Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Kuwa loogu yeedhay inay ka mid noqdaan boqol iyo afartan iyo afar kun waxay hadda ku jiraan habkoodii ugu dambeeyey ee shaandhaynta, habkaasuna waa hab imtixaan ah oo ku salaysan samaysanka ekaanta bahalka. Habka imtixaanku wuxuu ka bilaabmaa guriga Ilaah, waayo xukunku had iyo goor wuxuu ka bilaabmaa guriga Ilaah, dabadeedna adhiga kale ee Ilaah waxaa la hor keenaa isla habkaas imtixaanka ah. Waxaa laga yaabaa in astaanta nebiyadeed ee ugu mudan uguna muhiimsan ee samaysanka ekaanta bahalka ay tahay inay laba jeer dhacdo; marka hore gudaha Maraykanka, dabadeedna dunida inteeda kale. Sida nebiyad ahaan loo fahmayo, tani waxay ka dhigan tahay in ekaanta bahalka ee dunidu ay tahay muujinta ugu dambaysa ee ekaanta bahalka, sidaas darteedna noocayn kasta oo ekaanta bahalka ah oo ka horraysay ekaanta bahalka ee dunida, ay ahayd oo keliya hooskii tilmaamayey xaqiiqada.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Xukunku wuxuu ka bilaabmay guriga Ilaah Sebtembar 11, 2001. Taariikhdaas waxaa hore loo sii tusaaleeyey Agoosto 11, 1840, markii malaa’igtii Muujintii tobnaad ay soo degtay iyadoo gacanteeda ku haysa buug yar oo furan. Markii malaa’igta cutubka tobnaad ay soo degtay, waxay ku dhawaaqday in xukunka Protestantism-ka markaas socday. Ku alla kii Ilaah xukumo, marka hore wuu sii digaa, oo xaqiijintii hab-raacii Miller ee go’aaminta wakhtiga waxay culays dheeraad ah siisay xisaabaadkiisii ku saabsanaa xukunka Imaatinka Labaad. Imtixaankii Protestant-yadu wuxuu socday tan iyo Agoosto 11, 1840, oo markay gaadhay 1844 Protestant-yadu waxay noqdeen gabdhihii Rooma. Muddada 1840 ilaa 1844 waxay tusaale u tahay muddada ka bilaabmaysa Sebtembar 11, 2001, ilaa xeerka Axadda ee dhowaan imanaya.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Labadaas waqtiyadoodba waxaa sidoo kale laga wakiil yeelay laga soo bilaabo baabtiiskii Ciise, markii Ruuxa Quduuska ahi soo degay, ilaa iskutallaabta. Saddexdaas waqtiyadood dhammaantood waxaa lagu sii tusay boqol iyo labaatankii sannadood ee loo qoondeeyey dunidii daadkii ka horraysay, kuwaas oo horseeday daadka. Mar walba waxaa jira farriin digniin ah oo tilmaanta xukunka taariikhdaas gaarka ah. Waxaa jira taariikho quduus ah oo iyaguna ka hadla muddadan gaarka ah ee maalmaha ugu dambeeya.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Nuux wuxuu wax wacdiyey boqol iyo labaatan sannadood, dabadeedna waxaa yimid xukunkii daadkii. Masiixu wuxuu wax wacdiyey kun iyo laba boqol iyo lixdan maalmood, dabadeedna waxaa yimid xukunkii iskutallaabta. Farriintii digniinta ahayd ee Yooxanaa Baabtiisaha waxaa xoog lagu siiyey baabtiiskii Masiixa, dabadeedna Ciise waxaa Ruuxu ku hoggaamiyey cidlada afartan maalmood. Afartaas maalmood, iyo saddexdii imtixaan ee ku xigay dhammaadka afartaas maalmood, waxay ina baraan in mar haddii farriinta la xoojiyo, sida lagu garto soo-degidda calaamad quduus ah, sida Ruuxa Quduuska ah ee ku soo degay baabtiiskiisa, iyo soo-degidda labada malaa’igood ee Muujintii cutubyada tobnaad iyo siddeed iyo tobnaad, in hab imtixaan ahi socdo. Marka calaamadda rabbaaniga ahi soo degto, farriinta xukunka ee lagu naadiyo kuwa markaas ah mawduuca xukunka waa la xoojiyaa, kooxda gaarka ah ee la xukumayana markaas waxay ku jirtaa wakhti gaar ah oo aan ku dhammaanaynin wax kale mooyaane xidhitaanka wakhtiga imtixaankooda.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Safka Ciise waxay tilmaamaysaa laba xilli oo markhaatifurnimo ah. Tiisii ugu horraysay waxay ahayd markhaatifurkiisii shakhsiga ahaa muddo kun laba boqol iyo lixdan maalmood ah, dabadeedna markhaatifurkiisii isagoo jooga hortii xertiisa muddo kale oo kun laba boqol iyo lixdan maalmood ah, ilaa Istefanos la dhagxiyey.