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# The Seventy Forgotten Years of Tyre

Toddobaatanka Sabaatanka Sano ee La Illaaway ee Turos

The Seventy Forgotten Years of Tyre

Toddobaatanka Soddonka Sano ee La Ilaaway ee Turos

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Nabiyada oo dhammu waxay tilmaamaan dhammaadka dunida.

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

> “Nebi kasta oo qadiimiga ahi wax yar buu u hadlay wakhtigoodii marka loo eego wakhtigeenna, sidaas daraaddeed waxsii-sheegiddoodu annaga ayay weli noogu dhaqan tahay. ‘Waxyaalahan oo dhammu waxay ugu dheceen iyaga inay tusaale u noqdaan; waxaana loo qoray digniinteenna, innaga oo ay dhammaadka wakhtiyadu nagu soo gaadheen.’ 1 Corinthians 10:11. ‘Iyaga looma adeegayn, laakiin annaga ayaa loogu adeegayay waxyaalahaas, kuwaas oo imminka laydiinku sheegay kuwii idiinku wacdiyey injiilka iyagoo wata Ruuxa Quduuska ah oo samada laga soo diray; waxyaalahaas oo malaa’igtuna ay jecel yihiin inay fiiriyaan.’ 1 Peter 1:12....”

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

> “Kitaabku wuxuu uruuriyey oo isku duubay khasnadihiisii qarnigan ugu dambeeya. Dhammaan dhacdooyinkii waaweynaa iyo hawlgaladii culus ee taariikhda Axdigii Hore way soo noqnoqdeen, oo welina way ku soo noqnoqonayaan, kiniisadda maalmahan ugu dambeeya.” Selected Messages, buugga 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Dhammaan buugaagta Kitaabka Quduuska ah waxay ku soo gunaanadaan kitaabka Muujintii.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Muujintii dhexdeeda ayaa dhammaan buugaagta Kitaabka Quduuska ahi ku kulmaan kuna dhammaadaan.” Falimaha Rasuullada, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

Farriinta ugu dambaysa ee loo dirayo dadka deggan meeraha dhulka waxaa lagu aqoonsaday Muujintii siddeed iyo tobnaad.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Oo dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; oo dhulkuna wuxuu ka iftiimay ammaanteeda. Oo waxay ku dhawaaqday cod weyn oo xoog leh, iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada, iyo meel lagu hayo ruux kasta oo wasakh ah, iyo qafis shimbir kasta oo nijaas ah oo la neceb yahay. Waayo, quruumaha oo dhammu waxay ka cabbeen khamriga cadhada sinadeeda, oo boqorradii dhulkuna way la sineysteen iyada, oo baayacmushtariyadii dhulkuna waxay ka taajireen badnaanta raaxadeeda. Muujintii 18:1–3.

The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

Weedha “Baabuloon tii weynayd” waxay u taagan tahay kaniisadda Roomaanka Katooliga, oo cutubka saddex iyo labaatanaad ee Ishacyaah “Baabuloon tii weynayd” waxaa lagu matalay Turos.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Waxsii ku saabsan Turos. Baroorta, doonyaha Tarshiishow; waayo, waa la baabbi'iyey, si aan guri u jirin, gelidna u jirin; dalka Kitiim baa looga muujiyey. Aamusnaada, dadka gasiiradda degganow; adiga oo ay ka buuxiyeen ganacsatada Siidoon, kuwa badda ka tallaaba. Biyaha waaweyn agtooda abuurka Siihoor, goosashada webiguna waa dakhligeeda; oo iyadu waa suuqii quruumaha. Ceeboob, Siidoonay; waayo, baddu waa hadashay, xataa qalcadda badda, iyadoo leh, Anigu foolan maayo, carruurna ma dhalo, dhallinyarona ma koriyo, gabdho bikrado ahna ma barbaariyo. Sida warka Masar loo maqlo, sidaas oo kalena aad bay uga murugoon doonaan warka Turos. U gudba Tarshiish; baroorta, dadka gasiiradda degganow. Kanu ma magaaladiinnii farxadda lahayd baa, tan facnimadeedu ahayd tan iyo waayihii hore? Cagaheeda qudhooda ayaa meel fog ugu qaadi doona inay qurbajoogto. Bal yaa taladan u qaatay Turos, taaj-siiyaha ah, taas oo ganacsatadeedu amiirro yihiin, baayacmushtariyadeeduna yihiin kuwa dunida lagu maamuuso? Rabbiga ciidammadu isagaa taas ku talogalay, inuu nijaaseeyo kibirka ammaanta oo dhan, oo uu quudhsado kuwa dunida oo dhan lagu maamuuso. Dhulkaaga u dhex mar sida webi oo kale, gabadha Tarshiishay; mar dambe xoog ma jiro. Gacantiisuu badda ku fidiyey, boqortooyooyinkiina wuu gariiriyey; Rabbigu amar buu ka bixiyey magaalada ganacsiga ah, in qalcadaheeda la baabbi'iyo. Oo wuxuu yidhi, Mar dambe ma aad rayrayn doontid, bikradda la dulmay, gabadha Siidoonay; kac, u gudub Kitiim; halkaasna nasasho ka heli maysid. Bal eeg dalka reer Kaldayiin; dadkan hore ma ahayn, ilaa reer Ashuur u asaasay kuwii cidlada degganaa; munaaradahoodii way dhiseen, daarahoodiina way kiciyeen; isaguna wuxuu u beddelay burbur. Baroorta, doonyaha Tarshiishow; waayo, xooggiinnii waa la baabbi'iyey. Oo maalintaas waxay noqon doontaa in Turos la illoobi doono toddobaatan sannadood, sida wakhtiga boqor keliya; toddobaatanka sannadood dabadoodna Turos waxay u gabyi doontaa sida naag dhillo ah. Kataarad qaado, magaalada ku wareeg, tii dhillada ahayd ee la illoobay; laxan macaan samee, heeso badanna ku hees, si laguu xusuusto. Oo waxay noqon doontaa in toddobaatanka sannadood dabadood Rabbigu soo booqan doono Turos, oo iyadu mushaharkeedii bay ku noqon doontaa, oo waxay dhillaysi la geli doontaa boqortooyooyinka dunida oo dhan oo ku yaal dhulka dushiisa. Oo baayacmushtarkeeda iyo mushaharkeeduba quduus bay Rabbiga u ahaan doonaan; lama kaydin doono, lamana urursan doono; waayo, baayacmushtarkeedu wuxuu ahaan doonaa kuwa Rabbiga hortiisa deggan inay ku cunaan si ku filan, oo ay u helaan dhar waara. Ishacyaah 23:1–18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Walaashii White waxay qortaa: “Dhacdooyinkii waaweynaa oo dhan iyo macaamilaadkii culus ee taariikhda Axdigii Hore way soo noqnoqdeen, welina way ku soo noqnoqdaan, kiniisadda maalmahan ugu dambaysa.”

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Ishacyaah saddex iyo labaatanaad wuxuu ka hadlayaa xidhiidhada nebiyadeed ee Qaramada Midoobay, Baabanimada, Maraykanka iyo Islaamka. Si runahan loo garto, waxaa khasab ah in calaamado gaar ah oo cutubka ku jira lagu qeexo Waxyigu. Marka calaamadaha la qeexo, isku xigxiga dhacdooyinku si caddaalad ah ayuu u toosnaanayaa. Calaamadaha cutubka ku jira ee u baahan in la qeexo waa:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Warka ku Saabsan Turos, Dhillada, Reer Ashuur, Dhulka reer Kaldayiin, Daaraha dhaadheer iyo Qasriyada, Tarshiish, Farcankii Sixoor, Dhulka Khitiim, Siidoon, Magaaladii Ganacsatada, Warka Masar iyo warka Turos, Baroordiiqda, Gabadha, Toddobaatan Sannadood, Maalmihii Boqor Keliya, Illowga, iyo Xusuusashada

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Erayga “culays” ee ku jirta aayadda koowaad waxay tilmaamaysaa waxsii sheegid halaag ah oo ka dhan ah boqortooyada Turos.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Culus: H4853—Ka yimid H5375; culus; gaar ahaan cashuur, ama (si aan la taaban karin) rar-qaadis; si sarbeeb ah hadal, badanaa xukun, gaar ahaan gabay; maskaxeed ahaan, rabitaan: – culus, qaadid, wax sii sheegid, X way dhigeen, gabay, cashuur.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Culka Turos waa mid ka mid ah tuducyada badan ee Kitaabka Quduuska ah ee lagu aqoonsado xukunka ugu dambeeya ee kaniisadda Roomaanka Katooliga. “Culays” marka loo eego adeegsigiisa iyo qeexitaankiisu waa wax sii sheegid, ugu horraynse waa wax sii sheegid halaag. Waxaa Ishacyaah ku jira kow iyo toban “culays,” eraygana siddeed jeer ayaa loo adeegsaday in lagu tilmaamo culays garbaha lagu qaado. Kow iyo tobanka jeer ee erayga “culays” lagu metelayo wax sii sheegid halaag ah waa Ishacyaah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6, iyo dabcan cutubka saddex iyo labaatanaad oo aynu ka helayno culka Turos. Waxaa habboon in dhammaan wax sii sheegidyada halaagga ee Ishacyaah la isu geeyo si loo qiimeeyo awoodda la metelayo maalmaha ugu dambeeya. Kow iyo toban wax sii sheegid oo halaag ah way adag tahay in mar keliya la wada daboolo, sidaas darteed waxaan bixin doonaa qeexid kooban oo wax sii sheegid kasta oo halaag ah si loo dejiyo macnaha guud ee cutubka saddex iyo labaatanaad.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

Cutubka saddex iyo tobnaad, wax sii sheegidda halaagga ka dhanka ah Baabuloon waa Baabuloonka casriga ah ee dhammaadka dunida, taas oo ah dhilladii Rooma oo sidoo kale lagu muujiyey cutubka toddoba iyo tobnaad ee kitaabka Muujintii.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Markaas waxaa yimid mid ka mid ah toddobadii malaa’igood oo haystay toddobada fijaan, wuuna ila hadlay, isagoo igu leh, Kaalay halkan; waxaan ku tusi doonaa xukunka dhilladii weynayd oo ku fadhida biyaha badan; tan ay boqorradii dhulku la sinoodeen, oo kuwii dhulka degganaana lagu sakhraamiyey khamriga sinadeeda. Sidaas daraaddeed ayuu Ruuxa igu qaaday oo ii geeyey cidlada; markaasaan arkay naag dul fadhida bahal guduudan, oo ay ka buuxaan magacyo cay ah, lehna toddoba madax iyo toban gees. Naagtiina waxay ku labisnayd guduud iyo casaanka dhiigga u eg, waxaana lagu sharraxay dahab iyo dhagaxyo qaali ah iyo luul, iyadoo gacanteeda ku haysata koob dahab ah oo ay ka buuxaan karaahiyooyinka iyo wasakhda sinadeeda; oo wejigeedana waxaa ku qornaa magac ah, SIR, BAABILOON WEYN, HOOYADDA DHILOOYINKA IYO KARAAHIYOYINKA DHULKA. Muujintii 17:1–5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Waxaan u baahanahay inaan wax yar ka leexdo mawduuca. Ujeeddada daraasadda waxsii-sheegidda Turos ugu dambayntii waa in taariikhda waxsii-sheegidda ee Maraykanka lala waafajiyo tan kaniisadda Seventh-day Adventist. Waxaan muujin doonnaa in dawladda Maraykanku tahay mid ka mid ah geesaha bahalkii u ekaa wananka ee Muujintii cutubka saddex iyo tobnaad, iyo in Protestantism-kii ka soo baxay Qarniyadii Mugdiga ahaa uu ahaa geeska kale. Geeskii Protestantism-ka wuxuu noqday Millerite Adventism xilligii Protestantiinta Maraykanku ay diideen farriintii malaa’igta koowaad. Marka arrintaas la adkeeyo, waxaan muujin doonnaa in taariikhda geeska Protestant-ka iyo taariikhda geeska Jamhuuriga ay is barbar socdaan oo ay leeyihiin astaamo waxsii-sheegid oo isbarbar yaal. Ka dib oo dhan, waxay saaran yihiin isla bahalkii, taasoo ka dhigan in labada geesba ay yihiin kuwo isku waqti ah. Waxaan tusaale ahaan u soo bandhigi doonaa hal muunad oo ka mid ah isbarbardhiggan u dhexeeya geesaha kaniisadda iyo dawladda ee Maraykanka. Labaduba si u gaar ah ayay “u illoobaan.”

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Ishacyaah saddex iyo labaatan waxay tilmaamaysaa barta nebiyadeed ee awoodda baabanimadu lagu illoobo toddobaatan sannadood, oo toddobaatankaas sannadood ee astaan ahaan ah dadku ku illoobaan baabanimada iyo sababta Qarniyadii Mugdiga loo yidhaahdo Qarniyadii Mugdiga. Hal-ku-dhegga geeska Protestant-ka markii ay ka go’een kaniisadda Katooliga wuxuu ahaa: Kitaabka Quduuska ah, oo Kitaabka Quduuska ah oo keliya. Waxay illoobeen in Kitaabka Quduuska ahi inoo sheegayo cidda dhabta ah ee baabanimadu tahay. Waxay illoobeen farriintii ku kaydsanayd dokumentiga quduuska ah ee lagu aamminay, oo ay qirteen inay yihiin difaacayaasha hormuudka ah ee ilaaliya.

> “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 fahamka erayga, oo ku guuldarreysta inay arkaan macnaha ka geesta Masiixa, hubaal waxay is-dhigi doonaan dhinaca ka geesta Masiixa. Haatan waqti nooma bannaana inaan la milanno dunida. Daanyeel wuxuu taagan yahay qaybtiisii iyo meeshiisii. Waxsii sheegyada Daanyeel iyo Yooxanaa waa in la fahmaa. Iyagu midba midka kale ayuu fasiraa. Waxay dunida siiyaan runno ay tahay in qof walba fahmo. Waxsii sheegyadani waa inay marag ka noqdaan dunida. Dhammaystirkooda maalmahan ugu dambeeya, ayay iyagu iskood isu sharxi doonaan.” Kress Collection, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

Sidoo kale, geeska Jamhuuriga ah ee matalayay dawladda Maraykanka wuxuu ahaa in uu noqdo mid ka yimid dadka oo u jira dadka, hase yeeshee muwaadiniinta Maraykanku iyaguna waxay illoobeen dukumentigii quduuska ahaa ee lagu aamminay. Dukumentigaas quduuska ahi waa Dastuurka Maraykanka, hal-ku-dhegga dawladdaas oo loo qorsheeyey inay u ahaato dadka ayaana ahaa kala-soocidda kaniisadda iyo dawladda. Waxay illoobeen farriintii Dastuurka ee lagu aamminay, oo ay sheegan jireen inay difaacayaashiisa yihiin.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Ha la xusuusto, waa faanka Rooma inay marna isbeddelin. Mabaadi’da Gregory VII iyo Innocent III weli waa mabaadi’da Kaniisadda Kaatooligga Roomaanka. Oo haddii ay awoodda haysato, waxay ku dhaqmi lahayd maanta si la mid ah adkaysi iyo xoogii ay ugu dhaqmi jirtay qarniyadii hore. Borotestaanku si yar bay u garanayaan waxa ay samaynayaan marka ay soo jeediyaan inay aqbalaan kaalmo ka timaadda Rooma hawsha kor-u-qaadista Axadda. Intay ku foogan yihiin hirgelinta ujeeddadooda, Rooma waxay hiigsanaysaa inay dib u soo celiso awooddeeda, inay soo ceshato sarraynteedii luntay. Haddii mar keliya lagu dhiso dalka Maraykanka mabda’a ah in kaniisaddu adeegsan karto ama xakamayn karto awoodda dawladda; in xafladaha diineed lagu qasbi karo sharciyo madani ah; marka la soo koobo, in awoodda kaniisadda iyo dawladda loo yeelo inay taliso damiirka, markaas guusha Rooma ee dalkan waa la hubsaday.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ereyga Ilaah wuxuu bixiyey digniin ku saabsan khatarta soo fool leh; haddii tan la iska indho tiro, dunida Protestant-ka ahi waxay ogaan doontaa waxa run ahaan ah ujeeddooyinka Rooma, keliya marka ay goori goor tahay in laga baxsado dabinka. Iyadu si aamusan ayay ugu koraysaa awood. Caqiidooyinkeedu waxay saamayn ku yeelanayaan goleyaasha sharci-dejinta, kaniisadaha, iyo quluubta dadka. Waxay dhisaysaa qaab-dhismeedkeeda dhaadheer oo waaweyn, kuwaas oo meelahooda qarsoon dib loogu soo celin doono silcisyadeedii hore. Si dhuumasho leh oo aan laga shakin ayay u xoojinaysaa xoogaggeeda si ay u horumariso danaha iyada u gaarka ah marka la gaadho wakhtiga ay wax ku dhufan doonto. Waxa keliya ee ay doonaysaa waa meel ay ka faa’iidaysato, taasina durba waa la siinayaa. Dhawaan ayaynu arki doonnaa oo aynu dareemi doonnaa waxa uu yahay ujeeddada curiyaha Roomaanku. Ku alla kii rumaysta oo addeeca ereyga Ilaah, sidaas darteed wuxuu mutaysan doonaa cay iyo silcin.” The Great Controversy, 581.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

