The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
Karaahiyada baabba’da ee uu ka hadlay Daanyeel nebigu waa calaamad Masiixiyiinta u ah inay cararaan saddex waqti oo kala duwan. Masiixiyiintii Yeruusaalem waxay carareen markay arkeen calamadaha ciidammada Roomaanka oo Yeruusaalem hareeraynaya sannadkii 66 AD. Masiixiyiintii dabayaaqadii qarnigii shanaad iyo billowgii qarnigii lixaad waxay u carareen cidlada markay arkeen ninkii dembiga oo ku jira macbudka Ilaah isagoo ku dhawaaqaya inuu isagu Ilaah yahay. Sannadkii 1888 waxaa jiray xeerar taxane ah oo ku saabsan Axadda oo Senator Blair uu hor geeyey Kongareeska Maraykanka. Hindise-sharciyeedyadaas waxaa loo yiqiin hindise-sharciyeedyadii Blair, waxayna ahaayeen dadaal lagu aqoonsanayo Axadda inay tahay Maalin Qaran oo Cibaado. Cibaadada Axaddu waa astaanta bahalka, astaanta awoodda baadariga, Dastuurka Maraykankuna si toos ah ayuu uga soo horjeedaa meel-marinta diin qaran oo imtixaan looga dhigo muwaadiniinta Maraykanka.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Waa xaqiiqdan tan laga tegay ee ka maqan ku-dhaqanka khaldan ee la xidhiidha aqoonsiga Maraykanka inuu yahay Rooma casriga ah. Adeegsi saddex-geesood ah oo wax sii sheegiddu leeyahay wuxuu leeyahay xeerar gaar ah oo maamula ku-dhaqankiisa. Xeerarku waxay tilmaamayaan in sifooyinka wax sii sheegidda ee rumoobiddii koowaad lagu daro sifooyinka wax sii sheegidda ee rumoobiddii labaad si loo aasaaso sifooyinka wax sii sheegidda ee rumoobidda saddexaad.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
Digniinta in la cararo waa digniin ku saabsan in laga cararo silic imanaya. Xilligii Masiixa, silcigaasu wuxuu ahaa burburkii Yeruusaalem iyo macbudka sannadkii 70. Calaamaddii digniinta u ahayd silcigaas soo dhowaanaya waxaa la bixiyey sannadkii 66 AD. Digniinta in la cararo dabayaaqadii qarnigii shanaad iyo bilowgii qarnigii lixaad waxaa Bawlos ku aqoonsaday garashada riddo ka timaadda Pergamos-ka nebinnimada, kaas oo matalayay Roomaankii jaahilka ahaa. Waxaa khasab ahayd in riddo marka hore timaaddo, si loo muujiyo ninkii dembiga oo isu naadinaya inuu yahay Ilaah. Taariikhda ku soo dhowaanaysay 538, Roomaankii jaahilka ahaa ee xannibayay, ama sidii Bawlos u sheegay “withholdeth”, waa la qaaday; oo markii Pergamos dhacay oo calaamaddii cararku timid, waxay ku amartay kuwa aaminka ah inay ka soocmaan wadaagista kaniisadaha baabawnimada. Dabadeed sannadkii 538, Golaha Orleans, awooddii baabawnimadu waxay meel marisay sharci Axad ah, waxaana bilaabmay kun iyo laba boqol iyo lixdanka sannadood ee silcigii baabawnimada.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
