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# The Book of Daniel - Number Ninety-Nine

Kitaabka Daanyeel - Sagaashan iyo Sagaal

The Last Days and the Judgment of God: Unveiling Prophetic Insights

Maalmaha Ugu Dambeeya iyo Xukunka Ilaah: Daahfuridda Aragtiyaha Nebinimada

Author

Jeff Pippenger

Published

February 29, 2024

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The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.

“Maalmaha ugu dambeeya” waxay ka dhigan yihiin ku dhawaaqidda furitaanka xukunka ee dhaqdhaqaaqa malaa’igta kowaad, waxaana dhaqdhaqaaqa malaa’igta saddexaad lagu dhawaaqaa xidhitaanka xukunka. “Maalmaha ugu dambeeya” dadka Ilaah waa la soo kiciyey, welina waa la soo kiciyaa si ay u ku dhawaaqaan xukunka Ilaah, laakiin si qof u noqdo rasuul xukunka Ilaah, waa inuu fahmaa xukunka. Sifo aasaasi ah oo Adventism-ka La’odikiya ah, ha ahaato dabaqadda waxgaradka ah ama dabaqadda aan waxgaradka ahayn, waa inaanay garanayn xukunka Ilaah. Nebiyada oo dhammu waxay si gaar ah uga hadlaan maalmaha ugu dambeeya in ka badan maalmihii ay ku noolaayeen.

> “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.” Selected Messages, book 3, 338.

> “Mid kasta oo ka mid ah nebiyadii hore waxa uu in ka yar uga hadlay wakhtigoodii, kana badan wakhtigeenna, sidaas daraaddeed wax sii sheegiddoodu annaga ayay inoo taagan tahay. ‘Waxyaalahaas oo dhammu iyaga waxay ugu dheceen tusaale ahaan; oo waxaa loo qoray digniinteenna, innaga oo ay dhammaadka dunidu ina soo gaadhay.’ 1 Korintos 10:11.” Selected Messages, book 3, 338.

All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.

Nebiyada oo dhammu way isku waafaqaan; sidaas daraaddeed waxsii sheegyadoodu dhammaantood waxay soo bandhigayaan isla sawirka, sawirkaasuna waa kan maalmaha ugu dambeeya, kuwaas oo ah maalmaha xukunka.

> 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 ruuxyada nebiyaduna waxay u hoggaansan yihiin nebiyada. Waayo, Ilaah ma aha abuuraha qas, laakiin waa kan nabadda, sida ay tahay kiniisadaha quduusiinta oo dhan. 1 Corinthians 14:32, 33.

Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.

Yeruusaalem ku jirta aragtidii Yexesqeel ee ka bilaabmaysa cutubka siddeedaad waa kiniisadda Ilaah, taas oo ah kiniisadda La’odikiya ee Toddobaadka-Maalinle ee maalmaha ugu dambeeya. Cutubyada siddeedaad iyo sagaalaad ee Yexesqeel waxay tilmaamayaan laba qaybood oo caabudayaal ah marka la soo gunaanadayo xukunka guriga Ilaah. Qayb waxaa lagu matalay shan iyo labaatanka oday oo qorraxda u sujuudaya, laakiin kuwa ka taaha oo ka ooya karaahiyooyinka lagu sameeyo kiniisadda iyo dalka waxay helaan shaabadda Ilaah. Cutubka kow iyo tobnaad, aragtidii Yexesqeel waxay sii waddaa tusaalaha ciqaabta shan iyo labaatanka nin ee qorraxda u sujuuda.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.

