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# The Book of Daniel - Number Ninety-Six

Kitaabka Daanyeel - Sagaashan iyo Lix

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Saddexda Adeegsi ee Waxsii-sheegidda: Furfuridda Qaab-dhismeedka Waxsii-sheegga ee Maalmaha Ugu Dambeeya

Author

Jeff Pippenger

Published

February 29, 2024

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The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.

Qaab-dhismeedka farriintii nebinnimo ee William Miller wuxuu ahaa labada quwadood ee baabiʼiya ee jaahilnimada, oo ay ku xigto baabanimadu; qaab-dhismeedka farriinta nebinnimo ee Future for America-na waa saddexda quwadood ee baabiʼiya ee jaahilnimada, oo ay ku xigto baabanimadu, oo ay ku xigto Protestantism-ka riddaysan, hase ahaatee dhammaantoodna iyagoo isku mar jira dhammaadka. Furaha nebinnimo ee aasaasiga ah ee fahamka nebinnimo ee Miller wuxuu ahaa in “kan joogtada ah” ee kitaabka Daanyeel uu ahaa astaan u taagan jaahilnimada, waayo wuxuu aasaasay xidhiidhka labada quwadood ee baabiʼiya ee noqday qaab-dhismeedkiisa fahamka nebinnimo. Furaha nebinnimo ee aasaasiga ah ee fahamka nebinnimo ee Future for America sidoo kale waa in “kan joogtada ah” ee kitaabka Daanyeel uu yahay astaan u taagan jaahilnimada, waayo dhammaystirka taariikheed ee jaahilnimadu wuxuu aasaasay taxanaha dhacdooyinka ee Daanyeel kow iyo toban aayadaha afartan iyo kow iyo afartan iyo kow, kaas oo noqday qaab-dhismeedka fahamka nebinnimo ee Future for America.

As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”

Sida had iyo jeer ka dhacda iftiin cusub, horusocodkii runta ee la furfuray sannadkii 1989 markii Midowgii Soofiyeeti burburay waxaa la dagaallamay codad badan oo kala duwan. Iska-caabbintii runta laga hor keenay mar walba waxay dhalisay faham ka sii cad oo runta ah. Muranadii hore ee ka dhanka ahaa runta laga helay lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad, waxaa la gartay in dhowr xeer oo nebiyadeed oo Kitaabka Quduuska ah ku yaal ay yihiin caddaymo lama huraan ah oo taageeraya korodhkii aqoonta ee dhacay markii kitaabka Daanyeel la furfuray sannadkii 1989. Haatan waxaan ka fiirsanaynaa mid ka mid ah xeerarkaas, kaas oo aynu ugu yeedhno “saddex-jeer ku-dabbaqidda wax sii sheegidda.”

We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.

Waxa aynu ku billownay in aynu eegno laba adeegsi oo saddexle ah oo heer ka mid ah ay yihiin isla xariiqda, hase yeeshee heer kale ay ku kala duwan yihiin. Labada muuqaal ee ugu horreeya ee Rooma (heathen iyo baabawi), waxay dhiseen muuqaalka saddexaad ee Rooma Casri ah. Labada muuqaal ee ugu horreeya ee Baabuloon (Baabel iyo Baabuloon), waxay dhiseen muuqaalka saddexaad ee Baabuloon Casri ah. Rooma Casri ahi waa bahalka Muujintii toddoba iyo tobnaad ee ay Baabuloon Casri ahi fuusho oo ku xukunto. Waxay u kala soocan yihiin sida nin lo’da raaca iyo faraskiisa ay u kala soocan yihiin, hase yeeshee waxay sidoo kale wada galaan sino ruuxi ah, sidaas darteed heerkaas waa mid keliya. Waxaa jira laba adeegsi oo kale oo saddexle ah oo waxsii sheegista ah kuwaas oo leh xiriir la mid ah.

The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.