Labadii markhaati ee hore waxay si cad u aqoonsanayaan in dhammaystirka saddexaad ee digniinta qaxidda ee Masiix bixiyey uu ka horreeyey silcintii dhabta ahayd. Burburkii Yeruusaalem wuxuu yimid si sax ah saddex sano iyo badh ka dib markii go’doomintii Cestius ay bilaabatay sannadkii 66 AD, sidaas awgeedna Masiixiyiintu waxay heleen fursad ay ku qaxaan ka hor argagaxyadii go’doomintii labaad oo Titus kiciyey, kuna dhammaatay burburinta macbudka iyo magaalada. Ka hor sannadkii 538, Masiixiyiintu way ka soocmeen kaniisaddii Rooma ee baadariga ahayd, oo si nebinnimo ah ayay ugu qaxeen cidlada, taas oo metelaysa burburka Yeruusaalemta ruuxiga ah.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Laakiin barxadda macbudka dibaddiisa taal ka tag, hana qiyaasin; waayo, waxaa la siiyey quruumaha aan Yuhuudda ahayn, oo magaalada quduuska ahna waxay ku tuman doonaan cagahooda laba iyo afartan bilood. Oo waxaan awood siin doonaa labadayda markhaati, oo waxay wax sii sheegi doonaan kun iyo laba boqol iyo lixdan maalmood, iyagoo joonyad qaba. Muujintii 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
Labada tusaale ee digniinta baxsadka, digniintu waxay ka horraysaa cadaadiska, cadaadiskana waxaa matala Rooma, ha noqoto jaahiliga ama baadariga, oo ku tuntaysa Yeruusaalem, ha noqoto tan muuqata ama tan ruuxiga ah. Digniintii baxsadka ee loogu talagalay Adventist‑yada maalinta toddobaad waxay ahayd xeerkii Blair sannadkii 1888. Oofintii kowaad ee taariikhda Rooma jaahiliga ah, Masiixiyiintu waxay ahayd inay ka cararaan Yeruusaalem; oofinta Rooma baadarigana, Masiixiyiintu waxay u carareen cidlada. Adventism‑kana digniintu waxay ahayd in loo baxsado miyiga.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Haddaba ma aha wakhti ay dadka Ilaah ku habboon tahay inay qalbigooda ku xiraan ama khasnaddooda ku urursadaan dunida. Wakhtigu aad ugama foga marka, sida xertii hore, nalagu khasbi doono inaan magan ka raadsanno meelo cidlo ah oo go’doonsan. Sida hareerayntii Yeruusaalem ee ciidammadii Roomaanku ay u ahayd calaamaddii ay Masiixiyiintii Yahuudiya kaga carari lahaayeen, sidaas oo kale qaadashada awoodda ee qarankeenna ee amarka dhaqan-gelinaya sabtida baabbanimada waxay noo ahaan doontaa digniin. Markaas ayay ahaan doontaa wakhtigii laga tegi lahaa magaalooyinka waaweyn, si loogu sii diyaar garoobo in laga baxo kuwa yaryar oo loo aado hoyo go’doonsan oo ku yaal meelo qarsoon oo buuraha dhexdooda ah.” Testimonies, volume 5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
“Weedha awoodda ee ay qaran ahaanennu la wareegto xeerka dhaqan-gelinaya sabtida baadariga waxay noo ahaan doontaa digniin,” ayaa la rumoobay markii karaahiyada baabba’a, sida waafaqsan ereyada Markos, ay ahayd “taagan halkii aanay ku habboonayn.” Sannadkii 1888, Kongareeska Maraykanku wuxuu ka fiirsanayay sharci si toos ah uga hor imanaya qodob asaasi ah oo Dastuurka ka mid ah, wakhtigaasna Adventistayaasha Maalinta Toddobaad waxay ahayd inay ka baxaan magaalooyinka oo ay u guuraan miyiga.
