ilaah. Halkaas waxaa loogu dhigay in lagu beeniyo waxbaristii beenta ahayd ee Protestant-kii wakhtigaas, taas oo hadda ah waxbarista beenta ah ee Adventism-ka La’odikiya. In William Miller uu fahmay qotada muhiimadda ay leedahay in la garto in Rooma tahay awoodda dhulka ee dejisa “xarriiqda aragga ee Ilaah ku bixiyey nebiyada oo dhan wakhtiyada oo dhan,” waa arrin shaki ku jirto; laakiin si ku filan bay u caddayd si si adag loogu difaaco xaqiiqda ah in Rooma dejiso aragtida.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

> Meesha aan waxyiga ka maqan yahay, dadku way halligmaan; laakiinse kii sharciga xajiyaa waa barakaysan yahay. Maahmaahyadii 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Sulaymaan wuxuu diiwaangeliyey in meesha aan waxyi ka jirin ay dadku halligmaan, erayga Cibraaniga ah ee “waxyi” ee aayadda afar iyo tobnaadna waa isla kii ku jira maahmaahdii Sulaymaan. Waxyigu waa arrin nolol iyo geeri ku qotonta, “waxyiga”na waxaa lagu adkeeyey astaanta Rooma. Erayga “waxyi” ee aayadda afar iyo tobnaad ku jira waa isla erayga waxyi ee ku jira Xabaquuq, cutubka labaad.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Waxaan istaagi doonaa waardiyahayga, oo waxaan is dul taagi doonaa munaaradda, oo waan sii fiirin doonaa si aan u arko waxa uu ila hadli doono, iyo waxa aan ku jawaabi doono marka lay canaanto. Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor muujintii, oo looxyada si cad ugu qor, si kii akhriyaa uu u ordo. Waayo, muujintu weli waa wakhti loo qoondeeyey, laakiin dhammaadka ayay hadli doontaa, oo been sheegi mayso; in kastoo ay raagto, sug; maxaa yeelay, hubaal way iman doontaa, mana raagi doonto. Xabaquuq 2:1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Ereyga “canaantay” ee aayadda koowaad ku jirta waxay ka dhigan tahay “la dooday”. William Miller wuxuu ahaa waardiyihii lagu taagay munaaradda taariikhda dhaqdhaqaaqa malaa’igta koowaad iyo tan labaad, oo markii uu ku weyddiiyey astaanta waxsii sheegidda waxa uu kaga jawaabi lahaa doodda taariikhdiisa, waxaa lagu amray inuu qoro muujintii, taas oo lagu aasaasay astaanta Rooma. Iyadoo xaqiiqadan lala waafaqayo, markii reer Miller ay soo saareen shaxdii hormuudka ahayd ee 1843 iyagoo fulinaya saddexdan aayadood ee Xabaquuq, waxay tixraac u sameeyeen xudunta ugu weyn ee doodda ay galeen. Shaki kuma jiro inayan garanayn in tixraacooda doodda nacasnimada ah ee ahayd in Antiochus Epiphanes uu ahaa awooddii dejisay muujinta ay u taagan tahay doodda ku qoran cutubka labaad ee Xabaquuq, hase yeeshee Sister White waxay tidhi shaxdaasu waxay ahayd “mid lagu hago gacanta Rabbiga, oo aan la beddelin,” sidaas darteed tixraaca doodda ee shaxda ku yaallay wuxuu ka yimid gacanta Ilaah.

