As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Astaanta koowaad ee boqolka iyo afartan iyo afarta kun, Butros wuxuu taagan yahay Panium sannadka 2026 isaga oo ka shaqaynaya sixidda waxsii sheegista beenta ah ee Luulyo 18, 2020. Shaqadiisa arrintaas ku saabsan waxay la jaanqaaddaa shaqadii sixidda ee Josiah Litch ee Agoosto 11, 1840 iyo aqoonsigii Samuel Snow ee Oktoobar 22, 1844. Sixiddii Litch waxay awood siisay farriinta malaa’igta kowaad, halka tii Snow ay awood siisay farriinta malaa’igta labaad. Awood-siinta farriimaha malaa’igta kowaad iyo tan labaad waxay tusaale u yihiin awood-siinta farriinta malaa’igta saddexaad. Astaamaha kuwa kowaad iyo labaad waxaa lagu matalayaa tan saddexaad iyaga oo ah isu-geyn farriin hoog dibadeed ah iyo farriinta gudaha ah ee qaylada saqda dhexe ee masaalka tobanka bikradood.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Marka wax sii sheegiddu leedahay adeegsi saddex-laab ah, kii koowaad iyo kii saddexaad, kuwaas oo sidoo kale ah bilowga iyo dhammaadka, waxay yeelan doonaan astaamo is barbar socda. Dhawaan, walaal ayaa soo bandhigay runno dhowr ah oo la xidhiidha hoogga kowaad ee Muujintii sagaal, kuwaas oo, markii lagu dabaqo mabda’a Alfa iyo Oomeega, tilmaamaya xaqiijin kale oo qoto dheer oo ku saabsan “dhulgariirka” ee Muujintii kow iyo toban. Sharciga Axadda ee Maraykanka waa “dhulgariirkii” markii ugu horraysay ku rumoobay Kacaankii Faransiiska, markii Faransiiska, oo ahaa qayb ka mid ah tobanka quruumood ee ka koobnaa qaab-dhismeedka nebiyadeed ee Roomaankii jaahiliga ahaa ee ku jira kitaabka Daanyeel, la afgembiyey. Sidaas awgeed, cutubka kow iyo tobnaad wuxuu leeyahay toban meelood oo magaalada ka mid ahi way dhacday.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Saacaddaas qudheedna waxaa dhacay dhulgariir weyn, oo toban meelood meel magaaladii baa dhacday, oo dhulgariirkaasna waxaa ku dhintay toddoba kun oo nin; kuwii hadhayna way cabsadeen, oo ammaanta bay siiyeen Ilaaha jannada. Muujintii 11:13.
Immediately after this verse Islam of the third woe arrives.
Islaamkii hooggii saddexaad ayaa isla markiiba aayaddan ka dib yimaada.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Waxaa gudbay hooggii labaad; oo bal eeg, hooggii saddexaadna si dhakhso leh buu u imanayaa. Muujintii 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Hoggaamiyayaashii hore waxay filayeen in “hooggii saddexaad” uu si toos ah u daba iman doono hooggii labaad, hase yeeshee erayga loo tarjumay “dhaqsiyo” wuxuu ka dhigan yahay si kedis ah oo aan la filayn, taas oo ah astaanta weerarrada lama filaanka ah ee Islaamka. Hoogga saddexaad ma imanayn Oktoobar 22, 1844 sida hoggaamiyayaashii hore ay qiyaaseen, laakiin marka uu yimaado wuxuu u dhici lahaa “si kedis ah oo aan la filayn,” sida ay ku dhacday 9/11, sidaasna ku calaamadaynaysa bilowga shaabadaynta boqol iyo afartan iyo afar kun, taas oo dhammaanaysa wax yar ka hor dhulgariirka sharciga Axadda.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Dhulgariirka” sharciga Axadda waa gariirinta bahalka “dhulka”, oo markii 9/11 yimid, Sister White waxay caddeysay in Rabbigu kacay si uu “dhulka aad ugu gariiriyo.” Bilowga shaabadaynta iyo dhammaadkeedaba, bahalka dhulka waa la gariiriyaa; sidaas darteedna waxaa jira “dhulgariir weyn.”
“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.’” Review and Herald, July 5, 1906.
