At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Waqtigii dhammaadka ee sannadkii 1798, farriintii nebinnimada ee webiga Ulaay ee cutubyada siddeedaad iyo sagaalaad ee Daanyeel waa la furay, waxaana William Miller lagu soo kiciyey ruuxa iyo xoogga Eliyaah si uu ugu dhawaaqo soo dhowaanshaha xukunka Ilaah.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
William Miller iyo hawl-wadaagayaashiisiiba waxaa la siiyey inay digniinta ka wacdiyaan Ameerika. Dalkani wuxuu noqday xarunta dhaqdhaqaaqii weynaa ee Imaatinka. Halkan ayay ahayd meesha wax sii sheegidda farriintii malaa’igta kowaad ku yeelatay dhammaystirkeedii ugu toosnaa. Qoraalladii Miller iyo saaxiibbadiis waxaa loo gudbiyey dalal fogfog. Meel kasta oo dunida oo dhan ay adeegayaashu gaadheen, waxaa loo diray warka farxadda leh ee soo-noqoshada Masiixa ee dhow. Farriintii injiilka weligeed ah ayaa ku faaftay meel fog iyo meel dhowba, “Ilaah ka cabsada, oo ammaanta siiya isaga; waayo, saacaddii xukunkiisa ayaa timid.” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Waqtigii ugu dambaysta ahaa ee 1989, farriintii nebiyadeed ee webiga Xiddeqel ee ku jirta Daanyeel cutubyada tobnaad ilaa laba iyo tobnaad waa la furfuray, waxaana Future for America lagu kiciyey ruuxa iyo xoogga Eliyaah si ay ugu dhawaaqdo soo dhowaanshaha xukunka Ilaah.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Milleriyiintu waxay ku dhawaaqeen furitaanka xukunka, Future for America na waxay ku dhawaaqdaa xiritaanka xukunka. Qaab-dhismeedkii nebiyadeed ee Milleriyiintu wuxuu ahaa labada xoog ee baabbiʼiya ee jaahilnimada, oo ay ku xigtay baabtiisnimada. Qaab-dhismeedka nebiyadeed ee Future for America waa saddexda xoog ee baabbiʼiya ee jaahilnimada, oo ay ku xigto baabtiisnimadu dabadeedna ay ku xigto Protestantism-ka riddada ah.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Milleriyiintu waxay ku bilaabmeen sidii Filadelfiyaaniyiin, dabadeedna waxay u gudbeen La’odikiyaaniyiin. Future for America waxay ku bilaabatay sidii La’odikiyaaniyiin, waxayna u gudubtaa Filadelfiyaaniyiin. U gudubkii Milleriyiinta ee Filadelfiya ilaa La’odikiya wuxuu la xiriiray dhimashadii Eliiyaah iyo farriintiisii dhaarta Muuse. U gudubka Future for America wuxuu la xiriiraa dhimashada iyo sarakicidda Eliiyaah iyo Muuse ee Muujintii kow iyo tobnaad.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Bilowgii xukunka sannadkii 1844, Millerites-ku waxay dhammaystireen hawshii Eliyaah ee Buur Karmel. Gebogebada xukunka, marka uu yimaado sharciga Axadda, dhaqdhaqaaqa Future for America wuxuu dhammaystiri doonaa hawshii Eliyaah ee Buur Karmel. Taariikhda Millerite-ka, saddexda calaamadood ee nebiyadeed ee waxsii-sheegidda shan iyo lixdan sannadood, kuwaas oo lagu aqoonsaday Ishacyaah cutubka toddobaad, aayadda siddeedaad, ayaa la soo celiyey markii laba qaran la isu geeyey oo ay noqdeen hal qaran si loo aasaaso geeska Protestant-ka ee bahalka dhulka ee Muujintii 13. Taariikhda Future for America, saddexda calaamadood ee isla shan iyo lixdankaas sannadood ayaa la soo celiyaa marka laba qaran isu yimaadaan si ay u sameeyaan geeska Jamhuuriyadnimada ee u hadla sida masduulaagii.