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

Kuwa Millerites-ku waxay si sax ah u fahmeen in niyad-jabkii ugu horreeyey ee dhacay 19-ka Abriil, 1844, uu bilaabay wakhtigii dib-u-dhaca, kaas oo lagu xusay Xabaquuq iyo weliba masaalkii Matayos ee tobanka bikradood. Waxay kaloo fahmeen in labadaas wax sii sheegid ay si toos ah ugu xidhnayeen Yexesqeel cutubka laba iyo tobnaad, halkaas oo Yexesqeel uu ku tilmaamayo muddo wakhti ah oo saamaynta wax aragti kasta ay dhici doonto. Eraygaas “wax aragti,” waa isla erayga Cibraaniga ah ee aynu hadda ka fiirsanayno. Tani waa sababta Jones uu ugu saxsan yahay marka uu leeyahay, “Marka” Rooma “ay masraxa soo gasho, markaas waxaa soo gelaya wixii adkeeya wax aragtida, wixii ah hal shay oo weyn oo wax aragtida ka mid ah, calaamadda ugu weyn ee jidka wax aragtida oo Ilaah nebiyada uga bixiyey wakhtiyada oo dhan.” Rooma ayaa adkaysa wax aragtida oo dhan ee Erayga nebiyadeed ee Ilaah, gaar ahaanse waa Rooma waxa qaab-dhismeedka oo dhan ee cutubka kow iyo tobnaad lagu dul dhisay.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Marka Sister White ay tilmaamayso rumoobidda ugu dambaysa ee cutubka kow iyo tobnaad ee Daanyeel, oo ay tidhaahdo “taariikh badan oo dhacay iyada oo wax sii sheegiddan lagu rumoobayo ayaa dib loo soo celin doonaa,” waxay muujinaysaa in taariikhaha cutubka kow iyo tobnaad ee hore u rumoobay ay tusaale u ahaayeen aayadaha ugu dambeeya ee Daanyeel cutubkiisa kow iyo tobnaad. Mawduuca aayadaha ugu dambeeya ee cutubka kow iyo tobnaad waa boqorka woqooyi, kaas oo halkaas u taagan Rooma casriga ah. Sidaa darteed, taariikhaha Daanyeel cutubka kow iyo tobnaad ee dib loo soo celinayo waa taariikho matalaya Rooma.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

Lixda aayadood ee ugu dambeeya cutubka kow iyo tobnaad, Rooma casriga ah (boqorka woqooyi), waxay qabsataa saddex quwadood oo juqraafiyeed. Aayadda afartanaad, waxay ku qabsataa boqorka koonfureed (Midowgii Soofiyeeti ee hore sannadkii 1989), dalka ammaanta badan (Maraykanka marka sharciga Axadda ee dhawaan imanaya la soo rogo), iyo Masar (adduunka oo dhan sida uu u metelo Qaramada Midoobay.) Daniel kow iyo tobnaad dhexdiisa, Roomaankii jaahiliga ahaa waxaa loo matalayaa isagoo qabsanaya saddex quwadood oo juqraafiyeed si uu u hantiyo dunidii markaas la yiqiin, dabadeedna Rooma baadariga ah waxaa loo matalayaa iyadoo qabsanaysa saddex quwadood oo juqraafiyeed si ay u hantido dhulka.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

Rooma jaahiliga ah ayaa markii ugu horraysay cutubkan lagu xusay aayadda afar iyo tobnaad, si loogu aqoonsado inay tahay astaanta dejinaysa muujintan, hase yeeshee koritaankeeda xagga awoodda laguma hadlin ilaa aayadda lix iyo tobnaad. Boqortooyadii Iskandar Weyne waxa loo qaybiyey afar qaybood si waafaqsan rumoobidda Erayga nebiyadeed ee Ilaah, laakiin afartaas qaybood si degdeg ah ayay ugu midoobeen laba iska soo horjeed oo waaweyn oo lagu aqoonsado sheekada nebiyadeed ee sii socota ilaa dhammaadka cutubka inay yihiin boqorka koonfureed ama boqorka woqooyi. Aayadda afar iyo tobnaad waxa lagu xusay awoodda soo kacaysa ee Rooma inay tahay awoodda dejin doonta muujintan, laakiin mawduucyada laga hadlayaa waa halgannada u dhexeeya hadhaagii boqortooyadii Iskandar sida ay u metelayaan boqorrada woqooyi iyo koonfureed.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

Aayadda shan iyo tobnaad, labadaas boqor weli waxay ku jiraan halgankoodii, boqorka woqooyiguna wuu guulaysanayaa. Laakiin aayadda lix iyo tobnaad Rooma ayaa imanaysa, oo aayaddu waxay leedahay, “Laakiin kii isaga ku soo kacaa,” taasoo micneheedu yahay in marka Rooma ku soo kacdo boqorkii woqooyi ee imminka ka adkaanayay boqorka koonfureed, boqorka woqooyi ma awoodi doono inuu Rooma hor istaago. Rooma way guulaysataa, oo aayadda lix iyo tobnaadna Rooma waa inay sidoo kale istaagtaa dalka ammaanta badan ee Yahuudah. Aayadda toddoba iyo tobnaad Rooma waxay “u jeedin doontaa wejigiisa inuu ku galo xoogga boqortooyadiisa oo dhan.” Wuxuu qabsaday boqorkii woqooyi ee aan isaga hortiisa istaagi karin, dabadeedna wuxuu qabsaday Yahuudah, dabadeedna wuxuu galay Masar.

