In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Dhaqdhaqaaqii Miller, kororka aqoonta waa la furfuray, waxaana ugu horrayn, in kastoo aan si gaar ah ugu koobnayn, lagu tijaabiyey Protestant-kii qirta ee ku sugnaa Maraykanka. Sardis, oo ah kiniisaddii ka soo baxaysay gudcurkii sarreyntii baabbanimada, waxaa loo hoggaaminayey faham ka sii buuxa oo ku saabsan injiilka, kaas oo la muujin lahaa markii quduuska jannada ku jira laga furay samada. Dhaqdhaqaaqii malaa’igta saddexaad, kororka aqoonta waa la furfuray Sebtembar 11, 2001, waxaana lagu tijaabiyey Adventism-ka La'odikiya ee dunida oo dhan. Sababtaas aawadeed, runta lagu matalay lixda aayadood ee ugu dambeeya Daanyeel kow iyo tobnaad, taas oo ah ilaha kororka aqoonta, waxaa iska caabbiyey Adventism-ka La'odikiya.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
Kuwii dhisayaasha aaminka ah ee ku dul dhisnaa aasaaska runta ah (1 Korintos 3:10, 11) ayaa ku wareeray oo la carqaladeeyey iyadoo burburka caqiidada beenta ahi uu shaqada hor istaagay. Sidii kuwii derbiga Yeruusaalem dhisayay wakhtigii Nexemyaah, qaar baa diyaar u ahaa inay yidhaahdaan: “Kuwii culaabta qaadi jiray xooggoodii waa tabar beelay, burbur badanna waa jiraa; sidaas daraaddeed innagu ma awoodno inaynu dhisno.” Nexemyaah 4:10. Iyagoo ka daalay halganka joogtada ah ee ka dhanka ah cadaadis, khiyaano, xumaan, iyo carqalad kasta oo kale oo Shayddaan hindisi karo si uu horukacooda u horjoogsado, qaar ka mid ah kuwii ahaa dhisayaal aaminka ah ayaa qalbi jabay; oo nabad iyo ammaan aawadood, hantidooda iyo naftoodaba, ayay ka jeesteen aasaaskii runta ahaa. Kuwo kale se, oo aan ka niyad jabin mucaaradka cadaawayaashooda, ayaa si geesinnimo leh ugu dhawaaqay: “Ha ka cabsanina iyaga; Rabbiga xusuusta, kan weyn oo laga cabsado” (aayadda 14); markaasay shaqadii sii wadeen, mid kastaaba isagoo seeftiisii dhiniciisa ku guntan tahay. Efesos 6:17.
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Isla ruuxii nacaybka iyo ka-hor-imaadka runta ayaa kicisay cadaawayaasha Ilaah qarni kasta, isla markaana feejignaan iyo aaminnimo la mid ah ayaa looga baahday addoommadiisa. Erayadii Masiixu kula hadlay xertii ugu horraysay waxay khuseeyaan kuwa isaga raaca ilaa dhammaadka wakhtiga: ‘Waxa aan idinku leeyahay, dhammaantiin waan idinku leeyahay, Soo jeeda.’ Markos 13:37.” Murankii Weyn, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Soo bandhigiddii farriinta lixda aayadood ee ugu dambeeya ee Daanyeel waxay ka bilaabatay deegaanka adeegyada is-taageera ee Adventism-ka La’odikiya, dabadeedna, sida wakhtigu u socday, waxaa lala hor keenay fiqiga-yaqaannada caanka ah (kuwa waxbartay) ee Adventism-ka La’odikiya. Hubkii la adeegsaday si la isugu dayo in farriinta sumcaddeeda loo dilo, mar kasta wuxuu soo saaray iftiin iyo caddayn ka sii weyn oo ku saabsan aayadaha baaritaanka iyo weerarka lagu hayay. Weeraradaas ayaa ugu dambayntii horseeday fahammo nebiyadeed oo aan hore loo aqoonsan, hase yeeshee markaas la adkeeyey oo la ogaaday inay qayb ka yihiin iftiinka sii horumaaraya ee malaa’igta saddexaad.