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# Rome Establishes the Vision - Number Eleven

Rooma waxay Dhidibada u Taagaysaa Muujintii - Lambar Kow iyo Toban

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Fahamka Adeegsiga Saddex-geesoodka ah ee Waxsii-sheegidda: Sebtembar 11, 2001, iyo Hannaanka Imtixaanka Ugu Dambeeya ee Adventism-ka La’odikiyaanka ah

Author

Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Sida 11-kii Agoosto, 1840, u xaqiijiyey xeerarkii uu Miller qaatay, ayaa sidoo kale ka dib Sebtembar 11, 2001, kuwii doonayay inay arkaan u garteen in mabaadi’da nebiyadeed ee Future for America qaadatay ay ahaayeen habraaca kitaabiga ah ee runta ah ee roobka dambe, sida lagu caddeeyey Ishacyaah cutubka siddeed iyo labaatanaad. Ku-dhaqanka xariiq dib-u-habayn dul saaran xariiq dib-u-habayn, sida lagu muujiyey taariikhda quduuska ah, ayaa caddeeyey in Sebtembar 11, 2001, uu ahaa ku-celcelintii Agoosto 11, 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Waxay arkeen in sidii malaa’igta xoogga badan ee Muujintii tobnaad u soo degtay sannadkii 1840, ay u ahayd astaan hore oo muujinaysa soo degiddeeda sannadkii 2001. Labada malaa’igoodba way soo degeen markii wax sii sheegid ku saabsan Islaamka ay rumoobaysay. Markaas dabadeed dhaqdhaqaaqii wuu koray, iyadoo rag iyo dumarba ka jawaabeen waxtarka habraacaas. Hoggaankii Adventism-ka La’odikiya ee maalinta toddobaad waa laga gudbay wakhtiga dhammaadka sannadkii 1989, oo imminkana kaniisaddaasu waxay gashay geeddi-socodkeedii imtixaanka ugu dambeeya, markii Rabbigu bilaabay inuu dhaqdhaqaaqa malaa’igta saddexaad u doorto inay noqdaan afhayeennihiisa maalmaha ugu dambeeya.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Qaanuunka ugu sarreeya ee xeerarkii loo bixiyey maalmaha ugu dambeeya wuxuu ahaa adeegsiga saddex-geesoodka ah ee waxsii sheegidda. Gaar ahaan wakhtigaas, adeegsigaas saddex-geesoodka ah ee saddexda hoog ayaa si aad u cad u taageeray dhacdadii Sebtembar 11, 2001. Markii runtaas si daacad ah loo baaray, kuwii markaas loo hoggaaminayey “jidadkii hore” ee Yeremyaah, iyagoo leh qalbiyo runta doonaya, waxay aqoonsadeen in taariikhdu marag ka tahay xaqiiqadaas, rumaysadkuna wuxuu ku qotomay runtaas. Rumaysadkoodu wuxuu ku dhisnaa taariikhda, rumoobidda waxsii sheegidda, iyo weliba ansaxnimada xeerarkii fasiraadda waxsii sheegidda ee uu qaatay dhaqdhaqaaqii malaa’igta saddexaad.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

Waxaa la arkay in fahamkii hormuudka ee saxda ahaa ee taariikhda hooggii kowaad ee Muujintii cutubka sagaalaad uu matalayey Islaamka. Nebigii beenta ahaa, Maxamed, ayaa la arkay inuu ahaa boqorkii taariikhdaas. Taariikhdaas dhexdeeda Islaamku wuxuu weerari lahaa Boqortooyadii Roomaanka, habkoodii dagaalkana si gaar ah ayaa loo aqoonsaday inuu ahaa mid si kedis ah oo aan la filayn wax ku dhufta. Marka taas la eego, waxaa la fahmay in hab-dagaaleedka Islaamka laftiisu bixiyey xididdada asal-ereyga ee erayga “assassin.” Taariikhdaas dhexdeeda Islaamku wuxuu dhaawici lahaa ciidammadii Rooma, muddadaasuna waxay ku dhammaatay hoosta xariiqda wax sii sheegidda wakhtiga ee boqol iyo konton sano ah. Markii wax sii sheegiddaas wakhtigu ku dhammaatay Luulyo 27, 1449, ayaa wax sii sheegidda wakhtiga iyo taariikhda hoogga labaad bilaabmeen.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Waxay bilowday wax sii sheegid kale oo waqti ah oo ahayd saddex boqol iyo sagaashan iyo kow sano iyo shan iyo toban maalmood, taas oo ku dhammaatay Agoosto 11, 1840. Taariikhdaas taliyihii matalayay hawsha nebinnimada ee Islaamka wuxuu ahaa Cuthmaan, kaas oo uu Muxammad u ahaa summad hore taariikhda hooggii kowaad. Cutubka sagaalaad wuxuu leeyahay in taariikhda hoogga labaad, Islaamku dili doono ciidammada Rooma. Waxay weli adeegsan lahaayeen habka dagaalka ee ahaa weerar kedis ah oo aan la filayn, laakiin taariikhdaas baaruudda ayaa markii ugu horraysay la ikhtiraacay oo la adeegsaday; sidaas darteed hoogga labaad wuxuu matalay hab dagaal oo uu u taagan yahay weerarka kediska ah ee gacan-ku-dhiiglaha, waxaana intaas u dheeraa in uu ku jiray walxaha qarxa.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