> 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. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

> Oo wakhtiyadaasna qaar badan baa ka hor kici doona boqorka koonfureed; oo weliba kuwa dadkaaga wax dhaca ayaa is sarraysiin doona si ay aragga u adkeeyaan; laakiinse way dhici doonaan. Sidaas daraaddeed boqorka woqooyi wuu iman doonaa, oo wuxuu tuuri doonaa taallo go’doomin ah, oo wuxuu qabsan doonaa magaalooyinka ugu deyrka adag; oo cududaha koonfureed ma adkaysan doonaan, dadkiisa la doortayna ma adkaysan doonaan, xoogna ma jiri doono wax lagaga hortago. Laakiinse kii isaga ku soo duulaa wuxuu yeeli doonaa siduu doonayo, oo ninna isagama hor istaagi doono; oo isagu wuxuu istaagi doonaa dalka sharafta leh, kaasoo gacantiisa lagu baabbi’in doono. Oo weliba wejigiisuu u jeedin doonaa inuu ku soo galo xoogga boqortooyadiisa oo dhan, oo kuwa qummanna way la jiri doonaan; sidaas buuna yeeli doonaa; oo wuxuu siin doonaa gabadha dumarka, isagoo kharribaya iyada; laakiinse iyadu dhiniciisa ma istaagi doonto, umana ahaan doonto isaga. Daniel 11:14–17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Guusha lagu muujiyey aayadahan waa dhammaystirka Daanyeel cutubka siddeedaad.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Midkoodna waxaa ka soo baxay gees yar, oo aad u weynaatay xagga koonfureed, iyo xagga bari, iyo xagga dalkii quruxda badnaa. Daanyeel 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Geeska yar ee aayadda sagaalaad waa Roomaankii jaahiliga ahaa, aayadda sagaalaaduna waxay aqoonsanaysaa, iyadoo waafaqsan aayadaha afar iyo tobnaad ilaa toddoba iyo tobnaad ee cutubka kow iyo tobnaad, in Roomaankii jaahiliga ahaa uu qabsan doono saddex qaybood oo juqraafiyeed markii uu la wareegayay talada dunida. Qaybahaasu waxay ahaayeen koonfurta (Masar), bari (Suuriya, boqorkii woqooyiga), iyo dalka quruxda badan (Yahuudah). Taariikhda aayadaha lix iyo tobnaad iyo toddoba iyo tobnaad waxay astaan u tahay qabsashadii taariikhiga ahayd ee saddexda tallaabo ahayd ee Rooma casriga ah ku qabsatay aayadaha afartan ilaa saddex iyo afartan, waayo sida ay Sister White tiri, “Taariikh badan oo dhacday iyadoo nebigani rumoobayo mar kale ayaa lagu celin doonaa.”