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Kuwa Millerites-ku waxay aqoonsanaayeen oo keliya afar boqortooyo oo wax sii sheegidda Kitaabka Quduuska ah ah, laakiin wax yar ka dib 1844, waxaa la fahmay in Maraykanku yahay bahalkii dhulka ee Muujintii cutubka saddex iyo tobnaad, fahamkaasina wuxuu caddeeyey in baabtiisnimadu aanay si fudud qayb uga ahayn boqortooyadii Rooma, balse ay dhab ahaantii ahayd boqortooyadii shanaad ee wax sii sheegidda Kitaabka Quduuska ah.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Iyadoo loo marayo calaamadaha masduulaag cas oo weyn, bahal u eg shabeel, iyo bahal leh geeso u eg kuwa wan yar, waxaa Yooxanaa loo soo bandhigay dawladihii dunida ee si gaar ah ugu hawlgeli lahaa ku tumashada sharciga Ilaah iyo silcinta dadkiisa. Dagaalku wuu sii socdaa ilaa dhammaadka wakhtiga. Dadka Ilaah, oo lagu calaamadeeyey haweeney quduus ah iyo carruurteeda, waxaa loo muujiyey inay aad u tiro yar yihiin. Maalmaha ugu dambeeya hadhaagii oo keliya ayaa weli jiray. Kuwaas ayuu Yooxanaa ka leeyahay inay yihiin kuwa ‘xajiya amarrada Ilaah, oo haysta markhaatifurka Ciise Masiix.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Iyada oo loo sii marayo jaahilnimada, dabadeedna loo sii marayo Baabbanimada, Shayddaan wuxuu adeegsaday xooggiisa qarniyo badan isagoo ku dadaalaya inuu dhulka ka tirtiro markhaatiyaasha aaminka ah ee Ilaah. Jaahiliinta iyo baabbanigu waxaa dhaqaajinayay isla ruuxii masduulaagga. Waxay ku kala duwanaayeen oo keliya in Baabbanimadu, iyadoo iska dhigaysa inay Ilaah u adeegayso, ay ahayd cadowga ka sii khatarsan oo ka sii naxariis daran. Iyadoo loo adeegsanayo Romanism-ka, Shayddaan wuxuu dunida ka dhigay maxbuus. Kaniisaddii Ilaah ee qirashada lahayd waxaa lagu xaaqay safafka khiyaanadan, oo in ka badan kun sannadood dadka Ilaah waxay ku dhibtoodeen cadhadii masduulaagga. Oo markii Baabbanimadii, iyadoo xooggeedii laga qaaday, lagu qasbay inay ka joogsato cadaadiska, Yooxanaa wuxuu arkay awood cusub oo soo kacaysa si ay u celceliso codka masduulaagga, oo u sii waddo isla hawshii arxan darrada iyo cayda badnayd. Awooddan, ta ugu dambaysa ee dagaal ku qaadi doonta kiniisadda iyo sharciga Ilaah, waxaa lagu astaysay bahal geeso u eg wan leh.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Laakiin xariiqidda adag ee qalinka nebiyadu waxay muujinaysaa isbeddel ku yimaadda muuqaalkan nabdoon. Bahalkii geesaha wan oo kale lahaa wuxuu ku hadlaa codkii masduulaagii, oo ‘wuxuu ku dhaqmaa awooddii bahalkii kowaad oo dhan hortiisa.’ Wax sii sheegiddu waxay caddaynaysaa in uu kuwa dhulka deggan ku odhan doono inay bahalka u sameeyaan sanam, iyo in ‘uu kulligood ka dhigo, kuwa yaryar iyo kuwa waaweynba, kuwa hodanka ah iyo kuwa saboolka ahba, kuwa xorta ah iyo kuwa addoommada ahba, inay calaamad ka qaataan gacantooda midig ama fooddooda; iyo in ninna uusan iibsan karin ama iibin karin, kan mooyaane haysta calaamadda, ama magaca bahalka, ama tirada magiciisa.’ Sidaas ayay Protestantism-ku ugu tallaab-raacdaa Papacy-ga.” Signs of the Times, November 1, 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Markii lixda aayadood ee ugu dambeeya Daanyeel kow iyo tobnaad la furfuray, waxaa la gartay in dhammaan isku xigxiga lagu sawiray lixdaas aayadood ay ka hadlayeen isdhexgalka saddexda quwadood ee Sister White hadda aqoonsatay inay yihiin “heathenism,” “Papacy,” iyo “Protestantism.” Cadawgu wuxuu ku dooday in “dalka sharafta leh” ee aayadda afartan iyo kow ay astaan u tahay ama Protestantism ama kaniisadda Seventh-day Adventist, hase yeeshee “dalka sharafta leh” waa Maraykanka, oo aayadda afartan iyo kow boqorka woqooyi (baadarinimada) wuxuu qabsadaa Maraykanka marka dhowaan imanaysa sharciga Axadda la soo rogo. Khaladka shaydaanniga ah ee “dalka sharafta leh” ku tilmaamaya wax aan Maraykanka ahayn waxaa loo qorsheeyey in looga hor istaago ragga iyo dumarka inay gartaan in dhacdada nebiyadeed ee xigta burburkii Midowgii Soofiyeeti sannadkii 1989 ka dib, muddada lagu matalay lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad, ay tahay sharciga Axadda ee dhowaan imanaya.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Adventistayaasha maalinta toddobaad, tani waxay ka dhigan tahay in aayadda afartan iyo kow ay tilmaamayso xidhitaanka wakhtiga imtixaanka ee kiniisadda Ilaah, waxana waxa ugu dambeeya ee Adventism-ka La'odikiya uu doonayo inuu maqlo ay tahay in wakhtigoodii imtixaanka uu dhammaanayo! Rabbigu wuxuu doodda u hoggaamiyey heer lagu aqoonsaday in markii Roomaankii jaahilka ahaa uu xukunka dunida la wareegay Dagaalkii Actium sannadkii 31 BC, ay khasab ahayd inuu marka hore ka adkaado saddex quwadood oo juqraafiyeed sida lagu matalay Daniel cutubka siddeedaad.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Midkoodna waxaa ka soo baxay gees yar, kaas oo aad u weynaatay xagga koonfureed, iyo xagga bari, iyo xagga dalka quruxda badan. Daanyeel 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Waxay ahayd xaqiiqo la sugay in “koonfurta”, “bariga” iyo “dhulka wanaagsan” ay metelayeen saddexda gobol ee juqraafiyeed ee Roomaankii jaahiliga ahaa la wareegay, intii uu kor ugu kacayay carshiga dhulka isagoo ah boqortooyadii afraad ee wax sii sheegidda Kitaabka Quduuska ah. Xaqiiqadan waxaa la socotay in Roomaankii baadariga ahaa uu isaguna khasab ku ahaa inuu ka adkaado saddex quwadood oo juqraafiyeed, intii uu kor ugu kacayay carshiga dhulka isagoo ah boqortooyadii shanaad ee wax sii sheegidda Kitaabka Quduuska ah, sida lagu metelay cutubka toddobaad ee Daanyeel.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Waxaan fiiriyey geesihii, oo bal eeg, waxaa dhexdooda ka soo baxay gees kale oo yar, kaas oo hortiisa saddex ka mid ah geesihii hore xididdada looga siibay; oo bal eeg, geeskan waxaa ku yiil indho u eg indhaha nin, iyo af ku hadlaya waxyaalo waaweyn. Daanyeel 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Murankii ka taagnaa “dhulka sharafta leh” ee aayadda kow iyo afartanka ah, Rabbigu wuxuu caddeeyey in wax sii sheegidda ay ku jiraan saddex muuqaal oo Rooma ah. Roomaankii jaahilka ahaa, kaas oo ay ku xigtay Roomaankii baadariga, dabadeedna waxaa jiray Roomaanka maalmaha ugu dambeeya, kaas oo aynu ugu yeernay “Roomaanka casriga ah”. Iyadoo lagu salaynayo laba run oo sugan oo dhisan oo wax sii sheegidda ku saabsan—tan kowaad oo ah in Ilaah aanu marnaba isbeddelin, tan kalena in runta lagu adkeeyo markhaatiga laba markhaati—waxaan si aan leexleexad lahayn ku soo gunaanadnay in saddexda caqabad ee boqorka woqooyi ku hortaagan lixda aayadood ee ugu dambeeya ee Daniel cutubka kow iyo tobnaad ay khasab tahay inay matalaan saddex quwadood oo juqraafiyeed oo casri ah.