“Tani weligay ma aanan odhan. Waxaan idhi, anigoo eegaya dhismayaasha waaweyn ee halkaas ka koraya, dabaqba dabaq, ‘Muuqaallo aad u cabsi badan ayaa dhici doona marka Rabbigu u kaco inuu dhulka si aad u daran u gariiriyo! Markaas erayada Muujintii 18:1–3 way rumoobi doonaan.’” Review and Herald, Luulyo 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Rabbigu wuu “kacaa” marka uu isbeddel ku yimaado shaqadiisa maamul-da’aneed, sida dhacday markii Istefanos la dhagaxyeeyey iyo Oktoobar 22, 1844, markii xukunkii kuwii dhintay bilaabmay. Markii xukunkii kuwa nool bilaabmay 9/11, Rabbigu mar kale wuu kacay, dabadeedna wuxuu gariiriyey bahalka dhulka, sida uu yeeli doono dhammaadka shaabadaynta boqol iyo afartan iyo afarta kun, marka uu shaqadiisa maamul-da’aneed ka beddelo kaniisaddiisa una wareejiyo adhigiisa kale ee weli Baabuloon ku jira.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Waxa walaal Daniel ogaaday waa sifooyinka hoogga kowaad, kuwaas oo la jaanqaadaya markhaatiga “dhulgariirka weyn” ee cutubka kow iyo tobnaad, iyagoo waafaqsan taariikhda iyo fahamkii horseedyadii ee taariikhda fulisay hoogga kowaad.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Markaasaa malaggii shanaad buunkii afuufay, waxaan arkay xiddig samada ka soo dhacday oo dhulka ku soo dhacday; isagaana la siiyey furihii bohoolka gunta la’aanta ah. Oo wuxuu furay bohoolkii gunta la’aanta ahaa; markaasaa qiiq ka soo baxay bohoolkii, sidii qiiqa foornada weyn; qorraxdii iyo hawadiina waxaa madoobeeyey qiiqii bohoolka ka soo baxay. Oo qiiqii waxaa ka soo baxay ayaxyo dhulka ku soo degay; waxaana la siiyey xoog, sida dabaqalloocyada dhulku xoog u leeyihiin. Oo waxaa lagu amray inaanay waxyeellayn cawska dhulka, ama wax kasta oo cagaar ah, ama geedna; laakiin keliya dadka aan lahayn shaabadda Ilaah oo fooddooda ku taal. Muujintii 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Hormuudkii hore si sax ah ayay aayadahan ugu dabaqeen taariikhda soo bandhigtay Mohammed, kaas oo dhashay 570, mideeyey qabiilooyinkii 606, helay muujintiisii ugu horraysay 610, u hijrooday Madiina 622, bilaabay dagaalladiisii 624, kuna dhintay 632. “Godka aan gunta lahayn” si nebiyad ah wuxuu u taagan yahay muuqaal cusub oo Shayddaanka ah, hase yeeshee Mohammed wuxuu ka bilaabmay Carabiya, taas oo iyaduna sidoo kale loo yaqaan godka aan gunta lahayn sababo la xidhiidha lamadegaannada baaxadda weyn.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Muxammad wuxuu noqday boqorkii nebiyaysan, ama sida loogu yiqiin, “kan lagu kalsoon yahay” sannadkii 606, markii uu xalliyey muran ka dhex aloosnaa qabiillo kala duwan oo ku wareersanaa cidda loo oggolaan lahaa inay dib u celiso dhagaxa geeska ee “madow” ee Kacbada. Kacbadu waa dhisme qaab kuub ah leh (sidaas awgeed magaca “Kacba,” oo Carabi ahaan ka dhigan “kuub”) oo ku yaal bartamaha Masjidka Weyn ee Maka ee dalka Sacuudi Carabiya. Dhererkeedu wuxuu qiyaastii yahay 43 fiit, ballaceeduna waa kow iyo toban fiit, dhererkeeduna waa 10 fiit; waxaa laga dhisay dhagax adag iyo marmar, waxaana daboolaya maro madow oo ka samaysan xariir iyo cudbi. Kacbadu waxay jirtay muddo dheer ka hor Muxammad, waxaana sida uu qabo dhaqanka Islaamku markii hore dhisay Ibraahim iyo wiilkiisii Ismaaciil si ay u noqoto guri cibaado oo loogu talagalay Ilaaha Keliya ah (Allaah). Qarniyadii ka dambeeyeyna, waxa ka buuxsamay sanamyo, waxaana qabiilooyinka Carabtu u adeegsadeen macbud jaahilinnimo.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Kacbadu waa xarunta ruuxiga ah ee dunida Islaamka—dhisme fudud oo qadiimi ah oo astaan u ah tawxiidka, midnimada, iyo xidhiidhka ka dhexeeya iimaanka Ibraahimiga ah iyo Islaamka. Muslimiintu uma tixgeliyaan “guriga Ilaah” macne ahaan toos ah, balse waxay u arkaan meel Ilaah si rabbaani ah ugu asteeyey inay noqoto barta lagu hago cibaadada. Ficilladii Muxammad intii lagu jiray xilli Kacbadu burbursanayd dabadeedna dib loo dhisay ayaa ah meesha hoggaamintiisu ka bilaabatay.