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Kii ugu horreeyey ee saddexdaas calaamadood ee jidka ku yaal taariikhda nebinnimada ee Future for America wuxuu ahaa wakhtigii dhammaadka sannadkii 1989. Kii labaadna wuxuu ahaa Sebtembar 11, 2001, kii saddexaadna wuxuu ahaan doonaa sharciga Axadda ee dhowaan imanaya. Taariikhda Millerite-ka, isku xigxiga calaamadaha jidka ee lagu aqoonsaday Ishacyaah toddoba waxa uu ka rognaa isku xigxiga calaamadaha jidka ee ku jira taariikhda Ishacyaah. Taariikhda Future for America, isku xigxigu wuxuu waafaqsan yahay tixraaca koowaad ee shan iyo lixdanka sannadood, inkastoo dhammaadka uusan mar dambe jirin wax curiye ah oo waqti ah. Tan iyo Oktoobar 22, 1844, adeegsi kasta oo wakhti nebinnimo ah waa dhalanteed shaydaani ah.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Sababta nebinnimo ee lagu adkaysanayo isku xigxiga saddexda calaamadood ee jidka sida loogu soo bandhigay Ishacyaah toddobaad, taas oo ka soo horjeedda kala horrayntooda rogan ee taariikhda Millerite, waxay qayb ahaan ku dhisan tahay xeerka xusitaanka koowaad. Kala horraynta lixdan iyo shanta sannadood waxaa markii ugu horraysay lagu xusay Ishacyaah toddobaad, in kastoo aanay mar dambe jirin curiye ka mid ah wakhtiga lixdan iyo shanta sannadood, haddana marka rumoobidda ugu dambaysa ee taariikhda nebinnimada ah ee sannadahaas lagu matalay ay ka dhacdo dhaqdhaqaaqa wakhtiga dhammaadka, saddexda calaamadood ee jidka weli waa la aqoonsan yahay, waxayna sii hayaan kala horrayntii sida ku jirtay taariikhda Ishacyaah.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Sababta labaad ee lagu sii hayo kala horreyntii ugu horraysay ee waymarks, waa xiriirka taariikhda Millerite ee lixdan iyo shanta sano ay ku rumoobeen, iyo sii-socoshada uu dhaqdhaqaaqa Millerite la leeyahay dhaqdhaqaaqa Future for America. Taariikhda Millerite waxay ahayd bilowgii, Future for America na waa dhammaadka.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Dhaqdhaqaaqii Milleriyiinta wuxuu dhammaaday sannadkii 1863, markaas oo kaniisadda Seventh-day Adventist ee si sharci ah loo abaabulay ay bilowday. Halkaas waxa lagu aamusiyey oo lagu xidhay farriintii Eliiyaah ee timid wakhtigii dhammaadka sannadkii 1798, markii la furay muujintii webiga Ulaay. Sannadkii 1989, wakhtigii dhammaadka, markii la furay muujintii webiga Xiddeqel, farriintii Eliiyaah way soo noqotay.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Sabab saddexaad oo lagu hayo kala-horrayntii asalka ahayd ee calaamadaha jidka, waxaa laga helayaa xariiqda wax sii sheegidda ee ka hadlaysa bahalka dhulka iyo labadiisa gees. Taariikhda Millerite-ka, laba qaran ayaa la isu geeyay si ay u sameeyaan geeska Protestantism-ka. Taariikhda Future for America, labada gees ee Protestantism-ka riddoobay iyo Republicanism-ka riddoobay ayaa la isu geyn doonaa si ay u sameeyaan hal qaran oo ah “sawir ka mid ah,” isla markaana ah “sawir u ah” bahalka. Labada qaran ee ku midoobaya taariikhda dhammaadka si ay u sameeyaan hal gees oo kaniisad iyo dawlad ah, waxay gaadhaan dhammaystirkaas marka la joogo sharciga Axadda.