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
“Ma jiro xataa hal Masiixi ah oo ku halaagsamay burburkii Yeruusaalem. Masiixu wuxuu xertiisii siiyey digniin, oo dhammaan kuwii erayadiisa rumaystay waxay sugeen calaamaddii la ballanqaaday.... Dib-u-dhac la’aan ayay u qaxeen meel ammaan ah—magaalada Pella, oo ku taal dalka Perea, dhanka kale ee Urdun.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Astaamaha nebinnimo ee tan ugu horraysa calaamadaha digniinta ah ee lagu baxsado waxay metelaan rumoobidda saddexaad oo ugu dambaysa. Mararka qaarkood astaamahaas nebinnimo waxay soo saaraan rumoobid laba-laab ah oo ku dhex jirta rumoobidda saddexaad. Tusaale ahaan arrintan waa saddexda Eliyaas. Khadka Eliyaas ee iska horimaadkiisii Yesebeel, Axaab, iyo nebiyadii Bacal, oo lagu daray astaamaha Yooxanaa Baabtiisaha, Eliyaaskii labaad, ee iska horimaadkiisii Herodiyaas, Herodos, iyo Salome, waxay caddeeyaan in maalmaha ugu dambeeya, waayo rumoobidda saddexaad oo ugu dambaysa ee adeegsi saddex-geesood ah mar walba waxay ku jirtaa maalmaha ugu dambeeya, Eliyaas iyo Yooxanaa ay metelaan laba dabaqadood oo dadka Ilaah ka mid ah. Dabaqad uu Eliyaas metelo ma dhintaan, halka dabaqadda kale ee uu Yooxanaa metelo ay dhintaan. Labadan dabaqadood waxa kale oo lagu metelaa Muujintii cutubka toddobaad sida boqol iyo afar iyo afartan kun, oo aan dhiman, iyo dadkii faraha badnaa ee dhinta.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
Saddexda Baabuloon waxa ku jira cunsur isku mid ah oo ka mid ah farriinta waxsii sheegidda, kaas oo ah in Baabuloon tii kowaad uu matalo Nimrod, laakiin Baabuloon tii labaad ay matalaan boqorradii ugu horreeyey iyo kuwii ugu dambeeyey, Nebukadnesar iyo Belshaasar. Nebukadnesar wuxuu metelaa kuwa Baabuloon ku jira ee badbaadi doona, Belshaasarna wuxuu metelaa kuwa Baabuloon ku jira ee lumi doona.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
Maalmaha ugu dambeeya waxaa jira laba sharci oo Axad ah kuwaas oo ah mawduuca waxsii sheegidda Kitaabka Quduuska ah. Kan koowaad waa sharciga Axadda ee dhowaan imanaya ee Maraykanka, kan labaadna waa sharciga Axadda ee lagu qasbo dunida oo dhan. Labadaas sharci ee Axadda ah waxaa hore u sii tusaaleeyey sharcigii Axadda ee Roomaankii jaahiliga ahaa, markii sannadkii 321, Constantine uu dhaqan geliyey sharcigii ugu horreeyey ee Axadda, kaas oo uu raacay sharcigii Axadda ee Roomaankii Baabawnimada sannadkii 538. Roomaankii jaahiliga ahaa waa mid ka mid ah dhowr tusaale oo waxsii sheegid ah oo sii hormariya Maraykanka, sharcigii Axadda ee 321-na wuxuu tusaale u yahay sharciga Axadda ee dhowaan imanaya ee Maraykanka. Sharciga Axadda ee baabawnimada ee 538 wuxuu tusaale u yahay sharciga Axadda ee lagu dhaqan gelinayo dunida oo dhan. Aragtida khaldan ee leh in Maraykanka lagu tusaaleeyey tuugta ku xusan Daanyeel kow iyo toban waxay isku daydaa inay u adeegsato sharciga Axadda ee dhowaan imanaya ee Maraykanka caddayn ahaan si ay u sheegato in sharciga Axadda ee Maraykanku caddeynayo in Maraykanku yahay Rooma casri ah, iyadoo iska indhatiraysa in uu jiro sharci Axad kale oo lagu qasbayo quruun kasta oo dunida ah iyada oo loo marayo isbahaysiga saddex-geesoodka ah ee masduulaagii, bahalkii, iyo nebiga beenta ah.