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# Rome Establishes the Vision - Number Five

Rooma waxay Dhidibta u Taagtaa Ru’yada - Tirada Shanaad

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Daaha-ka-qaadidda Murannada Nebinnimo ee Soo Noqnoqda ee ku Jira Adventism-ka: Fahamka Tuugagga Dadkaaga

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

Maqaalkii ugu dambeeyey waxaan ku aqoonsannay lix xariiq oo muran nebiyadeed ah kuwaas oo ka dhacay taariikhda Adventism-ka laga soo bilaabo xilligii Millerites ilaa maanta. Waxaan ku doodayaa in murankii ugu horreeyey iyo kan ugu dambeeyey ee ku saabsan “tuugada dadkaaga” ee ku xusan aayadda afar iyo tobnaad ee Daanyeel cutubka kow iyo tobnaad ay nebiyan ahaan isku mid yihiin. Millerites-ku waxay fahmeen in “tuugada” ay tahay Rooma, halka Protestants-kuna ay barayeen in “tuugada” uu ahaa boqor Suuriyaan ah oo la odhan jiray Antiochus Epiphanes.

> 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 wakhtiyadaasna kuwo badan ayaa ka hor kici doona boqorka koonfureed; oo weliba kuwa dadkaaga waxdhaca ayaa is-weynayn doona si ay u xaqiijiyaan riyada; laakiinse way dhici doonaan. Daanyeel 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Laga bilaabo aayadda tobnaad, oo sii socota ilaa aayadda shan iyo tobnaad, waxaa la sawirayaa dagaal u dhexeeya boqortooyooyinka Masar iyo Suuriya. Masar waa boqorka koonfureed ee ku xusan tuducan, boqorka Suuriyana waxaa lagu matalayaa boqorka woqooyi. Aayadda tobnaad waxay tilmaamaysaa waxa taariikhyahannadu ugu yeedhaan bilowgii Dagaalkii Afraad ee Suuriya sannadkii 219 BC; aayadaha kow iyo tobnaad iyo laba iyo tobnaadna waxay matalayaan dagaalkii Raphia sannadkii 217 BC iyo wixii ka dambeeyey. Dabadeedna aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad waxay tilmaamayaan dagaalkii Panium sannadkii 200 BC. Aayadaha tobnaad ilaa shan iyo tobnaad boqorka Suuriya waa Antiochus Magnus, taliyihii Boqortooyadii Seleucid.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Aayadda tobnaad waxay metelaysaa taariikhda markii Antiochus Magnus bilaabayo dagaal uu ku soo ceshanayo dhul sannado ka hor laga qaaday boqortooyada Seleucid. Aayadda gudaheeda wuxuu dib u hantaa dhulkii luntay sannadkii 219 BC, hase yeeshee si ku meel gaar ah ayuu u joojiyaa gardarradiisii, oo wuxuu doonayaa inuu dib isu abaabulo xooggiisa ciidan. Wuxuu dib u hantay gacan-ku-hayntii dhulkii luntay, wuxuuna gaadhay ilaa xadka Masar, oo ah boqortooyada koonfureed ee ay xukunto qoyska Ptolemy. Intii u dhexaysay 219 BC iyo 217 BC, boqorka koonfureed iyo boqorka woqooyiba labaduba waxay dejinayeen qorshayaal ku saabsan dagaalkii Raphia ee soo dhowaanayay.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnis and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Dagaalkii Raphia wuxuu dhacay sannadkii 217 BC, waxaana boqortooyadii koonfureed ee Masar, oo uu xukumayay Ptolemy, ka adkaatay boqorkii Suuriya ee Antiochus Magnus, oo ah boqorka woqooyi ee marinka nebinnimada. Dabadeed aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad, toddoba iyo toban sannadood ka dib, sannadkii 200 BC, Antiochus Magnus, oo markaas isbahaysi la sameeyey Philip oo reer Makedoniya ah, ayaa Masar kula dagaallamay dagaalkii Panium. Boqortooyadii koonfureed ee Masar markaas waxay lahayd boqor ilmo ah oo jira shan ama lix sano, Antiochus Magnus iyo Philipna way ka joogi waayeen inay ka faa’iidaystaan boqorka ilmaha ah ee Masar, waxaana Antiochus Magnus ku guulaystay dagaalkii Panium. Saddexda aayadood ee ka hadlaya dagaalkii Panium waxaa ku jira aayadda afar iyo tobnaad, halkaas oo quwad cusub lagu soo bandhigayo qisada nebinnimada.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Tuugada dadkaaga waa quwad ka duwan boqorkii Masar ee koonfureed, ama boqorkii Seleucid ee waqooyi, ama Filibos, taliyihii Makedoniya. Millerites-ku waxay garteen in Rooma ay tahay tuugada dadkaaga. Mid ka mid ah erayada asalka Cibraaniga ah ee loo tarjumay “tuugo,” wuxuu la macne yahay jebiye. Roomaankii jaahilka ahaa waxaa wax sii sheegidda lagu metelay quwadda wax u jebin lahayd burburin ahaan.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Taas dabadeed ayaan riyooyinkii habeenkii wax ku arkay, oo bal eeg, bahal afraad oo cabsi badan, naxdin leh, oo xooggiisu aad u weyn yahay; oo wuxuu lahaa ilko waaweyn oo bir ah; wax buu liqay oo kala jebiyey, wixii hadhayna cagihiisuu ku tuntay; oo wuu ka duwanaa bahalladii isaga ka horreeyey oo dhan; oo wuxuu lahaa toban gees. Daanyeel 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Markii Uuriyaah Ismiid ka faalloonayo tuugada, wuxuu soo xiganayaa taariikh-yahan tilmaamaya in tuugadu ay u taagan yihiin kuwa jebiya.