Haddii aad heli karto qaamuus kasta oo la daabacay ka hor 1950, oo aad ka raadiso “naag guduudan” ama nooc kale oo weedhaas ah oo ku jira Muujintii toddoba iyo tobnaad, dhammaan qaamuusyadaas ka hor 1950 waxay caddeeyaan in kaniisadda Roman Catholic ay tahay dhilladii Muujintii toddoba iyo tobnaad. Maraykanka, bahalka dhulka ee laba-geesoodka ah ee Muujintii saddex iyo tobnaad, wuxuu illoobaa wixii uu ahaa waagii hore, ha ahaato geeska Protestantnimada ama geeska Jamhuuriyadnimada. Labadan hay’adoodba waxay ka dhasheen mudaaharaadkii ka dhanka ahaa kelitalisnimadii diineed ee baabbanimada iyo kelitalisnimadii siyaasadeed ee boqorradii iyada taageerayay, ama sida Kitaabku leeyahay, boqorradii iyada la “sinaystay.” Ka hor inta aynaan qaadan Ishacyaah saddex iyo labaatanaad, waxaynu si kooban u bixin doonnaa dulmar ku saabsan tobanka jeer ee kale ee Ishacyaah ku tilmaamayo ‘wax sii sheegid hoog ah,’ waayo kow iyo tobanka “culays” dhammaantood waa sidaas oo kale.

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Ishacyaah cutubka saddex iyo tobnaad waa culayska Baabuloon ee “maalmaha ugu dambeeya.” Baabuloon, in kastoo ay kaniisadda Katooligu xukunto oo hagto maalmaha ugu dambeeya, haddana waxay ka kooban tahay saddex quwadood oo dunida u horseeda Armageddoon ee ku xusan cutubka lix iyo tobnaad ee Muujintii. Nebinimada halaagga ee cutubka saddex iyo tobnaad ee ka geesta ah Baabuloonta casriga ah waxaa ku metelan saddex quwadood; Baabuloon, Luusifer iyo Aasuur, kuwaas oo u taagan bahalka (Aasuur), masduulaagga (Luusifer), iyo nebiga beenta ah (Baabuloon). Aasuur iyo Baabuloon waa labada quwadood ee baabbi’iya ee Ilaah u adeegsaday inuu ku ciqaabo Israa’iiltii qadiimiga ahayd; Aasuur baa hor yimid oo maxaabiis ahaan u kaxaystay tobanka qabiil ee woqooyi, dabadeedna Baabuloon ayaa qabsatay labada qabiil ee koonfureed ee Yahuudah.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Reer binu Israa’iil waa ido kala firidhsan; libaaxyadii ayaa eryay; kii hore boqorkii Ashuur baa cunay, kii dambena Nebukadnesar oo ah boqorkii Baabuloon ayaa lafihiisii jebiyey. Sidaas daraaddeed Rabbiga ciidammadu, Ilaaha Israa’iil, wuxuu leeyahay, Bal ogaada, waxaan ciqaabi doonaa boqorka Baabuloon iyo dalkiisaba, sidii aan u ciqaabay boqorkii Ashuur. Yeremyaah 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Markii hore Ashuur ayaa tobankii qabiil ee woqooyi ee Israa’iil maxaabiis ahaan u kaxaysatay, dabadeedna Baabuloon ayaa labadii qabiil ee koonfureed ee Yahuudah maxaabiis ahaan u kaxaysatay. Labadan maxaabiisnimo labaduba waxay ahaayeen dhammaystirka “toddobada jeer” ee Laawiyiintii cutubka labaatan iyo lix. “Toddobada jeer” ee Laawiyiintii waxay ahayd “wax sii sheegidda waqtiyeed” ee ugu horraysay ee William Miller ogaaday, waxayna tilmaamaysaa in markii Ashuur qabsatay qabiilka woqooyi ay taasi calaamad u ahayd bilowga kala firdhin socotay laba kun iyo shan boqol iyo labaatan sannadood. Muddadaasu waxay ka bilaabatay maxaabiisnimadoodii sannadkii 723 BC, waxayna ku dhammaatay “wakhtigii dhammaadka” sannadkii 1798. Qabiilladii koonfureed waxaa Baabuloon maxaabiis ahaan u kaxaysatay sannadkii 677 BC, taas oo bilowday “toddobada jeer” ee ka dhanka ahaa Yahuudah, kuwaas oo ku dhammaaday isla barta ay ku dhammaatay wax sii sheegidda 2300-ka sannadood ee Daanyeel 8:14, taariikhdu markay ahayd Oktoobar 22, 1844. Ashuur iyo Baabuloon waxay fuliyeen isla ujeeddada ciqaabta ee ka dhanka ahayd caasinimada dadka Ilaah, hase ahaatee ciqaabta waxaa marka hore fulisay Ashuur dabadeedna Baabuloon.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

Xiriirka nebinnimo ee saddexda quwadood ee cutubka saddex iyo tobnaad, Baabuloon waa sanamkii Ashuur, waayo iyadu dabadeed bay timid, hase yeeshee isla shuqulkii bay ka samaysay dadka Ilaah ka gees ah.

In chapter fifteen, the burden against Moab is against the Protestant churches.

Cutubka shan iyo tobnaad, culayska ka geesta ah Moo’aab wuxuu ka gees yahay kaniisadaha Protestanka.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> “Sharaxaaddan Moo'aab waxay matalaysaa kaniisadaha noqday sida Moo'aab. Iyagu meeshii waajibkooda kuma ay istaagin iyagoo ah waardiyayaal aamin ah. Lamay shaqayn waxgaradyada jannada iyagoo adeegsanaya kartidooda Ilaah siiyey si ay u sameeyaan doonista Ilaah, u celiyaan awoodaha gudcurka, oo ay adeegsadaan awood kasta oo Ilaah siiyey si ay dunideenna ugu hormariyaan runta iyo xaqnimada. Waxay leeyihiin aqoonta runta, laakiin kuma ay dhaqmin wixii ay garanayeen.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Kaniisadda Protestant-ka ee dhacday waa kaniisaddii sii waday inay Rabbiga la socoto markii inteedii kale ee Protestantism-ku ka carartay farriintii malaa’igta labaad. Moo’aab waa Adventism-ka, geeskii Protestant-ka ee dhacay.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

Cutubka toddoba iyo tobnaad wuxuu ka hadlayaa Dimishiq, waxaana lagu tilmaamay magaalo la qaadayo. Magaalo waa astaan boqortooyo, boqortooyada la qaadayana “maalmaha ugu dambeeya” waa Maraykanka.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Cutubka sagaal iyo tobnaad waa waxsii sheegidda halaagga ka gees ah Masar, taasoo ka dhigan Qaramada Midoobay iyo dunida oo dhan.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Saddexda waxsii-sheeg ee halaagga ah ee xiga, ee ku jira cutubka kow iyo labaatanaad, waxay ku wajahan yihiin dhulka saxaraha daran ee koonfureed, Duumaah iyo Carabiya. Saddexdan waxsii-sheeg ee halaagga ahi waxay tilmaamayaan Islaamka, iyagoo waafaqsan saddexda hoog ee Muujintii 8:13.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Waxsii halaagga ee cutubka laba iyo labaatanaad ku jirta waxay muujinaysaa kala-soocidda Adventist-yada La'odikiya iyo Adventist-yada Filadelfiya marka la joogo sharciga Axadda.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Markaas dabadeed cutubka soddonaad waxaan ka helaynaa culayska dugaagga koonfureed, kaas oo ah tusaalaha labaad ee fallaagowga Adventistayaasha La’odikiya. Isku-geynta dhammaan culaysyada ku qoran Ishacyaah waxay ku dhowaad taabanaysaa ciyaaryahan kasta oo nebinimo ku jira “maalmaha ugu dambeeya.” Waxaan dooranayaa Ishacyaah labaatan iyo saddex si aan u muujiyo in taariikhda Maraykanka, oo ah boqortooyada lixaad ee nebinnimada Kitaabka Quduuska ah, ay taliso laga bilaabo 1798 ilaa sharciga Axadda.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

Sababtoo ah “mid kasta oo nebiyadii hore ka mid ahi wuxuu u hadlay wax ka yar wakhtigiisii marka loo eego wakhtigeenna, sidaas darteedna waxsii sheegistiisu waxay ku dhaqan tahay annaga,” hadal kasta oo waxsii sheegid ahi wuxuu ku wajahan yahay dhacdooyinka dhammaadka dunida. Runtaas, marka lagu daro xaqiiqda ah in “dhammaan buugaagta Kitaabka Quduuska ahi ay ku kulmaan kuna dhammaadaan” kitaabka Muujintii, waxay aasaasaysaa kitaabka Muujintii inuu yahay barta tixraaca ee lagu waafajinayo markhaatifurka waxsii sheegista ee ku saabsan dhacdooyinka dhammaadka dunida.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

Cutubka toddoba iyo tobnaad ee Muujintii, waxaynu ku aragnaa dhilladii weynayd oo la sinaysata boqorrada dhulka iyo xukunkeedii ugu dambeeyey.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Markaasaa waxaa ii yimid mid ka mid ah toddobadii malaa’igood ee haystay toddobadii fijaan, wuuna ila hadlay isagoo igu leh, Kaalay halkan; waxaan ku tusi doonaa xukunka dhilladii weynayd oo ku dul fadhida biyo badan; taas oo boqorradii dhulku ay la sinaysteen, oo kuwii dhulka degganaa lagu sakhraamiyey khamriga sinaheeda. Muujintii 17:1, 2.

The prophets never contradict one another.

Nebiyadu marna iskama hor yimaadaan.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Oo ruuxyadii nebiyaduba waxay u hoggaansamaan nebiyada. Waayo, Ilaah ma aha abuuraha qas iyo jahawareer, laakiinse waa Ilaaha nabadda, sida ay tahay kulli kiniisadaha quduusiinta. 1 Korintos 14:32, 33.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

Dhammaadka dunida, “xukunka dhillada weyn ee ku fadhida biyo badan,” dhillada weyn ee “boqorrada dunidu la sinaysteen,” dhillada weyn ee ka dhigtay “dadka dhulka deggan” kuwo ku sakhraamay “khamriga sinadeeda;” waxaa Ishacyaah ku matalay “naagta dhillada ah” ee la illoobo “maalmaha hal boqor,” ama toddobaatan sannadood oo nebiyadeed. Markay toddobaatanka sannadood dhammaadaan, Turos “waxay la sinaysan doontaa boqortooyooyinka dunida oo dhan.” Naagta dhillada ah ee Ishacyaah waa dhillada weyn ee Yooxanaa. Naagta dhillada ah ee Ishacyaah iyo dhillada Yooxanaa waxay matalaan kaniisadda Roomaanka Katooliga, waayo naagtu waa astaan kaniisadeed oo ku jirta Erayga Ilaah.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Haweenayoy, nimankiinna u hoggaansama sida Rabbiga. Waayo, ninku waa madaxa naagta, sida Masiixuna u yahay madaxa kiniisadda; isaguna waa Badbaadiyaha jidhka. Sidaas daraaddeed sida kiniisaddu Masiixa ugu hoosaysanto, sidaas oo kalena haweenkuna nimankooda wax walba ha ugu hoosaysnaadeen. Nimanyahow, xaasaskiinna jeclaada, sida Masiixuna kiniisadda u jeclaaday oo uu naftiisa ugu bixiyey iyada; inuu quduus ka dhigo oo daahiriyaa maydhashada biyaha xagga erayga; inuu isaga qudhiisu isu hor keeno kiniisad ammaanan, aan lahayn wasakh, ama duuduub, ama wax la mid ah toona; laakiinse inay ahaato quduus oo aan iin lahayn. Sidaas oo kale nimanku waa inay xaasaskooda u jeclaadaan sida jidhkooda. Kii xaaskiisa jecel naftiisa ayuu jecel yahay. Waayo, ninna weligiis ma nebcin jidhkiisa; laakiinse wuu quudiyaa oo daryeelaa, sida Rabbiguna u yeelo kiniisadda; waayo, innagu waxaynu nahay xubno jidhkiisa ka mid ah, oo hilibkiisa ah, oo lafihiisa ah. Sababtaas aawadeed nin wuxuu ka tegi doonaa aabbihiis iyo hooyadiis, oo wuxuu ku dhegi doonaa naagtiisa, oo labadooduba waxay noqon doonaan isku jidh. Kanu waa qarsoodi weyn; laakiin waxaan ka hadlayaa Masiixa iyo kiniisadda. Habase yeeshee, midkiin kastaaba xaaskiisa ha u jeclaado sida naftiisa; oo naagtuna ninkeeda ha maamuusto. Efesos 5:22–33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Rasuul Bawlos wuxuu caddeynayaa in kiniisadda Masiixa si nebiyad ahaan ah loogu metelo haweeney. Sidaa darteed, haweeney wax sii sheegid ku jirtaa waa kiniisad, laakiin kiniisadda Masiixu waa “quduus oo aan iin lahayn.” Kiniisad aan quduus ahayn waxaa lagu metelaa haweeney aan quduus ahayn; sidaas awgeed Ishacyaah wuxuu tilmaamayaa naag dhillo ah, Yooxanna naag sinayste ah. Waxay u metelaan baabannimada sidii naag sinayste ah, halka kiniisadda Ilaah ay tahay bikrad.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> Waayo, waxaan idiinku masayrayaa masayr Ilaah ka yimid; maxaa yeelay, waxaan idiinku meheriyey hal nin, si aan idiinku soo bandhigo Masiixa idinkoo bikrad daahir ah. 2 Korintos 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