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “In kasta oo Masar aanay hor istaagi karin Antiokhus, boqorkii woqooyi, Antiokhusna ma uu hor istaagi karin Roomaankii, kuwaas oo markaas ku soo kacay isaga. Boqortooyooyin dambe ma jirin oo awood u lahaa inay iska caabiyaan quwaddan soo baxaysay. Suuriya waa la qabsaday, waxaana lagu daray boqortooyadii Roomaanka, markii Bumbey, BC 65, uu Antiokhus Aasiyaatikus ka xayuubiyey hantidiisii, oo Suuriya ka dhigay gobol Roomaan ah.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Awooddaasii qudheedu waxay ahayd inay sidoo kale ka istaagto Dhulka Quduuska ah, oo ay baabbi’iso. Rooma waxay xidhiidh la yeelatay dadka Ilaah, Yuhuudda, iyada oo axdi la gashay, sannadkii BC 162, taariikhdaas oo ay ka heshay meel muuqata jadwalka waxsii sheegyada. Hase yeeshee, xukun dhab ah kama ay helin Yahuudiya qabsasho toos ah ilaa BC 63; markaasna sida tan soo socota ayay ku dhacday.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Markii Bombooy ka soo noqday duullaankiisii ka dhanka ahaa Mithridates, boqorkii Bontos, laba tartame, Hyrkaanus iyo Aristobulus, ayaa u halgamayay taajkii Yahuudiya. Dacwaddoodii waxaa la hor keenay Bombooy, kaas oo markiiba gartay dulmiga ku jiray sheegashooyinka Aristobulus, hase ahaatee wuxuu jeclaystay in go’aanka arrinta dib loo dhigo ilaa ka dib duullaankiisii muddada dheer uu jeclaa ee Carabiya, isagoo ballanqaaday markaas inuu soo laaban doono oo uu arrimahooda u kala xukumi doono sida ay caddaalad iyo habboonaan ugu muuqato. Aristobulus, isagoo gorfaynaya dareenka dhabta ah ee Bombooy, ayaa si degdeg ah ugu noqday Yahuudiya, dadkiisiina hub siiyay, wuxuuna isu diyaariyey difaac adag, isagoo go’aansaday, khatar kasta ha ku timaaddee, inuu sii haysto taajka uu horay u sii arkayay in mid kale loo xukumi doono. Bombooy ayaa si dhow u daba galay baxsadaha. Markuu Yeruusaalem ku soo dhowaaday, Aristobulus, isagoo bilaabaya inuu ka shallaayo jidkiisii, ayaa u soo baxay inuu la kulmo, wuxuuna isku dayay inuu arrinta heshiis ku dhammeeyo isagoo ballanqaaday isdhiibid buuxda iyo lacag aad u badan. Bombooy, isagoo aqbalaya yaboohan, wuxuu diray Gabinius oo madax u ah cutub askar ah si uu lacagta u soo qaado. Laakiin markii taliyahaas sare uu Yeruusaalem yimid, wuxuu helay albaabbadii oo laga xidhay, waxaana dusha derbiyada lagaga sheegay in magaaladu aanay ku taagnaan doonin heshiiskaas.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, si aanu sidan lagu khiyaanayn isaga oo aan ciqaab la kulmin, wuxuu silsilado ku xidhay Aristobulus, kii uu agtiisa ku haystay, dabadeedna isla markiiba ayuu ciidankiisii oo dhan kula dhaqaaqay Yeruusaalem. Taageerayaashii Aristobulus waxay u jireen inay meesha difaacaan; kuwii Hyrcanusna, inay irdaha furaan. Kuwii dambe oo badnaa, kuna adkaaday, ayaa Pompey loo siiyey gelitaan xor ah oo magaalada ah. Markaas ayay kuwa Aristobulus raacsanaa dib ugu gurteen buurta macbudka, iyagoo si buuxda uga go’an inay meeshaas difaacaan sida uu Pompey uga go’naa inuu qabsado. Dhammaadkii saddex bilood ayaa derbiga lagu sameeyey dillaac ku filan weerar, waxaana meesha lagu qabsaday afka seefta. Gowraca xun ee ka dhashay dabadiis, laba iyo toban kun oo qof ayaa la laayay. Waxay ahayd muuqaal murugo leh, ayuu taariikhyahanku sheegay, in la arko wadaaddadii, iyagoo wakhtigaas ku hawllanaa adeegga Ilaah, iyagoo gacmo deggan iyo ujeeddo aan lulanayn ku sii wata hawshoodii caadiga ahayd, iyagoo u muuqda kuwo aan ka warqabin buuqa waalida ah, in kastoo hareerahooda oo dhan saaxiibbadood loo laynayay, iyo in kastoo marar badan dhiiggoodii qudhoodu ku dhex milmay kii allabaryadooda.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> “Markuu soo afjaray dagaalkii, Pompey wuxuu dumiyey derbiyadii Yeruusaalem, magaalooyin badanna wuxuu ka wareejiyey xukunkii Yahuudiya una wareejiyey kii Suuriya, wuxuuna Yuhuudda ku soo rogay canshuur. Sidaas daraaddeed, markii ugu horraysay ayaa Yeruusaalem lagu geliyey, qabsasho darteed, gacanta quwaddaas oo ahayd tii haysatay ‘dhulka ammaanta leh’ iyada oo ku qabatay gacan bir ah ilaa ay gebi ahaanba baabbi’isay.”