> “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 awood cusub,—“tuugta dadkaaga;” macne ahaan, ayuu leeyahay Bishop Newton, “kuwa jebiya dadkaaga.” Meel aad uga fog, hareeraha webiga Tiber, boqortooyo ayaa isku quudinaysay mashaariic hami leh iyo qorshayaal mugdi ah. Iyadoo bilowgii yareyd oo tabar daran, ayay si la yaab leh ugu kortay xoog iyo tamar, iyadoo si taxaddar leh gacanta u fidinaysay meelahan iyo meelahaas si ay u tijaabiso awooddeeda, una hubiso xoogga gacanteeda dagaalyahannimo, ilaa ay, markay ka war heshay awooddeeda, si geesinnimo leh madaxa uga taagtay quruumaha dhulka dhexdooda, oo ay gacan aan la adkaan karin ku qabsatay hoggaanka arrimahooda. Haddaba wixii hadda ka dambeeya magaca Rooma wuxuu ka muuqanayaa bogga taariikhda, isagoo loo qoondeeyey qarniyo dhaadheer inuu xukumo arrimaha dunida, oo uu saameyn weyn ku yeesho quruumaha xataa 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 Revelation, 257.

> “Rooma way hadashay; oo Suuriya iyo Makedoniya durbaba waxay ogaadeen isbeddel ku imanaya muuqaalka riyadoodii. Reer Rooma waxay soo dhexgaleen iyagoo u hiillinaya boqorkii dhallinyarada ahaa ee Masar, iyagoo go’aansaday in laga ilaaliyo halaagga uu Antiokhos iyo Filibos u maleegeen. Tanu waxay ahayd 200 BC, oo waxay ka mid ahayd faragelinnadii ugu horreeyey ee waaweynaa ee reer Rooma ku sameeyeen arrimaha Suuriya iyo Masar.” Uriah Smith, Daniel and Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Saadaasha lagu sheegay aayadahaas waxay rumoowday ku dhowaad labaatan sano gudahood, laga bilaabo 219 BC ilaa 200 BC, laakiin nebiyadu waxay ka hadlaan maalmaha ugu dambeeya in ka badan maalmaha ay ku noolaayeen.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Mid kasta oo nebiyadii hore ka mid ahi wuxuu u hadlay in ka yar waqtigoodii, kana badan waqtigeenna, sidaas darteed wax sii sheegiddoodu waxay dhaqan u tahay innaga. ‘Haddaba waxyaalahan oo dhammu waxay ugu dheceen iyaga tusaale ahaan; waxaana loo qoray digniinteenna, innagoo ay dhammaadka qarniyadu nagu soo gaadheen.’ 1 Corinthians 10:11. ‘Iyaga looma adeegayn naftooda, laakiin annaga ayay inoogu adeegeen waxyaalaha haatan laydiin ogeysiiyey kuwa idiinku wacdiyey injiilka Ruuxa Quduuska ah oo samada laga soo diray; waxyaalahaas oo malaa’iguhuna damcaan inay fiiriyaan.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Kitaabku wuxuu u ururiyey oo isu xidhay khasnadihiisa jiilkan ugu dambeeya. Dhacdooyinkii waaweynaa oo dhan iyo hawlaha culus ee taariikhda Axdigii Hore way soo noqnoqdeen, welina way ku soo noqnoqonayaan, kiniisadda maalmahan ugu dambeeya.” Selected Messages, book 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

In kastoo Daanyeel uusan ku noolayn muddada labaatanka sannadood ah ee aynu ka fiirsanayno, haddana waxyiga ku jira qoraallada Walaasha White wuxuu inoo sheegayaa in qayb weyn oo taariikhda ku qoran Daanyeel kow iyo tobnaad ay mar kale ku soo noqon doonto dhammaystirka ugu dambeeya ee Daanyeel kow iyo tobnaad.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Waqti aan luminno ma hayno. Wakhtiyo dhib badan leh ayaa ina hor yaal. Dunidu waxay ku kacsan tahay ruuxa dagaalka. Dhawaan muuqallada dhibta ee lagu sheegay waxsii sheegyada ayaa dhici doona. Waxsii sheegista ku jirta Daanyeel cutubka kow iyo tobnaad waxay ku dhowdahay inay gaadho dhammaystirkeeda buuxa. Inta badan taariikhda ka dhacday fulinta waxsii sheegistan waa la soo celin doonaa.” Manuscript Releases, number 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Aayadaha toban ilaa shan iyo tobanka ee Daanyeel kow iyo tobnaad waxay matalaan taariikhda maalmaha ugu dambeeya ee horseedda sharciga Axadda ee dhowaan imanaya, waayo aayadda lix iyo tobnaad waxay tilmaamaysaa goortii Rooma, markii ugu horraysay, qabsatay “dhulkii ammaanta badnaa.”

> 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. Daniel 11:16.

> Laakiinse kii isaga ku soo duulaa wuxuu yeeli doonaa siduu doonayo, oo ninna isagii hortiisa ma istaagi doono; oo wuxuu istaagi doonaa dalka ammaanta badan, oo gacantiisa lagu baabbi’in doono. Daanyeel 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Daani’eel qoraalladiisa waxa uu laba jeer ku adeegsadaa weedha “dhulkii ammaanta badnaa.” Ta ugu horraysa waa aayadda lix iyo tobnaad, markii Roomaankii jaahilka ahaa ee dhabta ahi qabsaday dhulkii ammaanta badnaa ee dhabta ahaa ee Yahuudah.

