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# The Book of Daniel - Number One-Hundred and Seventy-Nine

Kitaabka Daanyeel - Boqol iyo Toddobaatan iyo Sagaal

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Qaylada Habeenbarka iyo Doorka Nebinimo ee Rooma: Muujinta Maalmaha Ugu Dambeeya ee Kitaabka Daanyeel

Author

Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Haddaba waxaynu joognaa dhul quduus ah marka la eego kitaabka Daanyeel, waayo waxaynu nimid aayadihii matalaya Qayladii Saqda Dhexe ee loo diray boqol iyo afar iyo afartan kun. Aayadahani waxay kaloo tilmaamayaan shaabadaynta calan-sidayaasha kor loo qaado. Kuwanu waa aayadaha ah qaybta kitaabka Daanyeel ee khusaysa maalmaha ugu dambeeya oo la furay, waxayna matalaan hadalkii Daanyeel ee Muujintii Ciise Masiix ee la furay marka “wakhtigu dhow yahay,” wax yar ka hor inta aan muddada imtixaanku xidhmin aayadda lix iyo tobnaad.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Waa Rooma tan dejisa aragtida, sida lagu matalay aayadda afar iyo tobnaad ee cutubka kow iyo tobnaad, sidaas darteedna waa muhiim in si dhow loo eego Rooma innagoo dhex marayna aayadaha kow iyo tobnaad ilaa shan iyo tobnaad; waayo halka ay “aragti” ka maqan tahay, dadku way halligmaan, oo haddii aydnaan rumaysan Ishacyaah cutubka toddobaad, aayadaha siddeedaad iyo sagaalaad, “hubaal laydinma adkayn doono.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uuriyaah Smit wuxuu buuggiisa Daniel and the Revelation ugu yaraan afar jeer ku tixraacaa xeer nebiyadeed. Xeerkani wuxuu tilmaamayaa in quwad nebiyadeed aan lagu aqoonsan waxsii-sheegidda ilaa ay “la xiriirto” dadka Ilaah. Tixraaca ugu horreeya ee uu kaga hadlo wuxuu la xiriiraa soo gelitaanka Baabuloon ee maragga nebiyadeed.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> “Waa xeer tafsiir oo cad in la filan karo in quruumaha lagu xuso waxsii sheegidda marka ay si intaas le’eg ula xiriiraan dadka Ilaah oo xusidoodu noqoto lama huraan si diiwaannada taariikhda quduuska ahi u noqdaan kuwo dhammaystiran.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Ugu yaraan saddex jeer oo kale, Smith wuxuu ka hadlayaa xeerkaas, wuxuuna saddexdaba ku tilmaamayaa “axdiga” Yuhuudda; hase yeeshee, hal tixraac ayuu ku sheegayaa in axdigaas la rumoobay 162 BC, halka labada tixraac ee kale ay ku waafaqsan yihiin taariikhyahannada casriga ah, kuwaas oo aqoonsan in rumoobidda “axdiga” Yuhuudda iyo Rooma ay ahayd 161 BC.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “Looma baahna in akhristaha la xusuusiyo in dawladaha dunyadu aan lagu soo gelin wax sii sheegidda ilaa ay si uun ula xiriiraan dadka Ilaah. Rooma waxay la xiriirtay Yuhuudda, oo markaas ahaa dadka Ilaah, iyada oo loo marayo Isbahaysigii caanka ahaa ee Yuhuudda, 161 BC. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. Habase yeeshee toddoba sannadood ka hor tan, taas oo ah, 168 BC, Rooma waxay qabsatay Makedoniya, dalkaasna waxay ka dhigtay qayb ka mid ah boqortooyadeeda. Sidaas darteed Rooma waxaa lagu soo bandhigay wax sii sheegidda isla marka ay, geeskii Makedoniya ee orgiga ee la qabsaday ka soo baxaysa, u sii baxaysay guulo cusub oo jihooyin kale ah. Sidaas darteed waxay nebigii ugu muuqatay, ama si habboon ayaa wax sii sheegiddan looga sheegi karaa, iyada oo ka soo baxaysa mid ka mid ah geesaha orgiga.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Laakiin Smith sidoo kale wuxuu sheegayaa in ay ahayd 162 BC.

> “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.” Uriah Smith, Daniel and the Revelation, 259.