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Marka suuradda bahalka si buuxda u samaysanto, dhammaadkeeda waxaa lagu xaqiijiyaa awooddeeda ay ku meelmariso sharciga Axadda. Samaysanka suuraddaasu waa geeddi-socod waqti qaata, laakiin calaamadda bahalku waa dhacdo ku beegan hal goor oo waqti ah. Wakhtiga lagu samaynayo suuradda waxaa u taagan afartan iyo lixdii sannadood ee macbudka la dhisay laga soo bilaabo 1798 ilaa 1844. Geeska Jamhuuriga ahi wuxuu dhisaa macbud diimeed-siyaasadeed muddada uu socdo samaysanka suuradda bahalka.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Horumarka sawirka bahalka waxay si nebiyad ah u bilaabatay Sebtembar 11, 2001. Qalalaasahaas ayaa calaamadeeyey imaatinka Xeerka Patriot Act, kaas oo calaamadeeyey isbeddelka sharciga Dastuuriga ah ee ka guuray mabda’a sharciga Ingiriiska una gudbay mabda’a sharciga Roomaanka. Sharciga Ingiriisku wuxuu ku dhisan yahay mabda’a ah in qofku yahay aan dembi lahayn ilaa lagu caddeeyo dembi, halka sharciga Roomaanku ku dhisan yahay mabda’a ah in qofku yahay dembiile ilaa lagu caddeeyo inuusan dembi lahayn.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Macbudka siyaasadeed ee la taagay laga bilaabo Sebtembar 11, 2001 ilaa sharciga Axadda, waxa kale oo lagu muujiyey samaysanka sanamka bahalka. Wakhtiga nebiyadeed mar dambe ma khuseeyo, sidaas darteed afartan iyo lixdii sannadood ee geeska Protestantism-ku ku taagay macbudka ruuxiga ah, waxay tilmaamayaan muddo, ee ma aha hal dhibic oo wakhti ah, marka geeska Republicanism-ku kor u taagayo macbudkiisa diimeed-siyaasadeed.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Saddexda sababood ee ugu waaweyn ee loo daliishado in isla taxanaha saddexda calamadood ee lixdan iyo shanta sannadood ah lagu dabaqo sida lagu matalay Ishacyaah toddoba waa; marka kowaad, qaanuunka xusidda ugu horraysa; 742 BC, 723 BC, iyo 677 BC, sidaas darteed sagaal iyo toban sannadood oo ay ku xigaan lix iyo afartan sannadood. Taariikhda Millerite-ka waxay ahayd lidkeeda; 1798, 1844, iyo 1863, sidaas darteed lix iyo afartan sannadood oo ay ku xigaan sagaal iyo toban sannadood.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Sababta labaad ee caddayntu waa joogtaynta farriinta ku saabsan doorka iyo shaqada Eliiyaah. Eliiyaah wuxuu yimid wakhtiga ugu dambaysta sannadkii 1798, markii kitaabka Daanyeel la furfuray (Daanyeel 8:14), dabadeedna wuxuu yimid tartankii Buur Karmel intii u dhexaysay 1840 ilaa 1844, markaasna waxaa lagu shaabadeeyey fiqiga caadada iyo dhaqanka sannadkii 1863. Eliiyaah mar kale ayuu yimid wakhtiga ugu dambaysta sannadkii 1989, markii kitaabka Daanyeel la furfuray. Wuxuu si nebiyaysan ugu safray Sebtembar 11, 2001, halkaas oo tartanka Buur Karmel ka bilaabmo, si uu ugu dhammaado sharciga Axadda ee dhowaan imanaya. Joogtaynta doorka iyo shaqada Eliiyaah waxay taageertaa isku-xigxiga calaamadaha jidka ee lagu aqoonsaday Ishacyaah toddoba.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Macnaha guud ee labada gees ee bahalka dhulka ayaa muujinaya in labada geesba ay ka gudbaan laba quwadood una gudbaan hal quwad, midna bilowga iyo midna dhammaadka boqortooyada lixaad ee waxsii-sheegista Kitaabka Quduuska ah. Marka labada ul ee ama bilowga ama dhammaadka la soo ururiyo oo la isku daro iyagoo noqda hal qaran, waxaa lagu matalaa sidii iyagoo dhisaya ama macbud ruuxi ah bilowga ama macbud ruuxi ah oo diimeed-siyaasadeed dhammaadka. Macbudka been-abuurka ahi waa suuradda macbudka baabowga, halkaas oo baadari weynu ku fadhiyo macbudka Ilaah isaga oo isku sheegaya inuu yahay Ilaah.