> “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 ay hor istaagi kari weyday Antiokhos, boqorkii woqooyi, Antiokhosna hor istaagi kari waayay Roomaankii, kuwaas oo haddana ku soo kacay isaga. Boqortooyo dambe ma jirin oo awood u lahayd inay iska caabbiso quwaddan soo kacaysa. Suuriya waa la qabsaday, waxaana lagu daray boqortooyadii Roomaanka, markii Bumbeeyos, BC 65, uu Antiokhos Aasiyaatikos ka qaaday hantidiisii, oo uu 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.” Uriah Smith, Daniel and Revelation, 259.

> “Awooddii isla qudheedu waxay kaloo ahayd inay istaagto Dhulka Quduuska ah, oo ay baabi’iso. Rooma waxay xidhiidh isbahaysi ah la yeelatay dadka Ilaah, oo ah Yuhuudda, sannadkii BC 162, waana taariikhdaas tan iyo markaas ay meel muuqata kaga jirto kalandarka wax sii sheegidda. Hase yeeshee, ma ay helin xukunka Yahuudiya qabsasho dhab ah ilaa BC 63; markaasna sidan soo socota ayay ku heshay.” Uriah Smith, Daniel and Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Aayadda kale ee Daanyeel ku adeegsado “dhulka ammaanta badan” waxay ku jirtaa aayadda kow iyo afartan.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Oo weliba wuxuu geli doonaa dalka ammaanta leh, oo dalal badan baa la afgembin doonaa; laakiinse kuwanu way ka baxsan doonaan gacantiisa, kuwaas oo ah Edom, iyo Moo'aab, iyo madaxda reer Cammoon. Daanyeel 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Aayadda kow iyo afartan dabcan waxay daba socotaa aayadda afartan, aayadda afartanna waxay ku bilaabataa erayadan: “oo wakhtiga dhammaadka.” Buugga The Great Controversy, Walaasha White waxay 1798 u aqoonsanaysaa “wakhtiga dhammaadka,” sidaas darteed aayadda kow iyo afartan waxay tilmaamaysaa taariikhda ka dambaysa wakhtiga dhammaadka ee 1798.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Laakiin wakhtiga dhammaadka, ayuu nebigu leeyahay, ‘Qaar badan ayaa hore iyo gadaal u ordi doona, oo aqoontuna way kordhi doontaa.’ Daanyeel 12:4.... Tan iyo 1798 kitaabkii Daanyeel waa la furay, aqoonta waxsii sheegyada way korodhay, kuwo badanna waxay ku dhawaaqeen farriinta culus ee xukunka soo dhow.” The Great Controversy, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Dhulka sharafta leh ee aayadda afartan iyo kow ma aha Yahuudahdii qadiimiga ahayd ee si toos ah loo qaato, balse waa Yahuudah ruuxi ah oo casri ah. Maraykanku waa Yahuudah ruuxi ah oo casri ah, aayadda afartan iyo kowna waxay tilmaamaysaa sharciga Axadda ee dhowaan imanaya ee ka dhici doona Maraykanka.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Laakiin kii ruuxiga ahaa ma ahayn kii ugu horreeyey, ee waxaa ugu horreeyey kii dabiiciga ahaa; dabadeedna kii ruuxiga ahaa. 1 Korintos 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Sharcigaas Axadda waxaa lagu astaanqeexay aayadda lix iyo tobnaad, waayo “inta badan taariikhda dhacday” ee rumoobidda Daanyeel kow iyo tobnaad waa in dib loo soo celiyaa. Aayadaha toban ilaa shan iyo tobnaad, maalmaha ugu dambeeya, waxay matalaan taariikhda ka horraysa oo horseedaysa sharciga Axadda.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Boqorka woqooyi ee ku xusan shantaas aayadood, iyo sidoo kale boqorka koonfureed oo lagu dhammaystiray boqorkii Seleucid-ka ahaa Antiochus Magnus iyo boqorradii Masar ee boqortooyadii Ptolemaic, waxay tusaale u yihiin quwado ah udub-dhexaadka taariikhda horseedaysa sharciga Axadda ee dhowaan imanaya. Aayadahani waxay tilmaamayaan taariikhda dhaqdhaqaaqa boqol iyo afartan iyo afarta kun, waayo aayadda tobnaad waxay tilmaamaysaa burburkii Midowgii Soofiyeeti sannadkii 1989, aayadda lix iyo tobnaadna sharciga Axadda ee dhowaan imanaya.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Masiixu wuxuu aayadahan ku adkeeyaa isagoo aayadda tobnaad la waafajinaya aayadda afartanaad, aayadda lix iyo tobnaadna la waafajinaya aayadda afartan iyo kownaad. Tixraaca tooska ah ee dalka sharafta leh ee suugaan ahaan ah, kaas oo astaan u ah dalka sharafta leh ee ruuxiga ah ee aayadda afartan iyo kownaad, waa dhammaadka lixdaas aayadood, aayadda tobnaadna waa bilowgeeda.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Sida Masiixu u hubiyey in aayadda lix iyo tobnaad ay xiriir toos ah la leedahay aayadda afartan iyo kow, sidaas oo kalena aayadda tobnaad waxay xiriir toos ah la leedahay aayadda afartan. Oraahda ku jirta aayadda tobnaad ee ah “buuxdhaaf, oo gudub,” waa isla weedha Cibraaniga ah ee lagu tarjumay “buuxdhaaf oo ka gudub,” aayadda afartan. Weedhan meel kale oo keliya ayay kaga jirtaa Qorniinka, hase yeeshee waxaa loo tarjumay si wax yar uga duwan sida aayadda tobnaad iyo aayadda afartan. Si kastaba ha ahaatee, waa isla weedhii Cibraaniga ahayd.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Oo wuxuu dhex mari doonaa Yahuudah; wuuna qarxi doonaa oo ka gudbi doonaa, wuuna gaadhi doonaa ilaa qoorta; fidinta baalashiisuna waxay buuxin doontaa ballaadhka dalkaaga, Immaanuu’eelow. Ishacyaah 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