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Haddii sharci Axadeed oo ka jira Maraykanka uu Maraykanka u aqoonsado Rooma Casri ah, markaas sharci Axadeed oo dunida oo dhan ka jira muxuu aqoonsanayaa? Saddexda Rooma waxay aqoonsanayaan in Rooma Casriga ah, oo saddex-geesood ah, ay dhaqan gelin doonto laba sharci Axadeed oo kala duwan. Kan koowaad wuxuu ka jiraa Maraykanka, waxaana tusaale u ahaa sharcigii Axadda ee Constantine ee sannadkii 321; kan labaadna waa kan dunida oo dhan, sida uu tusaale ugu yahay sharcigii Axadda ee baadariga ee 538. In sharciga Axadda ee Maraykanka lagu adeegsado macnaha fulin-saddex-laab ah oo wax sii sheegidda ah si loo sheego in sharciga Axaddu caddaynayo cidda Rooma Casri ahi tahay, waa in la iska indho tiro astaamaha wax sii sheegidda ee ay dejisay Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa. Labada maalmood ee ugu dambaysta ah waxaa jiri doona laba sharci Axadeed oo kala duwan, midkoodna caddayn uma aha in lagu aqoonsado in tuugta dadka ay yihiin Maraykanka. Marka markhaatifurka Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa si khaldan loo matalo si loo taageero fasiraad gaar ahaaneed, sida hadda la samaynayo, waxay muujinaysaa in kuwa doonaya inay taageeraan fasiraaddooda gaarka ah aanay fahmin nooca iyo wixii uu ka dhigan yahay.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
Roomaankii jaahiliga ahaa waa astaan u ah Maraykanka, Roomaankii baadariga ahaana wuxuu astaan u yahay Rooma casriga ah. Iyada oo ay weheliso ku-dhaqan-galintan khaldan ee adeegsiga saddex-geesoodka ah ee waxsii sheegidda, iyo sheegashada ah in waxa la barayaa lagu dejiyey macnaha guud ee “astaan iyo dhammaystirkeeda,” waxaa sidoo kale jirta guul-darrada kale ee qeexidda “karaahiyada baabbi’inta” sida loogu muujiyey gudaha macnaha guud ee adeegsiga saddex-geesoodka ah ee waxsii sheegidda.
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Laga soo bilaabo sannadkii 66 ilaa sannadkii 70 AD, laba janan oo Roomaan ah ayaa weeraray Yeruusaalem. Labada jananba, Cestius iyo Titus, waxay ku bilaabeen hareerayn, laakiin mid keliya ayaa hareerayntii si ku meel gaar ah uga noqday, taas oo si qaddarin ah Masiixiyiinta ugu saamaxday inay cararaan. Waxay ahayd hareerayntii ugu horraysay ee Cestius in Masiixiyiintu ku gartaan digniinta ah inay cararaan. Markii Titus yimid sannadkii 70 AD si uu u sii wado dagaalka ka dhanka ah Yeruusaalem, wuxuu ku bilaabay hareerayn, mana uu joojin ilaa Yeruusaalem iyo macbudkii la baabbi’iyey. Digniintii Ciise waxay ka kooban tahay laba tallaabo. Tan koowaad waa calaamadda lagu cararo, dabadeedna cadaadiska. Dhammaystirka digniintaas ee qarniyadii shanaad iyo lixaad, Masiixiyiintu waxay ka go’een kaniisaddii Rooma ee kharribnayd ka hor 538, dabadeedna cadaadisku wuu billowday.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Bawlos aad buu u caddaynayaa in dhammaan taariikhda la diiwaangeliyey ee Israa’iiltii qadiimka ahayd loo qoray kuwa ku nool maalmaha ugu dambeeya, iyo in taariikhahaas oo dhami ahaayeen noocyo, in kastoo erayga Giriigga ah ee “typos,” oo macnihiisu yahay noocyo, lagu tarjumay tusaalooyin bandhiggiisii caanka ahaa ee runtaas.
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.
Haddaba waxyaalahan oo dhammu waxay ugu dheceen iyaga tusaale ahaan; waxaana loo qoray digniinteenna aawadeed, innaga oo ay dhammaadka wakhtiyadu nagu soo gaadheen. 1 Korintos 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Taariikhaha ku jira cutubka tobnaad ee Bawlos u adeegsado inuu runtaan ugu dhigo macnaha guud ma ahayn taariikh ku saabsan Israa’iiltii hore oo si xaqnimo ah u dhaqmay.