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Markaasaa malaa’igtii tidhi, “Oo wuxuu axdiga la adkayn doonaa kuwo badan muddo hal toddobaad ah [toddoba sannadood].” Muddo toddoba sannadood ah ka dib markii Badbaadiyuhu bilaabay adeeggiisa, injiilka waxaa loo baahin lahaa si gaar ah Yuhuudda; saddex sano iyo badh Masiixa qudhiisu ayuu ku wacdiyey; dabadeedna rasuulladii. “Toddobaadka badhtankiisa wuxuu joojin doonaa allabariga iyo qurbaanbixinta.” Daanyeel 9:27. Guga sannadka M. 31, Masiixa oo ah allabariga runta ah ayaa lagu bixiyey Kalfaari. Markaasaa daahii macbudka laba u kala jeexmay, taasoo muujinaysay in quduusnimadii iyo macnihii adeegga allabarigu ay tageen. Wakhtigii ayaa yimid in allabariga iyo qurbaanbixinta dhulka saaran ay joogsadaan.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Halka usbuuc—toddoba sannadood—wuxuu dhammaaday sanadkii A.D. 34. Markaasna, dhagax-ku-dilkii Istefanos ayaa Yuhuudda ugu dambayntii ku xidhay shaabaddii diidmadooda injiilka; xertiina, kuwii lagu kala eryay silicdil awgiis, “meel walba ayay tageen iyagoo ereyga ku wacdiyaya” (Falimaha Rasuullada 8:4); wax yar ka dibna, Saa’uul oo ahaa silciyihii ayaa soo noqday, oo wuxuu noqday Bawlos, rasuulkii loo diray kuwa aan Yuhuudda ahayn.” The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Silsiladda Nuux, Masiixa, Milleriyiintii, iyo boqolka iyo afartan iyo afarta kunba dhammaantood waxay marag ka yihiin waqti ay dhagaystayaal gaar ah oo bartilmaameed ahi lagu tijaabiyo farriin digniin ah. Awood-siinta farriinta ayaa tilmaamaysa bilowga xilli tijaabo, kaas oo isna ku dhammaada marka uu xidhmo wakhtiga nimcada ee dhagaystayaasha bartilmaameedkaas. Xariiqda nebiyadeed ee Ciise gudaheeda waxaa lagu aqoonsadaa laba xilli oo marag-furnaan ah. Labadaas xilli ee marag-furnaantu waxay tusaale u yihiin labada farriimood ee digniinta ah ee uu matalayo malaa’igtii soo degtay Sebtembar 11, 2001, taas oo dhammaystirtay Muujintii 18:1–3, dabadeedna waxaa raacay codkii labaad ee aayadda afraad iyo kuwa ka dambeeya ee cutubka siddeed iyo tobnaad.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
Sidaas awgeed shaqadii u dambaysay ee digniinta dunida, laba baaq oo kala duwan ayaa loo jeediyaa kiniisadaha. Farriinta malaa’igta labaad waa, “Baabuloon way dhacday, way dhacday, magaaladaas weyn, maxaa yeelay waxay quruumaha oo dhan ka cabbisay khamriga cadhada sino-geedkeeda.” Oo qaylada weyn ee farriinta malaa’igta saddexaad waxaa samada laga maqlaa cod leh, “Dadkaygow, ka soo baxa iyada.” Review and Herald, December 6, 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Xilligii kowaad waa xukunka ka bilaabma guriga Ilaah, dabadeedna sharciyada Axadda ee dhowaan imanaya waxaa billowda xilligii labaad ee xukunka iyadoo la bixinayo digniinta ah in laga soo baxo Baabuloon. Xarriiqda Masiixa laga bilaabo baabtiiskiisii ilaa iskutallaabta waxay u taagan tahay Sebtembar 11, 2001 ilaa sharciga Axadda ee Maraykanka, xilligana ka bilaabma sharciga Axadda ee Maraykanka ilaa meesha qaran kasta lagu khasbo inuu aqbalo Axadda inay tahay Maalinta Caalamiga ah ee Cibaadada waa xilliga ku dhammaanaya marka qaran kii ugu dambeeyey uu isdhiibo.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Muddadani waxay ka bilaabataa sharciga Axadda ee Maraykanka, waxayna ku dhammaataa marka ummaddii ugu dambaysay ay u sujuuddo awoodda baadariga. Bilowga muddada labaad wuxuu calaamad u yahay dhammaadka muddada koowaad, labadooduna waxay leeyihiin sharciyo Axadeed oo horay loogu sii tusaaleeyey markhaatiga Rooma. Sharcigii ugu horreeyey ee Axadda sannadkii 321 waxaa lagu keenay amar iyo awooddii Roomaankii jaahiliga ahaa. Sharciga Axadda ee lagu hirgeliyey amar iyo awoodda kaniisadda baadariga ah waxaa lagu metelaa sannadka 538. Sharciga Axadda ee Maraykanku waa 321, sharciga Axaddana ee lagu khasbo ummaddii ugu dambaysay waa 538. Sharciga Axadda ee Maraykanku wuxuu calaamad u yahay imaanshaha farriinta digniinta ah ee markaas lagu dhawaaqo calanka ka koobnaa kuwa Israa’iil laga eryay.