Labada muuqaal ee ugu horreeya ee Eliiyaah (Eliiyaah iyo Yooxanaa Baabtiisaha), waxay adkeeyaan Eliiyaahii saddexaad ee maalmaha ugu dambeeya. Isla sidaas oo kale, labada rasuul ee ugu horreeya ee jidka u diyaariya Rasuulka Axdiga (Yooxanaa Baabtiisaha iyo William Miller), waxay adkeeyaan rasuulka jidka u diyaariya Rasuulka Axdiga maalmaha ugu dambeeya. Waxaa jira saddex qodob oo muhiim ah oo ay tahay in lagu garto labadan sadar ee saddexleyda ah ee adeegsiga wax sii sheegidda.

A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.

Qodobka koowaad waa in wakiillada taariikheed ee dhabta ah ee labada xariiq ee saddexleyda ah ee adeegsiga waxsii sheegista ay asal ahaan yihiin isla shakhsiyaadka taariikheed; hase yeeshee, ujeeddadooda ku jirta labada matalaadood si cad ayay u kala duwan yihiin. Qodobka labaadna waa garashada waxa uu yahay kala sooca u dhexeeya labadaas adeegsiyo saddexley ah ee waxsii sheegista ee si dhow isugu xidhan. Kala soocu waa in Eliiyaah uu matalo shaqo dibadda ah maalmaha ugu dambeeya, halka rasuulka jidka u sii diyaariya Rasuulka Axdiga uu matalo shaqo gudaha ah maalmaha ugu dambeeya.

The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.

Qodobka saddexaad ee la fiirsanayaa waa in Ciise, isagoo ah Alfa iyo Oomeega, uu Eliyaahii saddexaad, iyo weliba rasuulkii saddexaad ee jidka diyaariya, ku aqoonsado labadaba Eliyaah rasuulkii ugu horreeyey iyo kii ugu dambeeyey, iyo rasuulkii ugu horreeyey iyo kii ugu dambeeyey ee jidka u diyaariya Rasuulka Axdiga. Eliyaah rasuulka malaa’igta kowaad iyo Eliyaah rasuulka malaa’igta saddexaad waxay wada sameeyaan dhammaystirka saddexaad ee Eliyaah, rasuulka jidkana diyaariyana waxaa loo matalaa inuu yahay rasuulka dhaqdhaqaaqyada malaa’igta kowaad iyo malaa’igta saddexaad labadaba.

Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.

Nebi Eliiyaah wuxuu bixiyaa tusaale muujinaya iska-hor-imaadka maalmaha ugu dambeeya ee u dhexeeya dadka Ilaah iyo midowga saddex-geesoodka ah ee Rooma Casriga ah, kaas oo ka dhacaya iska-hor-imaadka Buur Karmel.

Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.

Buurta Karmel waxay ku taallaa woqooyiga Israa’iil, meel u dhow xeebta Badda Mediterranean-ka. Waxay u fidsan tahay qiyaastii jihada waqooyi-galbeed ilaa koonfur-bari, waxayna samaysaa buur-dheer caan ah oo ku fidsan qiyaastii 39 mayl (63 kiiloomitir). Dooxada Megiddo, oo sidoo kale loo yaqaan Dooxada Jezreel, waxay ku taallaa dhinaca koonfur-bari ee Buurta Karmel. Buurta Karmel iyo Dooxada Megiddo isu jirsigoodu waa mid aad isugu dhow marka masaafad ahaan loo eego. Masaafada u dhexaysa, xariiq toosan ahaan (sida tukuhu u duulo), waa qiyaastii 20 ilaa 25 mayl (32 ilaa 40 kiiloomitir). Galbeedka Buurta Karmel waxaa ku yaal Badda Mediterranean-ka, barigana Dooxada Megiddo iyo Dooxada Jezreel waxaa ka xiga Badda Galili, oo sidoo kale loo yaqaan Harada Tiberiyas ama Harada Kinneret.

In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.

Kitaabka Muujintii, dagaalkii Armageddoon wuxuu tilmaamayaa Dooxada Megiddo, waxyiguna ma uu doonayn in ardayda waxsii sheegista ay rumaystaan in Kitaabka Muujintii uu farriintiisa ku aqoonsanayo erayo macne ahaan toos ah; sidaas daraaddeed, markii uu Armageddoon (Megiddo) ku magacaabay Armageddoon, wuxuu adeegsaday erayga “har,” oo macnihiisu yahay buur, si loo caddeeyo in dagaalku uu ahaa sawir ruuxi ah oo ka tarjumaya dagaalkii ugu dambeeyey ee masduulaagii, bahalkii, iyo nebiga beenta ahi ay dunida u hoggaaminayaan.