> Dabadeedna Ruuxii ayaa kor ii qaaday, oo i keenay iridda bari ee guriga Rabbiga, taasu xagga bari u jeeddo; oo bal eeg, albaabka iridda waxaa joogay shan iyo labaatan nin; oo dhexdooda waxaan ku arkay Yacaasanyaah ina Cazuur, iyo Belaadyah ina Benayaah, oo ah amiirradii dadka. Markaasuu igu yidhi, Wiilka Aadamow, kuwanu waa nimanka xumaanta ku tashada oo talo shar ah magaaladan ku bixiya; kuwaas oo leh, Wakhtigu ma dhowa; aynu guryo dhisanno; magaaladanu waa digsiga, innaguna waxaannu nahay hilibka. Sidaas daraaddeed iyaga wax ka sii sheeg, wax ka sii sheeg, Wiilka Aadamow. Markaasaa Ruuxii Rabbigu igu soo degay, oo igu yidhi, Hadal; Rabbigu wuxuu leeyahay sidan; Sidaasaad ku hadasheen, reer binu Israa'iilow; waayo, waxaan garanayaa waxyaalaha maskaxdiinna ku soo kaca, mid kastaaba. Kuwii la laynayey ayaad magaaladan ku badiseen, oo jidadkeediina waxaad ka buuxiseen kuwii la laayay. Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay; Kuwiinna la laayay oo aad dhexdeeda dhigateen, iyagu waa hilibka, magaaladuna waa digsiga; laakiin anigu idinka dhexdeeda waan idinka soo bixin doonaa. Seeftaad ka cabsateen; oo anna seef baan idin dul keeni doonaa, ayaa Sayidka Rabbiga ahu leeyahay. Oo dhexdeeda waan idinka soo bixin doonaa, oo waxaan idinku gacangelin doonaa gacmaha shisheeyayaasha, oo waxaan dhexdiinna ku fulin doonaa xukummo. Yexesqeel 11:1–9.

Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.

Yeruusaalem waxaa loo aqoonsaday “digsiga,” dadka Yeruusaalemna waa “hilibka” lagu karinayo digsigaas, kaas oo ah dheri. Xukunka kuwa sharka leh oo ay malaa’iguhu ku fuliyaan hubka wax baabbi’iya ee gacmahooda ku jira, wakhtiga shaabadaynta boqol iyo afar iyo afartanka kun (waayo Walaashii White waxay tidhaahdaa shaabadaynta ku xusan Yexesqeel cutubka sagaalaad waa isla tan ku xusan Muujintii cutubka toddobaad), waxa uu ka kooban yahay xaqiiqda ah in kuwa sharka leh laga saaro Yeruusaalem. Marka sharciga Axadda ee dhowaan iman doona la soo rogo, Yeruusaalemta ruuxiga ah waa la nadiifin doonaa oo waxaa kor loogu qaadi doonaa sidii calam ka sarreeya buuraha oo dhan.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Oo waxay ahaan doontaa maalmaha ugu dambeeya, in buurta guriga Rabbiga lagu adkayn doono buuraha dushooda, oo laga sarraysiin doono kuraha; oo quruumaha oo dhammu waxay u qulquli doonaan xaggeeda. Dad badanuna way tegi doonaan oo waxay odhan doonaan, Kaalaya, oo aynu kor ugu kacno buurta Rabbiga, guriga Ilaaha Yacquub; isaguna wuxuu ina bari doonaa jidadkiisa, oo innaguna waxaynu ku socon doonnaa waddooyinkiisa, waayo, Siyoon baa sharciga ka bixi doona, oo Erayga Rabbiguna Yeruusaalem. Ishacyaah 2:2, 3.

The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.

Daahirinta Yeruusaalem laga sameeyo xilliga sharciga Axadda, waa ka saarista Adventist-yada La’odikiya, si ay u hadhaan oo keliya Adventist-yada Filadelfiya. Markaas qaab-dhismeedka sharciyeed ee shirkadeed waa dhammaadaa, waayo dowladda Maraykanku waa hay’adda xukunta ee ku jirta nidaamkii sharciyeed ee la dejiyey 1863, oo marka dowladda Maraykanku ku khasabto dhowrista Axadda dalka, qaab-dhismeedka shirkadeed ee kaniisadda Seventh-day Adventist ama sharci ahaan waa la kala diraa, ama waxaa laga yaabaa in magaceeda sharci ahaan loo beddelo wax u eg nidaamka kaniisadda Sunday Adventist.

When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.