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Marka Maraykanku sida masduulaagii u hadlo xeerka Axadda, waxay markaas dhammaystiri doontaa isla masaalkaas, waayo waxay dhisi doontaa macbud been-abuur ah oo kaniisad iyo dawlad lagu mideeyey hal ul, waxaana xakamaynta xiriirkaas gacanta ku hayn doonta kaniisaddu.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Cutubka toddobaad ee Ishacyaah, nebigii Ishacyaah wuxuu watay wiilkiisii si uu farriinta ugu naadiyo boqor Aaxaas ag marinka biyaha ee balliga sare, dhinaca beerta dhaqaha.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Markaasaa Rabbigu wuxuu Ishacyaah ku yidhi, Hadda bax oo Aaxaas la kulanno, adiga iyo wiilkaaga Shearcyaashuub, meesha ugu dambaysa biyo-mareenka berkedda sare ku taal, jidka beerta ninkii dharka caddeyn jiray. Ishacyaah 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Ereyga “shearjashub” waxay ka dhigan tahay “hadhaa ayaa soo laaban doona.” Hadhaagii dhaqdhaqaaqii bilowga ahaa ee Millerites-ku wuxuu ku soo laabtay dhaqdhaqaaqii Future for America sannadkii 1989. Ishacyaah iyo wiilkiisu waxay matalaan bilow iyo dhammaad, iyada oo loo marayo xidhiidhkooda aabbe iyo wiil. Waxay gudbinayaan ruuxa Eliiyaah ee ahaa inuu qalbiyada aabbayaasha u jeediyo carruurta iyo qalbiyada carruurtana u jeediyo aabbayaasha. Ishacyaah wuxuu ku dhawaaqayay farriin Eliiyaah ah oo ku socotay boqorkii sharka badnaa ee Aaxaas. Falalkiisii kale ee sharka lahaa waxaa ka mid ah in Aaxaas lagu yaqaanay inuu xidhay adeegyadii macbudka oo uu meeshoodii ka dhisay nuqul ka mid ah macbud Ashuuri ah.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Axaas wuxuu jiray labaatan sannadood markuu boqor noqday, oo wuxuu Yeruusaalem ku boqor ahaa lix iyo toban sannadood; mana uu samayn wixii Rabbiga Ilaahiisa ah hortiisa ku qummanaa, siduu Daa’uud aabbihiis yeelay. Laakiin wuxuu ku socday jidkii boqorradii Israa’iil; oo weliba wiilkiisiina dab buu dhex mariyey, si waafaqsan karaahiyadii quruumaha uu Rabbigu ka eryay reer binu Israa’iil hortooda. Oo wuxuu allabaryo ku bixiyey, fooxna ku shiday meelihii sarsare, iyo buuraha dushooda, iyo geed kasta oo cagaaran hoostiisa. Markaasaa Resin oo ahaa boqorkii Suuriya, iyo Feqax ina Remalyaah oo ahaa boqorkii Israa’iil, Yeruusaalem u soo kaceen inay la diriraan; oo waxay hareereeyeen Axaas, laakiinse way ka adkaan kari waayeen. Wakhtigaas Resin oo ahaa boqorkii Suuriya ayaa Eelad u soo celiyey Suuriya, oo Yuhuuddii ka eryay Eelad; markaasay reer Suuriya yimaadeen Eelad, oo ilaa maantadan degeen. Sidaas daraaddeed Axaas wuxuu wargeeyayaal u diray Tiglatfiliiser oo ahaa boqorkii Ashuur, isagoo leh, Anigu waxaan ahay addoonkaaga iyo wiilkaaga; soo kac oo iga badbaadi gacanta boqorka Suuriya, iyo gacanta boqorka Israa’iil oo igu kacay. Markaasaa Axaas qaatay lacagtii iyo dahabkii laga helay gurigii Rabbiga, iyo khasnadihii guriga boqorka, oo hadiyad ahaan ugu diray boqorkii Ashuur. Boqorkii Ashuurna isaguu dhegaystay; waayo, boqorkii Ashuur wuxuu ku kacay Dimishaq, wuuna qabsaday, oo dadkeediina