“Buuxdhaaf oo ka gudub” ee Ishacyaah ku qoran waa isla waxa aayadda tobnaad lagu yidhaahdo “buuxdhaaf, oo sii gudub,” iyo waxa aayadda afartanaad lagu yidhaahdo “buuxdhaaf oo ka gudub.” Intaas waxaa dheer, saddexdaas aayadoodba mid kastaa wuxuu qeexayaa weerar uu boqorka woqooyi ku qaadayo boqorka koonfureed. Ishacyaah dhexdiisa, boqorkii woqooyi ee Ashuur, Sennacherib, wuxuu weerarayay Yahuudah, oo ahayd boqortooyadii koonfureed ee Israa’iil. Aayadda tobnaad dhexdeeda Antiochus Magnus, boqorkii woqooyi ee Boqortooyada Seleucid, wuxuu weerarayay boqortooyadii koonfureed ee Masar. Aayadda afartanaadna, boqorka woqooyi, oo ahaa awoodda baabawnimada, taas oo bilowgii aayadda afartanaad heshay dhaawac dhimasho ah, wuxuu weerarayay awooddii koonfureed ee atheistic-ga ahayd ee Midowgii Soofiyeeti. Aayad kastaa waxay metelaysaa isla qaab-dhismeedkii nebiyadeed ee khilaaf u dhexeeya boqorrada woqooyi iyo koonfur, aayad kasta dhexdeedana boqorka woqooyi “wuu buuxdhaafaa oo wuu ka gudbaa.”

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Markhaatigii Ishacyaah iyo aayadda tobnaad labaduba waxay caddeynayaan in marka boqorka woqooyi weeraro, uu joogsado ka hor intuusan gelin caasimadda boqortooyada koonfureed. Sennakeriib wuxuu dagaalkiisii keenay ilaa derbiyada Yeruusaalem, wax intaas ka sii dambeyana ma uu tegin. Sannadkii 219 BC, Antiokhus Magnus wuxuu yimid soohdinta Masar oo halkaas ayuu ku joogsaday. Dabadeedna wuxuu ku guuldarraystay dagaalkii Raafiya oo dhacay laba sannadood ka dib, 217 BC. Sennakeriib wuxuu yimid derbiyada Yeruusaalem, wuuna ku guuldarraystay dagaalkaas markii Ilaah soo dhexgalay.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Sidaas daraaddeed Rabbigu uga hadlay boqorkii Ashuur, Isagu magaaladan iman maayo, fallaadhna kuma soo gani doono, gaashaan kuma hor iman doono, oo qalcad carro ahna kagama tuuri doono. Jidkii uu ku yimid, isla jidkaas buu ku noqon doonaa, magaaladanna iman maayo, ayaa Rabbigu leeyahay. Waayo, anigu magaaladan waan difaaci doonaa si aan u badbaadiyo, aniga qudhayda aawaday, iyo addoonkaygii Daa'uud aawadiis. Oo isla habeenkaas malaa'igtii Rabbiga ayaa baxday, oo xeradii Ashuur waxay ku laysay boqol iyo shan iyo siddeetan kun; oo markay aroortii hore kaceen, bal eeg, kulligoodna waxay ahaayeen meydad dhintay. Sidaas daraaddeed Seenxeeriib oo ahaa boqorkii Ashuur wuu kacay, wuuna tegey, wuuna noqday, oo wuxuu degganaa Nineweh. Oo waxaa dhacday, intuu ku sujuudayay guriga Nisrookh oo ahaa ilaahiisii, in wiilashiisii Adrammeleg iyo Shareeser ay seef ku dileen; oo iyaguna waxay u carareen dalka Armeeniya. Oo meeshiisiina waxaa boqor ka noqday wiilkiisii Esarxadoon. 2 Boqorradii 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

Sanadkii 1989, boqorkii woqooyi wuxuu xaaqay Midowgii Soofiyeeti, hase yeeshee ma uu ka adkaan caasimaddii Midowga Soofiyeeti. Ruushka wuu sii taagnaa. Dagaalkii xigay, oo lagu tusaaleeyey aayadaha kow iyo toban iyo laba iyo toban, wuxuu ahaa dagaalkii Raafiya, kaas oo sidoo kale lagu sii tusaaleeyey rididdii ciidankii Sennakeriib iyo dhimashadiisii xigtay; taasuna waxay tilmaamaysaa guul uu helay boqorkii koonfureed, kaas oo ahaa Yahuudah markhaatifurka Sennakeriib, iyo Raafiya markhaatifurka Antiochus Magnus.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Aayadda toban waxay bixisaa xidhiidh toos ah oo ay la leedahay aayadda afartanka, aayadda lix-iyo-tobanna waxayna bixisaa xidhiidh toos ah oo ay la leedahay aayadda afartan iyo kow. Aayadaha toban ilaa lix-iyo-toban waxay matalaan taariikhda 1989 ilaa xeerka Axadda. Aayaddu waxay matalaysaa taariikh qarsoon oo ku jirta aayadda afartanka taas oo ka bilaabmaysa burburkii Midowgii Soofiyeeti sannadkii 1989 kuna sii socota ilaa xeerka Axadda. Aayadda toban sidoo kale waxay si toos ah ugu xidhaysaa “toddobada goor” ee Laawiyiintii lix iyo labaatan taariikhda qarsoon, laakiin xariiqdaas runta ahi waxay ka baxsan tahay waxa aynu halkan ku soo bandhigayno.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