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Ciise Masiix waa isku mid shalay, maanta, iyo weligiisba. Cibraaniyada 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Waxa kaloo ku qoran sharcigiinna in maragga laba nin uu run yahay. Yooxanaa 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Aqoonsigani waxay xaqiijisay wixii aannu hore u soo gunaanadnay, waayo waxaannu “dhulkii ammaanta lahaa” u aqoonsanayn awood juqraafiyeed (Maraykanka), waxaanaannu diidnay fikradda nacasnimada ah ee sheegaysa inuu matalayo kaniisad, taas oo ah awood ruuxi ah. Waxaannu mowqifkan ku dhisnay rumaysadka had iyo jeer la xaqiijiyey, kaas oo ah inaanay jirin wax ku yimaadda si kadis ah oo ku jira Erayga Ilaah. Markhaatiyo badan bay ku caddahay in kaniisadda Ilaah ee maalmaha ugu dambeeya ay tahay buur.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Oo waxay ahaan doontaa maalmaha ugu dambeeya in buurta guriga Rabbiga lagu taagi doono buuraha dushooda, oo laga sarraysiin doono kuraha; oo quruumaha oo dhammu waxay u soo qulquli doonaan xaggeeda. Dadyow badanna way tegi doonaan oo odhan doonaan, Kaalaya, aynu fuulnee buurta Rabbiga, guriga Ilaaha Yacquub; oo isagu wuxuu ina bari doonaa jidadkiisa, annaguna waxaynu ku socon doonnaa waddooyinkiisa; waayo, Siyoon baa sharciga ka soo bixi doona, oo erayga Rabbiguna Yeruusaalem. Ishacyaah 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Kuwii soo jeediyey in “dhulka sharafta leh” uu yahay kaniisad, badanaana ay ku andacoon jireen in uu yahay Kaniisadda Adventist-ka ee Maalinta Toddobaad, sidaas bay yeelaan, maxaa yeelay Daanyeel wuxuu dhulka ku tilmaamayaa “mid sharaf leh,” waxaana garashadooda gacanta gaaban ay ku soo gebogebaysay in, maadaama “buurta quduuska ah ee sharafta leh” ee aayadda afartan iyo shanaad ay hubaal tahay kaniisadda Ilaah ee maalmaha ugu dambeeya, sidaas darteed “dhulka sharafta leh” isaguna uu khasab ku yahay inuu kaniisadda noqdo. Ka dib oo dhan, labaduba waxay xambaarsan yihiin sifada “sharaf leh.”
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Erayga Ilaah qalad kuma jiro, oo marka Daanyeel uu adeegsado “dal,” isagoo ku xidha erayga “ammaan badan,” afar aayadood dabadeedna uu adeegsado “buur quduus ah,” isagoo ku xidha erayga “ammaan badan,” Daanyeel wuxuu muujinayay kala sooc ula kac ah oo u dhexeeya dal iyo buur. Dalka ammaanta badan ee macnahiisu sugan yahay waa Yahuudah, oo waa magaalada Yeruusaalem meesha macbudkii Ilaah laga dhisay. Yeruusaalem, ama macbudka, waxaa loo fahmi karaa inay tahay kaniisadda Ilaah, laakiin dhulka ay Yeruusaalem ku taallaa waa dalka Yahuudah. Xaqiiqooyin badan ayaa loo dhisay aqoon ahaan markii aqoontu ku korodhay iftiinka sii horumaraya ee malaa’igta saddexaad, hase yeeshee halkan waxaannu si fudud u dhigaynaa asalka wax sii sheegidda ee aqoonsanaya saddex muujin oo Rooma ah.