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Daad degdeg ah ayaa waxyeello gaadhsiisay Kacbada, qabiilka Qurayshna dib bay u dhiseen. Markii la gaadhay xilligii Dhagaxa Madow (Xajar al-Aswad) dib loogu celin lahaa geeskiisii, beelihii kala duwanaa waxay isku qabsadeen cidda mudanaysa sharaftaasi. Waxay ku heshiiyeen in qofka xiga ee goobta soo gala uu go’aanka ka gaadhi doono. Markaasaa Muxammad soo galay, wuuna ku xalliyey khilaafkii si xigmad leh: Dhagaxa Madow ayuu maro saaray, wakiil ka socda beel kasta ayuu ka dhigay inuu wada qaado, iyagoo si wadajir ah u sida, dabadeedna isagaa shakhsi ahaan meeshiisii ku dhigay. Dhacdadan ayaa u soo hoysay ixtiraam weyn iyo magaca Al-Amiin (“Aaminka ah”) oo ay reer Maka ku dhex bixiyeen. Waa mid ka mid ah dhacdooyinka muhiimka ah ee ka hor nebinnimada ee lagu iftiimiyo jadwallo badan oo taariikheed. “Dhagaxa Madow” wuxuu ahaa dhagaxii rukunka ee uu meeshiisa dhigay Maxamed, kaas oo ah boqorka nebiyaysan ee Islaamka. Dhagaxa madow ee rukunka ahi waa been-abuur cad oo Masiixa (rukunka runta ah) lagu daydayo, musuqmaasuqii guriga Kacbadana kaddib sannado badan oo sanamyo lagu soo dhex geliyey ayaa sidoo kale waxaa xalliyey Maxamed.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Ka dib markii Quraysh jebiyeen Heshiiskii Xudaybiyah, Muxammad wuxuu ku dhaqaaqay Makka isagoo wata ciidan ka kooban qiyaastii 10,000 oo Muslimiin ah. Magaaladu way is dhiibtay iyadoo dagaal aad u yar dhacay. Markaas Muxammad wuxuu galay Kacbada, wuxuu burburiyey 360-kii sanam ee ku jiray gudaheeda, wuxuuna mar kale u hibbeeyey meesha quduuska ah cibaadada Ilaaha keliya ah (Allah). Sidaas darteed, Muxammad, boqorkii Islaamka, wuxuu dhigay dhagaxii rukunka, wuxuuna macbudka ka nadiifiyey sanamcaabudidda.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Waxaa jira saddex quwadood oo ka soo baxa yaamayska aan gunta lahayn ee ku xusan kitaabka Muujintii, mid kasta oo ka mid ah saddexduna wuxuu metelaa Masiix been-abuur ah. Shayddaan, masduulaagii, wuxuu doonayaa inuu la mid noqdo Kan ugu Sarreeya, isagoo ku fadhiya carshigiisa iyo kaniisaddiisa.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Sidee baad samada uga soo dhacday, Luciferow, wiilka waaberiga! Sidee baa dhulka laguu soo tuuray, kaagi quruumaha taag-darrayn jiray! Waayo, qalbigaaga ayaad ku tidhi, Samada ayaan kori doonaa, carshigaygana waxaan ka sarrayn doonaa xiddigaha Ilaah; oo weliba waxaan fadhiisan doonaa buurta shirka, dhinacyada woqooyi; waxaan ka kor mari doonaa meelaha sare ee daruuraha; waxaan la mid noqon doonaa Kan ugu Sarreeya. Habase yeeshee waxaa laguu soo dejin doonaa She'ool, ilaa dhinacyada yaamayska. Ishacyaah 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Masduulaagii cawaannimada wuxuu ka soo baxay yaamayska aan gunta lahayn ee Muujintii kow iyo tobnaad, oo bahalkii Kaatooligga wuxuu ka soo baxaa yaamayska aan gunta lahayn marka dhaawaceedii dhimashada lahaa bogsado.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Bahalkii aad aragtay wuu jiray, haddana ma jiro; oo wuxuu ka soo bixi doonaa yamayska aan gunta lahayn, wuxuuna geli doonaa halaag. Kuwii dhulka degganna way yaabi doonaan, kuwaas oo magacyadooda aan lagu qorin kitaabka nolosha tan iyo aasaaskii dunida, markay arkaan bahalkii jiray, oo aan jirin, haddana jira. Muujintii 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Bahalka Kaatooliggu wuxuu carshiga dhulka ku fuulaa marka sharciga Axadda la meelmariyo, markaas oo la hirgeliyo midowga saddex-geesoodka ah. Sida masduulaagga oo kale, Kaatooliggu wuxuu sheegtaa inuu Ilaah yahay, sida Bawlos si qumman u aqoonsaday.