Marka kuwa sharka leh ee Yeruusaalem laga saaro digsiga, iyada oo ay saaraan malaa’igta wax baabbi’isa, kaniisadda Adventist ee La’odikiya way dhammaataa, dhaqdhaqaaqa Filadelfiyana wuxuu noqdaa Yeruusaalemta ruuxiga ah ee kor loo qaado calan ahaan. Miikaah wuxuu la hadlaa raggii waayeelka ahaa, kuwaas oo Ishacyaah ugu yeedho ragga quudhsada ee iftiinka ku sheega gudcur, gudcurkana iftiin; wuxuuna, su’aal ku dhex jirta, ku muujinayaa in raggii waayeelka ahaa ay ahayd inay garanayeen “xukunka.” Waxay ahayd inay garanayeen wakhtigii booqashadooda.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.

> Markaasaan idhi, I maqla, waan idin baryayaaye, madaxda Yacquubow, iyo amiirrada reer binu Israa'iilow; sow idinkuma habboona inaad garashada xukunka leedihiin? Kuwii wanaagga neceb oo sharka jecel; kuwa haraggooda ka siiba dadka, oo hilibkoodana lafahooda ka siiba; kuwaas oo weliba cuna hilibka dadkayga, oo haraggoodana ka fiiqa; lafahoodana jebiya, oo cadcad u jara sida waxa dheriga loo galiyo, iyo sida hilibka digsi ku jira. Miikaah 3:1–3.

God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”

Ilaah wuxuu ugu talogalay, welina wuxuu ugu talogalay in dadkiisa maalmaha ugu dambeeya ay “garta ogaadaan,” gartuna ma aha fikrad keliya oo gooni ah. Waa taariikh socota oo horumaraysa, leh qaybo badan iyo calaamado go’an oo cayiman. Waa xilli nebiyadeed oo bilaabmay 1798, kuna sii socda ilaa dhammaadka kun-sannadoodka. Waa labadaba baaritaan iyo fulin. Waxaa lagu fuliyaa nin kasta oo weligiis ku noolaa meeraha dhulka, iyo weliba malaa’igihii samada laga eryay. Xilliyada garsoorku waa faham lama huraan ah oo u baahan kuwa Ilaah daacadda u ah maalmaha ugu dambeeya, waayo jawaabta su’aasha Miikaah waa, “haa, Israa’iil waa inay garashada fahantaa.”

Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”

Yeremyaah wuxuu tilmaamayaa in odayaashii hore ee Yeruusaalem ee maalmaha ugu dambeeya ay metelaan gunaanadka “dib-u-dhac joogto ah,” sida ay u mataleen afarta jiil ee kacdoonka sii kordhaya, oo lagu calaamadeeyey afarta karaahiyo ee sii kordhaya ee ku qoran Yexesqeel cutubka siddeedaad. Yeremyaah wuxuu tilmaamayaa in odayaashaasi hore ay ku dhex milmeen ruuxi-raacnimo, waayo waxay “caabudaan” “qorraxda, dayaxa, iyo ciidanka samada oo dhan.” Wuxuu tilmaamayaa in ay “dhici doonaan, oo aanay kici doonin,” waayo “waxay diideen eraygii Rabbiga.” Astaamahan ayuu Yeremyaah ku caddeynayaa in “dadku aanay garanayn xukunka Rabbiga.”

> At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.