By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.

Markuu Megiddo u aqoonsaday Armageddoon, Yooxanaa wuxuu hubiyey inaan loo fahmin meel juqraafi ahaan dhab ah, waayo Megiddo waa dooxad oo ma laha buuro. Meel u dhow waxaa ku yaal Buur Karmel, halkaas oo iska horimaadkii Eliiyaah la lahaa Axaab iyo nebiyadii Yesebeel ka dhacay; sidaas daraaddeed Megiddo iyo Buur Karmel labaduba waa sawirro ka tarjumaya dagaalkii ugu dambeeya ee Armageddoon.

If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.

Haddii aad sawiri lahayd saddex‑xagal ay ku yaalliin Yeruusaalem, Buur Karmel, iyo Dooxada Megiddo, Yeruusaalem waxay ku taallaa geeska koonfur‑bari ee saddex‑xagalkaas, iyadoo Buur Karmel ay ku taallo waqooyi‑galbeed, Dooxada Megiddona waqooyi‑bari. Deegaanka si astaan ahaan u matala dagaalka Armageddoon waxaa xuduud u ah laba badood, oo boqorka woqooyiguna (dhillada Baabuloon Casri ah) wuxuu ku dhammaadaa inta u dhexaysa badaha iyo buurta quduuska ah ee sharafta leh. Oo wakhtigaas ayaa tijaabadii nimcada aadamigu xidhmaysaa.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.

> Laakiin warar xagga bari ka imanaya iyo xagga woqooyi ka imanaya ayaa isaga dhibi doona; sidaas daraaddeed wuxuu ku bixi doonaa cadho weyn inuu halligo oo uu gebi ahaanba baabbi'iyo kuwo badan. Oo wuxuu teendhooyinka qasrigiisa ka taagi doonaa badaha dhexdooda, buurta quduuska ah ee ammaanta leh; hase yeeshee wuxuu iman doonaa dhammaadkiisa, oo ninna ma caawin doono isaga. Oo wakhtigaas Miikaa'iil baa kici doona, amiirka weyn ee u taagan dadkaaga carruurtooda; oo waxaa jiri doona wakhti dhib ah, kaas oo aan weligiis jirin tan iyo markii qaran jiray ilaa wakhtigaas oo kale; oo wakhtigaas dadkaaga waa la samatabbixin doonaa, mid kasta oo laga helo isagoo ku qoran kitaabka. Daanyeel 11:44–12:1.

The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.

Adeegsiga saddex-geesoodka ah ee Eliiyaah wuxuu ka dhigan yahay iska-hor-imaadka dibadda ee dadka Ilaah la leeyihiin boqorka woqooyi, kaas oo ah madaxa isbahaysiga saddex-geesoodka ah ee masduulaagii, bahalkii, iyo nebigii beenta ahaa, kaas oo dunida u hoggaamiya Armageddoon. Saddexda cadow ee Eliiyaah, kuwaas oo astaan u ahaa isbahaysigaas saddex-geesoodka ah, waxay ahaayeen Axaab, oo ahaa boqorkii tobanka qabiil ee woqooyi, kana wakiil ahaa tobanka boqor ee Muujintii toddoba iyo tobnaad, kuwaas oo sino la gala dhilladii Baabuloon, oo ku heshiiya inay boqortooyadooda siiyaan dhillada “hal saac,” taas oo ah “saacadda” qalalaasaha sharciga Axadda. Dhilladii Baabuloon waxaa matashay Yesebeel, nebiyadii Bacal ee Yesebeel iyo wadaaddadii geedkana waxay matalaan nebiga beenta ah.

The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.