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Markii aynu garannay in Roomiiheeda jaahiliga ah iyo tan baababka ahi ay bixiyeen laba markhaati oo dhisay astaamaha nebinnimo ee Rooma casriga ah, waxaannu garannay mabda’ fasiraadeed aan ugu yeedhay “saddex-geesoodka ku-dhaqanka waxsii sheegidda.” Waxaa jiray kuwo kale oo adeegsaday fikrado la mid ah oo ku saabsan ku-noqnoqosho saddex-geesood ah oo waxsii sheegiddo qaarkood ah, laakiin qeexidda aannu aqoonsannay waxay ahayd qeexidda aannu weli adeegsanayno. Waa arrin muhiim ah in la fahmo in xeerka nebinnimo ee saddex-geesoodka ku-dhaqanka waxsii sheegidda, kaas oo Future for America si aad u badan u adeegsato, lagu gartay intii lagu jiray doodda lixda aayadood ee ugu dambeeya Daanyeel kow iyo toban; laakiin waxa si la mid ah muhiim u ah ayaa ah in dooddaasi horseedday aqoonsigii ugu horreeyey ee ahaa in saddex-geesoodka ku-dhaqanka waxsii sheegiddu uu ku saabsanaa Rooma. Taariikhda Millerite-ka gudaheeda mid ka mid ah doodaha ayaa ahaa in Antiochus Epiphanes uu ahaa “tuugada” dadka Daanyeel, mise “tuugada” waxay ahayd Rooma, sida Millerites-ku u fahmeen. Sababta ay tani muhiim u tahay ayaa ah in Rooma, iyada oo ah “tuugada” dadka Daanyeel, ay tahay cidda “aragtiyi dhisi lahayd” ee ku jirta Daanyeel kow iyo toban, aayadda afar iyo toban.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Oo wakhtiyadaas qaar badan ayaa ka soo hor kici doona boqorka koonfureed; weliba kuwa dadkaaga wax dhaca ayaa isa sarraysiin doona si ay u xaqiijiyaan waxyiga; laakiinse way dhici doonaan. Daanyeel 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Markii ugu horraysay ee aynu fahannay adeegsiga saddex-geesoodka ah ee wax sii sheegidda, waxaa lagu gartay xaqiiqada ah in ay jiraan saddex muujin oo Rooma ah oo ku jira wax sii sheegidda Kitaabka Quduuska ah. Rooma waxay dejisay aragtida iftiinka sii kordhaya ee malaa’igta saddexaad, sida ay ku samaysay taariikhda Milleriyiinta. Taariikhda Milleriyiinta, fahamka ahaa in jaahilnimada iyo baabannimadu ay ahaayeen quwadihii ku tuntay meesha quduuska ah iyo ciidanka ayaa noqday qaab-dhismeedka runta ee uu Miller ku dhisay “dhammaan” fahamkiisii wax sii sheegidda. Lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad waxay dejiyeen qaab-dhismeed run ah oo Future for America ay ku dhistay dhammaan adeegsiyadeeda wax sii sheegidda. Qaab-dhismeedkaas waa saddexda quwadood ee baabi’inta keena: bahalka weyn, bahalka, iyo nebiga beenta ah, kuwaas oo dunida u horseeda Armageddoon.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Qaab-dhismeedkaasu wuxuu ku dhisan yahay aqoonsiga ah in Roomaankii heellanimada ku salaysnaa, oo ay ku xigtay Roomaankii baadariga, ay bixiyaan laba markhaati oo dhidibada u taaga Rooma casriga ah, iyo in Rooma casriga ahi yahay isbahaysiga saddex-geesoodka ah ee masduulaagga ruuxaaniyadda (Qaramada Midoobay), bahalka Kaatooligga (baadarinimada), iyo nebiga beenta ah ee Protestantism-ka riddowday (Maraykanka). Qaab-dhismeedkaasina waa waxa aynu u aqoonsanno adeegsiga saddex-geesoodka ah ee waxsii sheegidda. Maqaallada soo socda gudaheeda waxaynu kaga hadli doonnaa adeegsiyada kala duwan ee saddex-geesoodka ah ee waxsii sheegidda ee la aqoonsaday, kuwaas oo ka kooban qaab-dhismeedka iftiinka sii kordhaya ee saddexda malaa’igood.