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 worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ninna yaaninna yaan idin khiyaanayn si kasta ha ahaatee; waayo, maalintaasu iman mayso ilaa marka hore riddoobid timaaddo, oo ninkaas dembiga ah la muujiyo, oo ah wiilka halaagga; kaas oo iska soo horjeeda oo isa sarraysiiya wax kasta oo Ilaah loogu yeedho ama la caabudo oo dhan; sidaas daraaddeedna isagu sida Ilaah ayuu macbudka Ilaah ku fadhiistaa, isaga oo isu muujinaya inuu Ilaah yahay. 2 Tesaloniika 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Sida masduulaagga, bahalka Kaatooliggu waa ka gees Masiix, labaduba waxay sheegtaan inay Ilaah yihiin, oo labadubana halaaggooda ugu dambeeya waxa lala xidhiidhiyey markhaatifurkooda kitaabiga ah, waayo masduulaaggii waxaa lagu soo dejiyey jahannamo, bahalkuna waa wiilka halaagga. Halaaggu isagoo ah burburka ugu dambeeya.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
Go’aankii Masiix-ka-geesku ku adkaystay inuu ku fuliyo caasinnimadii uu samada ka bilaabay wuxuu sii wadi doonaa inuu ka dhex shaqeeyo carruurta caasinnimada.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Baadariga Rooma isla shuqulkii ayaa halkan dhulka looga sii waday sidii loogu sii waday barxadaha jannada ka hor intii aan la eryin amiirkii gudcurka. Shayddaan wuxuu doonayay inuu jannada ku saxo sharciga Ilaah, oo uu ku beddelo wax-ka-beddel uu isagu leeyahay. Wuxuu xukunkiisa ka sarraysiiyay kan Abuurihiisa, oo doonistiisana ka sarreysiiyay doonista Rabbiga, sidaas darteedna si dhab ah ayuu ugu dhawaaqay in Ilaah uu qaldami karo. Baadariguna isla jidkaas ayuu maraa, isagoo isaguna isu sheeganaya inaanu qaldami karin, wuxuuna doonayaa inuu sharciga Ilaah u waafajiyo fikradihiisa, isagoo isu malaynaya inuu sixi karo khaladaadka uu u malaynayo inuu ku arko qaynuunnada iyo amarrada Sayidka samada iyo dhulka. Sidaas darteed wuxuu dunida ugu dhawaaqayaa, Anigu waxaan idin siin doonaa sharciyo ka wanaagsan kuwa Rabbiga. Waa maxay cay weyn oo tani ay ku tahay Ilaaha samada!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Islaam, oo uu Muxammad matalay taariikhdii qarnigii toddobaad, ayaa isaguna ka soo baxay yamayska aan gunta lahayn markii furihii la siiyey Muxammad la rogmaday. Markii yamayska la furay, “qiiq” ayaa ka soo baxay oo madoobeeyey qorraxda iyo hawada. Hormuudkii hore si sax ah bay u aqoonsadeen in “furaha” furay yamayska uu ahaa dagaalkii Nineweh.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Marka aynu u dhowaanno saddexda aayadood ee ugu horreeya ee Muujintii cutubka sagaalaad innagoo ka duulayna fahamka hormuudka ah ee ku jira macnaha adeegsiga saddex-geesoodka ah ee waxsii sheegidda, waxaynu helaynaa in astaamaha waxsii sheegid ee aayadahaas, kuwaas oo matala hoogga kowaad, ay tusaale u yihiin astaamaha waxsii sheegid ee hoogga saddexaad ee “dhaqso” ku yimaadda dhulgariirka weyn. Sharciga Axadda waxaa metela dagaalkii Nineweh.