Masiibada sharciga Axadda waxay ka bilaabataa sharciga Axadda ee dhowaan imanaya ee Maraykanka, waxayna dhammaataa marka Miikaa'iil istaago. Markuu sharcigaas Axaddu yimaado, codka labaad ee Muujintii cutubka siddeed iyo tobnaad wuxuu adhigii kale ee Ilaah uga yeedhaa Baabuloon. Muddada ka bilaabmaysa yeedhidda ka bixidda Baabuloon ilaa xidhitaanka muddada nimcadu waa muddada xukunka dhillada Baabuloon. Sidoo kale waa muddada Ruuxa Quduuska ah lagu shubo bilaa qiyaas. Waa “saacadda” ay tobanka boqor ku heshiiyaan inay si wadajir ah ula taliyaan dhilladii Turos, oo aan mar dambe la illoobin. Waa “saacadda” “dhulgariirka” weyn ee Muujintii kow iyo tobnaad, marka boqol iyo afartan iyo afarta kun kor loo qaado calan ahaan.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.

> Oo boqorradii dunida, kuwii la sinaystay oo la raaxaystay iyada, way u ooyi doonaan oo u barooran doonaan, markay arkaan qiiqa gubashadeeda, iyagoo meel fog ka taagan cabsi ay ka qabaan cadaabkeeda, oo leh, Hoogay, hoogay, magaaladaas weyn ee Baabuloon, magaaladaas xoogga badan! waayo, saacad keliya ayaa xukunkaagu yimid. Muujintii 18:9, 10.

Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”

Sida Yooxanaa u aqoonsaday Megiddo inuu yahay buurta (“har”) Megiddo si uu u muujiyo run ruuxi ah oo aan ahayn mid toos ah, ayaa xukunka dhilladii Baabuloon iyo Turosna loo aqoonsaday inuu dhacayo intii lagu jiray “saacadda,” iyo weliba “maalin” gudaheed.

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.

> Sidaas daraaddeed belaayooyinkeedu waxay ku iman doonaan hal maalin gudaheed, dhimasho, iyo baroor, iyo gaajo; oo dab baa iyada gebi ahaanba ku gubi doona; waayo, xoog badan yahay Rabbiga Ilaaha ah kan iyada xukuma. Muujintii 18:8.

After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.

Ka dib Oktoobar 22, 1844 wakhtiga nebinnimada mar dambe looma dabaqo si nebinnimo ah, sidaas darteedna xukunka awoodda baadariga waxaa lagu matalayaa inuu ku dhacayo “saacad,” iyo sidoo kale “maalin.” “Saacadda” xukunkeedu waa muddada nebinnimada ee ka bilaabmata sharciga Axadda ee Maraykanka ilaa albaabka nimcadu xidhmo. Waa muhiim in muddadan la garto marka la tixgelinayo Eliyaahii maalmaha ugu dambeeya, waayo dagaalkii Eliyaah ee Buur Karmel wuxuu daba socdaa imtixaanka gudaha ee dadka Ilaah ee maalmaha ugu dambeeya, muddada imtixaankuna labadaba kaniisadda iyo dunidaba waxay ka kooban tahay isla bilowga iyo dhammaadka nebinnimada.

The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.

Labada cod ee Muujintii siddeed iyo tobnaad ku qoran, waxay matalayaan laba baaq oo kala duwan oo loo jeedinayo laba kiniisadood. Kiniisadda ugu horraysa waa boqol iyo afar iyo afartan kun ee Muujintii cutubka toddobaad, kiniisadda labaad ee loo yeedhayna waa dadkii tirada badnaa ee Muujintii cutubka toddobaad. Baaqa loo dirayo boqol iyo afarta iyo afartan kun waxaa la sameeyaa inta Ruuxa Quduuska ah loo daadshayo qiyaas ahaan, baaqa loo dirayo dadkii tirada badnaana waxaa la sameeyaa marka Ruuxa Quduuska ah loo daadshayo qiyaas la’aan.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).