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> “AAYADDA 17. Oo isagu wejigiisa ayuu u jeedin doonaa inuu ku soo galo xoogga boqortooyadiisa oo dhan, kuwa qummanuna way la jiri doonaan; sidaas ayuu yeeli doonaa; oo wuxuu siin doonaa gabadha dumarka, isagoo hallaynaya iyada; laakiin iyadu dhiniciisa istaagi mayso, mana ahaan doonto mid isaga u jirta.”

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

> “Bishop Newton wuxuu bixiyaa akhrin kale oo aayaddan ah, taas oo u muuqata inay si ka sii caddaan badan u muujinayso macnaha, sida soo socota: ‘Isaguna wuxuu wejigiisa u jeedin doonaa inuu xoog ku galo boqortooyada oo dhan.’ Aayadda 16 waxay ina soo gaadhsiisay qabsashadii Suuriya iyo Yahuudiya ee ay Roomaaniyiintu sameeyeen. Rooma mar hore ayay qabsatay Makedoniya iyo Taraakiya. Masar hadda waxay ahayd waxa keliya ee ka hadhay ‘boqortooyada oo dhan’ ee Aleksandar, oo aan weli loo hoos gelin awoodda Roomaanka, taas oo haddana wejigeeda u jeedisay inay xoog ku gasho dalkaas.” Uriah Smith, Daniel and the Revelation, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Hore ayaynu marar ka badan ku xusnay maqaalladan sida aayadda soddonaad iyo kow iyo soddonaad ee Daanyeel kow iyo tobnaad ay ula jaanqaadaan aayadaha afartanaad iyo kow iyo afartanaad, taariikhda aayadaha soddonaad iyo kow iyo soddonaadna sidoo kale waxay la jaanqaaddaa rujinta saddex geesood.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

> Waxaan fiiriyey geesihii, oo bal eeg, waxaa dhexdooda ka soo baxay gees kale oo yar, kaas oo hortiisa saddex ka mid ah geesihii hore xididdada looga siibay; oo bal eeg, geeskan waxaa ku yiil indho u eg indhaha nin, iyo af ku hadlaya waxyaalo waaweyn. … Iyo tobanka gees ee madaxiisa ku yiil, iyo kii kale oo soo baxay, oo hortiisa saddex ku dhaceen; kaasoo ahaa geeskii indhaha lahaa, iyo af ku hadlayay waxyaalo aad u waaweyn, kaas oo muuqashadiisu ka sii xoog badnayd saaxiibbadiis. Daanyeel 7:8, 20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Sida Daanyeel cutubka siddeedaad, aayadda sagaalaad, ay u matasho saddexda goobood ee juqraafiyeed ee qabsashadii lagu dhisay Roomaankii jaahiliga ahaa carshiga, sidaas oo kale, siibtankii geesaha (oo matalaya Heruli, Ostrogoths iyo Vandals) wuxuu matalay saddexda goobood ee juqraafiyeed ee qabsashadii lagu dhisay Roomaankii baadariga ahaa carshiga. Labadaas taariikhoodba waxay waafaqsan yihiin aayadaha afartan ilaa afartan iyo saddex ee Daanyeel kow iyo tobnaad, siibtanka saddexda geesoodna wuxuu waafaqsan yahay taariikhda aayadaha soddonaad iyo kow iyo soddonaad.

> “‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

> “AAYADDA 8. Waxaan fiiriyey geesihii, oo bal eeg, gees kale oo yar ayaa ka dhex baxay; hortiisana saddex ka mid ah geesihii hore ayaa xididdada looga siibay; oo bal eeg, geeskan waxaa ku yiil indho u eg indhaha nin, iyo af ku hadlaya waxyaalo waaweyn.”