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Calaamadaas taariikhiga ahi waa sannadka 321, waxayna astaan u tahay bilowga muddada imtixaanka quruun kasta lagaga qaadayo arrinta Axadda. Muddadaasu waxay dhammaanaysaa marka quruuntii ugu dambaysay ay u sujuuddo Rooma, dhacdadaasna waxaa lagu sii muujiyey calaamada taariikhiga ah ee sannadka 538. Muddada u dhexaysa 321 ilaa 538 waxaa lagu sii muujiyey muddadii ka bilaabatay iskutallaabta ilaa dhagax-dilkii Istefanos. Intii Istefanos la dhagax-dilayey wuxuu arkay Masiixa oo taagan meesha quduuska ah ee samada, taasoo astaan u ah marka Miikaa’iil istaago dhammaadka wakhtiga imtixaanka aadanaha.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
Sebtembar 11, 2001 waxa ay calaamad u tahay imaanshaha digniinta ku jirta saddexda aayadood ee ugu horreeya cutubka siddeed iyo tobnaad, waxaana lagu asteeyey sii sheegiddii ay sheegtay nebiyaddii Ellen White, oo tidhi markii dhismayaasha waaweyn ee Magaalada New York lagu soo rido taabasho xagga Ilaah ka timaadda, in isla saddexdaas aayadood la fulin doono. Waxa kale oo lagu asteeyey Xeerka Patriot Act, kaas oo calaamad u ahaa kuwa doonaya inay arkaan; in mabda’a sharciga Ingiriiska ee qirta in qofku yahay aan dembi lahayn ilaa dembigiisa la caddeeyo, la dhinac dhigay si loogu beddelo sharciga Roomaanka, kaas oo qirta in qofku dembiile yahay ilaa laga caddeeyo inuu dembi la’ yahay.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Xeerka Patriot Act wuxuu calaamadeeyey bilowgii xukunka ee Adventism-ka Maalinta Toddobaad ee La’odikiya. Wakhtigaasu wuxuu ku dhammaanayaa sharciga Axadda ee Maraykanka. Adventist-yada Maalinta Toddobaad ee La’odikiya ee si guul leh uga gudba muddadaas kala-soocidda ah, markaas waxay gudbin doonaan farriinta digniinta ee aayadda afraad ee cutubka siddeed iyo tobnaad, taas oo ku dhammaanaysa qarankii ugu dambeeyey ee u sujuuda Rooma. Muddadaasu waxay ka bilaabmaysaa sharciga Axadda ee Maraykanka waxayna ku dhammaanaysaa sharciga Axadda ee ugu dambeeya.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Haddii aynu si khaldan u fahanno xaqiiqda ah in ay jiraan laba sanam oo bahalka ah kuwaas oo lagu aqoonsaday markhaati ka badan laba, markaas waxaynu si khaldan u fahmi doonnaa hawsha ay matalayaan saddexda aayadood ee ugu horreeya ee Muujintii cutubka siddeed iyo tobnaad oo bilaabatay sannadkii 2001, iyo hawsha ka bilaabmaysa aayadda afraad ee cutubka siddeed iyo tobnaad.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Marka aynu adeegsanno aqoonsiga tooska ah ee Sister White ee ku saabsan soo-degidda malaa’igta Muujintii siddeed iyo tobnaad ee sannadkii 1888, iyo sida ay isla malaa’igtaas ugu dhigto weedha mustaqbalka, waxaannu ogaannaa in 1888 ay tusaale u tahay 2001. Malaa’igta Muujintii, ta dunida ku iftiimisa ammaantiisa, waxay ku soo degtay shirarkii Minneapolis sannadkii 1888, waxayna sidaas oo kale samaysay markii dhismayaashii waaweynaa ee Magaalada New York ay soo dhaceen.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Muddadii ka bilaabmaysa baabtiiskii Masiixa ilaa iskutallaabta, iyo muddadii ka bilaabmaysa Agoosto 11, 1840 ilaa Oktoobar 22, 1844, iyo muddadii boqol iyo labaatanka sannadood ee Nuux, waxay bixiyaan saddex markhaati oo ku saabsan muddo xukun ah. 1888 waxay bixisaa markhaati ku saabsan muujinta fallaagada oo lagu diiwaangeliyey shirarkii Minneapolis, Nuuxna wuxuu tilmaamayaa ka-qaadistii Ruuxa Quduuska ah ee laga qaaday kuwii diiday farriinta. Fallaagadii kuwii daadkii ka horreeyey iyo weliba fallaagadii hoggaamiyeyaasha kaniisadda ee 1888 labaduba waxay waafaqayaan taariikhdii Qorax, Daataan, iyo Abiiraam ee taariikhdii