> “Awooddaas isla qudheedu waxay ahayd inay istaagto Dhulka Quduuska ah, oo ay baabbi’iso. Rooma waxay xidhiidh la yeelatay dadka Ilaah, Yuhuudda, iyada oo loo marayo isbahaysi, sannadkii 162 BC, taariikhdaas oo ay ka heshay meel muuqata jadwalka nebiyadeed. Hase ahaatee, xukun kuma ayan helin Yahuudiya guulaysi dhab ah mooyaane ilaa 63 BC; markaasna sidan soo socota.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Markaas dabadeed markii saddexaad uu dhacdadaas tixraacayo, mar kale wuxuu leeyahay 161 BC.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Markuu nebigu inoo soo mariyey dhacdooyinkii cilmaaniga ahaa ee boqortooyada ilaa dhammaadka toddobaatanka toddobaad, aayadda 23 ayuu dib inoogu celinayaa wakhtigii ay Roomaaniyiintu si toos ah ula xidhiidheen dadka Ilaah axdigii Yuhuudda, BC 161; halkaas oo markaas nalaga sii wado xariiq toosan oo dhacdooyin ah ilaa guushii ugu dambaysay ee kaniisadda, iyo taagiddii boqortooyada Ilaah ee weligeed ah. Yuhuuddu, iyagoo si daran ay u cadaadinayeen boqorradii Suuriya, waxay ergo u direen Rooma si ay u dalbadaan gargaarka Roomaaniyiinta, oo ay ula midoobaan ‘axdi saaxiibtinnimo iyo isbahaysi.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. Roomaaniyiintu way dhegaysteen codsigii Yuhuudda, waxayna siiyeen digreeto ku qoran erayadan:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> “‘Wareegtada golaha sare ee ku saabsan axdi is-garabsi iyo saaxiibtinnimo lala yeesho quruunta Yuhuudda. Ma bannaanan doonto mid kasta oo ka tirsan kuwa Roomaanka u hoos yimaada inuu la dagaallamo quruunta Yuhuudda, ama inuu caawiyo kuwa sidaas yeela, ha ahaato inuu u diro hadhuudh, ama maraakiib, ama lacag; oo haddii weerar lagu qaado Yuhuudda, Roomaanku way u gargaarayaan intii ay awoodaan; sidoo kalena, haddii weerar lagu qaado Roomaanka, Yuhuuddu way u gargaarayaan. Oo haddii Yuhuuddu damacaan inay wax ku daraan, ama wax ka dhimaan, axdigan is-garabsi, taas waxaa lagu samayn doonaa oggolaanshaha guud ee Roomaanka. Oo wax kasta oo sidaas lagu darona, way dhaqan gelayaan.’ ‘Wareegtadan,’ ayuu leeyahay Josephus, ‘waxaa qoray Eupolemus ina Yooxanaa, iyo Jason ina Elecaasaar, markii Yuudas uu ahaa wadaadka sare ee quruunta, Simonna, walaalkiis, uu ahaa taliyaha ciidanka. Oo kanu wuxuu ahaa axdigii ugu horreeyey ee Roomaanku la galeen Yuhuudda, waxaana loo maamulay sidan.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Ma aha culayskayga inaan sharaxo sababta Smith u xusay 162 BC, marka laga reebo mala-awaalkayga ah inay ahayd qalad-qoris. Ujeedkaygu waa inaan tixraaco xoogga uu saarayo waxa uu ku tilmaamayo “xeer muuqda oo fasiraadeed oo aynu ka fili karno in quruumaha lagu xuso wax sii sheegidda marka ay heerkaa la gaadhaan oo ay la xiriiraan dadka Ilaah si xusiddoodu u noqoto lagama maarmaan si diiwaannada taariikhda quduuska ahi u dhammaystirmaan.” Markii Smith xoogga saaro xeerkaas, wuxuu tilmaamayaa in Rooma ay la xiriirtay dadka Ilaah markay ahayd “isbahaysiga,” ee aayadda labaatan iyo saddexaad ku xusan, sannadkii 161 BC; hase ahaatee Smith wuxuu sheegayaa in Rooma markii ugu horraysay lagu soo bandhigay qiso-sheegista nebiyadeed sannadkii 200 BC, sagaal iyo soddon sano ka hor 161 BC.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Haddaba waxaa la soo bandhigayaa xoog cusub,—‘kuwa dadkaaga dhaca;’ si toos ahna, ayuu leeyahay Bishop Newton, ‘kuwa dadkaaga jebiya.’ Meel aad uga fog, hareeraha webiga Tiber, boqortooyo ayaa isku quudinaysay mashaariic hami weyn leh iyo qorshayaal mugdi ah. Bilowgii way yarayd oo tabar yarayd, hase yeeshee waxay ku kortay xoog iyo firfircooni si yaab leh u degdeg badan, iyadoo si taxaddar leh marba gees u fidinaysay si ay u tijaabiso kartideeda, oo u hubsato adkaanta cududdeeda dagaalyahannimo, ilaa ay, markay ka war heshay awooddeeda, si geesinimo leh madaxa uga dhex taagtay quruumaha dhulka, oo ay gacan aan laga adkaan karin ku qabsatay hoggaanka arrimahooda. Hadda ka dib magaca Rooma wuxuu ka muuqdaa bogga taariikhda, isagoo loo qaddaray in qarniyo badan uu xukumo arrimaha dunida, oo uu saamayn weyn ku yeesho quruumaha ilaa dhammaadka wakhtiga.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