> “Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

> “Daani’eel geesihii ayuu fiirsanayay. Calaamado muujinaya dhaqdhaqaaq aan caadi ahayn ayaa ka dhex muuqday dhexdooda. Gees yar (bilowgii yar, laakiin dabadeed ka xoog iyo ka ad-adag kuwa la jaalka ahaa) ayaa ka dhex soo baxay. Kuma uusan qanacsanayn inuu si deggan meel u gaar ah ka helo oo buuxiyo; wuxuu ku khasbanaaday inuu qaar kale dhinac u riixo oo boosaskoodii ku takri-falo. Saddex boqortooyo ayaa hortiisa laga rujiyey. Geeskan yar, sida aynu mar dambe fursad ugu heli doonno inaan si ka sii buuxda u eegno, wuxuu ahaa baabtiisnimada papacy-ga. Saddexda gees ee hortiisa laga rujiyeyna waxay ahaayeen Heruli, Ostrogoths, iyo Vandals. Sababta loo rujiyeyna waxay ahayd inay ka soo horjeedeen waxbarista iyo sheegashooyinka kala sarraynta papacy-ga, sidaas darteedna ay uga soo horjeedeen sarraynta kaniisadda ee hoggaamiyaha kiniisadda Rooma.”

> “And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

> “Oo geeskan waxaa ku yiilay indho u eg indhaha nin, iyo af ku hadlaya waxyaalo waaweyn”; indhuhu waa astaan ku habboon xeeladda, dhuuxidda, dhagarta, iyo sii-aragga kala-sarraynta baadariga; afkana ku hadlaya waxyaalo waaweyn waa calaamad ku habboon sheegashooyinka kibirka leh ee hoggaamiyayaasha kiniisadda Rooma. Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

Waa Rooma tan dejisa aragtida waxsii sheegidda Kitaabka Quduuska ah, gaar ahaan aragtida Daanyeel cutubka kow iyo tobnaad. Cutubkaas dhexdiisa, wax badan oo ka mid ah taariikhda waxsii sheegidda ee rumoobay ka hor dhaqdhaqaaqii Millerite ayaa la doonayay in lagu soo celiyo lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad. Qabsashadii saddexda caqabadood ee juqraafiyeed ee dhidibada u taagay Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa labadaba carshiga waxaa lagu matalay cutubka kow iyo tobnaad, labadaas matalaadna waxay astaan u yihiin wakhtiga ay Roomada casriga ahi mar kale carshiga ugu taagan tahay. Waa Rooma tan dejisa aragtida, Bawlosna wuxuu caddeeyaa in Roomada baadariga ahi lagu muujiyo wakhtigeeda.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

> Ninna yuusan sinaba ha idinku khiyaanayn sinnaba; waayo, maalintaasu iman mayso ilaa marka hore riddo weynu timaaddo, oo ninkaas dembigu la muujiyo, kaas oo ah wiilka halaagga; kan ka gees yimaada oo isa sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo oo dhan; sidaas darteed isaga oo isu ekaysiinaya Ilaah ayuu ku fadhiistaa macbudka Ilaah, isagoo ismuujinaya inuu Ilaah yahay. Miyaydnaan xusuusanayn in, markii aan weli idinla joogay, aan waxyaalahan idiin sheegay? Oo imminkana waad taqaaniin waxa isaga celinaya, si isaga loo muujiyo wakhtigiisa. 2 Thessalonians 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Baaninnimadu waxay carshiga la wareegtay iyada oo ah boqortooyadii shanaad ee waxsii-sheegidda Kitaabka Quduuska ah sannadkii 538, oo kuwo badan oo tixgeliya aayadda lixaad, shaki kuma jiro inay u qaadan doonaan in Bawlos ula jeedo in “Baaninnimada la muujin doono 538.” Tani way saxnaan kartaa, laakiin ugu yaraan waa run labaad oo ka mid ah waxa Bawlos tilmaamayay. Bawlos, sida nebiyada oo dhan, wuxuu ka hadlaya maalmaha ugu dambeeya in ka badan xilligii isaga u gaar ahaa. Wuxuu tixraacayay sida baaninnimada si waxsii-sheegid ahaan loo muujin doono, waayo isagoo nebi ah ayuu la waafaqsanaa nebiyada kale oo dhan. Sadarrada dushooda sadar, kuwa aan lahayn aragtidu way baabba’aan, oo kuwa aan lahayn aragtidu aragti ma leh sababtoo ah ma yaqaannaan waxa aragtida dhisa. Ogaanshaha in Rooma ay tahay waxa aragtida dhisa waa faham nolol iyo geeri ah. Bawlos, isagoo la waafaqsan nebiyada kale, wuxuu tilmaamayaa in waxa muujinaya Rooma baani ah, taas oo ah Roomada maalmaha ugu dambeeya, ay tahay “wakhtigiisa.” “Wakhtiga” waxsii-sheegidda ee la xiriira Rooma, ayaa muujinaya waxa iyo cidda Rooma tahay.