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Waxaan eegi doonnaa adeegsiga saddex-geesoodka ah ee saddex muujin oo Rooma ah, kuwaas oo aqoonsanaya qaab-dhismeedka siyaasadeed iyo diimeed ee Rooma casriga ah, kaas oo Sister White ugu yeedhay farsamada kaniisadda iyo farsamada dawladda. Qaab-dhismeedkaas waxaa lagu aqoonsadaa iyadoo la isu keeno astaamaha nebiyadeed ee Rooma jaahiliga ah iyo astaamaha nebiyadeed ee Rooma baadariga ah, ujeeddaduna tahay in lagu aqoonsado laguna caddeeyo astaamahaas Rooma casriga ah.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Waxaan eegi doonnaa ku-dhaqanka saddex-geesoodka ah ee saddexda muuqaal ee Baabuloon sida ay u matalaan Nimrod, Nebukadnesar iyo Belshaasar, kuwaas oo tilmaamaya kibirka ninka dembiga leh ee ku fadhiya macbudka Ilaah isagoo ku dhawaaqaya inuu isagu Ilaah yahay, kaas oo Ishacyaah ku aqoonsaday “Ashuurtaha isla weyn.” Kibirka baabanimada, oo ah mawduuc ka mid ah waxsii-sheegidda Kitaabka Quduuska ah, waxaa lagu gartaa iyadoo la isu keeno sifooyinka nebiyadeed ee Baabel iyo sifooyinka nebiyadeed ee Baabuloon, si loo aqoonsado loona adkeeyo sifooyinka Baabuloonta casriga ah.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Waxa aynu eegi doonnaa adeegsiga saddex-geesoodka ah ee saddex muujin oo Eliyaah ah sida ay u metelaan Eliyaah iyo Yooxanaa Baabtiisaha, kuwaas oo aqoonsanaya “codka cidlada kaga qaylinaya” maalmaha ugu dambeeya. Codka cidlada kaga qaylinaya maalmaha ugu dambeeya wuxuu matalaa waardiye gaar ah oo ah dhaqdhaqaaq, wuxuuna aqoonsanayaa markhaati laba-geesood ah oo ku jira dhaqdhaqaaq leh bilow iyo dhammaad isu eg. Waxaa naloo sheegay inaanu jiri karin malaa’igta saddexaad haddii aanay jirin tan kowaad iyo tan labaad, sidaas darteed hal heer waxaa aan suurtagal ahayn in la kala saaro dhaqdhaqaaqa malaa’igta kowaad iyo dhaqdhaqaaqa malaa’igta saddexaad, labadaba dhaqdhaqaaqyadana waxaa matala waardiye lagu sii tusaaleeyey Eliyaah iyo Yooxanaa Baabtiisaha.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Qalin iyo codba waa in aynu ku dhawaaqno baaqa, annagoo muujinayna isku xigxiggooda iyo sida waxsii sheegyadu u quseeyaan oo ina soo gaadhsiinaya farriinta malaa’igta saddexaad. Saddexaad ma jiri karto la’aanteed tan kowaad iyo tan labaad. Farriimahan waa in aynu dunida ku gaadhsiinno qoraallo la daabaco iyo khudbado, annagoo ku muujinayna xariiqda taariikhda waxsii sheegidda waxyaalihii dhacay iyo waxyaalaha dhici doona.” Selected Messages, book 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Waxaynu eegi doonnaa adeegsiga saddex-geesoodka ah ee saddex muuqaal oo ka mid ah rasuulka diyaariya jidka si Rasuulka Axdigu si kedis ah ugu yimaado macbudkiisa, sida uu u matalo Yooxanaa Baabtiisaha iyo William Miller. Ilaaliyaha ugu dambeeya waa mowduuc waxsii sheegid ah oo lagu garto marka la isu geeyo sifooyinka waxsii sheegidda ee Yooxanaa Baabtiisaha iyo William Miller si loo aqoonsado dhammaystirka ugu dambeeya ee cutubka saddexaad ee Malaakii.