Kaniisadda Ilaah laguma matalo bikradnimo oo keliya, balse waxaa loo meheriyey nin keliya oo keliya. Turos iyo dhilladii weynayd ee Yooxanaa waxay sino la galaan boqorrada dhulka. Kaniisadda Kaatooligga waxay xiriir la leedahay rag badan, ee ma aha nin keliya. Daanyeel wuxuu inoo sheegayaa in boqorradu yihiin boqortooyooyin.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Kanu waa riyadii; fasirkeedana ayaannu boqorka hortiisa ka sheegi doonnaa. Boqorow, adigu waxaad tahay boqorrada boqor; waayo, Ilaaha samadu wuxuu ku siiyey boqortooyo, xoog, itaal, iyo ammaan. Oo meel kasta oo binu-aadmigu deggan yahay, dugaagga duurka iyo haadda samadaba gacantaada ayuu geliyey, oo kulligoodna taliye buu kaaga dhigay. Adigu waxaad tahay madaxaas dahabka ah. Oo dabadeedna waxaa kaa dambeeya soo bixi doona boqortooyo kale oo kaa liidata, iyo haddana boqortooyo saddexaad oo naxaas ah, taasoo xukumi doonta dhulka oo dhan. Oo boqortooyada afraaduna waxay u xoog badnaan doontaa sida birta; maxaa yeelay, sida biru wax walba u kala jebiso oo u jebiso, sidaas oo kale, sida birta waxyaalahan oo dhan u kala jebisa, ayay u kala jebin doontaa oo u burburin doontaa. Daanyeel 2:36–40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

Daaniyeel cutubkiisa labaad, boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah ku xusan waa la aqoonsadaa oo waa la sharraxaa. Markuu Daaniyeel riyadii u fasirayo Nebukadnesar, wuxuu Nebukadnesar ogeysiinayaa inuu isagu yahay madaxii dahabka. Madaxii dahabku waa boqor, hase yeeshee boqor wuxuu metelaa boqortooyo. Kaniisadda Roomaanka Katooliga ahi waa dhilladii weynayd ee sino la gasha boqorrada dunida oo dhan dhammaadka toddobaatan sannadood oo waxsii sheegid ah. Boqorradu waxay astaan u yihiin rag, Tuurna waa naag nijaas ah. Naagtu waa kaniisad, dhilladuna waa kaniisad aan quduus ahayn; ninku waa boqor, boqorkuna waa boqortooyo. Naagtu waa kaniisad, boqorkuna waa dawlad. Xidhiidhka sharci-darrada ah ee labadaas hay’adood wuxuu metelaa sino ruuxi ah.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Dastuurka Maraykanka waa dukumenti rabbaani ah oo xurmeeya laguna xaqiijiyo lama huraannimada ah in labadan hay’adood la kala sooco. In kasta oo aynaan weli dhammaystirin aqoonsiga Turos inay tahay kaniisadda Katooliga Roomaanka, haddana waxay u muuqataa inay ku habboon tahay halkan in laga hadlo astaan kale oo ku jirta Ishacyaah cutubka saddex iyo labaatanaad, taas oo sharraxaysa astaan-ahaanshaha ninka iyo naagta—kaniisadda iyo dawladda.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Bal eega dalka reer Kaldayiin; qoomkanu ma jirin, ilaa reer Ashuur ay u aasaaseen kuwii cidlada degganaa; munaaradihiisii way qotomiyeen, daarihiisiina way dhiseen; isaguna wuxuu ka dhigay burbur. Ishacyaah 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

Aayaddan dhexdeeda, Reer Ashuur ayaa aasaasay dalkii reer Kaldayiin, oo wuxuu dhisay labadaba “munaarado” iyo “qasriyo.” Reer Ashuur wuxuu astaan u yahay Nimrod, reer Kaldayiinna waxay matalaan hoggaamiyeyaasha diimeed ee diimaha qarsoodiga ah ee Baabuloon. “Munaarad” waa astaan kaniisad. Markii Ciise soo bandhigay masalka beerta canabka ah, Sister White waxay masalka uga faallootay sidan:

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.

> “Masaalkaas, milkiilaha gurigu wuxuu matalayay Ilaah, beertii canabkuna waxay matalaysay quruunta Yuhuudda, xayndaabkuna wuxuu ahaa sharciga Ilaah ee ahaa ilaalintooda. Munaaraddu waxay astaan u ahayd macbudka.” Desire of Ages, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Ashuuri wuxuu aasaasay dalka reer Kaldayiin oo halkaas ka taagay kaniisad (munaarad) iyo “qasri.” “Qasri” wuxuu u taagan yahay “boqor,” kaas oo isaguna u taagan boqortooyo. Boqortooyaduna sidoo kale waxaa lagu matalaa sidii magaalo.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Oo waxay yidhaahdeen, Kaalaya, aynu dhisanno magaalo iyo munaarad, oo dusheedu ha gaadho samada; oo aynu magac isu yeelno, waaba intaasoo aynu ku kala firidhsano dhulka dushiisa oo dhan. Bilowgii 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

“Munaaradda” iyo “qasriga” uu Aasuurigu aasaasay waa “magaaladii” iyo “munaaraddii” uu Nimrod dhisay.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> Oo meydadkooduna waxay yaalli doonaan waddada magaalada weyn, taas oo ruux ahaan loogu yeedho Sodom iyo Masar, halkaas oo Rabbigeenna iskutallaabta lagu qodbay. Muujintii 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Waxyigu wuxuu inoo sheegayaa in “magaalada weyn” ee ku jirta Muujintii kow iyo tobnaad ay ka dhigan tahay boqortooyadii Faransiiska intii lagu jiray xilligii Kacaankii Faransiiska.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> “Magaalada weyn” ee markhaatiyaasha lagu dilo jidadkeeda, oo meydadkooduna ay yaallaan, waa “ruux ahaan” Masar. Quruumihii oo dhan ee taariikhda Kitaabka Quduuska ah lagu soo bandhigay, Masar ayaa ugu geesinnimo badnayd inay dafirtay jiritaanka Ilaaha nool oo ay ka hor timid amarradiisa. Boqorna weligii kuma dhiirran fallaago ka sii cad oo gacan-sarrayn leh oo ka dhan ah awoodda Samada sida uu yeelay boqorkii Masar. Markii farriinta loogu keenay Muuse, magaca Rabbiga, Fircoon isagoo kibir leh ayuu ku jawaabay: “Yuu yahay Rabbigu, inaan codkiisa dhegaysto oo aan Israa’iil sii daayo? Rabbiga garan maayo, weliba Israa’iilna sii deyn maayo.” Baxniintii 5:2, A.R.V. Kanu waa cawaannimo, oo quruunta Masar lagu matalayna waxay ku dhawaaqi lahayd dafiraad la mid ah oo ku saabsan xuquuqda Ilaaha nool, waxayna muujin lahayd ruux la mid ah oo gaalnimo iyo caasinnimo leh. “Magaalada weyn” sidoo kale waxaa “ruux ahaan” loogu ekaysiiyey Sodom. Fasaadka Sodom ee jebinta sharciga Ilaah waxa si gaar ah uga muuqday sino iyo anshax-xumo. Dembiganuna wuxuu kaloo ahaan lahaa sifo si gaar ah u mudan oo ka dhex muuqata quruunta buuxin lahayd tilmaamaha Qorniinkan.

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> “Haddaba, sida ku xusan erayadii nebiga, wax yar ka hor sannadkii 1798 awood ka soo jeedda Shaydaan, oo leh dabeecad iyo sifooyin shaydaani ah, ayaa kici lahayd si ay dagaal ugu qaaddo Kitaabka Quduuska ah. Oo dalka markhaatifurka labada markhaati ee Ilaah sidaas lagu aamusiin lahaa, waxaa ka muuqan lahaa cawaannimada Fircoon iyo fisqiga Sodom.”

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> “Waxsii waxaa si aad u saxan oo layaab leh loogu rumoobay taariikhda Faransiiska. Intii lagu jiray Kacaankii, sannadkii 1793, ‘adduunku markii ugu horraysay wuxuu maqlay shir rag ah, oo ku dhashay kuna barbaaray ilbaxnimo, isla markaana isu qaatay xaqa ay ku xukumayaan mid ka mid ah quruumaha ugu sharafta badan Yurub, iyagoo codkoodii mideysnaa kor ugu qaaday inay dafiraan runta ugu quduusan ee nafta aadamigu aqbasho, ayna si wadajir ah uga tanaasulaan rumaysadka iyo cibaadada Ilaahnimada.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Faransiisku waa quruunta keliya ee dunida ku sugan ee ku saabsan ay weli taallo diiwaan sugan oo caddaynaya in, iyada oo qaran ah, ay gacanteeda kor u qaadday caasinnimo furan oo ka dhan ah Abuuraha koonka. Kuwii caytama, kuwii gaalada ahaa, way badnaayeen, welina way ka sii jiraan, Ingiriiska, Jarmalka, Isbayn, iyo meelo kale; hase yeeshee Faransiisku wuxuu kaga duwan yahay taariikhda dunida sida dawladda keliya ee, amar ka soo baxay Golaha Sharci-dejinteeda, ku dhawaaqday in Ilaah aanu jirin, taas oo dhammaan dadweynihii caasimaddu, iyo aqlabiyad aad u badan meelo kale, dumar iyo ragba, ay qoob-ka-ciyaar iyo hees farxad leh ku soo dhaweeyeen aqbalidda warkaas.’—Blackwood’s Magazine, Noofambar, 1870.” The Great Controversy, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

“Magaalada weyn” ee ku xusan Muujintii kow iyo tobnaad waxay ahayd qarankii Faransiiska oo soo saaray “amar ka soo baxay Golaha Sharci-dejinteeda” oo ku dhawaaqayay in Ilaah aanu jirin. Amarkaasi wuxuu ahaa muujin cawaannimo, sida ay u metelayso fallaagadii Fircoon. Magaalo weyn waa boqortooyo, ama “qaran” ama “dawlad.” Muujintii kow iyo tobnaad dhexdeeda Faransiisku wuxuu ka kooban yahay laba calaamadood—Masar iyo Sodom.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

Waxaa nala ogeysiinayaa, “Tani waa cawaanimo,” oo qaran lagu metelay Masarna wuxuu ku dhawaaqi lahaa diidmo la mid ah sheegashooyinka Ilaaha nool, wuxuuna muujin lahaa ruux la mid ah oo gaalnimo iyo caasinnimo leh. “Magaalada weyn” waxaa kaloo, “xagga ruuxa,” lala barbardhigay Sodom. Musuqmaasuqii Sodom ee jebinta sharciga Ilaah wuxuu si gaar ah ugu muuqday anshax-xumo.

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

Magaalada weyn ama qaranka Faransiiska waxaa si astaan ahaan loogu matalay qaran (Masar) iyo magaalo (Sodom). Masar “way hadli lahayd,” waxaana hadalka qaran uu u taagan yahay siyaasadda dawliga ah, ee ma aha maamulka kaniisadda. Masar waxay ahayd dawladda, Sodomna waxay ahayd kaniisadda; taasina waa sawirka lagu helayo cutubka kow iyo tobnaad ee Muujintii.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> “‘Hadalka’ qaranku waa ficilka ay sameeyaan hay’adihiisa sharci-dejinta iyo garsoorku.” The Great Controversy, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

Muujintii kow iyo tobnaad ee Muujintii Yooxanaa, Yooxanaa wuxuu ku soo bandhigayaa dhacdooyinka Kacaankii Faransiiska isaga oo adeegsanaya astaan-sheegid nebiyadeed. Kacaanka laftiisu wuxuu bixiyey caddayn taariikheed oo fara badan oo xaqiijinaysa saxnaanta waxa Yooxanaa ku sii sheegay cutubkaas. Yooxanaa wuu sii sheegay; dabadeed Kacaankii Faransiisku wuxuu rumoobiyey sii-sheegiddaas; markaasna, iyaduna—sii-sheegidda iyo rumoobitaankeeda taariikheedba—waxay tilmaamayaan oo barbar dhigayaan dhacdooyinka dhamaadka dunida, marka mar kale dawlad kharriban ay ku midoobayso kaniisad kharriban. Dabcan, dhiig-bax ba’an ayaa ka dhasha guurkaas aan quduuska ahayn. Boqortooyada Ilaahuna iyaduna waa magaalo weyn.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> Markaasuu ruuxa igu qaaday buur weyn oo dheer, oo wuxuu i tusay magaaladii weynayd, Yeruusaalemta quduuska ah, oo samada uga soo degaysa xagga Ilaah. Muujintii 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> “Imaanshaha arooska, sida halkan lagu muujiyey, waxay dhacdaa ka hor guurka. Guurku wuxuu ka dhigan yahay in Masiixu la wareego boqortooyadiisa. Magaalada Quduuska ah, Yeruusaalemta Cusub, oo ah caasimadda iyo wakiilka boqortooyada, waxaa loogu yeedhaa ‘aroosadda, afadii Wanka.’ Malaa’igtii waxay Yooxanaa ku tidhi: ‘Kaalay halkan, waxaan ku tusi doonaa aroosadda, afadii Wanka.’ ‘Ruuxa ayuu igu qaaday,’ ayuu nebigu leeyahay, ‘oo wuxuu i tusay magaaladaas weyn, Yeruusaalemta quduuska ah, oo samada kaga soo degaysa xagga Ilaah.’ Muujintii 21:9, 10.” The Great Controversy, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

Kacdoonkii Nimrod waxaa lagu metelay dhismihiisii munaarad iyo magaalo, taas oo astaan u ah isku-darka kaniisadda iyo dawladda dhammaadka dunida, waayo nebiyada oo dhammu waxay ka hadleen dhammaadka dunida. Kacdoonkii Nimrod sidoo kale wuxuu ahaa sii-wadidii kacdoonkii Luusiifer oo damaciisu ahaa inuu la wareego xukunka kaniisadda Ilaah iyo dawladda Ilaah labadaba.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Sidee baad samada uga soo dhacday, kaaga ah Lucifero, ina waaberiga! Sidee baa dhulka laguugu soo tuuray, adigii quruumaha daciifin jiray! Waayo, qalbigaagaad ku tidhi, Samada ayaan u kori doonaa, carshigaygana waxaan ka sarraysiin doonaa xiddigaha Ilaah; oo weliba waxaan fadhiisan doonaa buurta shirka, dhinacyada woqooyi; waxaan ka sarrayn doonaa meelaha sare ee daruuraha; waxaan la mid ahaan doonaa Kan ugu Sarreeya. Ishacyaah 14:12–14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Sida Ishacyaah u muujinayo damacyada qarsoon ee qalbiga Luusifer oo ah inuu noqdo “sida Kan ugu Sarreeya,” wuxuu tilmaamayaa in Luusifer doonayo in lagu fadhiisiyo laba kursi oo si cad u kala duwan. Wuxuu doonayaa inuu “kor u qaado” “carshigiisa xiddigaha Ilaah ka sarreeya” iyo inuu “weliba ku fadhiisto buurta shirka, dhinacyada woqooyi.”

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Carshigu waa astaan u ah awoodda boqorka—ama awoodda dawladda, “dhinacyada woqooyiguna” waa kiniisadda Ilaah.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.