Taariikhda Millerite-ka dhexdeeda waxaa ka dhacay kii ugu horreeyey ee lixda muran ee waaweyn ee Adventism-ka gudaheeda ku saabsanaa aqoonsiga saxda ah ee Rooma; wuxuuna ku saabsanaa cidda ay tuugada aayadda afar iyo tobnaad matalaan. Protestant-ku waxay ku doodayeen in ay matalaan Antiochus Epiphanes, halka Millerite-yaduna ay ku aqoonsadeen Rooma. Murankii ugu dambeeyey ee Adventism-ka ku saabsan aqoonsiga saxda ah ee Rooma isaguna sidoo kale wuxuu ku saabsan yahay tuugada aayadda afar iyo tobnaad. Koox ka mid ah, oo ay matalaan Millerite-yadu, ayaa difaacaysa fahamkii aasaasiga ahaa ee Millerite-yada, kaas oo Ruuxa Waxsii-sheegiddu ansixiyey.

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

> “Waxaan arkay in shaxdii 1843 lagu hagay gacanta Rabbiga, iyo inaan aan la beddelin; in tirooyinku ahaayeen sidii Isagu doonayay; in gacantiisu korkooda saarnayd oo ay qarineysay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa la qaado.” Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Jaantuskaas quduuska ahi wuxuu khilaafka ku tilmaamayaa calaamadda 164 BC.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> “164 Geeridii Antiochus Epiphanes, kaas oo dabcan, aan ka hor istaagin Amiirka amiirrada, maadaama uu dhintay 164 sannadood ka hor intaanu dhalan Amiirka amiirradu.”

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Tixraaca dooddaas ku taal shaxanka quduuska ah waxay matalaysaa runta keliya ee ku matalan shaxanka quduuska ah oo aan ku dhisnayn tuduc nebiyadeed oo ka yimid Erayga Ilaah. Sidaas yeeliddeeda, waxay aqoonsanaysaa calaamad jidka ah, aan ka tirsanayn taariikhda Kitaabka Quduuska ah, balse ka tirsan taariikhda Advent-ka, waana “in aan la beddelin,” waayo dooddaasi waxay tilmaamaysaa sida aragtida nebiyadeed loo aasaaso. In la diido runtaas aasaasiga ah waa in isla mar ahaantaana la diido awoodda ansixinta Ruuxa Nebinimada ee shaxanka quduuska ah.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> “Khiyaanadii ugu dambaysay ee Shaydaanku samayn doono waxay ahaan doontaa inuu wax aan tarayn ka dhigo markhaatifurka Ruuxa Ilaah. ‘Meesha aan waxyi jirin, dadku way halligmaan’ (Maahmaahyadii 29:18). Shaydaanku si xeeladeysan ayuu u hawlgeli doonaa, siyaabo kala duwan iyo isagoo adeegsanaya wakiillo kala duwan, si uu u wiiqo kalsoonida dadka hadhay ee Ilaah ku qabaan markhaatifurka runta ah. Wuxuu keeni doonaa riyooyin iyo waxyiyo been abuur ah si uu u marin-habaabiyo, wuxuuna beenta ku dhex qasi doonaa runta, si dadka looga karaahiyo oo ay wax kasta oo magaca waxyiyada wata u arkaan nooc ka mid ah xagjirnimo diineed; hase yeeshee nafaha daacadda ah, iyagoo isbarbar dhigaya beenta iyo runta, ayaa loo suurtagelin doonaa inay kala gartaan.” Selected Messages, buugga 2, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

Muranka ugu dambaysa ee “tuugada dadkaaga” waa isla tii ugu horraysay; oo iyada oo aan la fahmin astaanta xaqiijisa aragtida, “dadku way baabba’aan.” Waxay “u baabba’aan” maxaa yeelay “waxay wax aan tarin ka dhigaan markhaatifurka Ruuxa Ilaah.”

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Kooxda kale waxay ku andacootaa in Maraykanku lagu metelay “kuwa waxdhaca” ee aayadda afar iyo tobnaad. Kooxdaasi ma awooddo ama ma doonayso inay aragto in Antiochus Magnus ee aayadaha toban ilaa shan iyo tobnaad uu metelayo Maraykanka. Sida ay Protestant-kii taariikhda Millerite-ku ugu doodeen in kuwa waxdhaca ahi ay ahaayeen Antiochus, ayaanay kooxda aan doonayn inay aragto waxay kuwa waxdhaca u aqoonsanaysaa quwadda (Maraykanka) uu Antiochus astaan ahaan u metelayo.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, the Rabshakeh.