> Waqtigaas ayaa Rabbigu leeyahay, lafaha boqorradii dalka Yahuudah, iyo lafaha amiirradiisii, iyo lafaha wadaaddadii, iyo lafaha nebiyadii, iyo lafaha dadkii Yeruusaalem degganaa ayaa qabuurahooda laga soo bixin doonaa; oo waxaa lagu kala bixin doonaa qorraxda horteeda, iyo dayaxa horteeda, iyo ciidanka samada oo dhan horteeda, kuwaasoo ay jeclaayeen, oo ay u adeegi jireen, oo ay daba socdeen, oo ay doondooni jireen, oo ay caabudi jireen; lama soo ururin doono, lamana aasi doono; waxayna ahaan doonaan sida digo ku dul yaal dhulka dushiisa. Oo kuwa ka hadha qoysaskan sharka leh oo dhan, kuwa ku hadhay meelaha aan ku eryay oo dhan, dhimashada ayay nolosha ka dooran doonaan, ayaa Rabbiga ciidammadu leeyahay. Oo weliba waxaad ku tidhaahdaa iyaga, Rabbigu wuxuu leeyahay, Miyay dhacaan oo aanay mar dambe kicin? Miyuu nin jeedsadaa oo aanu soo noqon? Haddaba maxaa dadkan Yeruusaalem dib ugu noqdeen dibunoqosho joogto ah? Khiyaanaday ku dheggan yihiin, wayna diideen inay soo noqdaan. Waan dhegaystay oo maqlay, laakiinse si qumman uma ay hadlin; ninna xumaantiisii kama uu toobadkeenin isagoo leh, Maxaan sameeyey? Mid kastaaba jidkiisii ayuu u leexday, sida faras dagaalka ugu carara. Xataa xuurta cirka joogtaa way taqaan xilliyadeeda la amray; qoolleyda, wiishka, iyo liqayguna waxay dhawraan wakhtiga imaatinkooda; laakiinse dadkaygu ma yaqaaniin xukunka Rabbiga. Sidee baad u tidhaahdaan, Annagu caqli baannu leenahay, oo sharciga Rabbiguna waa nala jiraa? Bal ogaada, hubaal wax aan micne lahayn ayuu ka dhigay; qalinkii culimmada wax aan micne lahayn buu noqday. Nimankii xigmadda lahaa way ceeboobeen, way argagaxeen oo la qabtay; bal ogaada, eraygii Rabbiga way diideen; haddaba xigmad intee le’eg baa ku jirta iyaga? Yeremyaah 8:1–9.

In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”

Cutubka shanaad, Yeremyaah wuxuu ku sheegay kuwa aan garanayn xukunka Rabbiga inay yihiin “nacasyo.”

> Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.

> Ku orda oo ka dhex wareega jidadka Yeruusaalem, oo hadda fiiriya, oo garta, oo ka doondoona meelaheeda bannaan, bal inaad heli kartaan nin, haddii uu jiro mid caddaalad fuliya, oo runta doondoona; aniguna waan u cafiyi doonaa. In kastoo ay yidhaahdaan, Rabbigu waa nool yahay; hubaal been bay ku dhaartaan. Rabbiyow, sow indhahaagu runta kuma ay jeedaan? Waad ku dhufatay, laakiinse ma ay murugoon; waad baabbi’isay, laakiinse way diideen inay edbin qaataan; wejiyadoodii waxay ka sii adkeeyeen dhagax; way diideen inay soo noqdaan. Sidaas daraaddeed waxaan idhi, Hubaal kuwanu waa masaakiin; waa nacasyo; waayo, ma ay yaqaaniin jidka Rabbiga iyo xukunka Ilaahooda. Yeremyaah 5:1–4.

In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.

Maalmaha ugu dambeeya ee Adventism-ka La'odikiya, kuwa lagu matalay bikradaha nacasyada ah ee masaalka tobanka bikradood, kuwaas oo Sister White ay sheegtay inay matalaan “waaya-aragnimada dadka Adventist-ka ah,” “ma yaqaanaan jidka Rabbiga iyo xukunka Ilaahood.” Cutubka xiga Yeremyaah wuxuu ku caddeynayaa in “jidka” Rabbigu yahay “waddooyinkii hore,” laakiin Adventist-yada nacasyada ah ee La'odikiya way diidaan inay ku socdaan, ama inay dhegaystaan codka buunka. “Buunka” waa astaan xukun, taas oo dabcan, Adventist-yada nacasyada ah ee La'odikiya aanay garanayn.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Rabbigu wuxuu leeyahay, Istaaga jidadka, oo fiiriya, oo weyddiista waddooyinkii hore, meeday jidkii wanaagsanaa, oo ku socda; markaasna waxaad naftiinna u heli doontaan nasasho. Laakiinse iyagu waxay yidhaahdeen, Kuma socon doonno. Oo weliba waardiyayaal baan idiin dul taagay, anigoo leh, Dhegaysta codka buunka. Laakiinse iyagu waxay yidhaahdeen, Ma dhegaysan doonno. Sidaas daraaddeed maqla, quruumahaow, oo ogaada, shirkaow, waxa iyaga ku dhex jira. Maqal, dhulkow: bal ogaada, dadkan waxaan ku soo dejin doonaa belaayo, taasoo ah midhaha fikirradooda, maxaa yeelay erayadaydii ma ay dhegaysan, sharcigaygiina way diideen. Yeremyaah 6:16–19.