> Gabay iyo Sabuur loogu talagalay wiilashii Qorax. Rabbigu waa weyn yahay, waana istaahilaa in si aad ah loo ammaano magaalada Ilaaheenna, buurta quduusnimadiisa. Siyoon buurtu, oo ku taalla dhinacyada woqooyi, waa qurux badan tahay meesheeda, waana farxadda dhulka oo dhan, magaalada Boqorka weyn. Ilaahna waxaa qasriyadeeda laga dhex yaqaan inuu yahay magangalkii. Sabuurradii 48:1–3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Yeruusaalem waa “magaalada Boqorka weyn,” sidaas darteedna waxay calaamad u tahay carshiga siyaasadeed ee Ilaah; Yeruusaalemna sidoo kale waa “buurta quduusnimadiisa,” “dhinacyada woqooyi,” sidaas darteedna waxay calaamad u tahay carshiga diineed ee Ilaah. Bilowgiiba fallaagadii iyo dagaalkii Shayddaan waxaa lagu sawiray macnaha guud ee rabitaankiisa ah inuu xukumo labadaba kaniisadda Ilaah iyo dawladda Ilaah. Intaa ka dibna Shayddaan wuxuu hoggaamiyey fallaagadii Nimrod, dhulkiina uu u aasaasay reer Kaldayiinta waxaa lagu metelay dhul uu Nimrod ka dhisay labadaba munaarad iyo magaalo—kaniisad iyo dawlad.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

Sidaas daraaddeed, markii dhilladii Ishacyaah iyo dhillo weynii Yooxanaa ay sino la sameeyaan boqorrada dhulka, waxsii sheegiddu waxay calaamadaynaysaa in xiriir aan quduus ahayn uu dhex maro kaniisadda Roomaanka Katooliga iyo boqorrada dhulka dhammaadka toddobaatan sannadood oo waxsii sheegid ah.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Silsiladdii nebinnimada ee Ishacyaah waxay cutubka saddex iyo labaatanaad ku sharraxaysaa xukunka dhilladii Turos, Yooxanna na wuxuu isla xukunkaas ku sharraxayaa astaanta naag guduudan oo lagu aqoonsaday “Baabuloon tii weynayd.” Markhaati saddexaad oo ka marag kacaya isla xukunkaas ee isla dhilladaas waa sidan:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “Haweeneyda (Baabuloon) ee Muujintii 17 waxaa lagu tilmaamay inay ahayd ‘mid ku labisan guduud iyo casaan, oo lagu qurxiyey dahab iyo dhagaxyo qaali ah iyo luul, iyadoo gacanteeda ku haysata koob dahab ah oo ay ka buuxaan karaahiyo iyo wasakhnimo; ... oo fooddeeda waxaa ku qornaa magac ah, Qarsoodi, Baabuloon kii weynaa, hooyadii dhillooyinka.’ Nebigu wuxuu leeyahay: ‘Waxaan arkay haweeneydii iyadoo ku sakhraansan dhiiggii quduusiinta iyo dhiiggii shuhadadii Ciise.’ Baabuloon waxaa kaloo lagu sheegay inay tahay ‘magaaladaas weyn oo xukunta boqorrada dhulka.’ Muujintii 17:4–6, 18. Awoodda qarniyo badan xukun kelitalisnimo ah ku haysay boqorradii Masiixiyadda waa Rooma.” Khilaafkii Weynaa, 382.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Turos waa kaniisadda Roomaanka Katooliga ee “maalmaha ugu dambeeya.” Wakhtigaas baadarinimadu way soo bixi doontaa oo waxay u heesi doontaa boqorrada dhulka heeso sasab leh, sidaasayna boqorrada ugu hoggaamin doontaa falka sino, kaas oo si nebiyaysan u ah isu-keenidda kaniisadda iyo dawladda.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> Oo waxay dhici doontaa maalintaas in Turos la illoobi doono toddobaatan sannadood, sida maalmaha boqor keliya; dhammaadka toddobaatanka sannadood dabadeedna Turos waxay u gabyi doontaa sidii dhillo. Ishacyaah 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

Boqor waa boqortooyo ku jirta waxsii sheegidda Kitaabka Quduuska ah, sidaas daraaddeed Turos waa la illoobi doonaa inta lagu jiro wakhtiga ay boqortooyo waxsii-sheegid ahi talinayso toddobaatan sannadood.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Oo maalintaas waxay ahaan doontaa in Turos la illoobi doono toddobaatan sannadood, sida maalmaha boqor keliya; oo dhammaadka toddobaatanka sannadood dabadood Turos waxay u heesi doontaa sida dhillo. Kataarad qaado, oo magaalada ku wareeg, adigu dhilladii la illoobay; laxan macaan yeel, heeso badan qaad, si laguu soo xusuusto. Oo waxay ahaan doontaa in dhammaadka toddobaatanka sannadood dabadood, Rabbigu soo booqan doono Turos, oo iyana waxay u noqon doontaa mushahaarteedii, oo waxay sino la geli doontaa boqortooyooyinka dunida oo dhan ee dhulka dushiisa jooga. Ishacyaah 23:15–17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

Inta lagu jiro maalmaha hal boqortooyo oo xukunta toddobaatan sano oo nebiyadeed, kaniisadda Roomaanka Katooliga ah waa la illoobi doonaa. Dhammaadka toddobaatankaas sano, awoodda baadariga waxay “tumaysaa laxan macaan, heesona way badan tahay.” Nebiyad ahaan, “hees” waxay ka dhigan tahay “waayo-aragnimo.”

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> “Badda kiristaalka ah ee hortiisa carshiga taal, baddaas muraayadda u eg oo dab lagu dhex qasay,—si aad ah bay uga dhalaalaysaa ammaanta Ilaah,—waxaa ku kulansan kooxda kuwii ‘ka adkaaday bahalkii, iyo sanamkiisii, iyo summaddiisii, iyo tirada magiciisa.’ Iyagoo Wanka kula jooga Buur Siyoon, oo ‘haysta kataaradaha Ilaah,’ ayay taagan yihiin boqol iyo afar iyo afartan kun oo kuwa dadka laga soo furtay; waxaana la maqlaa cod u eg dhawaaqa biyo badan, oo u eg dhawaaqa onkod weyn, kaas oo ah ‘codka kuwa kataaradaha garaacaya iyagoo kataaradahooda ku tumaya.’ Oo waxay carshiga hortiisa ku heesayaan ‘hees cusub,’ hees aanu ninna baran karin marka laga reebo boqol iyo afarta iyo afartan kun. Waa heestii Muuse iyo Wanka—hees samatabbixin ah. Midna ma baran karo heestaas marka laga reebo boqol iyo afartan iyo afarta kun; waayo, waa heesta waayo-aragnimadooda—waayo-aragnimo aan koox kale weligeed yeelan. ‘Kuwaasu waa kuwa Wanka raaca meel kastoo uu tago.’ Kuwan, iyagoo dhulka laga beddelay, lagana soo dhex qaaday kuwa nool, waxaa loo tiriyaa ‘midhaha ugu horreeya oo Ilaah iyo Wankaba loo bixiyey.’ Muujintii 15:2, 3; 14:1-5. ‘Kuwaasu waa kuwii ka soo baxay dhibaatadii weynayd;’ waxay soo mareen wakhtigii dhibaatada oo kale aan weligii dhicin tan iyo intii quruun jirtay; waxay u adkaysteen murugadii wakhtigii dhibaatada Yacquub; waxay istaageen iyagoo aan lahayn dhexdhexaadiye intii lagu jiray daadintii ugu dambaysay ee xukummada Ilaah. Laakiin waa la samatabbixiyey, waayo, waxay ‘maydheen khamiisyadoodii, oo ku caddeeyeen dhiigga Wanka.’ ‘Afkooda lagama helin khiyaano, waayo, waa kuwo aan eed lahayn’ Ilaah hortiisa. ‘Sidaas daraaddeed waxay joogaan carshiga Ilaah hortiisa, oo habeen iyo maalinba isaga ugu adeegaan macbudkiisa; oo kan carshiga ku fadhiyaa wuu la degganaan doonaa iyaga.’ Waxay arkeen dhulka oo abaar iyo belaayo lagu baabbi’iyey, qorraxduna awood u yeelatay inay dadka ku gubto kulayl weyn, iyaguna qudhoodu waxay u adkaysteen silic, gaajo, iyo harraad. Laakiin ‘mar dambe ma gaajoon doonaan, mana harraadi doonaan; qorraxduna kuma dhici doonto, kulaylna ma taaban doono. Waayo, Wanka carshiga dhexdiisa ku jira ayaa daajin doona, oo wuxuu u kaxayn doonaa ilo biyo nool; Ilaahna ilmo kasta ayuu indhahooda ka tirtiri doonaa.’ Muujintii 7:14-17.” Dagaalkii Weynaa, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> “Macbudkiisa dhexdiisa mid kastaaba wuxuu ka hadlaa ammaantiisa” (Sabuurka 29:9), oo gabayga ay kuwa la furtay qaadi doonaan—gabayga waayo-aragnimadooda—wuxuu ku dhawaaqi doonaa ammaanta Ilaah: “Waynaha oo yaabka leh waa shuqulladaadu, Rabbiyow Ilaaha Qaadirka ahow; jidadkaagu waa xaq iyo run, Boqorka qarniyadaw. Yaa aan ku cabsan doonin, Rabbiyow, oo magacaaga u ammaani doonin? waayo, adiga keliga ah ayaa quduus ah.” Muujintii 15:3, 4, R.V.” Education, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

Dhamaadka toddobaatan sano oo nebinnimo ah baabtiisnimadu waxay “qaadi doontaa laxan macaan, waxayna ku heesi doontaa gabayo badan, si” iyada “lagu xusuusto.” Dhamaadka boqortooyada talisa toddobaatan sano oo nebinnimo ah kaniisadda Roomaanka Katooligga ah waxay dunida xusuusin doontaa waayo-aragnimada taariikhdeedii hore. Taariikhdaas gudaheeda iyadu waxay u talin jirtay sida awoodda anshaxa ee xidhiidh ka dhexeeyey iyada iyo boqorradii Yurub. Taariikhdaas si sax ah ayaa loogu aqoonsadaa Qarniyadii Mugdiga, waxaana mugdi kasta oo si uun loola xidhiidhin karo taariikhdaas oo Baabtiisnimadu ku talinaysay boqorradii Yurub loo aanayn karaa falka aasaasiga ah ee dhaliyey dhammaan mugdigii ka dambeeyey. Falkaasu wuxuu ahaa isku darka kaniisadda iyo dawladda, isku darka boqorradii Yurub iyo kaniisadda Katooligga ah. Guur kitaabi ah ninku waa inuu naagta ka taliyo, laakiin sinadii ka dhacday taariikhdaas waxay ahayd mid rogman oo ka soo horjeedda nidaamka runta ah ee xidhiidhka ninka iyo naagta.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

Dhamaadka toddobaatan sano waxaa jiri doona dhibaato weyn marka boqortooyada waxsii sheegidda Kitaabka Quduuska ah ee dunida xukunta muddadaas oo Baabtiisnimadu si waxsii-sheegid ah loo illoobo ay soo gaadho gabagabo. Dhibaatada caalamiga ah ee ka dhalata burburka boqortooyadaas waxay albaabka u furaysaa Kaniisadda Katooliga inay bilowdo inay dunida ku wargeliso in, si looga gudbo waqtiyada dhibta badan ee uu keenay burburka boqortooyadaas, dunidu ay tahay inay isu dhiibto awoodda akhlaaqeed ee Kaniisadda Katooliga Roomaanka, sida lagu muujiyey taariikhda Xilliyadii Mugdiga.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Marka boqortooyadu dhammaato oo baabtiisnimadu qaaddo heestii waayo-aragnimadeeddii hore, waayo-aragnimo ay taariikh-yahannadu ku tilmaamaan mugdi; haddaba sidee bay suurtagal u noqon kartaa in taariikhdaas madow ay noqoto farriin baabtiisnimadu la wadaagto boqorrada dhulka si ay ugu qanciso inay iyada la sinaystaan? Xilli qalalaase weyn jiro maxaa waayo-aragnimadii qarniyadii hore, (heesteeda) waayo-aragnimadeeda ka horraysay intii aan nebiyad ahaan la illaawin, uga dhigi lahaa sababta macquulka ah ee boqorrada dhulku ku aqbalaan waayo-aragnimada mugdiga inay xal u tahay qalalaasahooda weyn?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> “Koox aad u badan, xataa kuwa aan wax raalli ahaansho ah u hayn Roomaaniyadda, waxay si yar uun u dareemaan khatarta ka iman karta xooggeeda iyo saamaynteeda. Dad badan ayaa ku dooda in mugdigii garashada iyo akhlaaqda ee ka jiray qarniyadii dhexe uu fududeeyey faafitaanka caqiidooyinkeeda, khuraafaadkeeda, iyo dulmigeeda, iyo in garaadka sii weynaanaya ee waayahan casriga ah, baahinta guud ee aqoonta, iyo xorriyad-sii-kordhaysa ee arrimaha diinta ay reebayaan in dulqaad-la’aan iyo kelitalisnimo dib u soo noolaadaan. Fikradda qudheeda ah in xaalad caynkaas ahi ay jiri doonto wakhtigan iftiimay waa lagu jeesjeesaa. Waa run in iftiin weyn—mid maskaxeed, mid akhlaaqeed, iyo mid diineedba—uu ku ifayo qarnigan. Bogagga furan ee Erayga Quduuska ah ee Ilaah, iftiin samada ka yimid ayaa dunida lagu dul shubay. Laakiin waa in la xusuusnaadaa in hadba intuu iftiinku badan yahay hadba uu sii weyn yahay mugdiga kuwa qalloociya oo diida.”

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> “Barashada Kitaabka Quduuska ah ee lagu sameeyo ruux salaad leh waxay Protestants-ka tusi lahayd dabeecadda dhabta ah ee papacy-ga, waxayna ku dhalin lahayd inay necbadaan oo ka fogaadaan; hase yeeshee qaar badan ayaa caqligooda isu la weyn oo aan dareemayn baahida ay u qabaan inay si is-hoosaysiin leh Ilaah u doondoonaan si loogu hoggaamiyo runta. In kastoo ay ku faanaan iftiinkooda, haddana waxay jaahil ka yihiin Qorniinka iyo weliba xoogga Ilaah. Waa inay helaan wax ay damiirkooda ku dejistaan, sidaas darteedna waxay raadsadaan waxa ugu ruuxiyad yar uguna liidasho badan. Waxa ay doonayaan waa hab ay Ilaah ku illoobaan, kaas oo u ekaanaya hab ay ku xusuusanayaan. Papacy-gu si wanaagsan buu ugu habboon yahay inuu daboolo baahiyaha kuwaas oo dhan. Wuxuu u diyaar garoobay laba dabaqadood oo dadka ah, kuwaas oo ku dhowaad dunida oo dhan ka kooban—kuwa doonaya in lagu badbaadiyo mudnaantooda, iyo kuwa doonaya in lagu badbaadiyo iyagoo dembiyadooda ku jira. Halkan waxaa ku jira sirta xooggiisa.”