Muuse, taas oo malaa'igtu u sheegtay Sister White in lagu soo celinayey Minneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Laga soo bilaabo Xeerka Patriot Act ilaa sharciga Axadda ee Maraykanka waxa ay ka dhigan tahay xilliga imtixaanka ee Adventism-ka La’odikiya ee Maalinta Toddobaad. Kacdoonka ka dhanka ah farriinta digniinta ee ku dhawaaqaysa xukunkooda ayaa muujinaya ka qaadista Ruuxa Quduuska ah, sidaas darteedna daadinta khiyaano xoog leh oo lagu shubayo bikradaha nacasyada shar leh ee taariikhdaas. Diiradda kacdoonku waa rasuulka la doortay sida uu u matalayo Nuux, Muuse, Odayaasha Jones iyo Waggoner, iyo dabcan Walaasha White. Kacdoonka ka dhanka ah farriinta digniinta iyo rasuulka taariikhdaas wuxuu ku salaysan yahay “saliidda” ku jirta taariikhda masaalka tobanka bikradood.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Kuwa soo bandhiga farriinta digniinta, sidaas bay yeelaan, maxaa yeelay waxay haystaan “saliid,” taas oo iyaduna ah farriinta digniinta. Sidaa darteed kala duwanaanshaha u dhexeeya labada kooxood waxaa keena ku-dhaqanka saxda ah ee xeerarka fasiraadda nebiyadeed ee ay qaateen kuwii dhaqdhaqaaqii malaa’igtii kowaad iyo tan labaad, kuwaas oo lagu matalay xeerarkii fasiraadda ee Miller, iyo weliba xeerarka fasiraadda nebiyadeed ee ay qaadatay dhaqdhaqaaqii malaa’igta saddexaad.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.
Imtixaanka lagu matalay “samaysanka sawirka bahalka,” sidaas daraaddeed, waa inuu noqdaa imtixaan la xidhiidha sida sawirka bahalka loogu sameeyo erayga nebiyadeed ee Ilaah.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Laga soo bilaabo Patriot Act ee 2001, oo lagu sii tusaaleeyey Blair Bill ee 1888, kaas oo lagu sii tusaaleeyey Baaqa Madax-bannaanida ee 1776, kaas oo lagu sii tusaaleeyey baabtiiskii Masiixa, kaas oo tusaale u ahaa Ogosto 11, 1840, dhammaantood waxay taageerayaan runta ah in habka imtixaanka ee xukunka uu ku bilaabmo farriin digniin ah oo la xoojiyey, taas oo ay tahay in laga qaato gacanta malaa’igta dabadeedna la cuno.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Waxbaridda nebiyadeed ee Maraykanka u aqoonsata tuugagga dadkaaga waxay ku khaldaa dhowr qodob caqligooda, qodobbadaasna badanaa waa qoraallada caddaynta ugu toosan ee lagu dhisayo qaybo ka mid ah samaysanka ekaanta bahalka. Hab lagu muujiyo xaqiiqda ah in imtixaankani yahay mid dabeecad ahaan nebiyadeed ah waa in la adeegsado xeerarka aasaasiga ah ee nebinnimada si loo caddeeyo run la fahmi karo oo keliya haddii aad aqbasho Rooma inay tahay astaanta ay metelaan tuugagga dadkaaga.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Tusaalahan waxa laga soo qaatay shanta xariiq ee taariikhda ee ku dhex jirta Adventism-ka, halkaas oo muran ku saabsan Rooma oo astaan ahaan loo adeegsaday uu ka dhacay. Haatanna waxaynu ku jirnaa taariikhdii ugu dambaysay, ama tii lixaad ee taariikhahaas muranka lahaa, murankuna hadda waa isla kii lagu matalay shaxdii 1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Way fududahay in runtaan la arko haddii si sax ah loo dabaqo xeerarka nebinnimada. Xeer nebinnimo oo ay tahay in la adeegsado ayaa ah in astaamuhu leeyihiin wax ka badan hal macne, macnaha ay tuduc ku adeegsadaanna waa in laga dhisaa tuduca laftiisa. Boqorkii Suuriya, Antiochus III Magnus, ayaa rumoobiyey dagaalkii aayadda tobnaad ee cutubka kow iyo tobnaad ee Daanyeel, wuxuuna rumoobiyey dagaalkii Raphia ee aayadaha kow iyo tobnaad iyo laba iyo tobnaad, wuxuuna rumoobiyey dagaalkii Panium ee aayadda shan iyo tobnaad. Murankii Millerite ee lagu matalay shaxdii 1843 wuxuu ahaa in aragtida beenta ah ee Protestanka ay ku aqoonsatay in “tuugada” ay ahayd Antiochus Epiphanes, iyada oo isla markaasna ilaalinaysa runta ah in “tuugada” ay ahaayeen astaan Rooma.