The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.

“Xumaanta” lagu soo dejiyo “shirweynaha” diiday inay “maqlaan codka buunka,” oo ay “ku socdaan” “jidadkii hore,” halkaas oo “nasashada” roobka dambe laga heli lahaa, waxay dhacdaa marka “shirweynuhu” “diido sharcigiisa” xeerka Axadda ee dhowaan imanaya.

The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.

Saddexda dabaq ee Eliyaah waxay aqoonsanaysaa hawsha farriinwade iyo dhaqdhaqaaq ku jira wakhtiga xukunka fulinta, kaas oo ka bilaabma sharciga Axadda ee dhowaan imanaya. Si dhow ula xidhiidha saddexda dabaq ee Eliyaah waxaa ah saddexda dabaq ee farriinwadaha diyaariya jidka Malaa'igga Axdiga. Saddexda dabaq ee farriinwadaha diyaariya jidka waxay aqoonsanaysaa hawl uu qabto farriinwade iyo dhaqdhaqaaq ku jira wakhtiga xukunka baaritaanka. Farriinwadaha diyaariya jidka, iyo Eliyaah, waa dabaqyo saddexle ah oo si dhow isugu xidhan, sida ay isugu xidhan yihiin saddexda dabaq ee Rooma iyo saddexda dabaq ee dhicista Baabuloon, hase ahaatee waxay leeyihiin kala-duwanaanshooyin muhiim ah oo la xidhiidha xukunka Ilaah.

The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.

Saddexda dabaq ee Eliiyaah iyo saddexda dabaq ee malaa’igta jidka u sii hagaajisa Rasuulka Axdiga waxay la xiriiraan laba hawlood oo xukun ah oo kala duwan, kuwaas oo Ilaah ku fuliyo rasuulkiisa uu doortay iyo dhaqdhaqaaqa ku biira farriinta rasuulka. Labadaas hawlood waxay la xiriiraan laba xilli oo xukun ah oo kala duwan, in kastoo ay jiraan is-dul-saar ka dhexeeya calaamadaha.

The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.

Shaqada Eliyaah ee saddexaad oo ugu dambaysa waxay la xiriirtaa xukunka fulinta ah ee isbahaysiga saddex-geesoodka ah ee Baabuloonta casriga ah, shaqada rasuulka jidka diyaariyaana waxay la xiriirtaa xukunka baaritaanka ah iyo daahirinta dadka Ilaah. Cutubka saddexaad ee Malaakii waxa lagu soo bandhigaa aayadda ugu dambaysa ee cutubka labaad.

> Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.

> Erayadiinnaad ku daalisaan Rabbiga hadalladiinnaa. Haddana waxaad tidhaahdaan, Maxaannu ku daalisay? Markaad tidhaahdaan, Ku alla kii shar sameeyaa Rabbiga hortiisa wuu ku wanaagsan yahay, isaguna wuu ku farxaa iyaga; ama, Aaway Ilaaha caddaaladdu? Bal eega, waxaan soo diri doonaa rasuulkayga, oo isagu jidka hortayda ayuu sii diyaarin doonaa; oo Sayidka aad doondoonaysaan ayaa dhaqso ugu iman doona macbudkiisa, kaasoo ah rasuulka axdiga ee aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiinse yaa adkaysan kara maalinta imaatinkiisa? Oo yaa istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka dahabliyaha, iyo saabuunta maydhayaasha dharka. Oo isagu wuxuu u fadhiisan doonaa sida kan lacagta safeeya oo daahiriya; oo wuxuu daahirin doonaa wiilashii Laawi, oo wuxuu iyaga u safeeyn doonaa sida dahabka iyo lacagta, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaasaa qurbaanka Yahuudah iyo Yeruusaalem Rabbiga u macaanaan doona sidii waagii hore, iyo sidii sannadihii hore. Malaakii 2:17–3:4.

In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.