Weerarkii Seenxeeriib ku qaaday Yahuudah oo gaadhay ilaa caasimadda Yeruusaalem, balse fashilmay, waxaa hoggaaminayey taliyihii Seenxeeriib, Rabshaaqeh.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> Haddaba waxaan ku baryayaa, bal dammaanad la dhig sayidkayga oo ah boqorka Ashuur, anna waxaan ku siin doonaa laba kun oo fardo ah, haddii aad adigu awooddo inaad fuushanno u saarto. Sidee haddaba aad wejiga uga jeedin kartaa xataa taliye keliya oo ka mid ah kuwa ugu yar addoommada sayidkayga, oo aad Masar ugu kalsooni dhigataa gaadhifardood iyo fardooley? Miyaan imminka kor ugu imid meeshan anigoon Rabbiga ka amar qaadanin inaan baabbi’iyo? Rabbigu wuxuu igu yidhi, Dalkaas ku kac oo baabbi’i. Markaasaa Eliyaaqiim ina Xilqiyaah, iyo Shebnaah, iyo Yoo’aax waxay Rabshaaqaah ku yidhaahdeen, Waxaannu ku baryaynaaye, addoommadaada kula hadal afka Suuriya; waayo, waannu fahmaynaa; oo ha noogula hadlin afka Yuhuudda iyadoo dadka derbiga saarani ay maqlayaan. Laakiinse Rabshaaqaah wuxuu ku yidhi, Sayidkaygu ma sayidkaaga iyo adigaa ii soo diray inaan erayadan idiinla hadlo? Miyuusan ii soo dirin nimanka derbiga ku fadhiya, si ay idiinla cunaan saxaradooda oo ay idiinla cabbaan kaadidooda? Markaasaa Rabshaaqaah istaagay oo cod weyn afka Yuhuudda ugu qayliyey, wuuna hadlay isagoo leh, Maqla erayga boqorka weyn oo ah boqorka Ashuur. 2 Boqorradii 18:23–28.

The Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabsaaqeh ma uu soo bandhigayn erayadiisii, balse wuxuu soo gudbinayey erayadii Sanxariib oo ahaa boqorkii Ashuur. Daani’eel 11:40 boqorka woqooyi waa awoodda baabtiisnimada Roomaanka ee wakhtiga dhammaadka, sannadkii 1798, dhaawac dilaa ah ka heshay gacanta Faransiiskii cawaanka ahaa, oo ahaa boqorkii koonfureed. Aayaddaas boqorka woqooyi ugu dambayntii wuu aargudaa oo ku fatahaa boqortooyada koonfureed (USSR) sannadkii 1989. Markii boqorka woqooyi hawshaas dhammaystiray, wuxuu la yimid “gaadhifardoodyo, iyo fardooley, iyo maraakiib badan.” “Gaadhifardoodyo iyo fardooley” waxay astaan u yihiin xoog ciidan, “maraakiib”na waxay astaan u yihiin awood dhaqaale. Calaamadahaasu waxay tilmaamayaan in Maraykanku ahaa ciidankii wakiilka u ahaa Rooma baabtiisnimada guushii 1989, sida uu Rabsaaqeh u ahaa nooc ahaan. Antiokhus Magnus ee aayadaha toban ilaa shan iyo toban wuxuu matalaa Maraykanka, oo sida William Miller si sax ah u aqoonsaday in erayga “also” ee aayadda afar iyo toban uu dejinayo awood cusub oo soo gelaysa qisada nebiyadeed, “tuugada” waa inay matalaan awood ka duwan boqorradii koonfureed ee Batalemayos, ama Antiokhus oo ahaa boqorka woqooyi, ama Filipos oo reer Makedoniya ahaa.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> “Boqorka koonfureed,” aayaddan ku xusan, shaki la’aan wuxuu ka dhigan yahay boqorka Masar; laakiin waxa loola jeedo “kuwa dadkaaga dhaca” weli waxaa laga yaabaa inay qaar u ahaanayso wax shaki ku jiro. In aanay ka dhignaan karin Antiochus, ama boqor Suuriya ka mid ah midna, waa wax cad; maxaa yeelay malaa’igtii waxay quruuntaas ka hadlaysay aayado badan oo ka horreeyey, haddana waxay leedahay, “sidoo kale kuwa dadkaaga dhaca,” iwm., taas oo si muuqata u tilmaamaysa quruun kale. Waxaan qirayaa in Antiochus laga yaabo inuu Yuhuudda dhacay; laakiin sidee bay tani “u xaqiijinaysaa riyada,” iyadoo Antiochus aan meelna riyada kaga xusnayn inuu fal noocaas ah sameeyo; waayo, isaga wuxuu ka tirsanaa waxa riyada loogu yeedhay boqortooyada Giriigga. Haddana, “in la xaqiijiyo riyada,” waa inay ka dhigan tahay in isla taas la sugo, la dhammaystiro, ama la oofiyo.” William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