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> “Maalin mugdi maskaxeed oo weyn leh ayaa la muujiyey inay ku habboon tahay guusha baabasiinta. Weli waxaa la caddayn doonaa in maalin iftiin maskaxeed oo weyn leh ay si la mid ah ugu habboon tahay guusheeda. Qarniyadii hore, markii dadku ahaayeen kuwo aan lahayn Erayga Ilaah oo aan lahayn aqoonta runta, indhahoodu way daboolnaayeen, kumannaanna waa la dabin galay, iyagoo aan arkayn shabagga cagahooda loo fidiyey. Jiilkan dhexdiisa waxaa jira kuwo badan oo indhahoodu ay ka libdhaan dhalaalka mala-awaallada aadanaha, ‘cilmi been ahaan loogu yeedhay;’ mana gartaan shabagga, waxayna ugu galaan si la mid ah sidii kuwo indho-shareeran. Ilaah wuxuu u qoondeeyey in awoodaha maskaxeed ee aadanaha loo haysto hadiyad ka timid Abuurihiisa oo loo adeegsado adeegga runta iyo xaqnimada; laakiin marka kibir iyo hammi la xannaaneeyo, dadkuna ay aragtiyahooda kor uga qaadaan Erayga Ilaah, markaas caqligu wuxuu samayn karaa waxyeello ka weyn tan jaahilnimadu samayso. Sidaas daraaddeed cilmi-beeneedka wakhtigan, kaas oo wiiqaya rumaysadka Kitaabka Quduuska ah, wuxuu caddayn doonaa inuu ugu guul badan yahay diyaarinta jidka loo aqbalo baabasiinta, oo leh qaababkeeda soo jiidashada leh, sida ay xannibidda aqoontu ugu guulaysatay furidda jidka weynaanshaheeda xilligii Qarniyadii Mugdiga.” The Great Controversy, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> Kaatooligga Roomaanku waxay qirayaan in beddelidda Sabtida ay kaniisaddoodu samaysay, waxayna isbeddelkan qudhiisa u soo daliishadaan caddayn u ah awoodda ugu sarraysa ee kaniisadda. Waxay caddeeyaan in marka Protestanku maalinta koowaad ee toddobaadka u dhawraan Sabti ahaan, ay aqoonsanayaan awooddeeda ay sharci ugu dejin karto waxyaalaha rabbaaniga ah. Kaniisadda Roomaanku kamay tanaasulin sheegashadeeda khalad-la’aanta; oo marka dunida iyo kaniisadaha Protestanku aqbalaan Sabti been-abuur ah oo iyadu samaysay, halka ay diidaan Sabtida Rabbiga, waxay si dhab ah u qirayaan sheegashadan. Waxay laga yaabaa inay soo daliishadaan awoodda isbeddelkan, laakiinse khaladka ku jira sababayntoodu si fudud baa loo garan karaa. Papist-ku waa u fiiqan yahay inuu arko in Protestanku naftooda khiyaanaynayaan, iyagoo si ula kac ah indhahooda uga qarsanaya xaqiiqooyinka arrintan ku jira. Sida hay’adda Axaddu u sii kasbanayso raalli ahaansho, isagu wuu ku farxaa, isagoo ku kalsoon in ugu dambayntii ay dunida Protestanka oo dhan keeni doonto calanka Rooma hoostiisa.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Beddelidda Sabtida waa calaamadda ama summadda awoodda kaniisadda Roomaanka. Kuwa, iyagoo garanaya sheegashooyinka amarka afraad, doorta inay dhawraan Sabtida beenta ah halkii ay ka dhawri lahaayeen tan runta ah, sidaas ayay ku maamuusayaan awooddaas oo keliya ee amartay. Calaamadda bahalka waa Sabtida baadariga, taas oo dunidu aqbashay beddelkeeda maalintii Ilaah magacaabay.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Laakiin wakhtigii lagu heli lahaa calaamadda bahalka, sida lagu asteeyey wax sii sheegidda, weli ma iman. Wakhtigii tijaabadu weli ma iman. Kaniisad kasta waxaa ku jira Masiixiyiin run ah, iyadoo aan laga reebin ururka Roman Catholic-ka. Qofna lama xukumo ilaa uu iftiinka helo oo uu arko waajibka amarka afraad. Laakiin markii amarku soo baxo oo lagu khasbo sabtida been-abuurka ah, iyo markii qaylada weyn ee malaa’igta saddexaad ay dadka uga digto cibaadada bahalka iyo sanamkiisa, markaas xariiqdu si cad ayaa loogu kala saari doonaa beenta iyo runta. Markaas kuwa weli ku sii socda xadgudubka waxay wejiyadooda ama gacmahooda ku heli doonaan calaamadda bahalka.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Tallaabooyin degdeg ah ayaannu ku soo dhowaanaynaa xilligan. Marka kaniisadaha Protestant-ka ay la midoobaan awoodda cilmaaniyadda si ay u taageeraan diin been ah, taas oo ka soo horjeedkeeda awowayaashood u adkaysteen silicii ugu qaraaraa, markaas Sabtida Baabaska ayaa lagu khasbi doonaa awoodda isku dhafan ee kaniisadda iyo dawladda. Waxaa jiri doona riddad qaran, taas oo ku dhammaan doonta oo keliya halaag qaran.” Bible Training School, February 2, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Haatan waxa aynu taabannay shan ka mid ah calaamadaha aynu doonayno inaynu aqoonsanno ka hor inta aynaan si buuxda uga hadlin cutubka laftiisa. Nebinimada Kitaabka dhexdeeda, magaalo waa boqortooyo, oo Ishacyaah saddex iyo labaatanaad waxaa ku jira laba boqortooyo oo si dhow isugu xidhan, hase yeeshee si cad u kala duwan. Tan koowaad waa “magaalada taajka leh,” tan kalena waa “magaalada baayacmushtarka.” Maalmaha ugu dambeeya, awoodda maamusha isbahaysiga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebigii beenta ahaa waa baabasiimada. Waa boqortooyada haysata taajka.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Sida aynu ugu sii dhowaanayno dhibaatadii ugu dambaysay, waxaa ah arrin aad u muhiim ah in is-waafajin iyo midnimo ka dhex jirto aaladaha Rabbiga. Dunidu waxaa ka buuxa duufaan, dagaal, iyo khilaaf. Hase yeeshee hal madax hoostiis—awoodda baabanimada—ayaa dadku ku midoobi doonaan inay Ilaah kaga soo horjeestaan qofka markhaatiyaashiisa. Midowgaasna waxaa adkeeya riddada weyn. Intuu doonayo inuu wakiilladiisa ku midoobiyo la dagaallanka runta, wuxuu ka shaqayn doonaa inuu kala qaybiyo oo kala firdhiyo kuwa u dooda. Masayr, tuhunnimo xun, iyo hadal-xumo, ayuu isagu kiciyaa si ay u dhaliyaan khilaaf iyo kala-qaybsanaan.” Testimonies, volume 7, 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Boqortooyada taajka leh waa Turos, taas oo micnaheedu yahay, “dhagax.” Cutubkan dhexdiisa Turos waxay metelaysaa baabannimada oo ka shaqaysa inay Masiixa ku dayato si been-abuur ah, waayo baabannimadu waa kan Masiixa ka gees ah. Erayga “anti” ee antichrist wuxuu ka dhigan yahay “meeshii.” Baabannimadu waxay doonaysaa inay Masiixa ku dayato si been-abuur ah heer kasta, magacana Turos wuxuu ka dhigan yahay dhagax, waayo baabannimadu waa been-abuurka “Dhagaxii Weligiis.”

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Yaa taladan ka geesiyey Turos, oo ah magaalada taaj-bixisa, oo baayacmushtariyadeedu amiirro yihiin, ganacsatadeeduna yihiin kuwa dunida lagu maamuuso? Rabbiga ciidammadu wuu qasdiyey, inuu nijaaseeyo kibirka ammaanta oo dhan, oo uu quudhsasho ku rido kuwa dunida lagu maamuuso oo dhan. Dhulkaaga u dhex mar sida webi oo kale, gabadha Tarshiishay; xoog dambe ma jiro. Gacantiisuu ku fidiyey badda dusheeda, boqortooyooyinkiina wuu gariiriyey; Rabbigu amar buu ka bixiyey magaalada ganacsatada, si loo dumiyo qalcadaheeda xoogga leh. Ishacyaah 23:8–11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

Waxaannu doonaynaa inaannu markhaatiyo badan ku caddayno in “gariirinta boqortooyooyinka” uu Ilaah ku sameeyo Islaamka. Islaamku waa awoodda ka cadhaysiisa quruumaha, waana tan loo adeegsado in quruumaha lagu gariiriyo. Halkaa waxaan ku aqoonsanaynaa in Rabbigu go’aansaday inuu yasid ku rido “kuwa sharafta leh oo dhan oo dhulka jooga,” kuwaas oo ah “ganacsatada” iyo “kuwa wax kala iibsada” ee “qalcadahooda adag” la baabbi’in doono. Magaaladii ganacsiga iyo magaaladii taaj-gelinta lahayd waxay “kicisay caro samada,” Rabbiguna wuxuu qasdiyey inuu baabbi’iyo “qalcadahooda adag,” taasina waxay ka dhigan tahay dhaqaalaha. Burburka dhaqaaluhu wuxuu dhacaa ka hor sharciga Axadda ee Maraykanka, waayo ka hor sharciga Axadda muwaadiniinta Maraykanku waxay dalbanayaan in dib loogu soo celiyo “raallinimada rabbaaniga ah iyo barwaaqada ku-meelgaarka ah.” Dooddoodu waxay tahay in xukummada Ilaah aysan dhammaan doonin ilaa Axadda “si adag loo dhaqan-geliyo.” Markhaatiyo badan oo Kitaabka Quduuska ah ayaa isku raacsan in aynu taagan nahay qarka u saaran burbur aad u weyn oo ku yimaadda dhaqaalaha dunida. Burburkaas wuxuu dhacaa ka hor sharciga Axadda, sida burburkii 1837 uu u dhacay ka hor Oktoobar 22, 1844.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Markaas khiyaanoolaha weynu wuxuu dadka ka dhaadhicin doonaa in kuwa Ilaah u adeega ay yihiin kuwa xumaatooyinkan sababaya. Kooxda ka careysiisay samada waxay dhibaatooyinkooda oo dhan dusha ka saari doonaan kuwa addeeciddooda amarrada Ilaah ay si joogto ah canaan ugu tahay kuwa xadgudba. Waxaa lagu dhawaaqi doonaa in dadku Ilaah ka xumaynayaan ku xadgudubka sabtida Axadda; in dembigani keenay masiibooyin aan joogsan doonin ilaa dhawrista Axadda si adag loo dhaqan geliyo; iyo in kuwa soo bandhiga waajibaadka amarka afraad, sidaasna ku baabbi’inaya xurmada Axadda, ay yihiin kuwa dadka dhibaya, kana horjoogsanaya in loo soo celiyo raallinimada rabbaaniga ah iyo barwaaqada noloshan. Sidaas ayaa eedayntii waagii hore lagu soo oogay addoonkii Ilaah mar kale loo soo celin doonaa, iyada oo lagu salaynayo sabab la mid ah oo si isku mid ah loo adkeeyey: ‘Oo waxaa dhacday, markii Axaab Eliiyaah arkay, in Axaab ku yidhi, Ma adigaa kan Israa’iil dhibaya? Markaasuu u jawaabay, Anigu Israa’iil ma aan dhibin; laakiin adiga iyo reerkii aabbahaa baa dhibay, maxaa yeelay, waxaad ka tagteen amarradii Rabbiga, oo waxaad raacdeen Bacaliim.’ 1 Boqorradii 18:17, 18. Sida cadhada dadka ay ku kici doonto eedaymo been ah, waxay wakiillada Ilaah kula kici doonaan hab aad ugu eg kii Israa’iilkii riddowday kula kacay Eliiyaah.” Khilaafkii Weynaa, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Eliyaah oo ka hor imanaya nebiyadii Bacal iyo wadaaddadii geedaha Asheeraah ee Buur Karmel waxay ka dhigan tahay sharciga Axadda. Farriintii kaniisadda loo diray waxay ahayd, “maalintan doorta kii aad u adeegaysaan.” Marka taariikhdan lagu celiyo xilliga sharciga Axadda, su’aashu waxay noqonaysaa, “maalintee ayaad dooran doontaan? waayo, maalinta aad doorataan waxay muujinaysaa kii aad u adeegaysaan.” Ka hor Buur Karmel waxaa jiray saddex sano iyo badh oo abaar daran ah. Ka hor sharciga Axadda waxaa jiri doona taxane sharciyo Axadeed ah, laakiin weli si “adag looma dhaqan-gelin.” Mabda’a la xidhiidha sharciga Axadda waa in riddo qaran ay ku xigto burbur qaran. Tusaalaha taasina waa in Constantine sannadkii 321 uu meel mariyey sharci Axadeed, wax yar dabadeedna afartii buun ee ugu horraysay ee Muujintii cutubka siddeedaad waxay bilaabeen inay Rooma Galbeed u horseedaan dhammaadkeedii sannadkii 476. Qisada Constantine waa muhiim, maxaa yeelay waxay ku jirtay sarraysiin tartiib-tartiib ah oo Axadda ah, iyo isla mar ahaantaana xannibaado tartiib-tartiib ah oo ku soo kordhaya Sabtida maalinta toddobaad. Taariikhdaas horusocodka ahi waxay gaadhay gunaanadkeedii markii muwaadiniinta lagu khasbay inay dhawraan Axadda ama loo silciyo iyaga Sabtida darteed. Taasuna sidoo kale waa gunaanadka sharci-dejinta Axadda ee sii kordhaysa ee Maraykanka. Mid ka mid ah mabaadi’da la xidhiidha dhaqan-gelinta cibaadada Axadda waa in “riddo qaran ay ku xigto burbur qaran.” Mabda’ani wuxuu ka dhigan yahay in adkaynta sii kordhaysa ee sharciyada Axadda ay dhaliso korodhka xukummada Ilaah, ka hor sharciga Axadda ee dhabta ah ee Muujintii 13:11. Sharci kasta oo la meel mariyaa wuxuu keeni doonaa burbur u dhigma. Xukummada ay muwaadiniintu ku eedaynayaan kuwa Sabtida xajiya inay sababaan, dhab ahaantii waxaa keena adkaynta sii kordhaysa ee sharci-dejinta Axadda. Waxaannu ku darnay tuduc ka mid ah The Great Controversy, kaas oo aan ugu magac daray Sunday Progression. Waxaan kugula talin lahaa inaad mar kale akhrido. Waxay ku jirtaa qaybta cinwaankeedu yahay The Spirit of Prophecy.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Ilaah wuxuu muujiyey waxa dhici doona maalmaha ugu dambeeya, si dadkiisu ugu diyaar garoobaan inay istaagaan iyagoo ka gees ah duufaanta mucaaradnimada iyo cadho. Kuwii laga digay dhacdooyinka hortooda yaal ma aha inay ku fadhiistaan filasho deggan oo ku saabsan duufaanta soo socota, iyagoo isku qalbi qaboojinaya in Rabbigu gabaad siin doono kuwa daacadda u ah maalinta dhibaatada. Waa inaynu ahaanno sida niman Rabbigood sugaya, ee aan ku jirin sugitaan madhan, laakiinse ku jira hawl daacad ah, oo leh rumaysad aan liicayn. Hadda ma aha wakhti la oggolaado in maskaxdeennu ku mashquusho waxyaalo ahmiyad yar leh. Inta dadku hurdaan, Shayddaanku si firfircoon ayuu wax u habeeyaa si aan dadka Rabbiga loogu helin naxariis ama caddaalad. Dhaqdhaqaaqa Axadda imminka wuxuu ku socdaa gudcurka. Hoggaamiyayaashu waxay qarinayaan arrinta runta ah, kuwo badan oo dhaqdhaqaaqa la midoobana iyaguba ma arkaan halka qulqulka hoose u janjeedho. Sheegashooyinkiisu waa deggan yihiin oo muuqaal ahaan Masiixi ah, laakiin markuu hadlo wuxuu muujin doonaa ruuxa masduulaagga. Waa waajibkeenna inaan samayno wax kasta oo awooddeenna ku jira si aynu uga hortagno khatarta lagu hanjabayo. Waa inaynu ku dadaalnaa inaan hubka ka dhigno eexda annagoo dadka hortooda isu dhigayna iftiin sax ah. Waa inaynu hortooda keennaa su’aasha dhabta ah ee taagan, annagoo sidaas ku soo dhex gelinayna diidmada ugu waxtarka badan ee ka dhanka ah tallaabooyinka lagu xaddidayo xorriyadda damiirka. Waa inaynu baadhnaa Qorniinka oo aynu awoodnaa inaan sheegno sababta rumaysadkeenna. Nebigu wuxuu leeyahay: ‘Kuwa sharka lahu shar bay samayn doonaan; kuwa sharka lehna midkoodna ma garan doono; laakiin kuwa caqliga lahu way garan doonaan.’” Testimonies, volume 5, 452.