Maalmaha ugu dambeeya, sida ku xusan maragga Malaakii, Ilaah wuu ka daalay Adventism-ka La’odikiya ee ku dheggan fallaagadii 1888. Fallaagadii 1888 waxaa loo sii sawiray fallaagadii Qooraax, Daataan, iyo Abiiraam, waxaana doodda caqiidiga ah ee fallaagadii Qooraax ahayd in kuwa sharka sameeya ay weli xaq ku yihiin indhaha Rabbiga hortiisa.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Haddaba Qorax oo ahaa ina Yishaar, ina Qohaad, ina Laawi, iyo Daataan iyo Abiiraam oo ahaa wiilashii Elii'aab, iyo Oon oo ahaa ina Feled, oo ka mid ahaa reer Ruubeen, ayaa niman kaxeystay. Oo waxay hor istaageen Muuse, iyaga iyo rag ka mid ah reer binu Israa'iil, laba boqol iyo konton amiir oo shirkii ka mid ahaa, oo caan ku ahaa ururka, rag magac weyn lahaa. Oo waxay isu soo urursadeen Muuse iyo Haaruun ka gees ah, oo waxay ku yidhaahdeen, Aad baad isu qaadateen, maxaa yeelay ururka oo dhan waa quduus, mid kastaaba, oo Rabbiguna waa dhex joogaa iyaga; haddaba bal maxaad isu sarraysiiseen ururka Rabbiga korkiisa? Tirintii 16:1–3.

In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.

Maalmaha ugu dambeeya, Ilaah wuu ka daalay Adventism-ka La’odikeeya ee ku dheggan fallaagadii 1957, taas oo si fudud u ah muujintii fallaagadii 1888, oo lagu geliyey bayaan rasmi ah. Buugga Questions on Doctrine wuxuu quduus ka dhigay fallaagadii 1888, taas oo ahayd ku-celintii fallaagadii Qorax, Daataan iyo Abiraam, sida ku cad maragga malaa’igta ku amartay Sister White in ay joogto shirka 1888, si ay u diiwaangeliso ku-celinta taariikhda fallaagadii Qorax. Laba boqol iyo konton nin oo magac ku lahaa ayaa isugu soo ururay Qorax, Daataan iyo Abiraam, iyaga oo ka gees ah Muuse, oo ahaa wakiilka Ilaah, fallaagadaas gudaheeda.

The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.

Shanta iyo shanta nin ee qorraxda u sujuudaya ee ku xusan Yexesqeel cutubka siddeedaad, waxay matalaan meeltobnaad, ama toban meelood meel, oo ka mid ah laba boqol iyo kontanka nin ee fooxa bixiyey ee kacdoonkii Qorax, Daataan iyo Abiraam, kuwaas oo astaan u ahaa hoggaamiyayaashii kacdoonkii 1888, kuwaas oo kacdoonkoodii caqiidada lagu rasmiyeeyey 1957, markii la daabacay buuggii Questions on Doctrine.

The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.

Kacdoonkii Qorax, Daataan, iyo Abiiraam waxay diidday “xukunkii” Ilaah bixiyey, kaas oo ku xukumay inay cidlada ku warwareegaan afartan sannadood. Adventism-ka La’odikiya wuxuu bilaabay inuu ku warwareego cidlada La’odikiya sannadkii 1863, kaddib markii ay diideen farriintii La’odikiya ee la soo bandhigay 1856, taas oo keentay xukunka ah inay cidlada ku warwareegaan sannado badan oo kale, rumaysadla’aantooda aawadeed. Kacdoonkii 1888, weli ma ay doonayn inay aqbalaan farriintii La’odikiya ee ay keeneen Odayaashii Jones iyo Waggoner.

Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.

Kuwii kacdoon sameeyey 1888, ma ay diidin oo keliya awooddii ruuxiga ahayd ee Odayaasha Jones iyo Waggoner, laakiin sidoo kale waxay diideen awooddii nebiyad Ellen White iyo weliba awooddii Ruuxa Quduuska ah, waayo, waxay ku dhaqmeen fikradda ah in shirkii oo dhammu si siman u wada quduus ahaa.