11-kii Sebtembar, 2001-kii masiibadii saddexaad ee Islaamku si kedis ah ayay qaraxyo ugu dhacday ciidammadii ruuxiga ahaa ee Rooma. Dhacdadaasi waxay calaamad u noqotay bilowga dhowr sadar oo runta nebiyadeed ah, hase yeeshee si cad ayay ugu dhisnayd labadii markhaati ee ka horreeyey ee masiibadii koowaad iyo tan labaad. Dhacdadaasi si cad ayay u muujisay in sida xoojintii taariikhda Millerite-ka ee 11-kii Agoosto, 1840, markii nebiyaddii Islaamka ee masiibadii labaad la oofiyey oo malaa’igtii Muujintii toban ay soo degtay, sidaas oo kale markii nebiyaddii Islaamka ee masiibadii saddexaad ay timid, ay taariikhdaas calaamad u noqotay soo degiddii malaa’igta Muujintii siddeed iyo tobnaad.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Haddaba ma waxaa soo baxaya hadalkii aan ku dhawaaqay ee ahaa in New York lagu xaaqi doono hir badeed weyn? Tan weligay maan sheegin. Waxaan iri, anigoo eegaya dhismayaasha waaweyn ee halkaas ka sii baxaya, dabaq ka sarreeya dabaq, ‘Muuqaallo sidee u argagax badan ayay dhici doonaan marka Rabbigu kaco si uu dhulka aad ugu gariiriyo! Markaas erayada Muujintii 18:1–3 way rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa dhulka ku soo socda. Laakiin iftiin gaar ah kama hayo waxa ku soo fool leh New York, marka laga reebo inaan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaal lagu soo ridi doono rogrogashada iyo afgembinta xoogga Ilaah. Iftiinka la i siiyey ayaan ku ogahay in baabba’ dunida ku jiro. Hal eray oo ka yimaada Rabbiga, hal taabasho oo awooddiisa weyn ah, dhismayaashan waaweyn way dumi doonaan. Muuqaallo ayaa dhici doona oo cabsi badnidooda aynaan qiyaasi karin.” Review and Herald, Luulyo 5, 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Dhaqdhaqaaqa Future for America waxaa markaas, kuwa doonayay inay arkaan u muuqatay sida dhigaha dhaqdhaqaaqii Millerite-ka. Islaamka hoogga saddexaad wuxuu noqday qodob aasaasi ah oo farriinta ka mid ah laga bilaabo xilligaas wixii ka dambeeyay. Waxyigu si cad ayuu u baray in marka malaa’igta Muujintii soo degto, roobka dambe imanayo.

> “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 dambe waa inay ku soo degtaa dadka Ilaah. Malaa’ig xoog badan ayaa samada ka soo degi doonta, oo dhulka oo dhammuna waxaa iftiimin doona ammaantiisa.” Review and Herald, April 21, 1891.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Sida Libaaxa qabiilka Yahuudah uu bilaabay inuu furo fahamka ballaadhan ee roobka dambe, wuxuu dadkiisii ku hoggaamiyey kitaabka Yoo’eel, kaas oo ah tixraac asaasi ah oo ku saabsan roobka dambe. Markaas qaar ka mid ah nimankii ku biiray dhaqdhaqaaqa wixii ka dambeeyey Sebtembar 11, 2001, waxay go’aamiyeen in cayayaanka ku jira Yoo’eel ee baabi’iya geedka canabka ah ee Ilaah, kuwaas oo horseedaya baraarugga Qaylada Saqda Dhexe, ay matalaan Islaamka. Ma ay arki karin ama ma ay doonayn inay arkaan in cayayaanku matalayeen Rooma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Iftiinka xoogga badan ee ka dhalatay garashada adeegsiga saddex-geesoodka ah ee wax sii sheegidda ee la xiriira saddexda hoog waxay dooddooda ah in cayayaanku matalaan Islaamka ku dartay taageero macquul ah oo aan quduus laga dhigin. Sida had iyo jeer dhacda, marka fasiraad gaar ahaaneed la qaato waxaa dhacda qalloocinta Qorniinka iyadoo la isku dayayo in la taageero saldhigga beenta ah. Hawshoodii ay ku adkaynayeen aragtidooda, waxay muujiyeen inaanay garanayn mabda’a astaanta iyo waxa ay astaan u tahay.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

Daraasaadka fiqiga iyo kitaabiga ah, erayada “nooc” iyo “ka-nooca” waxaa loo adeegsadaa in lagu tilmaamo xidhiidhka u dhexeeya laba qodob, halkaas oo middood uu sii sawiro ama uu sii muujiyo kan kale. Fikraddan badanaa waxay hoos timaaddaa qaybaha ballaadhan ee “hoos” iyo “runta dhabta ah.”