> “Nebigu wuxuu leeyahay, ‘Waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh xoog weyn; oo dhulkana waxaa iftiimiyey ammaanteeda. Waxayna ku qaylisay cod weyn oo xoog leh, iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada’” (Muujintii 18:1, 2). Tani waa isla farriintii uu bixiyey malaa’igtii labaad. Baabuloon way dhacday, “maxaa yeelay quruumaha oo dhan waxay cabsiisay khamriga cadhada sinadeeda” (Muujintii 14:8). Waa maxay khamrigaasu?—Waa caqiidooyinkeeda beenta ah. Waxay dunida siisay sabti been ah oo beddel u ah Sabtida amarka afraad, waxayna ku celcelisay beentii uu Shayddaanku markii ugu horraysay Xaawo ugu sheegay Ceeden—dhimasho-la’aanta dabiiciga ah ee nafta. Qalloocyo kale oo badan oo la nooc ah ayay meel fog iyo meel dhowba ku faafisay, iyadoo “waxbarid uga dhigaysa amarrada dadka” (Matayos 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Markii Ciise bilaabay adeeggiisii guud, wuxuu Macbudka ka nadiifiyey nijaasayntii quduus-darrada ahayd. Falalkii ugu dambeeyey ee adeeggiisa waxaa ka mid ahaa nadiifintii labaad ee Macbudka. Sidaas oo kale, hawsha ugu dambaysa ee digniinta dunida, laba baaq oo kala duwan ayaa loo jeediyaa kaniisadaha. Farriinta malaa’igta labaad waa, ‘Baabuloon way dhacday, way dhacday, magaaladii weynayd, maxaa yeelay quruumaha oo dhan waxay ka cabbisay khamrigii cadhada sinadeeda’ (Muujintii 14:8). Oo qaylada dheer ee farriinta malaa’igta saddexaad waxaa samada laga maqlaa cod leh, ‘Dadkaygow, ka soo baxa iyada, si aydaan uga qaybgelin dembiyadeeda, oo aydnaan u helin belaayooyinkeeda. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna wuu xusuustay xumaatooyinkeeda’ (Muujintii 18:4, 5).” Selected Messages, buugga 2aad, 118.

The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.

Malaa’igta xoogga badan ayaa soo degay isagoo fulinaya Muujintii cutubka siddeed iyo tobnaad, markii dhismayaashii waaweynaa ee Magaalada New York la dumiyey Sebtembar 11, 2001, iyadoo ay timid “dabayshii bari” ee Islaamka. Markaasuu si xoog leh ugu qayliyey cod weyn isagoo leh, “Baabuloon weynu way dhacday, way dhacday, oo waxay noqotay hoygii jinniyada.” Dabadeedna aayadda afraad cod kale ayaa “laga maqlaa samada isagoo leh, ‘Ka soo baxa iyada, dadkaygow.’” Labadaas cod waa “laba baaq oo kala duwan oo loo diray kaniisadaha.” Labada kaniisadood ee kala duwan ee Ilaah ee maalmaha ugu dambeeya waxaa lagu aqoonsadaa boqol iyo afar iyo afartan kun iyo dadkii badnaa.

The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).

Muddada imtixaanka ee boqolka iyo afar iyo afartan kun waxay ka bilaabataa Islaamka hoogga saddexaad, kaas oo Ishacyaah ku tilmaamo “maalinta dabaysha bari.” Muddadaas imtixaanku waxay ku dhammaataa sharciga Axadda ee Maraykanka oo dhawaan iman doona iyo dhaqan-gelinta calaamadda bahalka. Bahalku waa boqorka woqooyi ee been-abuurka ah, madaxa Baabuloonta casriga ah. Baabuloon waa libaaxa ku jira Daanyeel cutubka toddobaad, iyo nebigii caasiga ahaa ee Yahuudah ka yimid, oo matala Adventism-ka La’odikiya, kaas oo ku dhinta muddada ka bilaabata “dameerka” Islaamka (Sebtembar 11, 2001), kuna dhammaata “libaaxa” (Baabuloonta Casriga ah).

In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.

Inta lagu jiro muddada wakhtiga ee loo matalay “qabriga” nebigii caasiga ahaa ee Adventism-ka La’odikeeya, roobkii dambe ayaa la qiyaasaa, iyadoo loogu yeedhayo baaq gaar ah kiniisadda kuwa boqolka iyo afartan iyo afarta kun ah. Marka muddadaasu dhammaato, “saacadda” “dhulgariirka weyn”, oo matalaysa sharciga Axadda ee Maraykanka; waxaa soo gaadha muddadii codka labaad ee Muujintii siddeed iyo tobnaad, iyada oo la dhaqan gelinayo sumaddii bahalka, taas oo ah sumadda boqorka woqooyi. Isla mar ahaantaana Islaamka hooggii saddexaad ayaa loo adeegsadaa in lagu soo dejiyo xukun sii kordhaya oo is daba joog ah dunida riddowday. Farriinta uu ku dhawaaqayo “calanka” kuwa boqolka iyo afartan iyo afarta kun ah intii lagu jiray baaqaas labaad ee gaarka ah ee kiniisadda “dadka faraha badan” waxay aqoonsanaysaa “sumadda” “boqorka woqooyi”, iyo doorka Islaamka ee hooggii saddexaad, oo loo matalay “carruurta bari”.