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Aayadaha tobnaad ilaa shan iyo tobnaad waxaa markii ugu horraysay lagu rumoobay taariikhdii Antiochus III Magnus; sidaas daraaddeed aayadahaas, iyo ku-celiska taariikheed ee xigay ee aayadahaas, waxay bixiyaan laba markhaati oo ku saabsan rumoobiddooda maalmaha ugu dambeeya, waayo nebiyadii oo dhammu waxay si toos ah uga sii hadleen maalmaha ugu dambeeya intii ay uga hadleen maalmaha ay iyagu ku noolaayeen.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Iyada oo lala socdo xeerkaas la dejiyey ee ku saabsan meesha maragga nebi lagu dabaqi doono, waxa kale oo aynu haynaa Sister White oo si toos ah u qortay in “inta badan taariikhda dhacday iyadoo wax sii sheegiddan [Daanyeel cutubka kow iyo tobnaad] rumoobay la soo celin doono.” Antiochus III Magnus wuxuu matalaa Maraykanka isaga oo ah ciidanka wakiilka u ah Rooma baadariga. Protestant-kii waxay ku doodeen in tuugadu ay tusaale u ahaayeen Antiochus kale, halka Millerites-ku ay ogaayeen in ay ahayd Rooma. Haatan hal dhinac ayaa Maraykanka u aqoonsanaya tuugada, halka dhinaca kalena uu ku taagan yahay runta aasaasiga ah.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Haddii qaanuunka tilmaamaya in astaamuhu leeyihiin wax ka badan hal macne, oo macnaha lagu saleeyo duruufaha lagu adeegsaday, markaas aqoonsiga Maraykanka inuu yahay tuugta wuxuu barbar socdaa aqoonsigii Protestants-ku ee ahaa in Antiochus yahay tuugta; hase yeeshee hadda Antiochus waa astaan u ah Maraykanka maalmaha ugu dambeeya.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Dulucda qaybtani wuxuu si toos ah uga hadlayaa su’aasha ah awooddee is-sarraysiisa si ay u taagto aragtida; sidaas darteed in xoogga la saaro xaqiiqdan waa wax xaq lagu leeyahay. Taasna waxaa caddaynaya markhaatiyo badan, waayo xariiqyada kale ee taariikheed ee khilaafka ku saabsan Rooma sida astaan ahaan waxay tilmaamayaan isla xaqiiqadaas. Xaqiiqadaasuna waa in kuwa dhinaca khaldan kaga jira arrinka ay mar walba Maraykanka ku aqoonsadaan meesha Rooma. Laakiin haddii aadan raalli ka ahayn inaad aqbasho in astaamuhu leeyihiin wax ka badan hal macne, ama haddii aad rumaysan tahay inay sidaas leeyihiin, hase yeeshee aadan ku filnayn tababar ahaan si aad xeerka ugu qabtid rumaysad buuxa, markaas waxay ahaan doontaa wax ku dhow aan suurtagal ahayn inaad raacdo mantiqga hadda la adeegsan doono.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Awood kasta oo laba gees leh waxay matashaa Maraykanka maalmaha ugu dambeeya. Faransiisku waa awoodda laba-geesoodka ah ee ay matalaan Sodom iyo Masar. Islaamkuna sidoo kale wuxuu astaan u yahay Maraykanka, waayo Maraykanku waa nebiga beenta ah marka loo eego awoodda baadariga oo ah Yesebeel. Maraykanku waa Salome oo ku hoos jirta Herodiyas. Balcaamna sidoo kale waa astaan nebiga beenta ah, in kastoo qisadiisu ka sii murugsan tahay in si fudud loogu sheego nebiga beenta ah oo keliya.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Waxsii Balaam, oo la qoray ka dib markuu reer binu Israa’iil saddex jeer barakeeyey, siyaabo kala duwan bay ula xidhiidhaan Islaamka. Dameerku waa astaan Islaamka ah, mana suurtowdo in sheekada Balaam laga saaro dameerkii hadli jiray. Nimankii xigmadda lahaa ee bari ka yimid si ay u caabudaan ilmaha Ciise waxaa hagayey waxsiyadii Balaam. Islaamka saddexda hoog ee Muujintii cutubka sagaalaad ku jiraa wuxuu matalaa nebiga beenta ah ee Maxamed.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Haddii aad garanayso in calaamaduhu leeyihiin wax ka badan hal macne, markaas hubaal waxaad kaloo garanaysaa in runno badan ay sidaas u muhiim yihiin oo lagu metelo calaamado kala duwan. Calaamadda dejisa aragtida waa calaamad ka turjumaysa Rooma, sidaas darteedna way caddahay in Rooma ay noqonayso mawduuc aasaasi ah oo ku dhex socda waxsii-sheegidda Kitaabka Quduuska ah oo dhan. Mid ka mid ah calaamadaha caadiga ah oo si sugan loo aqoonsaday ee Rooma waa boqorka woqooyi ee ku xusan Daanyeel cutubka kow iyo tobnaad. Boqorka woqooyi ee yimaada dhammaadkiisa iyadoo aan cidina u gargaareyn waa awoodda baabtiisnimada, kaniisadda Rooma, baadariga Rooma, ninka dembiga.