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Nooc waa dhacdo, qof, ama hay’ad ku jirta Axdigii Hore oo sii tilmaanta ama sii hormarisa dhacdo, qof, ama hay’ad u dhiganta oo ku jirta Axdiga Cusub. Waxay u adeegtaa sidii hordhac astaan ah. Antitype-ku waa dhammaystirka ama rumoobidda nooca. Waa xaqiiqadii uu noocu sii hormarinayey. Fikradda “hoos” iyo “maaddo” waxay la jaanqaaddaa xiriirka ka dhexeeya nooca iyo antitype-ka. “Hoosku” wuxuu matalaa (nooca), halka “maaddadu” ay matasho (antitype-ka).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Sidaa darteed, yaan ninna idinku xukumin xagga cuntada ama cabbitaanka, ama xagga iid, ama dayaxa cusub, ama maalmaha sabtida; kuwaasu waa hooska waxyaalaha iman doona; laakiin jidhku wuxuu ka yimid Masiixa. Kolosay 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Waayo, sharcigu isagoo leh hooska waxyaalaha wanaagsan oo iman doona, oo aan ahayn muuqaalkii dhabta ahaa ee waxyaalahaas, marna ma awoodo, allabariyadaas ay sannad kasta si joogto ah u bixiyaanna, inuu kaamilo ka dhigo kuwa u yimaada. Cibraaniyada 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

Khilaafkii ka dhashay Yo'eel dabadeed 11kii Sebtembar, 2001, iyo aqoonsiga saxda ah ee Roomaanka baabtiisnimada sida ay u astaan yihiin afar cayayaan, taas oo sidaas ku muujinaysa burburka tartiib-tartiibka ah ee Adventism-ka La'odikiya, kuwii ku doodayay in cayayaanku ay ahaayeen Islaam, ma aha oo keliya inay xooggii aan quduus laga dhigin saareen adeegsiga saddex-geesoodka ah ee saddexda hoog, laakiin waxay sidoo kale tilmaameen noocyo u tilmaamayay ka-noqoshada Rooma, dabadeedna waxay ku andacoodeen in noocyadaas ay dhab ahaan aqoonsanayaan Islaam. Markay sidaas yeeleen, waxay caddeeyeen inay ama aanay si dhab ah u fahmin mabda'a nooca iyo ka-noqoshadiisa, ama ay rumaysnaayeen in si qaldan loo matalo noocyadu ay tahay hab mudan oo lagu xaqiijiyo dhammaadka.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

Muranka hadda taagan ee ku saabsan Rooma, waxa mar kale ka muuqata caddayn ah in kuwa ku dheggan fikradda qaldan ee ah in “tuugada” ku xusan Daanyeel cutubka kow iyo tobnaad, aayadda afar iyo tobnaad, ay tahay Maraykanku, aanay si sax ah u fahmin labadaba adeegsiga saddex-geesoodka ah ee wax sii sheegidda, iyo mabda’a tusaalaha iyo ka-hortusaalaha.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Marka kuwa qabta aragtida ah in “tuugadu” ay yihiin Maraykanka ay doonayaan inay mowqifkooda adkeeyaan, waxay adeegsadaan dabaqid ka mid ah dabaqidda saddex-geesoodka ah ee saddexda Roomood, si ay ugu malleeyaan inay ku caddeeyaan in Rooma casriga ah, oo ah muujintii saddexaad ee Rooma, ay tahay Maraykanka. Iyagoo ku kalsoon inayan si ula kac ah marag been ah u furayn, oo ay keliya muujinayaan jaahilnimo indha la’ oo ku saabsan xeerarka dabaqidda saddex-geesoodka ah ee waxsii sheegidda, waxay adeegsadaan sifo nebiyeed oo ka tirsan labadii Roomood ee hore, dabadeedna waxay ku doodaan in sifo ka mid ah taariikhda Rooma ay aqoonsanayso Rooma casriga ah.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Roomaankii jaahiliga ahaa waa kii ugu horreeyey saddexda rumoobid ee nebiyaysan ee Rooma. Cutubka siddeedaad ee Daanyeel, Roomaankii jaahiliga ahaa waa geeska yar ee labka ah. Cutubka labaadna, Roomaankii jaahiliga ahaa waa dawladnimo. Daanyeel toddobaadkiisana, Roomaankii jaahiliga ahaa wuxuu u kala baxaa boqortooyo toban-laab ah.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Muujinta labaad ee Rooma waa Rooma baadariga, taas oo cutubka siddeedaad ku ah geeska yar ee dheddigga ah, oo cutubka labaad ku ah xukunka kaniisadda, oo cutubka toddobaadna ku ah geeska ku hadla cayda iyo kuwooda saddex gees ka siiba. Rooma jaahiliga ahi waa awood keli ah, laakiin Rooma baadarigu waa awood laba-geesood ah, isagoo matalaya kaniisadda baadariga oo xukunta dawladnimada qaab-dhismeedyadii siyaasadeed ee hore ee Rooma jaahiliga ah. Sannadkii 1798, awoodda baadarigu waxay heshay dhaawaceedii dhimashada lahaa, hase ahaatee ma ay joojin inay kaniisad ahaato; waxa keliya oo ay joojisay inay noqoto bahalka wax sii sheegidda Kitaabka Quduuska ah, waayo awooddii madaniga ahayd ee ay hore u maamuli jirtay waa laga qaaday.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Rooma tii labaad waa Roomaanka baadariyadda, waxayna u shaqaynaysay oo keliya sida quwad (bahal) waxsii sheegidda Kitaabka Quduuska ah marka ay lahayd awoodda ay ku maamusho awoodda dawladda si ay u fuliso qorshayaasheeda cayda badan. Rooma tii kowaad waxay ahayd quwad keli ah, Rooma tii labaadna waxay ahayd quwad laba-laab ah, Rooma tii saddexaadna waa quwad saddex-laab ah. Saddexda muuqaal ee Rooma waxaa lagu maamulaa isla mabaadi’da xukunta adeegsi kasta oo saddex-geesood ah oo waxsii sheegid ah. Sida waxsii sheegiddu tahay, waxaa jira saddex hoog, saddex Baabuloon, saddex Rooma, iyo saddex Eliyaas. Marka laga eego nooca iyo ka-noqoshadiisa, labada muuqaal ee ugu horreeya ee mid kasta oo ka mid ah adeegsiyada saddex-geesoodka ahi waa noocyo bixiya hooska dhammaystirka saddexaad, kaas oo ah ka-noqoshada iyo nuxurka adeegsiga saddex-geesoodka ah ee waxsii sheegidda.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Rooma marka laga hadlayo, astaamaha labada Rooma ee hore waxay muujinayaan in Roomaankii jaahiliga ahaa iyo kii baadariga ahaa labaduba ay taliyahooda siiyeen cinwaanka Pontifex Maximus. Sidaa darteed, cinwaanka taliyaha Rooma casriga ahi wuxuu ahaan lahaa Pontifex Maximus, waana cinwaan aan marnaba loo nisbayn madaxweyne kasta oo Maraykanka ah. Labadii Rooma ee hore waxay ka adkaan lahaayeen saddex caqabadood oo juqraafiyeed si ay u dhisaan awoodda carshiga xilligooda taariikheed ee gaarka ah. Ma jirto wax caddayn ah oo muujinaya in Maraykanku ka adkaaday saddex caqabadood oo juqraafiyeed intii ka horraysay 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Labadii Rooma ee ugu horreeyey waxaa loo aqoonsaday wakhti cayiman oo ay si buuxda u xukumi lahaayeen. Aayadda afar iyo labaatanaad ee Daanyeel kow iyo tobnaad, Roomaankii jaahiliga ahaa waxaa lagu aqoonsaday inuu xukumi doono “wakhti,” ama saddex boqol iyo lixdan sannadood, taas oo uu sameeyey laga bilaabo Dagaalkii Actium sannadkii 31 BC, ilaa sannadkii 330 AD. Si isdaba joog ah Roomaankii baadariga ahaa waxaa lagu aqoonsaday inuu xukumi doono kun iyo laba boqol iyo lixdan sannadood ka dib markii saddexdii gees la qaaday, laga bilaabo 538 ilaa 1798. Ishacyaah cutubka saddex iyo labaatanaad, Maraykanka waxaa lagu aqoonsaday inuu talin doono toddobaatan sannadood oo astaan ah, sidii maalmaha boqor keliya, laakiin weligiis kama uu qaadin saddex caqabadood oo juqraafi ah ka hor xukunkiisa toddobaatanka sannadood ee astaanta ah.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