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Laakiin Ilaah qaar badan oo iyaga ka mid ah kuma uu farxin, waayo, waxaa lagu laayay cidlada. Haddaba waxyaalahanu waxay inoo ahaayeen tusaalooyin, si aynaan u damcin waxyaalo shar ah, sida iyaguna u damceen. Sidoo kale ha noqonina kuwo sanamyo caabuda, sidii qaar iyaga ka mid ahi ahaayeen; sida qoran, Dadku waxay fadhiisteen inay wax cunaan oo wax cabbaan, dabadeedna way kaceen inay cayaar sameeyaan. Sidoo kale yeynan sino gelin, sida qaar iyaga ka mid ahi u galeen, oo hal maalin waxaa ku dhacay saddex iyo labaatan kun. Sidoo kale yeynan Masiixa tijaabin, sida qaar iyaga ka mid ahi u tijaabiyeen, oo abeesooyin baa baabbi’iyey. 1 Korintos 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
Taariikhda quduuska ahi waa diiwaan muujinaya xaqnimada iyo xaqdarrada dadka Ilaah labadaba; hase yeeshee, labadaas diiwaanba taariikhdu weli waxay astaan u tahay dadka Ilaah ee nool maalmaha ugu dambeeya. Taariikhda kacdoonkii Minneapolis ee 1888 waa diiwaan xaqdarro ah, inkasta oo taariikhyahannada Adventist-ku ay sidaas ka duwan ku andacoodaan. Kacdoonkaasi wuxuu ahaa mid aad u qoto dheer, sidaas daraaddeed Ellen White waxay go’aansatay inay ka tagto shirka, oo waxay ku sii negaatay oo keliya sababtoo ah malaa’ig baa u sheegtay in ay mas’uuliyaddeedu tahay inay sii joogto oo ay diiwaangeliso kacdoonkaas, kaas oo la barbar socday kacdoonkii Qorax, Daatan iyo Abiiraam ee taariikhdii Muuse. Kulankaas ayaa malaa’igtii xoogga badnayd ee Muujintii cutubka siddeed iyo tobnaad soo degtay, laakiin farriintii ay sidday waa la diiday.
That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Taariikhdaasu waxay ahayd astaan u taagan Sebtembar 11, 2001, markii dhismayaashii waaweynaa ee magaalada New York la dumiyey. Taariikhdaas waxa ku jiray hindisihii ugu horreeyey ee sharciga Axadda oo Senator Blair la doonayey inuu soo bandhigo. Dadaalladiisii uu ku doonayey in Axadda lagu dhaqan geliyo Maalin Qaran oo Cibaado way fashilmeen, hase ahaatee waxay qayb ka ahayd taariikh quduus ah oo astaan u ahayd maalmaha ugu dambeeya. Hindisaha Senator Blair wuxuu ahaa digniintii ahayd in magaalooyinka laga cararo. Ka hor 1888, markii Sister White ay ka hadashay lagama maarmaannimada in laga noolaado bannaanka magaalooyinka, waxay ku hadlaysay qaab mustaqbal ah. Waxay tilmaamaysay wakhti dhow oo soo socda marka dadka Ilaah ay khasab ku noqon doonto inay u guuraan miyiga. Ka dib 1888, dhammaan tixraacyadii Sister White ee ku saabsanaa lagama maarmaannimada nolol miyigeed waxay taladeeda gelinayeen macnaha ah in wakhtigii la joogi lahaa miyiga uu hore u yimid. Hindisihii Blair ee 1888 wuxuu ahaa calaamaddii dhaqan-gelinta Axadda, sida Luukos u dhigay, meel aanay ku habboonayn. Dhaqan-gelinta Axadda looma ay ahayn in lagu soo geliyo Kongareeska Maraykanka, waayo waxay ahayd diidmo ka dhan ah mabda’ aasaasi ah oo ka mid ah Dastuurka.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
Taariikhdii 1888 waxaa loo diiwaangeliyey si ay u noqoto sawirka taariikhda nebinnimada ee bilaabatay Sebtembar 11, 2001. Xeerkii Blair ee 1888 wuxuu astaan u ahaa Xeerka Patriot ee 2001. Wuxuu ahaa digniintii ka horraysay dhaqan-gelinta dhabta ah ee calaamadda bahalka. Qofna oo raacaya Masiixa waa inuusan ku noolaan magaalo ka dib Sebtembar 11, 2001. Waxay ahayd hareerayntii nebinnimada ee ku amartay dadka Ilaah inay cararaan. Oo sida ay u jiraan laba sharci oo Axad ah oo ah mawduuca tusaalaha nebinnimada ee maalmaha ugu dambeeya, sida ay u matalaan sharciyadii Axadda ee Roomaankii jaahilka ahaa iyo kii baadariga ahaa, labada sharci ee Axaddaba waxaa ka horreeya digniinta ah in la cararo.