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Murankii ku saabsanaa dooddii Uriah Smith, waxaa la sheegay in boqorka woqooyi ee aayadda soddon iyo lixaad uu ahaa Faransiiska, iyo in boqorka woqooyi ee aayadda afartanaad uu ahaa Turkiga. Faransiiska iyo Turkiguba, duruufo kala duwan gudahood, waa astaamo u taagan Maraykanka; hase yeeshee, sida Protestant-yiintuba yeelayeen, iyo sida ay maanta tahayba, doodda Smith gudaheeda, wuxuu diiday runta ah in boqorka woqooyi uu yahay astaan u taagan Rooma Casriga ah, wuxuuna ku andacooday in astaanta Rooma lagu matalay astaan Maraykan ah oo ka muuqata qaranimada Faransiiska, mar kalena in astaanta Rooma ay ahayd astaan Maraykan ah sida loogu matalay qaranimada Turkiga.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Xaaladdu hadda waxay ka kooban tahay saddex xariiq; taariikhda Millerite-ka, taariikhda Uriah Smith, iyo halkan iyo hadda. Mid kasta oo ka mid ah tusaalooyinkaas waxaa ku jira muran ku saabsan astaan Rooma ah, taas oo si khaldan loo dabaqay iyada oo si qaldan loo fahmay Rooma inay tahay astaan Maraykanka.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Xariiqda muranka ku saabsan “kan maalinlaha ah,” ee ku jirta kitaabka Daanyeel, waxay adkaynaysaa isla xooggaas oo ah in laga doodo runta ku saabsan astaan Rooma ka tarjumaysa, in kastoo ay jiraan qaar ka mid ah kala-duwanaanshooyin muhiim ah taariikhdan.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Macquulnimada tusaalaha nebinnimo ee Uriah Smith waxay ku hoggaamisay kuwii raacsanaa inay si khaldan ugu dabaqaan belaayada lixaad cutubka lix iyo tobnaad ee Muujintii. Dhibaatada aasaasiga ah ee ku jirtay dabaqista Smith ee cutubka lix iyo tobnaad, marka laga reebo isku daygiisii ahaa inuu wax walba u dabaqo si toos ah oo xaraf ahaan ah, xilli ay tahay in wax walba loo dabaqo si ruuxi ah, waxay ahayd awood-la’aantiisii inuu arko qaab-dhismeedka gaarka ah ee isbahaysiga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah. Isagoo ku beddelay macnaha runta ah ee astaamaha macnayaal ka dhashay fasiraad gaar ahaaneed, macquulnimada Smith waxay meesha ka saaraysaa awoodda lagu garan karo sida loo sameeyo isbahaysiga saddex-geesoodka ah; sida loo sameeyana waa “imtixaanka weyn ee dadka Ilaah, kaas oo badbaadadooda weligeed ah lagu go’aamin doono.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Adeegsiga qaldan ee astaamaha Rooma waa isku day uu Shaydaanku ku doonayo inuu ka horjoogsado dadka Ilaah ee maalmaha ugu dambeeya inay arkaan oo keliya ma aha Rooma casriga ah, balse sidoo kale sida Rooma casriga ah loo sameeyo. Baahida loo qabo in la garto sifooyinka nebiyadeed ee la xidhiidha isu-tagga Qaramada Midoobay, awoodda baadariga, iyo Maraykanka waxay xambaarsan tahay cawaaqib weligeed ah.
In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Kitaabka Daanyeel waxaa ku jira imtixaan gaar ah oo adkaynaya muhiimadda aqoonsiga xiriirrada ka dhexeeya saddexdan quwadood, waxaana jira imtixaan kale oo gaar ah oo ku jira kitaabka Muujintii oo adkaynaya isla qodobbadan. “Kan joogtada ah” ee ku jira kitaabka Daanyeel ayuu William Miller u fahmay inuu yahay Roomaankii jaahiliga ahaa markii uu baranayey Tesaloniika Labaad. Miller waxa uu ka fahmay sifaynta xiriirka nebiyadeed ee u dhexeeya Roomaankii jaahiliga ahaa iyo Roomaankii baadariyada ee ku jira Tesaloniika Labaad in erayga “joogtada ah” uu ahaa astaan u taagan Roomaankii jaahiliga ahaa, sidaas darteedna karaahiyada baabba’a keenta ay noqonayso Roomaankii baadariyada.