Rooma casriga ah waxaa lagu metelay inay ka adkaanayso saddexda caqabadood ee juqraafiyeed ee boqorka koonfureed, dalka sharafta leh iyo Masar ee ku xusan Daanyeel cutubka kow iyo tobnaad, aayadaha afartan ilaa afartan iyo laba, oo marka saddexdaas caqabadood laga adkaado oo loo hoos geeyo Rooma, markaasay samaystaan midowga saddex-geesoodka ah ee masduulaagga, bahalka iyo nebiga beenta ah. Yooxanaa sidoo kale wuxuu inoo sheegayaa in nabarkii dhimashada lahaa ee bahalkii papal-ka ahi bogsado, dabadeedna uu xukumo laba iyo afartan bilood oo astaan ahaan loo fahmayo.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Oo waxaan arkay mid ka mid ah madaxyadiisii oo u ekaa sidii mid loo dhaawacay ilaa dhimasho; oo dhaawiciiisii dilaaga ahaa waa la bogsiiyey; dunidii oo dhammuna yaab bay ula raacday bahalkii. Oo waxay caabudeen masduulaagii xoogga siiyey bahalka; oo waxay caabudeen bahalkii, iyagoo leh, Yaa la mid ah bahalka? yaase kara inuu isaga la dagaallamo? Oo waxaa la siiyey af ku hadlaya waxyaalo waaweyn iyo cay; oo waxaa la siiyey amar uu ku sii jiro laba iyo afartan bilood. Muujintii 13:3–5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Bahalka xukuma laba iyo afartan bilood oo astaan ah ka dib markii boogtiisii dhimashada lahayd la bogsiiyey waa quwadda Roomaanka.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Waxsii kitaabka Muujintii 13 waxay caddaynaysaa in awoodda uu matalo bahalka geesaha u eg wan ay ka yeeli doonto “dhulka iyo kuwa degganba” inay caabudaan baabtiisnimada papacy-ga—taas oo halkaas lagu astaanqeexay bahalka “shabeel u eg.” ... Dunidii Hore iyo Dunida Cusub labadaba, papacy-gu wuxuu heli doonaa maamuuskaas iyadoo sharafka la siinayo hay’adda Axadda, taas oo si buuxda ugu tiirsan oo keliya awoodda Kaniisadda Roomaanka.” The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Heedhan, Roomtii hore, waxay xukuntay si buuxda muddo saddex boqol iyo lixdan sannadood ah iyadoo rumaynaysa Daanyeel cutubka kow iyo tobnaad, aayadda afar iyo labaatanaad, waxayna sidaas yeelatay ka dib markii ay ka saartay saddex caqabadood oo juqraafiyeed iyadoo rumaynaysa Daanyeel cutubka siddeedaad, aayadda sagaalaad.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Baabowga, oo ah Rooma labaad, ayaa si xukun sare leh u talinaysay kun iyo laba boqol iyo lixdan sannadood, iyada oo taas ku fulinaysay dhowr qaybood oo Qorniinka ka mid ah; waxayna sidaas samaysay ka dib markay ka saartay saddex caqabadood oo juqraafiyeed, iyadoo ku fulinaysa Daanyeel cutubka toddobaad, aayadaha siddeed iyo labaatan.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Rooma casriga ahi waxay ka adkaataa boqorka koonfureed aayadda afartanaad ee Daanyeel kow iyo tobnaad, dabadeedna aayadda afartan iyo kow waxay ka adkaataa dhulka sharafta leh, aayadda afartan iyo labana waxay ka adkaataa Masar. Rooma casriga ahi waa boqorka woqooyi ee cutubka kow iyo tobnaad ee Daanyeel.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Rooma jaahiliga ah, oo ahayd Roomadii kowaad, waxay ahayd awood silcinaysa; tan baadariga ahna, oo ahayd Roomadii labaad, waxay ahayd awood silcinaysa; sidaas darteed Roomada casriga ah waxay noqon doontaa awood silcinaysa.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