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Kuwa sheegta inay yihiin Adventist-ka maalinta toddobaad, waxaa waajib ku ahaa inay si waxsii-sheegid ah u gartaan Patriot Act inuu yahay calaamadda lagu cararo magaalooyinka oo loo aado baadiyaha ka hor sharciga Axadda ee dhowaan imanaya. Isla sharcigaas Axadda ayaa ahaa calaamadda adhi kale oo Ilaah oo weli ku jira Baabuloon ay kaga cararaan Baabuloon ka hor dhaqan-gelinta Axadda ee lagu soo rogi doono quruun kasta.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Markii Ameerika, oo ah dhulkii xorriyadda diinta, ay la midoobdo Baabtiisnimada iyadoo qasbaysa damiirka oo ku khasbaysa dadka inay maamuusaan sabtida beenta ah, dadka ku nool waddan kasta oo dunida ku yaal waxaa loo horseedi doonaa inay raacaan tusaalaheeda.” Testimonies, volume 6, 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
Sida adeegsiga saddex-geesoodka ah ee saddexda Eliyaas u caddeeyo in ay jiraan laba qaybood oo kala duwan oo ka tirsan dadka Ilaah maalmaha ugu dambeeya, sidaas oo kale adeegsiga saddex-geesoodka ah ee Rooma wuxuu aqoonsanayaa in ay jiraan laba sharci oo Axad ah oo kala duwan. Kuwa doonaya inay ku andacoodaan in Maraykanku yahay “kuwa dadkaaga wax dhaca,” sidaas darteedna doorka nebiyadeed ee Maraykanku uu caddeeyo riyada, waxay soo jeedinayaan in sharciga Axadda ee dhowaan imanaya ee Maraykanka uu yahay karaahiyada baabba’a ee Masiixu u aqoonsaday digniin ay dadkiisu kaga cararaan silcinta soo socota. Waxay ku guuldarraystaan inay gartaan farqiga u dhexeeya go’doominta, taas oo ah calaamadda digniinta ee lagu cararo, iyo go’doominta labaad oo matalaysa marka dhaqan-gelinta dhabta ah ee sharciga Axaddu ay bilowdo silcinta maalmaha ugu dambeeya. Waxay ku guuldarraystaan inay wax ka qabtaan farqiga lagu aasaasay laba markhaati oo ah in ay jiri doonaan laba sharci oo Axad ah oo kala duwan oo rumoobaya waxsii-sheegidda maalmaha ugu dambeeya. Iyagoo sidaas samaynaya, waxay ku doodaan in sharciga Axadda ee dhowaan imanaya ee Maraykanku uu yahay digniinta lagu matalay karaahiyada baabba’a, ee uu ka hadlay Daanyeel nebigii, waana sidaas, laakiin ma aha sida ay iyagu u qeexaan.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
Sharciga Axadda ee Maraykanka ka jiraa waa digniinta adhiga kale ee Ilaah, oo weli Baabuloon ku jira, si ay uga cararaan wadaaggeeda. Sidaas daraaddeed, waa digniin ku saabsan sharciga Axadda ee imanaya oo lagu qasbi doono quruumaha oo dhan.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Quruumaha shisheeye waxay raaci doonaan tusaalaha Maraykanka. In kastoo iyadu hormuud ka noqoto, haddana isla qalalaasahaas ayaa ku soo degi doona dadkeenna ku kala nool qaybaha dunida oo dhan.” Testimonies, volume 6, 395.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Sheegashadoodu waa in sharciga Axadda ee Maraykanka uu Maraykanka u aqoonsanayo astaan ahaan tan dejinaysa aragtida nebiyadeed, hase yeeshee, marka loo eego macnaha digniinta baxsadka ee Masiix bixiyey, sharcigaas Axadda ahi wuxuu ka dhigan yahay digniin caalami ah oo la siinayo shaqaalayaasha saacadda kow iyo tobnaad inay Baabuloon ka cararaan.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