In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”

Sannadkii 1863, waxay ku noqdeen inay wax la cunaan nebiga beenta ah ee Beytel, iyagoo sidaas yeelayna ugu dambayntii aqbalay qeexidda badbaadada ee uu matalayay fallaagadii Qorax, dabadeedna si rasmi ah ugu qotomiyeen caqiidada beenta ah buugga, Questions on Doctrine. Caqiidadaasi waa qeexid been ah oo ku saabsan “xaq ka dhigista rumaysadka.”

The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.

Kacdoonkii 1863 wuxuu ahaa bilowgii diidmada dahabyadii Miller ee ka muuqday labada loox ee Xabaquuq. Cutubka labaad ee Xabaquuq, “doodda” ku xusan aayadda koowaad ugu dambayntii waxay dhalisaa laba qaybood oo caabudayaal ah, kuwaas oo lagu muujiyo khilaafkooda ku saabsan farriintii dib u dhacday.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Bal eeg, naftiisa kibray ma qummana isaga dhexdiisa; laakiin kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Xabaquuq 2:4.

The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.

“Iimaanka” kuwa “xaqa ah” ee “doodda” ku jirta cutubka labaad ee Xabaquuq, waxay ku dhisnayd “riyadii” si cad loogu qoray looxyada. Kacdoonkii 1863, tallaabadii ugu horraysay ee lagu tirtirayo wixii looxyada ku qornaa waxaa fuliyey kuwii aan mar dambe haysan iimaankii kuwa “xaqa ah.” Kacdoonkii 1863 wuxuu ahaa abuurkii ugu horreeyey ee kacdoonkaas oo ugu dambayntii 1957 ku aas-aasay qeexid been ah oo ku saabsan caqiidada xaqnimo lagu helo rumaysad.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Rabbigu naxariistiisa weyn aawadeed wuxuu farriin aad u qaali ah ugu soo diray dadkiisa isagoo u sii maraya Odayaashii Waggoner iyo Jones. Farriintani waxay ahayd in dunida si ka sii muuqata loogu soo bandhigo Badbaadiyaha kor loo qaaday, kaas oo ah allabariga dembiyada dunida oo dhan. Waxay soo bandhigtay xaq ka dhigid rumaysad lagu helo oo loo marayo Dammaanaha; waxayna dadka ku casuuntay inay aqbalaan xaqnimada Masiixa, taas oo lagu muujiyo addeecidda amarrada Ilaah oo dhan. Kuwo badan ayaa Ciise indhaha ka luntay. Waxay u baahnaayeen in indhahooda loo jeediyo qofnimadiisa rabbaaniga ah, mudnaantiisa, iyo jacaylkiisa aan isbeddelin ee qoyska aadanaha. Awood oo dhan waxaa lagu siiyey gacmihiisa, si uu hadiyado hodan ah ugu qaybiyo dadka, isagoo wakiilka aadamaha ah ee aan itaalka lahayn siinaya hadiyadda aan qiimaha lahayn ee xaqnimadiisa qudhiisa. Tanu waa farriintii Ilaah amray in dunida la siiyo. Waa farriinta malaa’igta saddexaad, taas oo ah in cod weyn lagu naadiyo, isla markaana ay la socoto shubashada Ruuxiisa oo qiyaas weyn ah.” Testimonies to Ministers, 91.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> “Runta wakhtigan loo joogo, farriinta malaa’igta saddexaad, waa in lagu dhawaaqaa cod weyn, taasoo la micno ah awood sii kordhaysa, inta aynu u soo dhowaanayno imtixaanka weyn ee ugu dambeeya.” The 1888 Materials, 1710.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> “Wakhtiga imtixaanku hadda ayuu ina saaran yahay, waayo qaylada dheer ee malaa’igta saddexaad mar hore ayay ka bilaabatay muujinta xaqnimada Masiixa, Bixiyaha dembi-dhaafa. Tanu waa bilowga iftiinka malaa’igta oo ammaanteedu ay dhulka oo dhan ka buuxin doonto.” Selected Messages, buugga 1, 362.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Roobka dambena waxay ku soo degaysaa dadka Ilaah. Malaa’ig xoog badan ayaa samada ka soo degaysa, dhulka oo dhammuna waxaa iftiimin doonta ammaantiisa.” Review and Herald, Abriil 21, 1891.

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