Maraykanku waxay ka qayb qaadan doontaa silicdii saddexaad ee ay fulisay Roomaanka casriga ah, hase yeeshee tani Maraykanka uma aqoonsanayso inuu yahay awoodda baabtiisnimada, ee waxay si fudud u tilmaamaysaa sifo ka mid ah xidhiidhka Maraykanka la leeyahay awoodda baabtiisnimada maalmaha ugu dambeeya.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Kuwa doonaya in ay ku doodaan in Maraykanku yahay “tuugagga dadkaaga” maalmaha ugu dambeeya waxay adeegsadaan dabaqadda saddex-geesoodka ah ee saddexda Room si ay si khaldan ugu aqoonsadaan Maraykanka. Habka qaldan ee ay adeegsadaan marka la joogo macnaha dabaqad saddex-geesood ah wuxuu ku salaysan yahay inay aqoonsadaan sifo ka mid ah labada Room ee hore, dabadeedna ku adkaystaan in sifo nebiyadeed oo Room leedahay, oo aan ahayn Room lafteeda, ay tahay Roomtii saddexaad.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Waxay tilmaamayaan sharcigii Axadda ee ugu horreeyey ee taariikheed ee Constantine soo saaray sannadkii 321 AD, dabadeedna sharcigii Axadda ee Rooma baabawiyeed ee sannadkii 538 AD, si ay u sheegaan in sharciga Axadda ee dhowaan iman doona ee Maraykanku qeexayo Maraykanka inuu yahay Rooma casri ah; waxayna sidoo kale isku qasaan adeegsigooda khaldan iyagoo la xiriirinaya digniintii Ciise ee ahayd in la cararo marka “karaahiyadii baabba’a” ee Daanyeel ka hadlay ay timaaddo, iyagoo taas ka dhigaya sharciga Axadda. “Karaahiyada baabba’a” ee Ciise ka hadlay waxay tilmaamaysaa laba sharci oo Axadeed maalmaha ugu dambeeya, hase yeeshee waa astaamayn aad uga duwan, waayo waa digniin ah in la cararo, ee ma aha digniinta ah in laga fogaado calaamadda bahalka. Fikraddooda khaldan xataa ma taabanayso in ay jiraan laba sharci oo Axadeed oo gaar ah maalmaha ugu dambeeya.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Haddaba markaad aragtaan karaahiyada baabba’a, oo uu ka hadlay Daanyeel nebigii, iyadoo taagan meesha quduuska ah, (kii akhriyaa ha garto:) markaas kuwa Yahuudiya jooga ha u carareen buuraha; kii saqafka guriga saaranu yuusan soo degin inuu wax gurigiisa ka qaato; kii berrinka joogana yuusan dib ugu noqon inuu dharkiisa soo qaato. Hoog waxaa leh kuwa uurka leh iyo kuwa nuujinaya maalmahaas! Laakiin tukada in cararkiinnu uusan dhicin jiilaalka, ama maalinta sabtida. Matayos 24:15–20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Waxashnimadii baabbaʼa, oo uu ka hadlay Daanyeel nebigii,” waxay ahayd calaamad uu Ciise siiyey dadkiisa, taas oo tilmaamaysay goorta ay tahay inay ka cararaan halaagga soo socda ee Yeruusaalem, markii Rooma jaahilka ahi hareeraysay dabadeedna burburisay meesha quduuska ah iyo magaalada intii u dhexaysay sannadkii 66 ilaa sannadkii 70 AD.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> Ciise wuxuu xertii dhegaysanaysay u sheegay xukunnadii ku soo degi lahaa Israa’iil riddada noqotay, gaar ahaan aargudashada caddaaladeed ee ku soo fool lahayd diidmadooda iyo iskutallaabta ku qodbiddii Masiixa aawadeed. Calaamado aan la qarin karin ayaa ka horrayn lahaa gunaanadka cabsida leh. Saacadda laga argagaxo waxay iman lahayd si kedis ah oo degdeg ah. Badbaadiyuhuna wuxuu raacayaashiisa uga digay: “Haddaba goortii aad aragtaan karaahiyada baabba’da, oo uu nebi Daaniyeel ka hadlay, iyadoo taagan meesha quduuska ah, (kii akhriyaa ha garto,) markaas kuwa Yahuudiya jooga ha u carareen buuraha.” Matayos 24:15, 16; Luukos 21:20, 21. Marka calamadaha sanamcaabudnimada ee Roomaanka laga taago dhulka quduuska ah, kaas oo ku fidsanaa masaafo dhowr furlong ah bannaanka derbiyada magaalada, markaas kuwii Masiixa raacsanaa waxay badbaado ka heli lahaayeen qaxid. Marka calaamadda digniinta ah la arko, kuwa doonaya inay baxsadaan waa inayan wax dib u dhac ah samayn....