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

Way adag tahay in la garto dhaqdhaqaaqa sharciyeynta Axadda, waayo wuxuu ku socdaa “mugdi,” baabtiiskuna “si dhuumaaleysi ah oo aan laga shakin” ayuu “xoogaggiisa u sii xoojinayaa si uu u gaadho ujeeddooyinkiisa gaarka ah.” Waa xaqiiqo in hawsha lagu meelmarinayo sharciyeynta Axadda iyadoo mugdi lagu wado ay tahay arrin udub-dhexaad u ah habka imtixaanka ee boqol iyo afar iyo afartan kun. “Kuwa sharka leh midna ma fahmi doono” sida uu qabo Daanyeel iyo Sister White. “Kuwa sharka leh” ee ku jira Daanyeel waa “bikradaha nacasyada ah” ee Matayos, kuwaas oo Sister White ay ku tilmaamayso La’odikiya. Kuwa xigmadda leh way garan doonaan dhacdooyinka hadda socda, xataa haddii taariikhda inagu xeeran ay u muuqato inay ka hor imanayso Erayga Ilaah. Ma Erayga Ilaah baynu rumaysan nahay mise waxa hareeraheenna ka dhacaya? Hase yeeshee hore ayaa naloo sii digay in dhammaadku ahaan doono sidii waayihii Nuux.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> “Dunidu, oo ka buuxa rabshado, oo ka buuxa raaxaysi aan cibaado lahayn, way huruddaa, way huruddaa iyadoo ku sugan ammaan jidh ahaaneed. Dadku waxay sii fogaynayaan imaatinka Rabbiga. Waxay ku qoslaan digniinaha. Faanka kibirka leh ayaa la sheegaa, ‘Wax waluba way sii socdaan sidii ay ahaayeen tan iyo bilowgii.’ ‘Berrina waxay ahaan doontaa sida maanta, oo aad uga sii badan.’ 2 Butros 3:4; Ishacyaah 56:12. Waxaan sii qoto dheeraan doonnaa jacaylka raaxada. Laakiin Masiixu wuxuu leeyahay, ‘Bal eega, waxaan u imanayaa sida tuug.’ Muujintii 16:15. Isla wakhtiga dunidu si jeesjees ah u weyddiinayso, ‘Aaway ballankii imaatinkiisu?’ calaamaduhuna way rumoobayaan. Intay ku qaylinayaan, ‘Nabad iyo ammaan,’ hallig degdeg ah ayaa imanaya. Marka kii wax quudhsada, kii runta diida, uu noqdo mid islaweyn; marka habsocodka caadiga ah ee shaqada ee laamaha kala duwan ee lacag-samaynta la wado iyada oo aan mabda’ la tixgelin; marka ardaygu si xamaasad leh u raadinayo aqoonta wax kasta marka laga reebo Kitaabkiisa, Masiixu wuxuu u yimaadaa sida tuug.”

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> “Wax kasta oo dunida ku jira waa kacsan yihiin. Calaamooyinka wakhtiyadu waa foolxun yihiin. Dhacdooyinka imanayaa hadhkoodii bay horay u sii tuurayaan. Ruuxa Ilaahna wuu ka sii baxayaa dhulka, masiibona masiibo ayay ku xigtaa badda iyo berrigaba. Waxaa jira duufaanno, dhulgariirro, dabab, daadad, iyo dilal nooc kasta leh. Yaa akhrin kara mustaqbalka? Xaggee baa ammaan ku jira? Hubanti kuma jirto wax kasta oo bini’aadmi ama dhuleed ah. Si degdeg ah ayay dadku isu hoos gelinayaan calankii ay doorteen. Si aan degganaan lahayn ayay u sugayaan oo u eegayaan dhaqdhaqaaqyada hoggaamiyayaashooda. Waxaa jira kuwo sugaya oo eegaya oo u shaqaynaya imaatinka Rabbigeenna. Koox kale ayaa safka u gelaya hoggaaminta riddadii weynayd ee ugu horraysay. In yar baa qalbi iyo naf ku rumaysan in cadaab jiro oo ay tahay in laga fogaado, iyo janno jirto oo ay tahay in la kasbado.”

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> “Qalalaasuhu si tartiib tartiib ah ayay noogu soo siqaysaa. Qorraxdu waxay ka ifaysaa samooyinka, iyadoo maraysa meertadeedii caadiga ahayd, samooyinkuna weli waxay sheegayaan ammaanta Ilaah. Dadku weli way cunayaan oo way cabbayaan, way beeranayaan oo way dhisayaan, way guursanayaan, guurna way isku darayaan. Ganacsatadu weli way iibsanayaan oo way iibinayaan. Dadku weli way is riixayaan midba midka kale, iyagoo ku loollamaya meesha ugu sarraysa. Kuwii raaxada jeclaa weli waxay ku soo qulqulayaan tiyaatarro, tartamada fardaha, iyo guryaha khamaarka. Kacsanaanta ugu sarraysa ayaa jirta, hase yeeshee saacaddii tijaabadu si degdeg ah ayay u xidhmayso, oo kiis kasta wuxuu ku dhow yahay in weligiis iyo weligiisba go’aan laga gaadho. Shaydaanku wuu arkaa in wakhtigiisu gaaban yahay. Wuxuu hawl geliyey dhammaan wakiilladiisa si dadka loo khiyaaneeyo, loo dhagriyo, loo mashquuliyo, loona sasabo, ilaa maalinta tijaabadu dhammaanayso, oo albaabka naxariistuna weligiisba u xidhmo.”

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> “Si qoto dheer oo culus ayay qarniyada dhexdeeda noogu soo degaan ereyada digniinta ah ee Rabbigeenna kaga yimid Buur Saytuun: ‘Iska jira naftiinna, waaba intaasoo qalbiyadiinnu mar uun ku cuslaadaan xad-dhaaf cunto iyo cabbid, iyo sakhraannimo, iyo danaha noloshan, oo maalintaasuna idiinku timaaddo idinkoon ka filayn.’ ‘Sidaas daraaddeed soo jeeda, oo had iyo goor tukada, inaad mudan tihiin in aad ka baxsataan waxyaalahan oo dhan oo dhici doona, iyo inaad Wiilka Aadanaha hortiisa istaagtaan.’” Desire of Ages, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

Cutubka saddex iyo labaatanaad ee Ishacyaah, Zidon waa Maraykanka, Tuurna waa baabasiimada. Tuur iyo Zidon waxay ahaayeen magaalooyin qadiimi ah oo Finiiqiyaan ah, isku waqti jiray, kuna yaallay xeebta Badda Dhexe. Waxaa lagu yiqiin ganacsigooda badeed, hodantinimadooda, iyo saamayntooda dunidii qadiimiga ahayd. Zidon iyo “ganacsatadeedu” waxay dib u buuxiyeen Tarshiish qaybtaas. Ganacsatada Zidon waxay ka ganacsan jireen “abuurka Sihor,” kaas oo ah “goosashada webi,” waana midhaha “webiga,” waana “dakhligeeda,” maxaa yeelay iyadu waa “suuqa quruumaha.” Nebiyadu dhammaantood waxay ka hadlaan dhammaadka dunida, haddaba yaa ah suuqa quruumaha marka la joogo dhammaadka dunida? Waa Maraykanka.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

Sihor waa webi ku yaal Masar (u badan yahay dooxada Niil), waxaana loo adeegsadaa inuu matalo hodantinimada dunida, waayo Masar waa dunida. “Gabadha bikradda ah” ee Siidoon waxay matalaysaa jiilka ugu dambeeya ee Maraykanka, iyaduna waxaa lagu dulmaa xukunka ciidanka ee la socda sharciga Axadda iyo burburka qaran ee isla markiiba ka dambeeya. Bikradahaas Siidoon waxaa lagu canaantaa su’aasha ku saabsan Turos oo leh, “kani ma magaaladaadii farxadda lahayd baa” (boqortooyada) uu Maraykanku ku rayrayn jiray? “Kanu ma boqortooyadii tahay tan qadiimigeedu ka yimid wakhtiyadii hore,” marka sida marinkani sheegayo uu Nimrod aasaasay, wax yar dabadeed daadkii?

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Ilaah wuxuu go’aamiyey oo “ku talo galay” in “Turos, magaaladii taajka saari jirtay,” la ciqaabo. Ciqaabta baabtinimada papal-ka waxaa ku jira burburka qaab-dhismeedka maaliyadeed ee dunida, waayo “Rabbigu wuxuu bixiyey” “amar ka gees ah” “Siidoon” “magaaladii baayacmushtarka,” (Maraykanka.) Amarkiisa “in la dumiyo qalcadaha xoogga leh,” ama dhaqaalaha Maraykanka, waa amarka Sabtida, waayo riddada qaran waxaa daba socda halaag qaran.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Ciqaabta baabanimadu waxay ka bilaabataa burburka dhaqaale ee dunida oo dhan, taas oo ka dhalata in dhaqaalaha Maraykanka la baabi’iyo. Siidoon waxay leedahay “guri” la xidhiidha dhaqaalihiisa, sidaas darteedna wuxuu metelaa qaab-dhismeed maaliyadeed oo la baabi’iyey, waayo mar dambe laguma geli karo. Ma jiraan maalgelinno dambe ama faa’iidooyin ka imanaya “gurigaas,” waayo waa la burburiyey. Burburku wuxuu dhacayaa xilliga sharciga Axadda, in kasta oo ka hor sharciga Axadda ay hore u jireen xukuno isa soo taraya. Marka burburku dhaco, baabanimada, Maraykanka iyo amiirradiisa ganacsatada ah iyo baayacmushtariyaashiisa sharafta leh iyo maraakiibta Tarshiish way “ooyi” doonaan.

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

Goobta “Tarshiish” ee tudhkan ku jirta waxa lala xidhiidhiya maalqabeennimo wakhtiyadii hore, maraakiibta Tarshiishna ee Kitaabka ku jirana waa astaanta ugu sarreysa ee xoogga dhaqaale.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> Waayo, doonidii boqorku waxay la tegi jireen addoommadii Xuuram xagga Tarshiish; saddexdii sannaba mar bay doonidii Tarshiish iman jireen, iyagoo sida dahab, iyo lacag, iyo fool maroodi, iyo daanyeerro, iyo daawuusyo. Oo Boqor Sulaymaan wuxuu boqorradii dunida oo dhan kaga wada sarreeyey maal iyo xigmad. 2 Taariikhdii 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Maraakiibtu waxay astaan u yihiin xoogga dhaqaale, Tarshiishna waa markabka dhaqaale ee ugu horreeya ee ku jira sii-sheegidda Kitaabka Quduuska ah. Jiilka ugu dambeeya ee Tarshiish, oo ay matalayso “gabadhii” Tarshiish, waxaa lagu yidhi inay “dhulkeeda uga gudubto sida webi oo kale,” waxaase ay ogaataa in dhulkeedii “aanu mar dambe lahayn xoog,” oo aanu mar dambe “ku rayrayn” karin boqortooyada Turos. Xoogga ay raadinayeen wuxuu ahaa xoogii dhaqaale ee hore ee Siidoon, laakiinse wuu tegay, waayo baddii ayaa hadashay “iyadoo leh, Anigu fooshan maayo, carruurna ma dhaliyo, dhallinyarona ma koriyo, gabdhona ma barbaariyo,” taas oo sidaas ku aqoonsanaysa jiilka ugu dambeeya ee badda, taas oo ah dadyowga dunida ee ka barooranaya baabba’a dhaqaalaha dunida; xilligaasna dadka dunidu waxay ku baraarugaan xaqiiqada ah inay yihiin jiilkii ugu dambeeyey ee taariikhda dhulka, oo ay goor dambe tahay in loo diyaar garoobo nolosha weligeed ah.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> “Lacagtu qiime bay si dhakhso ah oo kedis ah u lumin doontaa marka xaqiiqada muuqaalada weligeed ah ay u furanto dareennada aadanaha.” Evangelism, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

Waxa jira laba “warbixin” ama farriimood oo xanuun u keenaya qof kasta oo ku jira aayaddan. “Warbixinta” kowaad waxay qusaysaa Masar, “warbixinta” labaadna waa Turos. Warbixinta Masar waxay ku jirtaa fal-tage, waayo Ishacyaah wuxuu leeyahay, “sida warbixinta ku saabsan Masar,” taasoo muujinaysa in Ilaah uu wax ka qabtay Masar ka hor burburintiisii Siidoon (USA.) Wixii Ilaah ku sameeyey Masar, taasuna waxay sidoo kale ka dhigan tahay “warbixinta” Masar, waa inuu baabbi'iyey Masar iyadoo la xiriirta markii ugu horraysay ee Ilaah axdi la galay qoom la doortay. Labada warbixin waa isla “warbixinta” qudha. Warbixinta Masar waa bilowga, warbixinta Turosna waa dhammaadka. Alfa iyo Oomeega ayaa ku muujiyey axdiga lala galay boqol iyo afartan iyo afar kun maalmaha ugu dambeeya taariikhdii bilowga ahayd ee mawduucaas. “Warbixinta” ku saabsan Masar waa samatabbixintii Badda Cas markii Fircoon iyo ciidankiisii la baabbi'iyey, taas oo astaan u ah samatabbixinta ugu dambaysa ee dadka Ilaah sida uu u metelayo “warbixinta” ah “culeyska Turos.”

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Awoodda Kitaabka Quduuska ah ku matalan ee baabbiʼisa maraakiibta Tarshiish waa Islaamka. Mawduuca Islaamka dib ayaa looga qaadi doonaa, sidaas darteed mawduucan si ka sii buuxda ayaan waqti dambe uga hadli doonnaa. Qoraalkan waxaa lagu matalay “Kittiim,” oo ah eray qadiimi ah oo loo adeegsan jiray Qubrus, waxaana tuducgu sheegayaa in baabbiʼinta Siidoon iyo Tuur laga muujiyey “Kittiim.” Astaanta Islaamku waxay ka kooban tahay sawir aad u gaar ah oo ku saabsan baabbiʼinta Maraykanka ee waxsii sheegista Kitaabka Quduuska ah.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

Waa muhiim in la raaco maalmaha iyo sannadaha lagu tilmaamay kitaabka Ishacyaah, waayo badanaa waxay aqoonsadaan wakhtiga nebiyadeed ee cutubka ku xiga. Ishacyaah labaatan iyo saddex wuxuu daba socdaa “culayska” dooxada aragga ee cutubka labaatan iyo labaad, kaas oo ay ka horreyso cutubka labaatan iyo kow oo leh saddex “culays,” saddexdaas oo dhammaantood tilmaamaya Islaamka. Ka hor cutubkaas, aayadda koowaad ee cutubka labaatan waxay dejinaysaa goobta taariikhda nebiyadeed, halkaas oo waxsii sheegyada halaagga ee ku xiga lagu aqoonsanayo cutubyada xiga.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> Sannadkii Taartaanii yimid Ashdood, markii Sargoon oo ahaa boqorkii Ashuur isaga soo diray, oo uu la diriray Ashdood oo qabsaday. Ishacyaah 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

Ereyga “Tartan” waxay noqon kartaa magac, ama waxay u badan tahay inay tahay cinwaan loo yiqiin hoggaamiye ciidan. Tartan wuxuu yimid Ashdood, oo ah magaalo ku taallay Masar, wuuna qabsaday xilligii taariikhda ee ay reer Ashuur si tartiib tartiib ah gacanta ugu dhigayeen dunida. Ashuur waxay astaan u ahayd Baabuloon. Labadaba Ashuur iyo Baabuloon waxay ahaayeen boqortooyooyin ka yimid woqooyi, boqortooyooyin loo aqoonsaday “libaaxyo” “kala firdhiyey” idihii Ilaah, labadubana waxay helayaan isla ciqaabtaas. Ashuur baa horraysay, Baabuloonna baa dambaysay.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Reer binu Israa’iil waa ido kala firidhsan; libaaxyadu way kexeeyeen; marka hore boqorkii Ashuur baa isaga liqay; dabadeedna kan ugu dambeeyey Nebukadnesar oo ahaa boqorkii Baabuloon ayaa lafihiisii jebiyey. Sidaas daraaddeed Rabbiga ciidammadu, ah Ilaaha Israa’iil, wuxuu leeyahay, Bal eeg, waxaan ciqaabi doonaa boqorka Baabuloon iyo dalkiisaba, sidii aan u ciqaabay boqorkii Ashuur. Yeremyaah 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Si nebiyad ahaan, labadooduba waa “Ashuuri kibirsan.”