“Antiyokhos” wuxuu ahaa magac ay doorteen qaar badan oo ka mid ah boqorradii Boqortooyadii Seleucid ee Suuriya. Aasaasihii boqortooyadaas wuxuu ahaa Seleucid Nicator, waxaana liiska oo dhan ee boqorrada Seleucid ka koobnaa qiyaastii lix iyo labaatan ilaa soddon boqor. Qaar badan oo ka mid ah boqorradaas waxay doorteen magaca “Antiyokhos”, sida ay baadariyo badanba u doortaan magacyo carshiyeed marka loo doorto baadarinimo. Baadariga dhammaantood waa “kan Masiixa ka gees ah,” taas oo macnaheedu yahay “Masiixa ka gees ah.” Ereyga “anti” wuxuu la macno yahay “ka gees ah.” Iyagoo ah kuwa Masiixa ka gees ah, waxay qaateen magaca awowgooda ruuxiga ah, kaas oo ah Shayddaan. Shayddaan iyo baadariyaduba labadaba waxaa waxyigu ku aqoonsadaa inay yihiin kan Masiixa ka gees ah.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Go’aanka kan Masiix-diidka ah ee ah inuu fuliyo fallaagadii uu samada ka bilaabay wuxuu sii wadi doonaa inuu ka dhex shaqeeyo carruurta caasinimada.” Testimonies, mugga 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Baadari waa wakiilka Shaydaanka, sidaas darteedna labaduba waxay ka gees yihiin Masiixa, oo haddaba waxay yihiin “ka geesta Masiixa.” Waxay doortaan magac marka ay qabtaan jagada baadarinimada, markaasna waxay noqdaan wakiilka Shaydaanka ee dhulka.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Si loo helo faa’iidooyin iyo sharafyo dunyawi ah, kiniisaddii waxaa loo horseeday inay raadsato raallinimada iyo taageerada ragga waaweyn ee dunida; oo sidaas ayay, markay Masiixa diidday, loogu qanciyey inay daacadnimo u hoggaansanto wakiilka Shayddaanka—hoggaamiyaha kiniisadda Rooma.” The Great Controversy, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Camalladooda ayaad ku garan doontaan, baadaraduna waxay sii wadaan isla shuqulkii Shaydaanka.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Iyada oo loo marayo baadariga Rooma ayaa isla hawshii lagu sii waday halkan dhulka sida loogu waday maxkamadihii samada ka hor intaan la eryin amiirkii gudcurka. Shayddaanku wuxuu doonay inuu saxo sharciga Ilaah ee samada ku jira, oo uu keeno wax-ka-beddel isaga u gaar ah. Wuxuu kor u qaaday xukunkiisa ka sarreeya kan Abuurihiisa, oo doonistiisiina wuxuu ka hormariyey doonista Rabbiga Yehowah, sidaasna si dhab ah ayuu ugu dhawaaqay in Ilaah qalad geli karo. Baadariguna sidoo kale isla jidkaas ayuu maraa, oo isagoo naftiisa u sheeganaya inaanu qalad gelin karin, wuxuu doonayaa inuu la waafajiyo sharciga Ilaah fikradihiisa gaarka ah, isagoo u malaynaya inuu awood u leeyahay inuu saxo khaladaadka uu isagu moodo inuu ku arko qaynuunnada iyo amarrada Rabbiga samada iyo dhulka. Sidaas darteed wuxuu dunida ku leeyahay, Waxaan idin siin doonaa sharciyo ka wanaagsan kuwa Yehowah. Waa maxay cay weyn oo tani ku tahay Ilaaha samada!” Signs of the Times, November 19, 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

In kastoo Seleucus Nicator uu aasaasay Boqortooyadii Seleucid, boqorro badan oo ka mid ahaa kuwii ka dambeeyey waxay doorteen magaca “Antiochus,” iyagoo sharaf u samaynaya, ma aha Seleucus, balse aabbihiis. Seleucus aabbihiis, Antiochus, wuxuu ahaa nin gob ah iyo jeneral ka tirsanaa adeegga Boqor Philip II ee Macedon, kaas oo ahaa aabbaha Alexander the Great. Heerkan gobannimo iyo asalkan milatari waxay gacan ka geysteen dejinta aasaaska doorkii muuqda ee Seleucus iyo koritaankiisii xigay ee xagga talada ka dambeeyey geeridii Alexander the Great.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Boqortooyadii Seleucus waa la aasaasay markii uu gacanta ku dhigay saddex ka mid ah afartii qaybood ee boqortooyadii Alexander. Roomauna sidoo kale waxay qabsataa saddex awoodood oo juqraafiyeed si ay gacanta ugu dhigto xukunka oo ay u noqoto boqorka woqooyi. Markii Seleucus uu sugay bariga, galbeedka, iyo woqooyiga, wuxuu sheekada taariikhiga ah ku noqday boqorka woqooyi, caasimaddiisuna waxay ahayd magaalada Baabuloon. Boqorro badan oo ka mid ah kuwii xigay ayaa doortay magaca “Antiochus” markii ay la wareegeen carshiga woqooyi, si ay u maamuusaan awoowgoodii siyaasadeed. Isbarbardhiggu waa sahlan yahay in la arko, haddii aad doorato inaad aragto. Haddii aadan yeelin, ma arkaysid.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

Magaca “Antiochus” (Ἀντίοχος af Giriigga) wuxuu ka yimid curiyeyaasha Giriigga ee “anti” (macnihiisu yahay “ka gees ah” ama “lid ku ah”) iyo “ocheo” (macnihiisu yahay “si adag u hayn” ama “ilaalin”). Boqorradii woqooyigu waxay doorteen magacaas si ay u sii hayaan dhaxalkooda siyaasadeed ee aabbaha, sida qudheeda ka gees Masiixu (baadariyiintu) u doortaan magacyo marka ay bilaabaan inay taliyaan. Sida baadariyiintu ay u yihiin wakiillo aabbahood, Ibliiska, ayaa sidoo kale Antiochus-yadii Boqortooyada Suuriya u yihiin tusaalayaal u taagan wakiillo aabbahood. Adeegsigan dhexdiisa Antiochus wuxuu matalaa ergay ka wakiil ah aabbahood. Wakiilka awoodda baadarinimada sannadkii 1989 wuxuu ahaa Maraykanka, markhaatigana cilmaani ahi wuxuu taageeraa xidhiidhka ka dhexeeya ka gees Masiixa, Baadari Yooxanaa Bawlos II, iyo Ronald Reagan ee hawshoodii ay ku dumiyeen Midowgii Soofiyeeti ee hore.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