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> “Hal Masiixi ahna kuma halligmin burburkii Yeruusaalem. Masiixu wuxuu xertiisa siiyey digniin, oo kuwii erayadiisa rumaystay oo dhammu waxay sugayeen calaamaddii la ballanqaaday.... Iyagoo aan wax dib u dhac ah samayn ayay u qaxeen meel ammaan ah—magaalada Pella, oo ku taallay dhulka Perea, Webi Urdun shisheeddiisa.” The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Markii sannadka 538 soo dhowaanayay, Masiixiyiintii wakhtigaas joogtay waxay garteen in kaniisaddu ku kharribantay tanaasul ay la gashay diinta jaahilnimada, oo ku salaysan digniinta Masiixa, isla markaana la jaanqaadaysa iftiinkii lagu bixiyey markhaatifurka rasuul Bawlos ee 2 Tesaloniika cutubka labaad, waxay u carareen cidlada nebinnimada ee kun iyo laba boqol iyo lixdan sannadood.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Laakiin ka hor imaanshaha Masiixa, horumarro muhiim ah oo ka dhici lahaa dunida diinta, kuwaas oo wax sii sheegiddu hore u sii sheegtay, ayay ahayd inay dhacaan. Rasuulku wuxuu ku dhawaaqay: ‘Ha u degdeginina inaad maankiinna ku qasmaan ama aad naxdaan, ruux ha noqotee, ama hadal, ama warqad sidii inay naga timid, oo leh in maalinta Masiixu dhowdahay. Qofna yaanu idinku khiyaanayn si kasta ha ahaatee; waayo maalintaasu iman mayso, ilaa marka hore uu yimaado riddo weyn, oo la muujiyo ninkaas dembiga ah, wiilka halaagga; kaas oo ka gees yimaada oo isa sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo oo dhan; sidaas darteedna isagu sidii Ilaah ayuu macbudka Ilaah ku fadhiistaa, isagoo isu muujinaya inuu Ilaah yahay.’