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> “Markii Sennakerib, kii reer Ashuur ee isla weynaa, uu Ilaah cayay oo ku caayay, oo uu Israa’iil ugu hanjabay halaag, ‘waxay dhacday habeenkaas in malaa’igtii Rabbigu baxday, oo ay xeradii reer Ashuur ku laysay boqol iyo siddeetan iyo shan kun.’ Waxaa ‘laga baabbi’iyey ciidankii Sennakerib dhammaan raggii xoogga iyo geesinnimada lahaa, iyo hoggaamiyayaashii iyo saraakiishii.’ ‘Sidaas daraaddeedna isagoo wejigiisu ceeboobay ayuu ku noqday dalkiisii.’ [2 Boqorradii 19:35; 2 Taariikhdii 32:21.]” Khilaafkii Weynaa, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

Sannadkii “Taartaan uu yimid Ashdood” oo “qabsaday,” wuxuu ka dhigan yahay qabsashada tartiib-tartiibka ah ee dunida ay awoodda baabbanimadu samaynayso, sida lagu muujiyey lixda aayadood ee ugu dambeeya Daniel kow iyo tobnaad. Taariikhda qalalaasaha sharciga Axadda, kaas oo ah “maalmaha ugu dambeeya” ee xukunka baarista, isla markaana si toos ah u horseeda xukunka fulinta, (toddobada belaayo ee ugu dambeeya) ayaa ah goobta taariikheed ee uu matalo “sannadka” uu Taartaan yimid Ashdood. Markii macnaha guud ee taariikhdaas la dejiyo, Ishacyaah wuxuu markaas bixiya saddex waxsii sheegid oo halaag ah oo ku saabsan Islaamka, mid ku saabsan Adventism-ka Laodikiya, dabadeedna culayska Turos. Cutubka afar iyo labaatanaad waa mid ka mid ah tusaalooyinka caadiga ah ee toddobada belaayo ee ugu dambeeya, waxaana xiga cutubka shan iyo labaatanaad oo matalaya samatabbixinta ugu dambaysa ee dadka Ilaah, halkaas oo aynu ka helayno dadka Ilaah oo muujinaya mid ka mid ah hadallada ugu caansan inta lagu jiro wakhtiga weyn ee dhibaatada.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> Oo maalintaas waxaa la odhan doonaa, Bal eega, kanu waa Ilaaheennii; isagaannu sugaynay, wuuna ina badbaadin doonaa; kanu waa Rabbiga; isagaannu sugaynay, farxi doonnaa oo waxaynu ku rayrayn doonnaa badbaadadiisa. Ishacyaah 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Boqol iyo afartan iyo afarta kun waa bikradaha xigmadda leh oo sugayay in Rabbigood u yimaado arooska, in kastoo uu raagay si waafaqsan masaalkii tobanka bikradood. Iyagu ma aha reer La'odikiya, ee waa reer Filadelfiya. Ilaa halkan maqaalkani wuxuu dejinayay macnaha guud.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

Sannadkii 1798, Napoleon wuxuu baadariga u qafaashay maxaabiis ahaan, isagoo gaadhsiiyey nabarkii dhimashada lahaa ee nebiyaddu sheegtay oo bogsanaya dhammaadka dunida sida ku qoran Muujintii cutubka saddex iyo tobnaad. Halkaa markaas Maraykanku wuxuu qaatay meeshiisii isagoo noqday boqortooyadii lixaad ee nebiyada Kitaabka Quduuska ah sida ku cad Daanyeel laba, toddoba, siddeed iyo kow iyo toban, iyo Muujintii laba iyo toban, saddex iyo toban, lix iyo toban, toddoba iyo toban iyo siddeed iyo toban. Laga bilaabo markaas, labadaba geeska Jamhuuriga ee Maraykanka iyo geeska Protestanka ah (Adventism) waxay illoobeen cidda baadarinimadu tahay. Sannadka 1798 waa sannadkii ugu horreeyey ee quruumaha dunida inteeda kale ay Maraykanka u aqoonsadeen qaran madax-bannaan, waana sidoo kale sannadkii farriintii malaa’igta kowaad ay taariikhda timid.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

“Halkudhegga” Protestant-ka waqtigaas waxay ahayd, “Kitaabka Quduuska ah, oo Kitaabka Quduuska ah oo keliya.” Protestant-yadu waxay isu aqoonsadaan inay yihiin difaacayaasha Kitaabka Quduuska ah oo keliya, oo markii Adventism-ku la wareegay kaalintoodii imaatinkii malaa’igta labaad, waxay aqbaleen “halkudheggaas,” dabadeedna waxaa loo bixiyey “dadka kitaabka.” Waxaa iyaga la siiyey, iyada oo loo marayo adeegiddii William Miller, xeerar taxane ah oo, haddii si habboon loo adeegsado, Kitaabka Quduuska ah u furi lahaa maskaxda dhammaan kuwa doonaya inay maqlaan. Xeerarka William Miller ee Fasiraadda Waxsii-sheegga waa waxa waxyigu sheegay inuu waajib nagu yahay inaan baranno haddii aynu doonayno inaan gudbinno farriinta malaa’igta saddexaad.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> Masiixu wuxuu yidhi, “Haddii nin doonayo inuu iga daba yimaado, ha isdiido naftiisa, oo ha qaato iskutallaabtiisa, oo ha i raaco.” Mar kale ayuu yidhi, “Anigu waxaan ahay nuurka dunida; kii i raaca gudcur kuma socon doono.” Iftiinka runta ayaa u baxaya sida laambad ololaysa, oo kuwa iftiinka jecel gudcur kuma socon doonaan. Waxay baari doonaan Qorniinka, si ay hubaal ugu ogaadaan inay dhegaysanayaan codka Adhijirka runta ah, ee aan ahayn ka shisheeye.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Kuwa ku hawlan ku dhawaaqidda farriinta malaa’igta saddexaad waxay Qorniinka u baadhayaan isla habkii Aabbaha Miller qaatay. Buugga yar ee cinwaankiisu yahay Views of the Prophecies and Prophetic Chronology, Aabbaha Miller waxa uu ku bixiyaa xeerarkan soo socda ee fudud, garasho leh, oo muhiimka ah ee barashada iyo fasiraadda Kitaabka Quduuska ah:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Eray kasta waa inuu leeyahay micnihiisa ku habboon mawduuca Kitaabka Quduuska ah lagu soo bandhigay; 2. Qorniinka oo dhammu waa lagama maarmaan, waana la garan karaa marka si dadaal leh loo adeegsado oo loo barto; 3. Waxba oo Qorniinka lagu muujiyey lagama qarin karo, lagamana qarin doono kuwa rumaysad ku weyddiista iyagoo aan shaki lahayn; 4. Si caqiido loo fahmo, isu gee dhammaan aayadaha mawduuca aad doonayso inaad ogaato, dabadeedna eray kastaa ha yeesho saamayntiisa ku habboon; oo haddii aad aragtidaada samayn karto iyada oo aan iskhilaaf ku jirin, qalad kuma jiri kartid; 5. Qorniinku waa inuu isagu iskiis isu fasiro, maaddaama uu isagu yahay xeer isu taagan. Haddii aan macallin ku tiirsanaado inuu ii fasiro, oo isagu qiyaas ka sameeyo micnihiisa, ama uu doonayo inuu sidaas uga dhigo caqiidada kooxdiisa darteed, ama si loogu maleeyo inuu xigmad leeyahay, markaas qiyaastiisa, doonistiisa, caqiidadiisa, ama xigmaddiisu iyagaa ii ah xeerka, ee ma aha Kitaabka Quduuska ah.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Kuwa kor ku xusan waa qayb ka mid ah xeerarkan; daraasaddeenna Kitaabka Quduuska ahna dhammaanteen way inoo roon tahay inaan tixgelinno mabaadi’da halkaas lagu dhigay.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Iimaanka runta ahi wuxuu ku dhisan yahay Qorniinka; laakiin Shaydaanku wuxuu adeegsadaa xeelado fara badan si uu Qorniinka u qalloociyo oo qalad u soo geliyo, sidaas daraaddeed waxaa loo baahan yahay taxaddar weyn haddii qof doonayo inuu garto waxa ay dhab ahaan baraan. Waa mid ka mid ah khiyaamooyinka waaweyn ee wakhtigan in si badan loogu mashquulo dareenka, oo la sheegto daacadnimo iyadoo la iska indhatirayo hadallada cad ee erayga Ilaah, maxaa yeelay eraygaasu lama waafaqsana dareenka. Kuwo badan iimaankoodu sal kuma laha wax aan ahayn shucuur. Diintoodu waxay ka kooban tahay kacsanaan; markii taasu joogsato, iimaankooduna wuu baaba’aa. Dareenku wuxuu noqon karaa buunshaha, laakiin erayga Ilaah waa sarreenka. Oo ‘maxayse,’ ayuu nebigii yidhi, ‘buunshuhu la yahay sarreenka?’”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Qofna looma xukumi doono inuusan dhegaysan iftiin iyo aqoon aanu weligii helin, oo aanu heli karinna. Laakiin qaar badan ayaa diida inay addeecaan runta loo soo bandhigo iyaga iyada oo loo marayo safiirrada Masiixa, maxaa yeelay waxay doonayaan inay la jaanqaadaan halbeegga dunida; oo runta gaadhay fahamkooda, iftiinka nafta ku ifay, ayaa ku xukumi doona Maalinta Xukunka. Maalmadan ugu dambaysa waxaynu haysannaa iftiinkii isa soo urursaday ee soo ifayay qarniyada oo dhan, waxaana nalaga doonayaa isla sidaas masuuliyad la jaanqaadda. Jidka quduusnimadu lama simna dunida; waa jid kor loo qaaday. Haddii aynu jidkan ku soconno, haddii aynu ku orodno jidka amarrada Rabbiga, waxaynu ogaan doonnaa in ‘jidka kuwa xaqa ahu uu yahay sida iftiinka dhalaalaya, oo sii ifaya in ka badan ilaa maalinta kaamilka ah.’” Review and Herald, November 25, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

Waxaad si faahfaahsan uga akhrisan kartaa xeerarka William Miller maqaalka cinwaankiisu yahay William Miller ee qaybta Furayaasha Nebiyadeed.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

Daraasaddeenna Kitaabka dhexdeeda dhammaanteen way inoo wanaagsan tahay in aynu dhegaysanno mabaadi’da lagu dejiyey xeerarka “Aabbaha Miller” ee fasiraadda waxsii sheegyada. Geeska Protestantism-ka waxaa la siiyey dukumentiga quduuska ah ee aynu u naqaan Kitaabka, waxaana sidoo kale la siiyey masuuliyadda ah inuu difaaco oo hormariyo mabaadi’da ku dhex jirta; geeska Protestant-ka waxaa kaloo la siiyey xeerar lagu saxo kala-qaybinta macnaha iyo ujeeddada dukumentiyada quduuska ah.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

Geeskii Jamhuuriyadda waxaa la siiyey dukumenti quduus ah oo aynu ugu yeedhno Dastuurka, waxaana sidoo kale la saaray masuuliyadda ah inuu difaaco oo horumariyo mabaadi’da ku dhex qoran. Geeska Jamhuuriga ah waxa kaloo la siiyey xeerar lagu kala saaro si sax ah macnaha iyo ujeeddada dukumentiyada quduuska ah. Xeerarka la siiyey in si sax ah loogu kala saaro Dastuurka waa Bayaanka Xuquuqda, oo ku adkeeya ujeeddada ugu muhiimsan ee Dastuurka qodobbada ugu horreeya ee Bayaanka Xuquuqda. Wax-ka-beddelka Koowaad ee ku qoran Bayaanka Xuquuqda waa xorriyadda diinta, muujinta, hadalka, iyo saxaafadda.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> “Koongarasku ma samayn doono sharci khuseeya dhisidda diin, ama mamnuucaya ku-dhaqankeeda xorta ah; ama yaraynaya xorriyadda hadalka, ama tan saxaafadda; ama xaqa dadku u leeyihiin inay si nabad ah isugu yimaadaan, iyo inay Dawladda u gudbiyaan codsi ku saabsan sixidda cabashooyinka.” Dastuurka Maraykanka, wax-ka-beddelka I

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Sharciga Axadda waa weerar cad oo ka dhan ah qodobka koowaad ee Dastuurka, kaas oo dammaanad qaadaya xorriyadda diinta; xorriyaddaasna waxaa meesha ka saaraya sharciga Axadda, sidaas darteedna waxaa lagu calaamadinayaa dhammaadka Dastuurka, dhammaadka Maraykanka sida boqortooyadii lixaad ee wax sii sheegidda Kitaabka Quduuska ah, iyo bilowga silcinta ka dhanka ah kuwa markaas ku dhawaaqaya farriinta malaa’igta saddexaad qaylo weyn. Kuwa ku dhawaaqaya qaylada weyn ee malaa’igta saddexaad oo ka mudaaharaadaya burburinta Wax-ka-beddelka Koowaad iyo Dastuurka waxaa silciya kuwii la rabay inay ilaaliyaan oo ku dabaqaan xeerarka quduuska ah, kuwaas oo difaacaya dukumentiga quduuska ah ee loo doortay inay difaacaan. Tani waa tusaale muujinaya fahamka iyo ku-dhaqanka taariikhaha isbarbar socda ee labada gees ee bahalka dhulka u eg wan. Aabbayaashii aas-aasay Dastuurka waxay la siman yihiin Aabbe Miller. Ereyga Aabbe ee loo adeegsaday Miller waxaa loo adeegsadaa in lagu tilmaamo hoggaamiye, ee ma aha wadaad baabtiis ah. Kitaabku wuxuu mamnuucayaa in ragga loogu yeedho aabbe marka ay sheeganayaan inay yihiin hagayaal ruuxi ah. Milleriyiinta waxaa loogu magac daray aabbahood, sida badanaa dhacda. In la seego kala duwanaanshahan waa in la seego qayb ka mid ah waxa farriinta Eliiyaah ka dhigan tahay, marka ay qalbiyada aabbayaasha u jeediso carruurta, iyo kuwa carruurtana aabbayaasha.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

Maraykanka ee ku xusan Ishacyaah laba iyo labaatanaad waa boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah, waxaana ay sidaas ahaanaysaa ilaa ay Dastuurkeeda ku rogto sharciga Axadda ee si dhakhso ah u soo dhowaanaya. Boqortooyada lixaad waxay talisaa toddobaatan sannadood oo nebiyadeed, kuwaas oo ah maalmaha boqor keliya. Boqortooyadii (boqor waa boqortooyo) toddobaatan sannadood xukuntay waxay ahayd Baabuloon. Intii lagu jiray toddobaatankaas sano geeska dawladda wuxuu ahaa xukuumadda Baabuloon, geeska kiniisadduna wuxuu ahaa reer Kaldayiin. Daanyeel, Shadraaq, Meeshaaq, iyo Cabednego waxay matalaan boqol iyo afartan iyo afarta kun. Labada gees iyo dadka Ilaahba waxaa lagu metelay markhaatifurka Daanyeel. Toddobaatankii sannadood ee maxaabiisnimada Baabuloon waxay ahaayeen maalmaha boqor keliya oo Ishacyaah u adeegsado inuu ku aqoonsado in taariikhda nebiyadeed ee Maraykanka iyo taariikhda Adventism-ku ay tahay 1798 ilaa sharciga Axadda.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Aqoonsiga in khadka taariikhda nebiyadeed ee labada gees ee Maraykanka uu inoo saamaxayo inaan ka fiirsanno dhammaadka iyo bilowga, iyadoo labada markhaati ee geesaha leh loo adeegsanayo in lagu garto dabeecadda geeska kale. Ugu dambayntii, geesuhu dhammaantood way isu ekaayeen. Kitaabka Daanyeel waxaa ku jiray geeso, qaar jabay, iyo geeso ka soo baxay geeskii jabay. Qaar ka mid ah geesaha ku xusan Daanyeel iskuma ay sinnayn cabbir ahaan, iyagoo ka soo baxay xilli ka dambeeyey kuwa kale. Sidaas ma aha labada gees ee Maraykanka. Labadaas gees waxay is barbar socdaan isla taariikhda oo dhan, waxayna soo saaraan isla calaamadaha jidka, in kastoo ay ku kala duwan yihiin midba midka kale xagga ujeeddadooda. Waxaa kaloo jira qodobbo xaddidaya oo ku dhex jira taariikhda kuwaas oo iyaguna muhiim u ah in la fahmo.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

Bilowgii Adventism-ka waxaa jiray isbeddel ka yimid taariikhdii nebiyadeed ee uu matalayey kaniisadda Filadelfiya kuna yimid kaniisadda La’odikiya. Sidaas darteed waa in dhammaadka uu jiro isbeddel ka yimaada taariikhda nebiyadeed ee La’odikiya. Muujintii Ciise Masiix waxay ka kooban tahay iftiinka fahamkan, waana qayb ka mid ah waxa wakhtigan la furfurayo.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

Oo “markii toddobaatan sannadood dhammaadaan dabadeed” baadarigu “wuu heesi doonaa,” oo “dhilladii” “la illoobay” waa la soo xusuusan doonaa. Iyadu “waa la xusuustaa” marka la gaaro sharciga Axadda, halkaas oo arrintu u dhexayso caabudidda qorraxda ama caabudidda maalinta uu sharciga Ilaah faray aadanaha inay “xusuustaan.”