Aayadaha tobnaad ilaa lix iyo tobnaad, aayadda kowaad iyo tan ugu dambaysaba waxay si toos ah ugu tixraacayaan aayadaha afartan iyo afartan iyo kow. Aayadda tobnaad waxay si toos ah u matalaysaa aayadda afartan. Aayadda lix iyo tobnaadna waxay si toos ah u matalaysaa aayadda afartan iyo kow. Aayadahani waxay matalaan qaybta waxsii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Buuggii la shaabadeeyey ma ahayn kitaabka Muujintii, balse wuxuu ahaa qaybta wax sii sheegidda Daanyeel ee la xidhiidhay maalmaha ugu dambeeya. Qorniinku wuxuu leeyahay, ‘Laakiin adigu, Daanyeeloow, hadallada xidh, oo buuggana shaabadee ilaa wakhtiga dhammaadka; qaar badan baa hore iyo dib u ordi doona, aqoontuna way sii kordhi doontaa’ (Daanyeel 12:4). Markii buuggii la furay, waxaa la naadiyey, ‘Waqti dambe ma jiri doono.’ (Eeg Muujintii 10:6.) Kitaabka Daanyeel hadda waa la furay shaabaddiisii, oo muujintii Masiixu Yooxanaa siiyeyna waa inay u timaaddaa dhammaan dadka dhulka deggan. Kordhinta aqoonta waxaa dad loogu diyaarinayaa inay istaagaan maalmaha ugu dambeeya....”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Farriintii malaa’igta koowaad dadka waxaa loogu yeedhay inay caabudaan Ilaah, Abuurahayaga ah, kii sameeyey dunida iyo wax kasta oo ku jira. Waxay maamuus siiyeen hay’ad ka tirsan Baabtiisnimada Roomaanka, iyagoo wax aan tarayn ka dhigay sharciga Yehowah; laakiin aqoonta arrintan ku saabsan way sii kordhi doontaa.” Selected Messages, book 2, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

Waqtiga dhammaadka ee 1989 lixda aayadood ee ugu dambeeya ee cutubka kow iyo tobnaad ee Daanyeel waxay matalaan “qaybta wax sii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya.” Taas waa la gartay markii markaas shaabbaddii laga furay, furitaankaasina wuxuu soo saaray korodh aqoon ah oo ku saabsan “hay’adda Baabanimada, oo waxba kama jiraan ka dhigaysa sharciga Rabbiga.” Alfa iyo Oomega mar walba waxay dhammaadka ku muujiyaan bilowga, habka imtixaanka ee bilaabmay 1989-na waxaa loo qorsheeyey inuu soo saaro laba dabaqadood oo caabudayaal ah.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow, waayo erayadu way xiran yihiin oo la shaabadeeyey ilaa wakhtiga dhammaadka. Kuwo badan waa la nadiifin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiin kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh middoodna ma garan doono; laakiin kuwa caqliga leh way garan doonaan. Daanyeel 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Hadda waxa aynu ku jirnaa marxaladdii ugu dambaysay ee geeddi-socodka imtixaankaas, waayo murankii ku saabsanaa tuugada bilowgii Adventism-ka ayaa hadda mar kale soo noqnoqonaya. In tuugada lagu aqoonsado Maraykanka waa in Antiochus lagu aqoonsado inuu yahay tuugada. Waa isla murankii Millerites-ka iyo Protestant-yada.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

Dhammaadka habka imtixaanka, sida ay ahayd bilowgii habka imtixaanka oo bilaabmay 1989, Libaaxa qabiilka Yahuudah ayaa furaa “qaybta waxsii sheegidda Daanyeel ee la xidhiidhay maalmaha ugu dambeeya.” Sannadkii 1989 waxay ahayd lixdii aayadood ee ugu dambeeyey ee Daanyeel kow iyo tobnaad, dhammaadkana waa taariikhda qarsoon ee aayadda afartan, taas oo lagu tusmeeyey aayadaha tobnaad ilaa lix iyo tobnaad.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Waxaan maqaallada soo socda ku sii wadi doonnaa tixgelinteenna lixda xariiq ee murannada ku dhex jira taariikhda Adventism-ka. Midda ugu horraysa ee lixdaas muran waxay tusaale u tahay tan ugu dambaysa ee lixdaas muran. Waxaan adeegsan doonnaa murannada ugu horreeya iyo kuwa ugu dambeeya si aan ugu dul saarno afarta muran ee kale inta aynu furfurayno qodobbada ku lug leh dadaallada cadowga xaqnimada ee lagu horjoogsanayo in dadka Ilaah si qumman u kala saaraan “riyada”, taas oo lagu aasaasay astaanta Rooma.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> “Haddii aynaan garan muhiimadda daqiiqadaha si degdeg ah ugu gudbaya weligoodnimada, oo aynaan isu diyaarin in aynu istaagno maalinta weyn ee Ilaah, waxaynu ahaan doonnaa wakiillo aan aaminnimo lahayn. Waardiyuhu waa inuu gartaa waqtiga habeenka. Wax walba hadda waxa huwan xurmeyn culus oo ay tahay in kulli kuwa rumaysan runta wakhtigan ay gartaan. Waa inay u dhaqmaan iyagoo tixraacaya maalinta Ilaah. Xukummada Ilaah waxay qarka u saaran yihiin inay dunida ku soo dhacaan, oo waxaynu u baahannahay inaynu isu diyaarinno maalintaas weyn.

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> “Waqtigeennu waa qaali. Waxa aynu haysannaa maalmo yar oo keliya, aad iyo aad u yar, oo ah wakhtiga tijaabada ee aynu iskugu diyaarino nolosha mustaqbalka ee aan dhimanayn. Ma hayno wakhti aynu ku luminno dhaqdhaqaaqyo aan qorshaysnayn. Waa inaynu ka cabsannaa in aynu si dusha sare ah u dulmarno Erayga Ilaah.” Testimonies, volume 6, 407.

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