> “Rooma way hadashay; Suuriya iyo Makedoniya waxayna durbadiiba arkeen isbeddel ku soo fool leh muuqaalkii riyadooda. Roomaaniyiintu waxay farageliyeen iyagoo u hiillinaya boqorkii yaraa ee Masar, iyagoo go’aansaday in laga ilaaliyo halaaggii ay u maleegeen Antiochus iyo Philip. Tani waxay ahayd 200 BC, waxayna ahayd mid ka mid ah faragelinnadii ugu horreeyey ee waaweynaa ee Roomaaniyiintu ku sameeyeen arrimaha Suuriya iyo Masar.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Rooma waxaa markii ugu horraysay lagu soo bandhigay sheekada waxsii sheegidda sannadkii 200 BC, bandhiggaas ku jira aayadda afar iyo tobnaadna waa tixraaca ugu muhiimsan ee Rooma kaga jirta dhammaan kitaabka Daanyeel, waayo waa isla aayadda qeexaysa Rooma inay tahay astaanta dejinaysa aragga. Sababta Smith uu u adkayn karo xeerkaas waxsii sheegidda, dabadeedna u tixraaci karo 161 BC, isaga oo haddana aqoonsanaya sannadka 200 BC inuu yahay meesha awoodda Rooma “lagu soo bandhigay,” ma aha dhibaato aan doonayo inaan xalliyo. Haddii aan qabo su’aal u baahan in la xalliyo, waxay ahaan lahayd in la ogaado in xeerka sida uu Smith u qeexay uu ansax yahay iyo in kale. Haddii uu ansax yahay, markaas waxaan ku doodayaa in aayadda afar iyo tobnaad ay khasab tahay inay lahaato xiriir la leh Yuhuudda, oo dhacay ka hor axdigii 161 BC.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Waxaan fahamsanahay in taariikhda aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ay tilmaamayso taariikh ku jirta maalmaha ugu dambeeya, marka Roomaanka baadariga ahi ay soo farageliso taariikhda waxsii sheegidda, taasna ay ku samayso xidhiidh la leh Maraykanka, oo ah dadka Ilaah ee taariikhdaas. Maxaa yeelay Ciise had iyo jeer dhammaadka ayuu ku tusaaleeyaa bilowga, sannadka 200 BC, markii Roomaankii jaahilka ahaa uu soo galay taariikhda, waa in uu lahaadaa xidhiidh la leh dadka Ilaah ee taariikhdaas. Sidaas darteed, waxaan ku raacsanahay xeerka Smith, xataa haddii uusan helin xidhiidh toos ah oo u dhexeeya Rooma iyo Yuhuudda sannadka 200 BC.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Aayadaha kow iyo tobnaad iyo laba iyo tobnaad waxay tilmaamayaan guushii iyo wixii ka dambeeyey Dagaalkii Raphia, kaas oo dhacay 217 BC, kana dhex qarxay Boqortooyadii Seleucid, oo uu hoggaaminayey Antiochus III Magnus, ama “Kan Weyn,” iyo Boqortooyadii Masar ee Ptolemaic, oo uu hoggaaminayey Boqor Ptolemy IV Philopator. Dagaalkani wuxuu dhacay intii lagu jiray halgankii lagu loollamayey xukunka Coele-Syria (koonfurta Suuriya) iyo koonfurta Falastiin, oo ahaa dhulal ay isku haysteen boqortooyooyinka Ptolemaic iyo Seleucid. Guushii Ptolemy IV Philopator ee Raphia waxay u suuragelisay inuu muddo sii hayo xukunka Coele-Syria iyo koonfurta Falastiin.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Dagaalkii Panium, oo dhacay toddoba iyo toban sano ka dib sannadkii 200 BC, kaas oo sidoo kale loo yaqaan Dagaalkii Buurta Panium ama Dagaalkii Paneas, wuxuu dhex maray Boqortooyadii Seleucid, oo uu hoggaaminayay Boqor Antiochus III, iyo Boqortooyadii Masar ee Ptolemaic, oo uu hoggaaminayay Boqor Ptolemy V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Soddon iyo kow sano ka dib, sannadkii 167 BC, Kacdoonkii Maccabi, oo ahaa fallaago Yuhuuddu kaga soo horjeedeen isku daygii Boqortooyadii Seleucid ee ahaa in la cabburiyo dhaqammada diimeed ee Yuhuudda laguna qasbo dhaqanka Hellenistic, ayaa ka bilaabmay magaalada Modein, oo ah magaalo yar oo ku taalla gobolka Yahuudiya, dhulka maanta loo yaqaan Israa’iil casriga ah.