The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Qodobka aynu adkaynaynaa se waa tan: in 2 Tesaloniika xiriirka ka dhexeeya Roomaankii jaahiliga ahaa iyo Roomaankii baadariga waxaa lagu meeleeyey macne wax baraya in marka iyo haddii aadan garan xiriirka labadaas quwadood, lagugu rido khiyaano xoog badan, oo aad weligaa ku hallowdo.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Tani waa isla digniintii belaayada lixaad, halkaas oo aanay ku jirin oo keliya masduulaagii, oo ahaa Roomaankii jaahiliga ahaa ee ku xusan 2 Tesaloniika, iyo bahalkii, oo ahaa “ninkii dembiga” ee cutubkaas ku xusan, laakiin sidoo kale cutubka lix iyo tobnaad waxaa ku jira nebiga beenta ah. Qoraalku wuxuu adkaynayaa muhiimadda ay leedahay in la garto xiriirka ka dhexeeya awoodaha ka kooban isbahaysiga saddex-geesoodka ah ee Rooma Casriga ah, kaas oo sidoo kale ah Baabuloonta casriga ah.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Khilaafka ku saabsan “kan maalinlaha ah” wuxuu ka hadlayaa isla khilaafka maalmaha ugu dambeeya, hase ahaatee wuxuu sii ballaadhiyaa aqoonsiga khilaafkaas isaga oo ku daraya muhiimadda ay leedahay in la fahmo xiriirka ka dhexeeya saddexda quwadood ee ka kooban Rooma Casriga ah. In la diido in runtaas la arko, waa in la hubiyo in abaalgudkaagu noqdo marin-habaabin xoog leh.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Muran hadda taagan, kuwa Maraykanka ku aqoonsanaya tuugta waxay u muuqdaan kuwo aan xataa oggolaan karin inay fahmaan sababta ay muhiim u tahay in Maraykanka marar badan lagu muujiyo isagoo ku hoos jira awoodda baabaska halkii uu isaga qudhiisu ka ahaan lahaa awoodda baabaska. Caqliga guud ee aasaasiga ahi wuxuu garanayaa in awoodda maamusha xiriirka siyaasadda, taariikhda, guurka, iyo wax sii sheegidda Kitaabka Quduuska ah loo tixgeliyo madax; madaxuna waa waxa isa sarraysiiya si uu u taago aragga dabadeedna u dhaca.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Mantiqadda Maraykanka ku aqoonsanaysa tuugada ma awoodo inay ku dabaqdo taariikhdii la matalay, dabadeedna la rumoobay, intii u dhexaysay 321 ilaa 538. Astaanta Maraykanka waa inay marka hore ka dhacdaa ka hor intaan “ninka dembiga” la muujin. “Ninka dembiga” mar kale ayaa la muujinayaa maalmaha ugu dambeeya, oo ka hor intaanu taas samaynin Maraykanku waa inuu marka hore ka dhacaa.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Sharciga Axadda ee ka jira Maraykanka kuma aqoonsanayo Maraykanka inuu yahay Rooma Casri ah; wuxuu aqoonsanayaa in halaag qaran uu yimid, iyo in Maraykanku si buuxda uga go’ay xaqnimada. Rooma Casriga ah ee la muujiyo marka Maraykanku ku dhaco sharciga Axadda waa awoodda baabawnimada, taas oo markaas oo isla goobtaasba ka adkaatay xulafadeeda, nebiga beenta ah.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
“Wixii maalin kasta” ee ku jirta kitaabka Daanyeel iyo xidhiidhka ay la leedahay farriintii William Miller, iyo muhiimada ay leedahay in fahamkii Miller laga soo dheegtay cutubka labaad ee 2 Tesaloniika, iyo digniinta ah in dharkiinna la dhawro inta lagu jiro belaayada lixaad, dhammaantood waxay tilmaamayaan qodobo ka mid ah murannadaas oo ka hadlaya arrimaha taagan ee hadda jira.
The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Digniinta ku jirta 2 Tesaloniika cutubka labaad ee ku saabsan maalmaha ugu dambeeya waxay ka hadlaysaa koox u aqoonsata Maraykanka inuu yahay astaan, hase yeeshee diidda in lagu hago iftiinka ka hadlaya xiriirka ka dhexeeya Maraykanka iyo Rooma baadariga. Markay sidaas sameeyaan, waxay arki doonaan xiriirka ka dhexeeya ma aha oo keliya Rooma baadariga iyo Maraykanka, laakiin sidoo kale Qaramada Midoobay, oo ah awoodda masduulaagga ee Muujintii cutubka lix iyo tobnaad.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.