maxaabiis ahaan ugu kaxeeyey Qiir, Resinna wuu dilay. Markaasaa Boqor Axaas wuxuu Dimishaq u tegey inuu la kulmo Tiglatfiliiser oo ahaa boqorkii Ashuur, oo wuxuu arkay meeshii allabariga oo Dimishaq taal; markaasaa Boqor Axaas wuxuu wadaadkii Uuriyaah u diray qaabkii meeshii allabariga iyo tusmadii ay lahayd, sida waafaqsan farsamadeeda oo dhan. Markaasaa wadaadkii Uuriyaah dhisay meel allabari sida wax kasta oo Boqor Axaas Dimishaq ka soo diray; sidaasuu wadaadkii Uuriyaah u sameeyey ka hor intuusan Boqor Axaas Dimishaq ka iman. Oo markii boqorkii Dimishaq ka yimid, boqorkii wuxuu arkay meeshii allabariga; markaasaa boqorkii u dhowaaday meeshii allabariga, oo dusheedana wax ku bixiyey. Oo wuxuu gubay qurbaankiisii la gubi jiray iyo qurbaankiisii hadhuudhka, oo wuxuu daadshay qurbaankiisii cabbitaanka, oo dhiiggii allabaryadiisii nabaddana ku rusheeyey meeshii allabariga. Oo weliba wuxuu keenay meeshii allabariga naxaasta ahayd oo Rabbiga hortiisa tiil, kana soo qaaday guriga hortiisa, oo ahayd inta u dhaxaysa meesha allabariga iyo guriga Rabbiga, oo wuxuu dhigay dhinaca woqooyi ee meesha allabariga. Markaasaa Boqor Axaas wuxuu wadaadkii Uuriyaah ku amray, isagoo leh, Meesha allabariga weyn ku dul gub qurbaan la gubo oo subaxda ah, iyo qurbaanka hadhuudhka oo fiidka ah, iyo allabariga la gubo ee boqorka, iyo qurbaankiisa hadhuudhka, iyo qurbaanka la gubo ee dadka dalka oo dhan, iyo qurbaankooda hadhuudhka, iyo qurbaannadooda cabbitaanka; oo ku kor rushee dhiigga qurbaan kasta oo la gubo, iyo dhiigga allabari kasta; meesha allabariga naxaasta ahna waxay ii ahaan doontaa inaan wax ku weyddiisto. Sidaasuu wadaadkii Uuriyaah yeelay, sidii wax kasta oo Boqor Axaas ku amray. Markaasaa Boqor Axaas gooyay darfihii saldhigyadii, oo berkedihiina ka qaaday dushoodii; oo baddii ka dejiyey dibiyadii naxaasta ahaa ee hoosteeda joogay, oo wuxuu saaray sagxad dhagax ah. Oo saqafkii sabtida oo ay guriga ka dhex dhiseen, iyo iriddii boqorka ee dibadda, ayuu guriga Rabbiga uga leexiyey boqorkii Ashuur aawadiis. 2 Boqorradii 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Boqorka Ashuur wuxuu u taagan yahay boqorka woqooyi, kaas oo astaan u ah baabasiimada. Boqorkii sharka lahaa ee Aaxaas wuxuu ahaa hoggaamiyihii dhabta ahaa ee Yahuudah, oo ahaa dhulkii ammaanta badnaa ee dhabta ahaa. Markii Ishacyaah iyo wiilkiisu kula kulmeen isaga marinka berkedda sare agtiisa, oo ku dhow beerta kii dharka caddayn jiray, iyagoo wata farriinta ah in kuwa hadhay ay soo noqon doonaan, boqorkaas sharka leh wuxuu ku jiray qalalaasihii dagaal sokeeye oo u dhexeeyey woqooyiga iyo koonfurta. Qalalaasahaas dhexdiisa, wuxuu diiday farriintii Ilaah ku bixiyey nebigii Ishacyaah, wuxuuna gargaar u doontay boqorkii dhabta ahaa ee woqooyi si uu uga helo ilaalin.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Goobta Ishacyaah toddobaad waxay sawiraysaa hoggaamiye ka tirsan dalka ruuxiga ah ee ammaanta leh oo xilliga dagaal sokeeye u jeesta baabannimada si uu isbahaysi ula sameeyo, halkii uu Ilaah u jeesan lahaa. Caasinnimada Axaas ee ka dhanka ah Ilaah waxaa lagu matalaa booqashadiisii uu u tegay boqorka woqooyi iyo samaysashadiisii naqshadda macbudka ilaaha boqorka woqooyi, dabadeedna uu naqshaddii macbudka u diray wadaadka sare ee Yeruusaalem, kaas oo markaas barxadaha quduuska ah ee meesha quduuska ah ee Ilaah ka dhex dhisay nuqul ka mid ah macbudka been-abuurka ah. Boqorkii sharka lahaa Axaas wuxuu metelaa dawladda, iskaashiga wadaadka sarena wuxuu metelaa isku-darka kaniisadda iyo dawladda.