The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.

Farriinta ka cadhaysiisa awoodda baabtiisnimada aayadda afartan iyo afraad ee Daanyeel cutubka kow iyo tobnaad, iyo farriinta bilowda qulqulka dhiigga ee ugu dambeeya ee baabtiisnimada, waxaa lagu metelay “war ka imanaya bari” (Islaamka) iyo “woqooyi” (calaamadda bahalka). Muddadaas, sida muddadii ka horraysay oo kale, Islaamka oo ah “dabaysha bari” wuxuu xukun ku soo dejinayaa Maraykanka si uu muddada u bilaabo, muddadaasuna waxay ku dhammaanaysaa marka boqorka woqooyi uu gaadho dhammaadkiisa, “inta u dhexaysa badaha iyo buurta quduuska ah ee ammaanta badan”, dooxada Megiddo iyo buurta Karmel.

The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.

Xilligii xukunka ee Baabuloonka casriga ah oo matasha sariirteeda dhimashada (qabri), wuxuu ka bilaabmaa calaamadda bari, wuxuuna ku dhammaadaa calaamadda woqooyi, sida ay sariirta dhimashada ee nebigii La'odikiya ee caasiga ahaa ugu dhammaatay qayladii ugu horraysay ee kala soocnayd ee loo jeediyey kiniisadaha. Qabriga (sariirta dhimashada) ay ku aasan yihiin labadaba nebigii beenta ahaa ee Beytel iyo nebigii Yahuudah ee caasiga ahaa waxaa lagu matalaa inta u dhexaysa “dameer” iyo “libaax”.

Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.

Eliyaah wuxuu metelaa dadka Ilaah ee maalmaha ugu dambeeya kuwaas oo la kulmay cadow saddex-jibbaaran oo ay matalayeen Axaab, Yesebel, iyo nebiyadii Yesebel. Yesebel waa astaanta awoodda baabbanimada ee kaniisaddii afraad ee Tuyaatiira, nebiyadeedii Karmelna waxaa matalayay nebiyadii Bacal iyo wadaaddadii geedaha Asheeraah. Bacal wuxuu metelaa ilaah lab ah, wadaaddadii geedahana waxay metelayeen Cashtaroodh, ilaahad dheddig ah; sidaas darteed nebiyadii beenta ahaa ee Yesebel waxay ka koobnaayeen rag iyo dumar, iyagoo metelaya isku-darka Kaniisadda iyo Dawladda oo lagu metelo suuradda bahalka ee ku jirta kitaabka Muujintii.

It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.

Waa Maraykanka kan ugu horrayn ka dhisa ekaanta bahalka gudaha Maraykanka, dabadeedna dunida inteeda kale, waana Maraykanka kan ah nebiga beenta ah ee midowga saddexleyda ah. Axaab, boqorkii tobanka qabiil, wuxuu ka dhigan yahay tobanka boqor ee Muujintii toddoba iyo tobnaad, taasina waa masduulaagga, Yezebalna waa bahalka. Eliiyaah wuxuu ku jiray iska horimaad uu la lahaa midowga saddexleyda ah ee Baabuloonta Casriga ah, Buur Karmel dusheeda, halkaas oo dhilladii Baabuloon ay ku timaaddo dhammaadkeeda iyadoo aanay jirin cid caawisa. Adeegsiga saddex-geesoodka ah ee Eliiyaah wuxuu matalaa iska horimaadka dibadda ah ee lagu soo qaado dadka Ilaah ee maalmaha ugu dambeeya, Eliiyaahna wuxuu matalaa nebiga si toos ah uga hor imanaya saddexdaas quwadood.

An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.