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Dhacdada halkan laga hadlayo waxa ku lug lahaa taliyihii Giriigga ee Seleucid ee sumcadda xun lahaa, Antiochus IV Epiphanes, kaas oo ku khasbay dadkii Yuhuudda ahaa dhaqammo Hellenistic ah oo adag, oo ay ku jireen mamnuucidda cibaadooyinka diineed ee Yuhuudda iyo nijaasaynta Macbudka Yeruusaalem. Isaga oo ku dadaalaya in uu dhaqan geliyo amaradiisa, Antiochus wuxuu ergooyin u diray magaalooyin iyo tuulooyin kala duwan si ay ugu qasbaan dadka deggan ee Yuhuudda ah in ay u hoggaansamaan awaamirtiisa.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Modein waxaa yimid mid ka mid ah saraakiishii Seleucid si uu u meel mariyo amarkii boqorka, isaga oo ku amraya dadka Yuhuudda ah ee degganaa halkaas inay ka qayb qaataan cibaadooyin jaahilnimo ah oo ay allabaryo u bixiyaan ilaahyada Giriigga. Wadaad Yuhuudi ah oo da’ ah oo la odhan jiray Mattathias ayaa diiday inuu u hoggaansamo amarka, wuxuuna dilay nin Yuhuudi ah oo hore u soo baxay inuu allabariga bixiyo iyo weliba sarkaalkii Seleucid. Ficilkan caasinnimada ah ee Mattathias iyo qoyskiisu sameeyeen ayaa calaamadeeyey bilowgii Kacdoonkii Maccabean ee lagaga soo horjeeday xukunkii Seleucid.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Mattathiyas iyo shantiisii wiil, oo uu ku jiro Yuudas Maccabee, ayaa u qaxay buuraha, waxayna bilaabeen dagaal jabhadeed oo ka dhan ah ciidammadii Seleucid. Ugu dambayntiina kacdoonkii xoog iyo taageero ayuu ku kordhay, taas oo horseedday guulo ciidan oo isdaba joog ah oo laga gaaray Seleucids.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Dhacdooyinkii ka dhacay Modein sannadkii 167 BC waxay ahaayeen waqti taariikhi ah oo leexin weyn ku yeeshay taariikhda Yuhuudda, iyagoo calaamad u ahaa bilowgii Kacdoonkii Maccabees iyo halgankii loogu jiray xorriyadda diinta iyo madaxbannaanida lagaga hortagayey xukun shisheeye. Dib-u-quduus-yeeliddii macbudkii labaad ee Yeruusaalem, taas oo calaamad u ah dhacdada taariikhiga ah ee loo dabaaldego inta lagu jiro Hanukkah, waxay dhacday sannadkii 164 BC, saddex sannadood ka hor “iskaashatada” ee aayadda labaatan iyo saddex.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Kadib markii ay dib ula wareegeen Yeruusaalem iyo Macbudka, Makkabiyiintu waxay Macbudka ka nadiifiyeen wasakhdihii jaahiliga ahaa oo waxay ku celiyeen adeegsigiisii diineed ee saxda ahaa. Sida dhaqanku sheegayo, waxay heleen hal weel oo keliya oo saliid quduus laga dhigay, taas oo ku filnayd in menorah-da lagu shido hal maalin oo keliya. Dhab ahaantii, ma jiro markhaati taariikheed oo xilligaas la jooga oo ka marag kacaya dhacdadaas, mana ahayn ilaa qarnigii lixaad markii sheekada Yuhuudda laga helo suugaanta. Sister White waxay kaniisadda Yuhuudda ee riddowday la barbar dhigtaa kaniisadda Katooliga, iyadoo si gaar ah u adkaynaysa in labada kaniisadoodba ay diinta ku dhisaan caadooyin iyo dhaqammo bini-aadmi. Sida mucjisooyinka badan ee kala duwan ee la been-abuuray ee ku jira taariikhda kaniisadda baabanimada, sheekada ah in saliidda hal maalin ku filnayd ay siddeed maalmood socotay ma laha markhaati taariikheed.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Aayadda tobnaad ee Daanyeel cutubka kow iyo tobnaad waxay tilmaamaysaa dagaalkii ugu horreeyey ee saddexda dagaal ee aayadda afartanaad, kuwaas oo aan hore ugu aqoonsaday inay yihiin saddex dagaal oo dagaal qabow ah, iyo weliba, saddex dagaal oo wakiillo lagu dirirayo. Walaashaa ayaa su’aal gelisay sidaan Dagaalka Yukrayn ugu qeexay dagaallo qabow, kaas oo ah kii labaad ee saddexdan dagaal, maxaa yeelay sida ay si sax ah u tilmaantay waxaa jiray dhimasho iyo burbur aad u badan. Waxa aan qormooyinkii hore ku qeexayay inay yihiin saddexda dagaal ee “dagaal qabowga”, waxaa ereyadaas loogu qeexay si loo muujiyo kala duwanaanshaha u dhexeeya saddexdan dagaal iyo saddexda Dagaal ee Adduunka ee dhaca inta lagu jiro taariikhda bahalka dhulka ee Muujintii saddex iyo tobnaad. Saddexdan dagaal waa dagaallo wakiillo lagu dirirayo, waxaana sidoo kale sidaas lagu qeexay.