We will continue this study in the next article.

Waxaan sii wadi doonnaa daraasaddan maqaalka xiga.

> “The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

> Rasuul Bawlos, warqaddiisii labaad ee uu u qoray reer Tesaloniika, wuxuu sii sheegay riddada weyn oo dhalin doonta dhismaha awoodda baabanimada. Wuxuu caddeeyey in maalinta Masiixu aanay iman doonin, “inuu marka hore yimaado ka noqosho weyn, oo la muujiyo ninkaas dembiga, oo ah wiilka halaagga; kan ka gees ah oo isa sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo oo dhan; sidaas daraaddeed isagu isagoo Ilaah ah ayuu ku fadhiistaa macbudka Ilaah, isagoo isu muujinaya inuu Ilaah yahay.” Oo weliba, rasuulku wuxuu walaalihiis uga digayaa in “qarsoodiga xumaantu durba shaqaynayo.” 2 Tesaloniika 2:3, 4, 7. Xataa xilligaas hore ayuu arkay iyadoo khaladaad si tartiib ah ugu soo dhex gurguuranayaan kiniisadda, kuwaas oo jidka u sii diyaarin doona koboca baabanimada.

> “Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

> “Wax yar wax yar, marka hore si qarsoodi iyo aamusan, dabadeedna si ka sii muuqata intay xoogaysatay oo ay hanatay maanka dadka, ‘qarsoodiga xumaantu’ wuxuu sii watay hawshiisii khiyaanada iyo cayda Ilaah ku dhisnayd. Si aan ku dhowaad loo dareemin, caadooyinkii jaahilnimadu waxay galeen jidkooda gudaha kiniisadda Masiixiyiinta. Ruuxa isu-dheellitirka iyo la-qabsigu in muddo ah waa la xakameeyey xilligii kiniisaddu u adkaysanaysay silcisyadii daran ee ay kala kulmaysay jaahilnimada. Laakiin markii silcisku joogsaday, oo Masiixiyaddu gashay barxadaha iyo qasriyada boqorrada, waxay ka tagtay fudaydkii hooseeya ee Masiixa iyo rasuulladiisa, iyadoo ku beddelatay faanka iyo kibirka wadaaddada iyo taliyayaasha jaahilka; oo halkii ay ka ahaan lahaayeen shuruudaha Ilaah, waxay beddeshay aragtiyo iyo dhaqammo dadku sameeyeen. Isbeddelkii magaca uun ahaa ee Constantine, billowgii qarnigii afraad, wuxuu sababay farxad weyn; dunidiina, iyada oo isku huwisay muuqaal xaqnimo ah, waxay ku soo gashay kiniisadda. Haddaba hawshii musuqmaasuqu si degdeg ah bay u horumartay. Jaahilnimadu, iyada oo u muuqata in laga adkaaday, ayaa noqotay tii guulaysatay. Ruuxeedu wuxuu xukumay kiniisadda. Caqiidooyinkeeda, xafladahaheeda, iyo khuraafaadkeeda waxaa lagu dhex daray iimaanka iyo cibaadada kuwa qirta inay yihiin kuwa raacsan Masiixa.”

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

> Isku-darkaas ka dhexeeyey heethennimada iyo Masiixiyadda waxa uu keenay soo bixitaanka “ninkii dembiga” oo nebiyadu sii sheegeen inuu Ilaah ka gees imanayo oo uu isagu isu sarraysiinayo Ilaah ka sarreeya. Nidaamkaas weyn ee diinta been-abuurka ahi waa farshaxan-gacmeedkii awoodda Shayddaanka—taallo xusuus ah oo muujinaysa dadaalladiisii uu isku doonayay inuu carshiga ku fadhiisto si uu dunida ugu taliyo sida doonistiisu tahay.” The Great Controversy, 49, 50.

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