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Bal eega, waxaan soo diri doonaa rasuulkayga, oo isagu jidka hortayda ayuu hagaajin doonaa; oo Rabbiga aad doonaysaan ayaa si kedis ah macbudkiisa u iman doona, kaas oo ah rasuulka axdiga aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Malaakii 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Waxaannu eegi doonnaa adeegsiga saddex-geesoodka ah ee saddexda muujinta Islaamka, sida ay u metelaan astaamaha nebiyadeed ee Islaamka ee hooggii koowaad iyo kii labaad ee Muujintii cutubyada siddeed iyo sagaal, kuwaas oo aqoonsanaya astaamaha nebiyadeed ee Islaamka ee hoogga saddexaad ee lagu aqoonsaday Muujintii cutubyada toban iyo kow iyo toban.
We will continue these things in the next article.
Waxaannu waxyaalahan ku sii wadi doonnaa maqaalka xiga.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Ha u oggolaanina in qof idiin noqdo maskaxdiinna, ha u oggolaanina qofna inuu idiin sameeyo fikirkiinna, baaristiinna, iyo baryadiinna. Tanu waa tilmaanta ay tahay inaynu maanta qalbiga ku qaadanno. In badan oo idinka mid ah waxa ka go’an in khasnadda qaaliga ah ee boqortooyada Ilaah iyo tan Ciise Masiix ay ku jirto Kitaabka Quduuska ah ee aad gacantiinna ku haysaan. Waad og tihiin in aan khasnad dunyadeedna lagu gaadhi karin dadaal aad u taxaddar badan la’aantiis. Haddaba maxaad uga filaysaan inaad fahamtaan khasnadaha ereyga Ilaah adigoon si pilin leh u baadhiin Qorniinka?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Waa habboon oo qumman in Kitaabka Quduuska ah la akhriyo; laakiin waajibaadkiinnu kuma eka halkaas; waayo, waa inaad bogaggiisa naftiinna u baadhaan. Aqoonta Ilaah laguma helo dadaal maskaxeed la’aantiis, salaad lagu baryayo xigmad la’aanteed, si aad uga soocdaan hadhuudhka daahirka ah ee runta buunshaha ay dadka iyo Shayddaanku ku qalloociyeen caqiidooyinka runta. Shayddaanka iyo isbahaysigiisa wakiillada aadanaha ah waxay ku dadaaleen inay ku qasaan buunshaha qaladka iyo sarreenka runta. Waa inaynu si dadaal leh u raadinnaa khasnadda qarsoon, oo aynu xigmad uga doonnaa samada si aynu uga soocno ikhtiraacyada aadanaha iyo amarrada rabbaaniga ah. Ruuxa Quduuska ah ayaa caawin doona kan wax doondoonaya ee raadinaya runno waaweyn oo qaali ah oo la xiriira qorshaha furashada. Waxaan jeclaan lahaa inaan dhammaan ku adkeeyo xaqiiqada ah in akhris degdeg ah oo Qorniinka ahu aanu ku filnayn. Waa inaynu baadhno, taasuna waxay ka dhigan tahay samaynta wax kasta oo eraygu tilmaamayo. Sida macdan-qoduhu si xamaasad leh dhulka ugu baadho si uu u ogaado xididdadiisa dahabka ah, sidaas oo kale waa inaad Erayga Ilaah u baadhaan khasnadda qarsoon ee Shayddaanku muddo dheer doonayay inuu dadka ka qariyo. Rabbigu wuxuu leeyahay, ‘Qofkii doonaya inuu doonistiisa sameeyo, wuxuu garan doonaa waxbaridda.’ Yooxanaa 7:17.” Fundamentals of Christian Education, 307.