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Waxaan doonayaa inaan, laga bilaabo halkan iyo maqaalladan intiisa kale, saddexdaas dagaal ugu aqoonsado “saddexda dagaal ee aayadda afartan” ama dagaallada wakiillada ah, si meesha looga saaro iskhilaafka ka dhasha in dagaal kulul lagu tilmaamo dagaal qabow. Sida aan u qeexayo, saddexda dagaal ee aayadda afartan kuma jiraan dagaalkii 1798, kaas oo ka mid ah aayadda afartan, balse waxay ka kooban yihiin oo keliya saddexda dagaal ee ka bilaabma wakhtiga dhammaadka sannadkii 1989 ilaa sharciga Axadda ee aayadda afartan iyo kow. Saddexda dagaal si ka saxsan waxaa loogu aqoonsan karaa dagaallo wakiillo ah, kuwaas oo lagu fuliyo gudaha macnaha dagaalka u dhexeeya boqorka woqooyi iyo boqorka koonfurta, kuwaas oo taariikhda aayadda afartan ka dhigan dagaalka u dhexeeya Kaatooligga (boqorka woqooyi) iyo Shuuciyadda (boqorka koonfurta).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Midda koowaad ee saddexdaas dagaal waxay tilmaamaysaa guushii Katooligga ka gaadhay Shuuciyadda sannadkii 1989, markii baabtinimadu ay ku biirtay ciidan-keedii wakiilka ahaa, oo uu matalayey Maraykanku, si ay u xaaqaan Midowgii Soofiyeeti sannadkii 1989, in kastoo Ruushka, oo ah madaxa (ama “qalcadda”), uu weli taagnaa. Dagaalka Yukrayn ee hadda socda mar kale waa dagaal u dhexeeya Katooligga iyo Shuuciyadda, iyadoo baabtinimadu ay adeegsanayso dawladda Yukrayn sidii wakiilkeeda ka dhanka ah Ruushka, iyada oo ay weheliso taageerada quwaddii hore ee wakiilka u ahayd baabtinimada, oo ah Maraykanka, iyo weliba inta kale ee dunida galbeedka caalamiyeysan. Dagaalkaas waxaa lagu matalay aayadaha kow iyo toban iyo laba iyo toban, wuxuuna tilmaamayaa in Shuuciyaddu (Ruushku) ka adkaan doonto Katooligga.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Dagaalladii saddexaad ee saddexdaas dagaal ee wakiillada ah waxaa lagu metelay aayadda shan iyo tobnaad, isagoo ah Dagaalkii Panium. Dagaalku wuxuu u dhexeeyey boqortooyada Ptolemaic (boqorka koonfureed) iyo boqortooyada Seleucid (boqorka woqooyi). Dagaalkaas ciidanka wakiilka ah ee Kaatooliggu mar kale waa Maraykanka.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Dagaalkii ugu horreeyey ee 1989, ciidankii wakiilka ahaa ee geeska Jamhuuriga ee Maraykanka ayaa baadarigu u adeegsaday inuu ku dumiyo qaab-dhismeedkii siyaasadeed ee Midowgii Soofiyeeti, isaga oo madaxiisii (Ruushka) ka tagaya isagoo weli taagan. Dagaalkii labaad, oo ah dagaalka Yukrayn, ciidankii wakiilka ahaa ee Naasiyiinta waxaa ka adkaada Ruushka. Dagaalkii saddexaad, Maraykanka oo ah ciidankii wakiilka ahaa ee baadariga ayaa mar kale ka adkaada boqorka koonfureed.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Saddexda dagaal waxay xambaarsan yihiin shaabadda “Runta”, iyadoo dagaalladii koowaad iyo kii ugu dambeeyeyba ay fuliyeen ciidanka wakiilka guulaystay ee Maraykanka. Dagaalkii koowaad madaxa boqorka koonfureed waa laga tagay isagoo aan waxyeelloobin, dagaalkii saddexaadna ciidanka wakiilka ee Maraykanku wuxuu noqdaa madaxa boqorka koonfureed. Ciidankii labaad ee wakiilka ahaa sidoo kale wuxuu ahaa ciidankii wakiilka ee baabtiisnimada Roomaanka ee Dagaalkii Labaad ee Adduunka. Labada xaaladoodba ciidanka wakiilka ee Naasinnimadu waa laga adkaaday, waana laga adkaan doonaa. Baabtiisnimada Roomaanku si buuxda ayay u hoos gelisaa cadaawayaasheeda oo dhan ka hor aayadda lix iyo tobnaad, marka midowga saddex-geesoodka ahi dhammaado.