Qodob muhiim ah oo ku jira qisadii Eliiyaah waa “roobka,” kaas oo u taagan roobka dambe ee lagu shubay taariikhda iska-hor-imaadka. Inta ka horraysa iska-hor-imaadka Buur Karmel, Eliiyaah si cad ayuu u sheegay in aanu roob jiri doonin, marka laga reebo eraygiisa. Muddada horseedaysa “saacadda” xukunka Yesebeel waa muddada uu matalo “codkii” ugu horreeyey ee kala soocan ee la siiyey kiniisadaha. “Codkaas” wuxuu yimid Sebtembar 11, 2001, muddadaasna “roobka” waxa keliya oo la “qiyaasay”, muddadaasna waxa jiray laba farriimood oo roobka dambe ah oo iska soo horjeeday kuwaas oo ku lug lahaa doodda Xabaquuq. Mid wuxuu ahaa farriinta been-abuurka ah ee u baroorta Tammuuz, taas oo matalaysay “farriin nabad iyo ammaan ah”, kan kalena wuxuu ahaa farriinta runta ah ee hoogga saddexaad ee Islaamka.

The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.

Farriinta runta ah ee “roobka dambe” waxay ku dhisnayd doorka Islaamka ee hoogga saddexaad. Farriintaasu waxay ka soo unkantay hal il (taas oo ahayd Future for America), labadii farriimoodna waxay ku loollamayeen sarreynta ilaa taariikhdu xaqiijisay ansaxnimada farriinta runta ah, isla markaana ay sidoo kale xaqiijisay nacasnimada farriin “nabad iyo ammaan” ah xilli sidan oo kale ah.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Waxsii sheegyada Daanyeel iyo Yooxanaa waa in la gartaa. Midba midka kale ayuu fasiraa. Waxay dunida siiyaan runno ay tahay in qof kastaa fahmo. Waxsii sheegyadani waa inay dunida markhaati uga noqdaan. Oofintooda maalmahan ugu dambeeya ayay iyagu is-sharxi doonaan.” Kress Collection, 105.

The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.

Dhammaystirka ugu horreeya ee Eliyaah ee ku jira adeegsiga saddex-geesoodka ah ee Eliyaah, waxaa xaqiijiya Eliyaahii labaad, kaas oo Ciise u aqoonsaday Yooxanaa Baabtiisaha. Labadaas markhaatina, iyagoo wada jira, waxay adkeeyaan Eliyaahii saddexaad.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.

> Oo markay tageen dabadeed, Ciise wuxuu bilaabay inuu dadkii badnaa Yooxanaa ka yidhaahdo, Maxaad cidlada ugu baxdeen inaad aragtaan? Cawsduur dabayshu ruxayso miyaa? Laakiin maxaad ugu baxdeen inaad aragtaan? Nin dhar jilicsan qaba miyaa? Bal eega, kuwa dharka jilicsan xidhaa waxay joogaan guryaha boqorrada. Laakiin maxaad ugu baxdeen inaad aragtaan? Nebi miyaa? Haa, waxaan idinku leeyahay, oo ka sii badan nebi. Waayo, kanu waa kii laga qoray, Bal eeg, waxaan hortaada ku soo dirayaa rasuulkayga, kan jidkaaga kaa sii diyaarin doona. Runtii waxaan idinku leeyahay, kuwa dumarku dhaleen dhexdooda kama kicin mid ka weyn Yooxanaa Baabtiisaha; hase yeeshee kan ugu yar boqortooyada jannada ku jiraa wuu ka weyn yahay isaga. Oo tan iyo wakhtigii Yooxanaa Baabtiisaha ilaa imminka boqortooyada jannada xoog baa lagu galaa, oo kuwa xoogga lehna xoog bay ku hantaan. Waayo, nebiyadii oo dhan iyo sharciguba waxay sii sheegeen ilaa Yooxanaa. Oo haddii aad doonaysaan inaad aqbashaan, kanu waa Eliyaas kii iman lahaa. Kii dhego uu wax ku maqlo leh, ha maqlo. Matayos 11:7–15.

We will continue this study in the next article.

Waxaan sii wadi doonnaa daraasaddan maqaalka xiga.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.