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> “Erayadii Bawlos looma baahnayn in si qaldan loo fasiro. Looma ay ahayn in la baro in isaga, muujin gaar ah awgeed, uu reer Tesaloniika uga digay imaatinka Masiixa ee dhow. Aragti noocaas ahi waxay keeni lahayd jahawareer xagga rumaysadka ah; waayo niyad-jabku marar badan wuxuu horseedaa rumaysad-darro. Sidaas daraaddeed rasuulku wuxuu walaalaha uga digay inayan aqbalin farriin caynkaas ah sidii mid isaga ka timid, wuxuuna sii waday inuu adkeeyo xaqiiqda ah in awoodda baabbanimada, oo nebi Daaniyeel si cad u tilmaamay, ay weli soo bixi doonto oo ay dagaal ku qaadi doonto dadka Ilaah. Ilaa ay awooddani dhammaysato shaqadeeda dilaaga ah oo cayda badan, waxay Kaniisadda u ahaan lahayd wax aan micne lahayn inay sugaan imaatinka Rabbigood. ‘Miyeydaan xusuusanayn,’ ayuu Bawlos weyddiiyey, ‘in markii aan weli idinla joogay aan waxyaalahan idiin sheegay?’”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Argagax badnaa waxay ahaayeen imtixaannadii ku soo degi lahaa kaniisadda runta ah. Xataa wakhtigii rasuulku wax qorayay, ‘qarsoodiga xumaantu’ durba wuxuu bilaabay inuu shaqeeyo. Horumarrada mustaqbalka ka dhici lahaa waxay ahaan lahaayeen ‘sida uu Shaydaanku u shaqeeyo isagoo wata xoog oo dhan iyo calaamooyin iyo yaabab been ah, iyo khiyaano oo dhan oo xaqdarrada ah oo ku dhex jirta kuwa halaagsamaya.’”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “Si gaar ah u culus waa hadalka rasuulku ka yidhi kuwa diidi doona inay aqbalaan ‘jacaylka runta.’ ‘Sababtaas daraaddeed,’ ayuu ku sheegay dhammaan kuwa si kas ah u diidi doona farriimaha runta, ‘Ilaah wuxuu u soo diri doonaa marin-habaabin xoog leh, inay rumaystaan been: si dhammaantood loo xukumo kuwii aan rumaysan runta, laakiinse ku farxay xaqdarrada.’ Dadku ciqaab la’aan kuma diidi karaan digniinaha uu Ilaah naxariistiisa ugu soo diro iyaga. Kuwa ku adkaysta inay ka jeestaan digniinahaas, Ilaah wuxuu ka qaadaa Ruuxiisa, isagoo uga tegaya khiyaanooyinka ay jecel yihiin.” Acts of the Apostles, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Is-afgaradka ka dhexeeyey heydnimo iyo kaniisadda wuxuu ahaa calaamaddii digniinta ee horseedday Masiixiyiintii waagaas inay ka soocmaan Roomaankii baadariga, hase yeeshee waa in la ogaadaa in iftiinkii Bawlos ku daray digniintii Ciise ee ku saabsanayd cararka, uu yahay isla tuducii William Miller ku fahmay in “tan maalin kasta ah” ee kitaabka Daanyeel ay metelayso Roomaankii heydnimada. Xidhiidhka nebiyadeed ee u dhexeeyey Roomaankii heydnimada oo xannibaya, dabadeedna ka sii dhacaya si Roomaankii baadarigu ugu koro carshiga, wuxuu ahaa run ay khasab tahay in la fahmo; waayo cawaaqibta ka dhalanaysa garan-waagga xidhiidhkaas nebiyadeed waxay ku soo dejin lahayd marin-habaabin xoog leh kuwa aan jeclayn runtaas. Sister White waxay ka hadlaysaa isla taariikhdaas:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> Waxa loo baahday halgan quus ah si kuwa doonayay inay aaminnimo ku sii sugnaadaan ay si adag uga horyimaadaan khiyaanooyinka iyo karaahiyada lagu qariyey dharka wadaadnimada laguna soo geliyey kiniisadda. Kitaabka Quduuska ah looma aqbalin inuu yahay halbeegga iimaanka. Caqiidada xorriyadda diinta waxaa loogu yeedhay bidco, kuwii taageerayna waa la necbaa oo la faquuqay.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> “Ka dib khilaaf dheer oo aad u kulul, intii yarayd ee aaminka ahayd waxay go’aansadeen inay kala diraan xiriir kasta oo ay la lahaayeen kaniisadda riddowday, haddii ay weli diiddo inay iska xorayso beenta iyo sanam-caabudidda. Waxay arkeen in kala-go’gu yahay baahi aan laga maarmi karin haddii ay doonayaan inay addeecaan erayga Ilaah. Kuma ay dhiirran karin inay u dulqaataan khaladaad nafahooda u ah halaag, oo ay dhigaan tusaale halis gelin lahaa iimaanka carruurtooda iyo carruurta carruurtoodaba. Si ay u helaan nabad iyo midnimo, waxay diyaar u ahaayeen inay sameeyaan tanaasul kasta oo la jaanqaadaya daacadnimada Ilaah; laakiin waxay dareemeen in xataa nabaddu ay noqon lahayd wax si aad ah qaali loogu iibsaday haddii lagu helo allabaryada mabda’a. Haddii midnimo lagu sugi karo oo keliya tanaasulka runta iyo xaqnimada, markaas ha jirto kala-duwanaansho, iyo xataa dagaal.” Murankii Weynaa, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Xiriirka nebinnimo ee u dhexeeya Maraykanka iyo baabanimada maalmaha ugu dambeeya waxaa lagu metelay nooc ahaan, laguna adkeeyey, iyadoo Bawlos aqoonsaday xiriirka u dhexeeya Roomaankii jaahiliga ahaa iyo Roomaankii baabanimada ahaa ee horseeday sannadkii 538 AD. Adeegsiga saddex-geesoodka ah ee Rooma gudaheeda, Roomaankii jaahiliga ahaa wuxuu dhammaystiray ereyadii Ciise ee aqoonsanayay karaahiyada baabba’a inay tahay calaamad lagu cararo, Roomaankii baabanimada ahaana sidoo kale wuxuu dhammaystiray ereyadii Ciise. Sister White waxay tilmaamaysaa dhammaystir kale oo ereyadii Masiixa ah.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Haatan ma aha xilli ay dadka Ilaah ku habboon tahay inay ku dhejiyaan qalbigooda ama ay khasnadahooda ku urursadaan dunida. Waqtigu aad uma foga marka, sidii xertii hore, nalagu qasbi doono inaan magangelyo ka raadsanno meelo cidla ah oo go’doonsan. Sida hareerayntii Yeruusaalem ee ay sameeyeen ciidammadii Roomaanku u ahayd calaamaddii qaxitaanka Masiixiyiintii Yahuudiya, sidaas oo kale la wareegidda awoodda ee dhinaca qarankeenna ee amarka dhaqan-gelinaya sabtida baabtiisku waxay noo ahaan doontaa digniin. Markaas bay ahaan doontaa wakhtigii laga bixi lahaa magaalooyinka waaweyn, iyadoo loo sii diyaar garoobayo in laga baxo kuwa yaryar loona guuro hoyo go’doonsan oo ku yaal meelo qarsoon oo buuraha dhexdooda ah.” Testimonies, volume 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Masiixiyiintii wakhtigii Masiixa digniintu waxay tilmaantay goorta laga cararayo Yeruusaalem. Qarnigii shanaad iyo lixaadna digniintu Masiixiyiinta waxay ku hoggaamisay inay u cararaan cidlada.