Marka Walaasha White ka hadlayso digniinta ah in la cararo, waxay ka hadlayso arrinta sharciga Axadda ee dunida oo dhan qabsanaysa. Dhaqdhaqaaqaasu wuxuu ka bilaabmaa sharciga Axadda ee Maraykanka. Waxay caddaynaysaa in sharciga Axadda ee Maraykanku yahay digniinta silicda soo socota.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Marka amar lagu dhaqan-geliyo dhismaha awoodda baadariga iyadoo lagu xadgudbayo sharciga Ilaah, qarankeenna si buuxda ayuu iskaga goyn doonaa xaqnimada. Marka Protestantism-ku gacanteeda ka fidiso godka kala sooca si ay u qabato gacanta awoodda Roomaanka, marka ay ka dul gaadho yaamayska si ay gacmaha isula qabsato ruuxaaniyadda, marka, saamaynta midowgan saddex-geesoodka ah hoostiisa, dalkeenna diido mabda’ kasta oo Dastuurkiisa ah isagoo ah dowlad Protestant ah oo jamhuuri ah, oo uu diyaariyo waddooyin lagu faafiyo beenaha iyo marin-habaabinnada baadariga, markaas ayaynu ogaan karnaa in wakhtigu u yimid shaqada yaabka leh ee Shayddaanka iyo in dhammaadku dhow yahay.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
“Sida u soo dhowaanshaha ciidammadii Roomaanku calaamad ugu ahaa xertii oo muujinaysay baabba’a Yeruusaalem ee soo socda, sidaas oo kale riddadani ha noogu noqoto calaamad muujinaysa in xadka dulqaadka Ilaah la gaadhay, in qiyaastii xumaanta qarankeenna ay buuxsantay, iyo in malaa’igta naxariistu ay ku dhowdahay inay duusho, iyada oo aan mar dambe soo noqon doonin. Markaas dadka Ilaah waxaa lagu tuuri doonaa muuqaaladaas dhibaatada iyo cidhiidhiga ah oo nebiyadu ku tilmaameen wakhtigii dhibaatada Yacquub. Oohinta kuwa aaminka ah ee la silcinayo waxay u kacdaa samada. Oo sida dhiiggii Haabiil uga qayliyay dhulka, sidaas oo kalena waxaa jira codad Ilaah uga qaylinaya qabuuraha shuhadada, xabaalaha badda, godadka buuraha, iyo qabriga hoose ee guryaha rahbaaniyiinta: ‘Ilaa goormaad, Rabbiyow, kan quduuska ah oo runta ah, aadan u xukumin oo uga aarsanayn dhiiggayaga kuwa dhulka deggan?’” Testimonies, volume 5, 451.
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
Walaasha Caddaan waxay tilmaamaysaa sharciga Axadda ee Maraykanka, waxayna u aqoonsanaysaa inuu yahay “calaamad” muujinaysa in wakhtigii imtixaanka nimcada ee Maraykanku dhammaaday. Laakiin dadka Ilaah ee quruumaha kale ee duniduna waa in iyaguna la kulmaan isla imtixaankaas. Waxaa jira muddo ka bilaabmaysa sharciga Axadda ee Maraykanka ilaa Mikaa’iil istaago oo wakhtiga imtixaanka aadanuhu xidhmo. Markuu xidhmo, “malaa’igta naxariistu way duushaa.”