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Kacdoonkaas muuqata waxay ka dhigan tahay kacdoonka hoggaamiyaha dalka ruuxiga ah ee ammaanta leh, kaas oo ku dayda habka cibaadada ee baabtiisnimada Roomaanka (boqorka woqooyi) oo joojiya cibaadada runta ah ee meesha quduuska ah ee Ilaah. Kacdoonkii Aaxaas wuxuu matalaa hoggaanka Maraykanka, kaas oo dalka ammaanta leh ka dhisa macbud been-abuur ah oo nuqul ka ah macbudka boqorka woqooyi.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Dejinta nebiyadeed ee Ishacyaah toddobaad waxay ka dhigan tahay bilowga shan iyo lixdanka sannadood ee bahalka dhulka, oo si toos ahna muddada dhammaadka ee bahalka dhulka. Iftiin badan ayaa laga guran karaa dejinta nebiyadeed ee Ishacyaah toddobaad, laakiin xilligan aynu joogno waxa aynu si fudud u adeegsanaynaa mabda’a ah in Masiixu ku sawiro dhammaadka wax, bilowga wax. Halkan waxa aynu samaynaynaa ku-dabaqidkan, ee ma aha in si qoto dheer loo qodo saamaynta kala duwan ee dejinta taariikheed ee Ishacyaah toddobaad. Waxa aynu aqoonsanaynaa in marka geeska Jamhuuriyadnimada riddada ah uu ku biiro geeska Protestantism-ka riddada ah ay taasi tahay matalaad ka mid ah dhisidda macbud been-abuur ah.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Dhismaha macbudka been-abuurka ah, ee loo qaabeeyey sida macbudka boqorka woqooyi, wuxuu matalaa taariikhda marka suuradda bahalka la sameeyo, waana imtixaanka weyn ee dadka Ilaah, kaas oo aayahooda weligeed ah lagu go’aamin doono.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Rabbigu si cad buu ii tusay in suuradda bahalka la samayn doono ka hor intaan xilliga nimcadu xidhmin; waayo, taasu waxay ahaan doontaa imtixaanka weyn ee dadka Ilaah, kaas oo aayadooda weligeed ah lagu go’aamin doono.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Kanu waa imtixaanka ay tahay in dadka Ilaah maraan ka hor intaan la shaabadayn. Kuwa dhammaantood daacadnimadooda Ilaah ku caddeeya iyagoo xajinaya sharcigiisa, oo diidaya inay aqbalaan sabti been-abuur ah, waxay hoos geli doonaan calanka Rabbiga Ilaaha Yehowah, oo waxay heli doonaan shaabadda Ilaaha nool. Kuwii ka tanaasula runta asalkeedu jannada yahay oo aqbala sabtida Axadda, waxay heli doonaan calaamadda bahalka” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Adventistayaasha maalinta toddobaad, oo ah “dadka Ilaah” ee La’odikiya, waxay leeyihiin “imtixaan weyn” oo dhaca ka hor inta aanu xidhmin wakhtiga nimcada. Waa “imtixaanka” ay khasab ku tahay inay ka gudbaan “ka hor intaan la shaabadayn.” Shaabadda Ilaah iyo xidhitaanka wakhtiga nimcadu waxay dhacaan marka la gaaro sharciga Axadda. Samaysanka ekaanshaha bahalka wuxuu ka dhacaa xilli horseeda oo ku dhammaada sharciga Axadda. Ekaanshaha bahalka iyo samaysankiisu waa run go’aamin doonta aayadeenna weligeed ah. Samaysanka ekaanshahaas waxaa lagu muujiyey isu-geynta laba ul si loo sameeyo hal qaran. Isku-geynta labada ul waxay dhacdaa bilowga taariikhda Maraykanka ka dibna mar kale dhammaadkeeda. Bilowgii laba ul ayaa la isu geeyey si loo aasaaso geeska Protestanka, dhammaadkana laba ul ayaa la isu geeyaa si loo aasaaso geeska Jamhuuriga.