> “Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> “Batlamyos [Putin] ma lahayn digtoonidii uu guushiisa si wanaagsan ugu adeegsan lahaa. Haddii uu guushiisii sii daba geli lahaa, waxay u badan tahay inuu sayid u ahaan lahaa boqortooyada Antiochus oo dhan; hase yeeshee, isagoo ku qanacsan inuu sameeyo hanjabaado yar oo keliya iyo cabsi-gelin yar oo keliya, ayuu nabad qaatay si uu isugu dhiibo ku raaxaysiga aan kala go’a lahayn oo aan xakamaysnayn ee damacyadiisa xayawaannimo. Sidaas ayuu, inkastoo uu ka adkaaday cadaawayaashiisii, haddana waxaa ka adkaaday xumaatooyinkiisii, oo isagoo illoobay magaca weyn ee uu taagi kari lahaa, wuxuu wakhtigiisii ku qaatay diyaafado iyo fisqi.”

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> “Qalbigiisu guushiisii baa kor u qaaday, hase yeeshee taas laguma uu xoogeysan; waayo, adeegsiga sharaf-darrada ah ee uu ka sameeyey ayaa sababay in dadkiisii isaga ka fallaagoobaan.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Markhaati labaad oo muujinaya in guusha Putin ay calaamad u tahay dhammaadkiisa, waxaa laga helayaa Uusiyaah oo ahaa boqorkii boqortooyadii koonfureed ee Yahuudah, kaas oo qalbigiisuna kor u qaaday guulihiisii ciidan; dabadeedna, sidii Batlamyos oo kale, wuxuu damcay inuu qabto hawsha wadaaddada ee macbudka dhexdiisa, waxaana ku dhacay baras, oo isla markiiba xukunka laga qaaday. Guusha Putin ee dagaalka Yukrayn waxay calaamad u tahay bilowga dhammaadkiisa isagoo ah boqorka koonfureed (boqorka cawaannimada). Dhammaadkiisa waxaa hore loogu sii matalay bilowgii boqorkii koonfureed ee waxsii sheegista aayadda afartanaad (Faransiiska), kaas oo tilmaamay kacaan afgembiyey hoggaanka, sidii ku dhacday Batlamyos. Dhammaadka Putin waxaa kaloo lagu metelay dhammaadkii Midowgii Soofiyeeti, halkaas oo hoggaamiyihii (Gorbachev) uu kala diray Midowgii Soofiyeeti, dabadeedna isla markiiba shaqo ka qabtay Qaramada Midoobay, taas oo ah astaanta caalamiyeysan ee cawaannimada ee maalmaha ugu dambeeya, boqorka koonfureed. Ka dib guusha Putin ee Yukrayn, waxaa sidoo kale lagu sii matalayaa Napoleon oo jooga Waterloo, iyo musaafurintii ka dambaysay; iyo weliba boqor Uusiyaah, oo leh baraskiisii, iyo musaafurintii ka dambaysay; sidoo kale dhammaadkii sakhraannimada Batlamyos iyo dhammaadkii Midowgii Soofiyeeti sannadkii 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Dagaalkii Paaniyuum wuxuu dhacay sannadkii 200 BC, isla sannadkaasna Rooma si cad ayay taariikhda u dhexgashay. Gelitaankooda sheekada nebinnimada wuxuu ka horreeyaa qabsashadii Yeruusaalem ee lagu metelay aayadda lix iyo tobnaad, laguna fuliyey 63 BC, xilligii ay ku dhawaaqday inay iyadu tahay difaacaha boqorka ilmo-yaraha ah ee Masar. Dagaalka saddexaad ee aayadda afartanaad, oo ku lug leh boqorrada woqooyi iyo koonfur, baabtiisnimadu mar kale ayay taariikhda isu dhexgelin doontaa, iyada oo iska dhigaysa ilaalisada Ruushka. Isla waqtigaas Seleucus, marka loo eego tusaalaha, wuxuu Ptolemy kaga adkaaday dagaalkii Paaniyuum, sidaas darteedna wuxuu tilmaamayaa in Maraykanku, oo ah ciidanka wakiilka u ah baabtiisnimada ee dagaallada koowaad iyo ugu dambeeya ee aayadda afartanaad, ka adkaanayo “Masar” (boqorka koonfureed).