> “Maanta, ruuxa iyo xoogga Eliiyaah iyo Yooxanaa Baabtiisaha, rasuullo Ilaah doortay ayaa dareenka dunida xukunka ku waajibay ku jeedinaya dhacdooyinka culus ee dhowaan dhici doona ee la xiriira saacadaha xidhmaya ee wakhtiga nimcada iyo muuqashada Masiixa Ciise isagoo ah Boqorka boqorrada iyo Sayidka sayidyada. Dhawaan nin kasta waa in lagu xukumo falimihii jidhka lagu sameeyey. Saacaddii xukunka Ilaah way timid, xubnaha kaniisaddiisa ee dhulka saaranina waxaa saaran masuuliyadda culus ee ah inay digniin siiyaan kuwa taagan, sida ay tahay, qarka u saaran halaag weligeed ah. Qof kasta oo bini’aadam ah oo dunida baaxadda leh ku nool oo dhegaysan doona waa in si cad loogu muujiyo mabaadi’da khatarta ku jirta ee ku lug leh muranka weyn ee socda, mabaadi’daas oo ay ku xiran yihiin qaddarrada binu-aadmiga oo dhan.”

> “In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.

> “Saacadahan ugu dambeeya ee wakhtiga nimcada loo siiyey binu-aadmiga, marka qaddarka naf walba dhowaan weligiis lagu go’aamin doono, Rabbiga samada iyo dhulku wuxuu ka filayaa kiniisaddiisa inay u kacdo hawlgal sidii aan weligeed hore u yeelin. Kuwii Masiixa lagu xoreeyey iyagoo aqoon u yeeshay runta qaaliga ah, Sayidka Ciise wuxuu u haystaa kuwa uu doortay, oo laga fadli yeelay dadyowga kale oo dhan ee dhulka dushiisa jooga; oo wuxuu ku tirinayaa iyaga inay muujiyaan ammaanta Kan iyaga gudcurka uga yeedhay oo geliyey nuurkiisa yaabka leh. Barakooyinka sida deeqsinimada leh loo bixiyo waa in loo gudbiyaa kuwa kale. Warka wanaagsan ee badbaadadu waa inuu gaadhaa quruun kasta, qabiil kasta, af kasta, iyo dad kasta.”

> “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.

> “Riyooyinkii nebiyadii hore Rabbiga ammaanta leh waxaa lagu muujiyey isagoo iftiin gaar ah ku shubaya kiniisaddiisa maalmaha gudcurka iyo rumaysadla’aanta ka horreeya imaatinkiisa labaad. Isaga oo ah Qorraxda Xaqnimada, wuxuu ku soo bixi lahaa kiniisaddiisa, ‘isagoo baalashiisa ku sida bogsiin.’ Malaakii 4:2. Oo xerta kasta oo runta ah waxaa ka soo faafi lahaa saamayn nolosha, geesinimada, wax-taridda, iyo bogsiinta runta ah.”

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.

> “Imaanshaha Masiixu wuxuu dhici doonaa xilliga ugu mugdiga badan ee taariikhda dunidan. Maalmihii Nuux iyo Luud waxay sawir ka bixinayaan xaaladda dunida wax yar ka hor imaanshaha Wiilka Aadanaha. Qorniinku, isagoo tilmaamaya wakhtigan soo socda, wuxuu ku dhawaaqayaa in Shayddaan ku shaqayn doono xoog oo dhan iyo ‘khiyaano kasta oo xaqdarrada ah.’ 2 Tesaloniika 2:9, 10. Hawlgalka uu sameeyo si cad ayaa loogu muujiyey mugdiga si xawli ah u sii kordhaya, khaladaadka faraha badan, bidcooyinka, iyo dhalanteedyada maalmahan ugu dambeeya. Shayddaan dunida oo keliya maxbuus ahaan uma wado, ee khiyaamooyinkiisu waxay khamiirinayaan kaniisadaha qirta Rabbigeenna Ciise Masiix. Riddo weynu waxay isu baddali doontaa mugdi u qoto dheer sida saqda dhexe. Dadka Ilaah waxay u ahaan doontaa habeen tijaabo, habeen oohin, habeen silic loo maro runta aawadeed. Laakiin habeenkaas mugdiga ah dhexdiisa iftiinka Ilaah baa ka iftiimi doona.” Prophets and Kings, 716, 717.

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