Sida ay ahayd Uriah Smith, A.G. Daniells, iyo W.W. Prescott, oo Sister White ay ku tilmaantay inayan awoodin inay sababta ka soo saaraan natiijada, sidaas oo kale waxaa ah kuwa diida in lagu hago tilmaanta erayga nebinnimada ee Ilaah marka uu faahfaahinayo xiriirka saddexdan quwadood maalmaha ugu dambeeya.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.
Sida kuwii hore, kan hadda jira, iyo murannadii Uriah Smith, muranka ku saabsan xidhiidhka saddexda awoodood sida loogu matalay Thessaloniika Labaad iyo belaayada lixaad wuxuu muujiyaa fasiraad gaar ahaaneed oo tilmaamaysa Maraykanka, hase yeeshee diidda inay aragto sifooyin nebiyadeed oo gaar ah oo Maraykanka leeyahay kuwaas oo bannaanka soo dhigi lahaa fikraddooda khaldan, oo laga yaabo inay iftiinka u keenaan.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
Kadib Sebtembar 11, 2001, waxaa kacay murankii ku saabsanaa afarta cayayaan ee ku xusan Yoo’eel. Runta arrintu waxay tahay in cayayaankaasu ay matalayeen hoos-u-dhac ruuxi ah oo sii tartiib-tartiib ah oo ku yimid kaniisadda La’odikiya ee Seventh-day Adventist, taas oo ka dhalatay gelinta fiqiga Katooliga iyo kan Protestanka riddada ah. Mar kale, adeegsiga saxda ah ee afarta cayayaan waa Rooma, laakiin fasiraadda gaarka ah waxay ku dooday in uu yahay Islaam, kaas oo astaan u ah nebiga beenta ah, sidaas darteedna astaan u ah Maraykanka. Qodobba qodobka ka dambeeya, murannada taariikhda Advent-ka ee aynu imminka ka hadalnay, dhammaantood waxay ka marag kacayaan isla runtaas.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Dhinaca khaldan, iyada oo ku salaysan afar markhaati, waxay tuugada ku aqoonsanaysaa Maraykanka, halka laba markhaatina ay ku caddaynayaan in fahamka dhinaca khaldan ee Maraykanka sida astaan ahaan uu yahay mid aan sax ahayn. Kuwa Ilaah u sharraxan maalmaha ugu dambeeya inay ka mid noqdaan boqolka iyo afartan iyo afarta kun ayaa hadda ku jira imtixaan nebiyadeed. Ma aha imtixaan lagu gudbo iyadoo si fudud codkaaga u dhiibanaya dhinacan ama dhinacaas. Waa imtixaan si dhab ah loogu maareyn karo si sax ah oo keliya haddii xeerarka nebiyadeed si sax ah loo dabaqo. Si Libaaxa qabiilka Yahuudah uu dadkiisa maalmaha ugu dambeeya ugu baraarujiyo xaqiiqda ah inayan si ku filan ugu qotomin daraasadda, wuxuu oggolaaday in bidcooyin la soo geliyo.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Xaqiiqda ah in bidco ay ka dhex dhalatay dhaqdhaqaaqan waxay muujinaysaa in kartideenna shakhsiyeed ee ku saabsan xeerarka fasiraadda nebinnimada ay ka liidato intii ay ahaan lahayd. Rooma ayaa dejisa aragtida, aragtida maalmaha ugu dambaystana waa kacitaankii ugu dambeeyey iyo dhicitaankii boqorka woqooyi. “Boqorkaas” sidoo kale waa “ninkii dembiga”, “ninkii dembigana” waa “qarsoodiga xumaanta,” iyo “kii sharka lahaa.” Isagu waa ka geeska Masiixa; waxaa lagu astaan yeelay “tuugta dadkaaga,” waana “madaxii” Rooma Casriga ah.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Kuwa ku wareera fahamkooda erayga, oo ku guuldarraysta inay arkaan macnaha ka gees ah Masiixa, hubaal waxay isa soo taagi doonaan dhinaca ka gees ah Masiixa. Hadda innagu waqti nooma yaal inaan la milanno dunida. Daanyeel wuxuu taagan yahay qaybtiisii iyo meeshiisii. Waxsii sheegyadii Daanyeel iyo Yooxanaa waa in la fahmaa. Iyagu midba midka kale ayuu fasiraa. Waxay dunida siinayaan runno ay tahay in qof kastaa fahmo. Waxsii sheegyadani waa inay dunida markhaati uga ahaadaan. Iyaga oo ku rumooba maalmahan ugu dambeeya, iyagaa is-sharxi doona.” Kress Collection, 105.