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Bilowgii taariikhda 1798 ilaa 1844, macbudkii geeska Protestant-ka ayaa la taagay. Sagaal iyo toban sannadood ka dib, madaxweynihii ugu horreeyey ee Jamhuuriga ahaa ee geeska Jamhuuriga ayaa u hadlay sida wan oo kale, isagoo sidaas yeelayna bilaabay geeddi-socodkii addoomaha lagu xoraynayey, hase ahaatee taas waxay ku kacday noloshiisa. Wankii Ilaah ayaa iskutallaabta ku dhintay si uu aadanaha uga xoreeyo addoonsiga dembiga, laakiin taas waxay ku kacday noloshiisa. Iskutallaabtu waa Baaqa Xoraynta. Taariikhdii uu geeska Jamhuurigu addoomaha xoraynayey, geeska Protestant-ku wuxuu diiday waxsii sheegiddii addoonsiga. Taariikhda sharciga Axadda, marka geeska Jamhuurigu dib u dhisayo addoonsiga ruuxiga ah, geeska Protestant-ku wuxuu ku dhawaaqi doonaa farriinta maxaabiista xoreysa.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Madaxweynaha ugu dambeeya ee geeska Jamhuuriga ee bahalka dhulka wuxuu u hadli doonaa sida masduulaagii, oo marka uu sidaas yeelo, geeska runta ah ee Protestanka ah ayaa loo taagi doonaa sidii calan. Taas waxaa astaan ahaan loogu muujiyey labada gees ee boqortooyadii Maado-Faaris ee muuqata iyo tan ruuxiga ah. Boqortooyadii Maado-Faaris ee muuqata waxay ahayd boqortooyadii labaad ee waxsii sheegista Kitaabka Quduuska ah, boqortooyada lixaad ee waxsii sheegista Kitaabka Quduuska ahna waa boqortooyada ruuxiga ah ee Maado-Faaris. Kitaabka Daanyeel, wankii Maado-Faaris wuxuu lahaa laba gees, sida Maraykankuna u leeyahay, hase ahaatee geeskii labaad ayaa soo baxay ugu dambayntii.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Markaasaan indhahayga kor u qaaday oo aan wax arkay, oo bal eeg, hortii webiga waxaa taagnaa wan laba gees leh; oo labada geesba way dheeraayeen; laakiinse mid baa ka dheeraa kan kale, oo kii ka dheeraa ayaa dambe soo baxay. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Taariikhda nebinnimada ee bahalka dhulka iyo labadiisa geesood, geeska Borotestaanka ayaa markii hore la aqoonsaday; hase ahaatee, halkii uu kor ugu kici lahaa oo uu hawsha dhammaystiri lahaa, wuxuu dib ugu laabtay cidlada indho-la’aanta La’odikiya. Taariikhda marka geeska Jamhuuriga u hadlo sida masduulaagii, oo uu meel mariyo sharciga Axadda ee dhowaan imanaya, geeska runta ah ee Borotestaanka ayaa ugu dambayntii kor loo qaadi doonaa sida calan. Keliya kuwa La’odikiyaanka ah ee Adventist-ka maalinta toddobaad ah ee garanaya imtixaanka uu matalo samaysanka ekaanta bahalka ayaa heli doona shaabadda Ilaah marka wakhtiga nimcadu xidhmo. Farriinta aqoonsanaysa habkan imtixaanka ah ayaa hadda la furfurayaa si ay uga faa’iidaystaan cid kasta oo doonaysa.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Markaasaa Eliyaah dadkii oo dhan ayuu u yimid, oo wuxuu yidhi, Ilaa goormaad u kala laba-labaynaysaan laba ra’yi dhexdood? Haddii Rabbigu Ilaah yahay, isaga raaca; laakiinse haddii Bacal yahay, markaas isaga raaca. Dadkiina erey qudha uguma ay jawaabin isaga. 1 Boqorradii 18:21.