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

Qoraalkan waxaynu ku caddaynay in taariikhda toddobaatanka sannadood ee xukunkii Baabuloon ay tusaale u tahay taariikhda Maraykanka laga bilaabo 1798 ilaa sharciga Axadda. Qoraal hore, iyo marar badan oo ku jira Miisaska Xabaquuq, waxaynu ku muujinnay in maxaabiistii Masar iyo samatabbixintii laga samatabbixiyey ay iyaduna tusaale u tahay taariikhda Maraykanka iyo dadka Ilaah. Afartaas taariikhood ee Baabuloon, Masar, Adventismka, iyo Maraykanku ma aha xariiqyada keliya ee lagu dul keeni karo xariiqyadan, laakiin marka aynu ku dabaqno qaanuunka xusidda ugu horraysa afartaas xariiq—runtii waa wax yaab leh. Waxaan qoraalkan ku soo afjari doonaa hal tusaale oo fudud oo qayb ahaan muujinaya waxa aan ula jeedo, iyo waxa aan damacsanahay inaan sii wado marka aynu mar dambe si qoto dheer uga hadalno taariikhda Ishacyaah laba iyo labaatan.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Taariikhda Baabuloon waxay bilowgeeda ku leedahay boqor la soo jeediyey, dhammaadkeedana boqor shar leh. Waxba ma beddelayso haddii uu ahaan lahaa Biden ama Trump, waayo kitaabka Daanyeel wuxuu baraa in Ilaah yahay kan taliyaasha taaga oo haddana ka rida. Waxa keliya oo si hubaal ah looga sheegi karo hoggaamiye Dimuqraadi ah ama Jamhuuri ah xilliga sharciga Axadda waa in uu yahay hoggaamiye shar leh. Nebukhadnesar wuxuu ahaa Baabuloon; wuxuu ahaa kaligii-taliyihii Baabuloon, oo diyaar u ahaa inuu saddex nin oo wanaagsan ku tuuro dabka. Hase ahaatee, ugu dambayntii waxaa loo soo jeediyey Ilaaha Daanyeel. Sidaas ma ahayn hoggaamiyihii ugu dambeeyey ee Balshaasaar. Isagu wuxuu ahaa boqor shar leh. Maraykanka, sida lagu muujiyey waxsii-sheegidda, wuxuu ku bilaabmaa sida wan, oo ah astaan Masiixa iyo allabarigiisa aadanaha aawadiis. Ugu dambaynta Maraykanku wuxuu u hadli doonaa sida masduulaagii. Isbeddelka ka yimaadda Masiixa kuna leexda Shayddaanka ee xariiqdan taariikheed waxaa matalaya farqiga u dhexeeya Nebukhadnesar iyo Balshaasaar.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Belshaasar waxaa la siiyey fursado badan oo uu ku garto kuna sameeyo doonista Ilaah. Wuxuu arkay awoowgiis Nebukadnesar oo laga fogeeyey bulshada dadka. Wuxuu arkay garaadkii boqorkaas kibirka badani ku faani jiray oo laga qaaday Kan isaga siiyey. Wuxuu arkay boqorkii oo laga eryay boqortooyadiisii, lagana dhigay rafiiqa dugaagga duurka. Laakiin jacaylka Belshaasar u qabay maaweelo iyo isweyneyn ayaa tiray casharradii aanay marnaba ahayn inuu illoobo; wuxuuna galay dembiyo la mid ah kuwii ku soo dejiyey xukunnadii muuqda ee Nebukadnesar. Wuxuu khasaaray fursadihii si nimco leh loo siiyey, isagoo dayacay inuu ka faa’iidaysto fursadaha gacantiisa ku jiray ee uu runta ku baran lahaa. ‘Maxaan sameeyaa inaan badbaado?’ waxay ahayd su’aal uu boqorkaas weyn laakiin nacasnimadu ku jirto uu si aan danayn ahayn uga gudbay.” Bible Echo, April 25, 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Ogow in Boqor Belshaasar oo shar lahu uu ahaa boqorkii nacaska ahaa. Isagu wuxuu mutaystay xukunkii la midka ahaa kii aabbihii Nebukhadnesar, waayo labadaas xukunba waxaa lagu matalay “toddobada jeer” ee Laawiyiintii lix iyo labaatanaad. Nebukhadnesar wuxuu joogay beeraha isagoo u nool sidii bahal muddo laba kun iyo shan boqol iyo labaatan maalmood ah, taas oo ah toddoba sannadood oo Kitaabka Quduuska ah, xukunkiina wiilkiisa Belshaasar ee derbiga lagu qoray isaguna wuxuu sidoo kale matalaa laba kun iyo shan boqol iyo labaatan. Farqigu wuxuu ahaa in xukunkii ku dhacay Nebukhadnesar uu isaga soo jeediyey oo ka dhigay boqor xigmad leh, halka xukunkii Belshaasar uu ku dhacay boqorkii nacaska ahaa.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Boqorkii ugu dambeeyey ee Baabuloon, sida astaanta ahaan boqorkeedii ugu horreeyeyba, waxaa u timid xukunkii Ilaahiga ahaa ee Ilaaliyaha ahaa: ‘Boqorow, ... adiga ayaa lagula hadlayaa; boqortooyadii waa lagaa qaaday.’ Daanyeel 4:31.” Prophets and Kings, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Qoraalka gidaarka ku qoran ee ku saabsan madaxweynihii ugu dambeeyey waa wax-ka-beddelka koowaad, kaas oo tilmaamaya “gidaarka” kala-soocidda kaniisadda iyo dawladda, wax uu boqorka nacaska ah ee ugu dambeeya aanu garanayn. “Toddobada jeer” ee Laawiyiintii labaatan iyo lix waxay u taagan yihiin “kala-firdhinta dadka” oo uu boqorka woqooyi ku dhammaystiro xeerka Axadda. Kala-firdhintaasu waa burburka qaran ee ka dambeeya xeerka Axadda. Ummaddii lixaad waxay illowday casharradii awoowayaashoodii aasaaska ahaa ee qorey Dastuurka si uu uga ilaaliyo oo keliya ma aha kaniisad musuqmaasuqday, balse sidoo kale boqorradii kali-taliska ahaa ee Yurub oo ay naagtii kharribnayd la seexatay. Awoowayaashii aasaaska ahaa waxay matalaan kuwii diiday baabtiisnimada iyo boqorradii Yurub, waayo waxay waayo-aragnimadooda ka ogaayeen, kaddib markii ay ka soo baxeen kala-firdhin socotay kun laba boqol iyo lixdan sannadood oo mugdiga baabtiisnimada ah, in ilaalinta ka dhan ah dulmiga noocaas ahi ay tahay udub-dhexaadka Dastuurkooda cusub. Waxay ahaayeen aabbayaal xigmad leh, waxay ahaayeen sida wan oo kale, laakiin sidaas ma aha aabbaha ugu dambeeya, waayo wuxuu u hadli doonaa sida masduulaagii. Aabbayaashu waxay ka soo baxeen kala-firdhin, wiilkuna wuxuu dib ugu noqonayaa kala-firdhin. Dulmigii labada jeerba waa baabtiisnimadii hore iyo baabtiisnimada ugu dambaysa.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Astaanta xukunka ku dhacay Nebukadnesar, oo ahaa boqorkii ugu horreeyey, iyo boqorkii ugu dambeeyey Belshaasar waxay ahayd “toddobada wakhti” ee kala-firdhinta ee Laawiyiintii lix iyo labaatan. Nebukadnesar wuu ku noolaa, Belshaasarna waxaa loogu qoray derbiga sidii qabrigiisa-qoraalka habeenkii qudhiisa ee uu dhintay. Astaanta geeska Jamhuuriga bilowgiisu waxay ahayd ka baxsashadiisii addoonsigii boqorka woqooyi, halka astaanta geeska Jamhuuriga dhammaadkiisu ay tahay maxaabiisnimo uu keenay boqorka woqooyi. Sharciga Axadda waa “habeenka qudhiisa” ee uu ku dhinto sida boqortooyadii lixaad ee wax sii sheegidda Kitaabka Quduuska ah. Afarta tusaale oo dhan, Belshaasar, Nebukadnesar, iyo bilowga iyo dhammaadka geeska Jamhuuriga, shan iyo labaatanka labaatanaad ee Laawiyiintii lix iyo labaatan, ayaa ah astaanta lagu matalay bilowga iyo dhammaadka. Taasu waxay u taagan tahay saxiixa Alfa iyo Oomega.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

Wax sii-sheegiddii ugu horraysay ee “waqtiga” uu William Miller helay waxay ahayd labaatan iyo shanta boqol iyo labaatanka ee Laawiyiintii labaatan iyo lix. Waxay ahayd dhagixii ugu horreeyey ee aasaaska ku jiray oo Ciise ku dhigay shaqadii Miller. Waxay kaloo ahayd runta aasaasiga ah ee ugu horraysay ee Adventism-ku dhinac iska dhigay sannadkii 1863. Markii dhammaan dhagaxyadii runta ee Miller lagu dhex dhigay aasaaska, runahaas waxaa lagu matalay labada loox ee Xabaquuq, kuwaas oo ah jaantusyadii hormuudka ee 1843 iyo 1850. Labadaas loox waxay metelaan xidhiidhka axdiga ee ka dhexeeya Ilaah iyo dadkiisa magac-u-yaalka ah, sida ay labada loox ee Tobanka Amar u metelayeen axdigii lala galay reer binu Israa’iilkii hore.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

Dhamaadka Adventism-ka La’odikiya, marka Rabbigu afkiisa ka tufo xilligii sharciga Axadda, qoraalka derbiga ku qoran waa labadaas jaantus ee quduuska ah ee hormuudka. Jaantusyo aanay awoodin inay akhriyaan, maxaa yeelay waxay diideen inay ka faa’iidaystaan farriintii digniinta ahayd bilowgii taariikhdooda….

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Dhibaatadii dhaqaale ee 1837 ka dhacday Maraykanka waxay ahayd dhacdo murugsan oo ay kiciyeen isbiirsiga arrimo dhaqaale, siyaasado, iyo hawlo mala-awaal ganacsi ah.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Xumbo Mala-awaal ah: Sannadihii ka horreeyey 1837, waxaa jiray koror mala-awaal ah oo ku saabsan dhulka iyo maalgashiyada, taas oo qayb ahaan ay kicisay fiditaankii dalka ee dhanka galbeed. Mala-awaalka dhulka, gaar ahaan xuduudihii galbeed, ayaa horseeday sicir-barar ku yimid qiimaha dhulka iyo amaah xad-dhaaf ah.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

Deyn Fudud iyo Amaahin Mala-awaal ku Dhisan: Bangiyada iyo hay’adaha maaliyadeed waxay bixinayeen xaddi badan oo deyn iyo amaah ah, badanaa iyagoo aan haysan dammaanad ku filan. Helitaankan fudud ee deynta ayaa gacan ka geystay waallidii mala-awaalka ku dhisnayd, wuxuuna kordhiyey khataraha xasillooni-darrada maaliyadeed.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Balaadhinta xad-dhaafka ah ee Bangiyada: Bangiyadu waxay si degdeg ah u ballaarinayeen hawlahooda, iyagoo marar badan soo saaraya lacag waraaqo ah (banknotes) oo ka badan lacagta birta ah ee ay haysteen—dahab iyo qalin—si ay ugu damaanad qaaddo. Dhaqankan, oo loo yaqaan “wildcat banking,” wuxuu sababay badnaan xad-dhaaf ah oo lacag wareegaysa ah oo aan nidaamaysnayn isla markaana aan lagu kalsoonaan karin.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

Siyaasadaha Dhaqaale ee Jackson: Siyaasadaha Madaxweyne Andrew Jackson ayaa door ka qaatay sii xumaynta qalalaasaha. Wuxuu soo saaray Specie Circular sannadkii 1836, kaas oo farayay in dhulalka dadweynaha lagu iibsado lacag adag (dahab iyo qalin) halkii laga isticmaali lahaa lacagta warqadda ah. Tani waxay keentay in si degdeg ah loogu yaaco beddelidda waraaqaha bangiyada lagu bixiyo lacag adag, taas oo sababtay culaysyo dhaqaale iyo bangiyo fashilma.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Arrimaha Caalamiga ah: Qalalaasaha ka dhacay Maraykanka waxa kale oo saameeyey duruufaha dhaqaale ee caalamiga ah. Hoos-u-dhac ku yimid dhaqaalaha Britain, oo ahaa lammaane ganacsi oo weyn oo Maraykanka la lahaa, ayaa sababay yaraanshaha baahida loo qabo badeecadaha iyo dhoofinta Maraykanka. Tani, iyaduna, waxay saamaysay ganacsiyada Maraykanka waxayna gacan ka geysatay dhibaatada dhaqaale.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Argagax iyo Dadkii Bangiyada Ka Saarayay Lacagtooda: Bishii Maay 1837, taxane gariirro maaliyadeed ah, oo ay ku jireen fashilka bangiyada iyo cidhiidhiga amaahdu, ayaa horseeday argagax ka dhex dilaaca maal‑gashadayaasha iyo dadka dhigashada ku lahaa bangiyada. Argagaxaas wuxuu kiciyey mowjad dadku bangiyada uga yaacayaan si ay lacagtooda ula baxaan iyo cidhiidhi aad u daran oo ku yimid amaahda.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Yaraynta Sahayda Lacagta: Markii bangiyadu fashilmeen oo amaahduna adkaatay, sahayda guud ee lacagta ee dhaqaalaha si weyn bay u yaraatay. Yarayntan sahayda lacagtu waxay sii xumaysay dhibaatooyinkii dhaqaale waxayna sii qotomisay hoos-u-dhaca dhaqaale. Isku-darka arrimahan ayaa horseeday burbur dhaqaale oo aad u daran, kaas oo lagu garto fashilka bangiyada, shaqo la’aanta, dhimista kharashaadka macaamiisha, iyo niyad-jab dhaqaale oo guud.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Wax aynu mustaqbalka uga cabsanno ma hayno, marka laga reebo haddii aynu illoowno jidkii Rabbigu nagu hoggaamiyey, iyo waxbaristiisii taariikhdeennnii hore.” Life Sketches, 196.

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