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Sannadkii 200 BC, si astaan ahaan ah ayaynu ku helaynaa baabtiisnimada Roomaanka, iyadoo dhilladii Turos ay bilowdo inay ku heesto heesaheeda sino, ka hor midowga saddex-geesoodka ah ee ka dhaca sharciga Axadda ee aayadda lix iyo tobnaad. Isla wakhtigaasna, Maraykanku wuxuu ka adkaadaa Qaramada Midoobay, sidaasna wuxuu ku xaqiijiyaa booskiisa ah boqorka ugu sarreeya ee tobanka boqor. Dhammaan dhaqdhaqaaqyada midowga saddex-geesoodka ah ee lagu dhammaystiro sharciga Axadda, waxaa la go’aamiyaa ka hor aayadda lix iyo tobnaad.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Qaab-dhismeedka siyaasadeed ee awoodda masduulaagga, sida ay u matalayso Qaramada Midoobay, wuxuu, aayadda lix iyo tobnaad, ku waafaqayaa inuu qaab-dhismeedkiisa siyaasadeed siiyo bahalka; hase ahaatee, ka hor intuusan sidaas samayn, baabtiisnimadu waxay ka adkaataa diinta masduulaagga. Jaahilnimadu waa inay mar kale meesha ka baxdaa. Protestantism-ka waxaa la meesha ka saaray sannadihii Reagan, dagaalkii ugu horreeyey ee aayadda afartan, oo wakhtiga madaxweynihii ugu dambeeyey ee Jamhuuriga diinta masduulaaggana sidoo kale waxaa lagu hoos gelin doonaa diinta Kaatooligga, sidii ay ahayd sannadkii 508. Hannaanka lagu tirtiro wax kasta oo iska-caabin diimeed ah oo ka dhan ah in baabtiisnimada carshiga la saaro wuxuu bilowday sannadihii Reagan, wuxuuna ku dhammaanayaa sannadaha Trump. Iska-caabbintii Protestantism-ka riddada ah ee ka dhanka ahayd Kaatooligga waxaa la qaaday dagaalkii ugu horreeyey ee aayadda afartan, halka iska-caabbinta ruuxaaniyadda laga qaadi doono dagaalkii ugu dambeeyey ee aayadda afartan.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Isla dhexgalkaas isku murugsan ee isla dhacdooyinka aadanaha ah, Protestantism-ka riddada galay waa inuu isa taagaa isagoo ah awoodda diineed iyo siyaasadeed ee ka sarraysa tobanka boqor ee Muujintii cutubka toddoba iyo tobnaad. Sidaas awgeed, Dagaalkii Paniyum wuxuu tilmaamayaa wakhtiga ay Maraykanku ka adkaadaan Qaramada Midoobay, wax yar ka hor sharciga Axadda ee aayadda lix iyo tobnaad.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Waa qaanuun la sugay oo nebinnimo ah in masduulaagga, bahalka, iyo nebigii beenta ahaa mid kastaa leeyahay astaamihiisa nebinnimo ee u gaarka ah. Mid ka mid ah astaamahaas nebinnimo waa in bahalka (Kaatooligga) had iyo jeer nebinnimo ahaan ku yaal magaalada Rooma. Nebiga Beenta ahi had iyo jeer nebinnimo ahaan wuxuu ku yaal Maraykanka. Laakiin masduulaagga, sifada meesha nebinnimo ahaan masduulaaggu ku yaal waa in uu had iyo jeer guuro. Masduulaaggu wuxuu ka bilaabmay samada, dabadeed wuxuu yimid Beertii Ceeden, ugu dambayntiina masduulaaggu wuxuu ku yaal Masar.

> Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

> Hadal, oo dheh, Rabbiga Sayidka ahu wuxuu leeyahay sidan: Bal eeg, anigu waan kaa gees ahay, Fircoonow boqorka Masar, dawacada weyn ee dhex jiifta webiyadiisa, oo tidhaahda, Webigaygu anigaa iska leh, anna naftayda ayaan u sameeyey. Ezekiel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Meesha nebiyadeed ee bahalku way guurtaa. Wakhtigii Yooxanaa, kursiga bahalka, oo matalaya carshigiisa, waxaa lagu aqoonsaday inuu ku yaallay Pergamos.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> Oo malaa’igta kiniisadda Pergamosna qor; Waxyaalahan waxaa leeyahay kii haysta seefta af badan oo laba af leh; Waxaan ogahay shuqulladaada iyo meesha aad deggan tahay, taasoo ah meesha carshiga Shaydaanku yaal; oo magacayga waad ku adkaysataa, rumaysadkaygana ma aadan dafirin, xataa waagaas oo Antibas ahaa shahiidkayga aaminka ah, kaas oo laydinku dhex dilay, meesha Shaydaanku deggan yahay. Muujintii 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Caadadii Roomaankii jaahilka ahaa waxay ahayd inay ilaahyadii jaahilka ahaa oo dhan ee ay la xidhiidhaan ku soo celiyaan magaalada Rooma, oo ay ku matalaan Macbudka Pantheon. Tani waa sababta Daanyeel u qoro in “meeshii quduuskiisa la dumiyey.” Meesha quduuska ah ee Roomaankii jaahilka ahaa waxay ahayd magaalada Rooma, taas oo Constantine hoos u riday sannadkii 330, laakiin meesha quduuska ah ee “ku jirtay” Rooma waxay ahayd Macbudka Pantheon, Pan-Theon oo macnaheedu yahay, “macbudka ilaahyada oo dhan.” Roomaaniyiintu waxay ka soo rareen goobtii kursiga Shayddaanka Pergamos una wareejiyeen Macbudka Pantheon. Walaasha White waxay inoo sheegaysaa in Roomaankii jaahilka ahaa uu yahay masduulaagii.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Haddaba iyadoo masduulaagii, marka hore, uu matalo Shayddaanka, haddana, marka labaad, waa astaan u taagan Roomaanka jaahiliga ah.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Rooma jaahiliga ah ayaa u kala jabtay toban quruumood, Faransiiskuna wuxuu noqday boqorkii koonfureed markii uu soo bandhigay cawaannimadii Masar intii lagu jiray Kacaankii Faransiiska. Markii la gaaray 1917, masduulaagii wuxuu ka guuray Faransiiska una guuray Ruushka. Aayadda tobnaad waxay matalaysaa 1989, aayadaha kow iyo tobnaad iyo laba iyo tobnaadna waxay matalaan dagaalladii “xadka” (Raafiya iyo Yukrayn), dagaalkii Baaniyamna wuxuu matalaa tallaabada saddexaad ee baabtiisku fuliyo iyadoo ay sugayso isbahaysiga saddex-geesoodka ah ee aayadda lix iyo tobnaad. Waxay matalaysaa taariikhda qarsoon ee aayadda afartanaad.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Markii Ciise yimid xuduudda Kaysariya Filiboy [Panium], ayuu xertiisii weyddiiyey, isagoo leh, Dadku Yaan igu sheegaan aniga Wiilka Aadanaha ah? Oo waxay yidhaahdeen, Qaar waxay ku yidhaahdaan Yooxanaa Baabtiisaha; qaar kale Eliyaas; kuwo kalena Yeremyaah, ama mid nebiyada ka mid ah. Wuxuu ku yidhi, Laakiin idinku yaad igu sheegaysaan inaan ahay? Markaasaa Simoon Butros u jawaabay oo yidhi, Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool. Ciisena wuu u jawaabay oo ku yidhi, Waad barakaysan tahay, Simoon Barjona; waayo, jidh iyo dhiig kuuma muujin, laakiin waxaa kuu muujiyey Aabbahayga jannada ku jira. Aniguna waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; oo albaabbada jahannamaduna kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax alla wixii aad dhulka ku xidho waxay ku xidhnaan doonaan jannada; oo wax alla wixii aad dhulka ku furto waxay ku furnaan doonaan jannada. Markaasuu xertiisii ku amray inaanay ninna u sheegin inuu yahay Ciise Masiixa. Wakhtigaas dabadiis ayuu Ciise bilaabay inuu xertiisii tuso inuu khasab ku ahaa inuu Yeruusaalem tago, oo uu waxyaalo badan ka silco waayeellada iyo wadaaddada sare iyo culimmada, oo la dilo, oo maalinta saddexaad haddana la sara kiciyo. Matayos 16:13–21.

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