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Naagtiina waxay u carartay cidlada, meeshaas oo Ilaah iyada ugu diyaariyey meel, si halkaas loogu quudiyo kun iyo laba boqol iyo lixdan maalmood.... Naagtiina waxaa la siiyey laba baal oo gorgor weyn ah, inay ugu duusho cidlada, meesheeda, halkaas oo lagu quudiyo wakhti, iyo wakhtiyo, iyo wakhti badhkiis, iyadoo ka fog wejiga abeesada. Abeesadiina afkeeda ayay naagtii ka daba tuftay biyo sida daad oo kale, inay daadku la tago. Dhulkuse naagtii wuu caawiyey, oo dhulkii afkiisii buu kala qaaday, oo liqay daadkii uu bahalkii weynaa afkiisa ka tuuray. Masduulaagiina naagtii aad buu ugu cadhooday, oo wuxuu tegey inuu la diriro farcankeeda hadhay, kuwa xajiya qaynuunnada Ilaah oo haysta markhaatifurka Ciise Masiix. Muujintii 12:6, 15–17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Ciise wuxuu mar walba dhammaadka wax ku tusaaleeyaa bilowga shaygaas, waayo Isagu waa Alfa iyo Oomeega. Digniintii karaahiyada baabba’a ee taariikhda Rooma baadariga ah waxaa la gartay markii awoodda baadariga la aqoonsaday inay taagan tahay meesha quduuska ah.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Digniintu waxaa diiwaangeliyey Matayos, Markos, iyo Luukos, tixraac kastana wuxuu leeyahay kala duwanaansho yar oo xagga erayada ah. Matayos wuxuu leeyahay, “Haddaba markaad aragtaan karaahiyada baabbi’inta, oo nebi Daanyeel ka hadlay, oo taagan meesha quduuska ah,” Markosna wuxuu leeyahay, “markaad aragtaan karaahiyada baabbi’inta, oo nebi Daanyeel ka hadlay, oo taagan meel aanay ku habboonayn.” Luukosna wuxuu leeyahay, “markaad aragtaan Yeruusaalem oo ciidan lagu hareereeyey, markaas ogaada in baabbi’intiisu dhow dahay. Markaas kuwa Yahuudiya jooga ha u carareen buuraha.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Saddexda markhaatifurna way isla shaqeeyaan. Waxaan arkaa adeegsi ka sii gaar ah. Tixraaca Luukos ee Yeruusaalem oo ciidammo lagu hareereeyey wuxuu aqoonsanayaa digniinta ah in markii Roomaankii jaahiliga ahaa bilaabay go’doomintii Yeruusaalem sannadkii 66 AD, Masiixiyiintii weli Yeruusaalem joogtay ay ahayd inay isla markiiba cararaan. Tixraaca Matayos ee “meesha quduuska ah” wuxuu waafaqsan yahay Bawlos oo tilmaamaya “ninkii dembiga” oo “macbudka Ilaah dhex fadhiya, isagoo isu muujinaya inuu Ilaah yahay,” sidaas darteedna matalaya rumoobidda baadarinnimada ee “karaahiyada baabba’a.” Markos wuxuu tilmaamayaa karaahiyada baabba’a oo taagan meel aanay ku habboonayn, taasuna waxay waafaqsan tahay digniinta cararka ee maalmaha ugu dambeeya loo siiyey Adventism. Laba ka mid ah digniinaha waxay la xidhiidhaan amarka ah in ku alla kii akhriya digniinta uu garto, dhammaantoodna waxay ka hadlayaan calaamad loogu talagalay inay Masiixiyiintii wakhtigaas ogeysiiso inay cararaan.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Ku-dabqidda khaldan ee adeegsiga saddex-geesoodka ah, taas oo si qaldan u metela kuwa ku andacooda in “tuugta dadkaaga” ay yihiin Maraykanka, waxay caddaynaysaa in marka “karaahiyada baabba’da” ay ku rumoowdo sharciga Axadda ee Maraykanka, markaas sharciga Axadda ee la dhaqan-geliyo uu aqoonsanayo Maraykanka inuu yahay Rooma Casriga ah; waayo Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa labaduba hore ayay u dhaqan-geliyeen sharci Axadeed.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Dhibaatada ku jirta ku-dhaqankaas khaldan waa in sharciga Axadda ee Roomaanka jaahiliga ahi dhacay sannadkii 321 AD, hase yeeshee dhammaystirka Roomaanka jaahiliga ah ee “karaahiyada baabba’da” wuxuu dhacay sannadkii 66 AD, taas oo ka horraysay sharciga Axadda ee 321 AD muddo 255 sano ah. Sidoo kale, tanaasulkii soo saaray “ninka dembiga” wuxuu hore uga socday wakhtigii Bawlos, kaas oo yidhi, “qarsoodiga xumaantu durba wuu shaqaynayaa,” hase yeeshee sharciga Axadda ee baadarinimadu wuxuu yimid in ka badan afar qarni ka dib. Labada markhaati ee ugu horreeya ee ku jira saddex-geesoodka ku-dhaqanka wax sii sheegidda waxay dejiyaan astaamaha dhammaystirka saddexaad ee maalmaha ugu dambeeya. “Karaahiyada baabba’da” ee maalmaha ugu dambeeya, iyada oo lagu salaynayo laba markhaati oo taariikhi ah, iyo saddex diiwaan oo kitaabiga ah oo erayadii Masiixa ah, waxay ka dhigan tahay digniin lagu cararo, ee ma aha meelmarinta sharciga Axadda.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

Maqaalka xiga waxaan si faahfaahsan u kala qaadi doonnaa sababta adeegsigani u khaldan yahay marka loo eego xeerarka la dejiyey ee la xiriira saddex-geesoodka adeegsiga wax sii sheegidda, iyo sababta aqoonsiga sharciga Axadda marka loo eego digniinta uu Masiixu bixiyey uu u yahay marin-habayn taariikhda wax sii sheegidda.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> Is-afgaradkan dhex martay jaahilnimada iyo Masiixiyadda waxay keentay samaysanka “ninka dembiga” oo wax sii sheegiddu hore u sii sheegtay inuu Ilaah ka gees yimaado oo iska sarraysiiyo Ilaah ka sarreeya. Nidaamkaas weyn ee diinta beenta ahi waa farshaxan-sare ka mid ah awoodda Shayddaanka—taallo xusuus ah oo muujinaysa dadaalladiisii uu isku dul fariisin lahaa carshiga si uu dunida ugu xukumo siduu doonistiisu tahay. The Great Controversy, 50.

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