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Butros ayaa mas’uul ka ah sixidda saadaasha beenta ah ee kubbadaha dabka ee Nashville, wuxuuna garwaaqsadaa in ku-dhaqangelinta saxda ah ee digniintii Ellen White ee ku saabsan kubbadaha dabka ee ku soo degaya Nashville ay calaamad u tahay bilowga “burburka kumannaan magaalooyin ah oo ku dhowaad gebi ahaanba loo bixiyey sanamcaabudid.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Kubbadaha dabka ee Nashville waxay calaamadinayaan bilowga xilli halaag ku soo degayo magaalooyinka, waxayna sidoo kale calaamadinayaan bilowga ku dhawaaqidda farriinta qaylada gaaban ee saqda-dhexe. Farriintaasu waxay ku bilaabataa weerar lama filaan ah oo ka yimaadda Islaamka, xilliguna wuxuu ku dhammaadaa weerar lama filaan ah oo ka yimaadda Islaamka marka dhulgariirka weyn dhaco. Xilliga ku dhawaaqidda qaylada saqda-dhexe wuxuu calaamadinayaa dhammaadka wakhtiga shaabadaynta boqol iyo afar iyo afartan kun, kaas oo ku bilaabmay weerarkii lama filaanka ahaa ee Islaamku qaaday 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Markaas waxaa bilaabatay shaabadaynta boqol iyo afar iyo afartan kun, iyadoo waafaqsan xariiqda Balaam iyo dameerka, halkaas oo ay ku jiraan saddex garaacis oo ku dhammaada sharciga Axadda, hase yeeshee halkaas oo weerarka labaad ee lama-filaanka ahi uu ku jiro Oktoobar 7, 2023 oo lagu qaaday dalkii qadiimiga ahaa ee ammaanta badnaa, dabadeedna kubbadihii dabka ee Nashville. Xariiqyada oo dhammu way isku waafaqsan yihiin, Butrosna wuu garanayaa in furfuridda shaabadda xaqiiqooyinkan, kuwaas oo lagu matalay ninka burushka boodhka wata ee soo ururinaya jawharadihii kala firidhsanaa oo ku tuuraya sanduuqa dahabka, ay tahay shaqada Libaaxa qabiilka Yahuudah.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Libaaxa Yahuudah wuxuu aqoonsanayaa in farriintii la saxay ee Butros ee Nashville ay dhacday muddadii ugu dambaysay ee shaabadaynta boqol iyo afartan iyo afarta kun, taas oo lagu matalay taariikhda qarsoon ee aayadda afartanaad ee Daanyeel kow iyo toban, oo si gaar ahna qaybta taariikhdaas qarsoon ee lagu matalay aayadaha kow iyo tobban ilaa shan iyo tobban ee isla cutubkaas. Aayadahaas gudaheeda dagaalkii Raphia iyo dagaalkii Panium waxay horseedaan sharciga Axadda ee aayadda lix iyo tobnaad, kaas oo lagu matalay dagaalkii Actium. Marka dagaalkii Panium uu ku biiro dagaalkii Actium xilliga sharciga Axadda, dagaalkii Ninewehna sidoo kale waa la soo celiyaa.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Furaha” la siiyey Maxamed, boqorka Islaamka, kaas oo magiciisu aanu ahayn oo keliya astaanta Islaamka, balse sidoo kale ah meesha halaagga ee lagu calaamadeeyey dagaalkii Nineweh. Boqorka magiciisa “af Cibraani ku yahay Abaddon,” oo “af Giriig ku leeyahay magacii Apollyon.” Giriigga iyo Cibraaniyadu waxay adkaynayaan Axdigii Hore iyo Axdigii Cusub, waxayna ina barayaan in Abaddon ka dhigan tahay “meesha halaagga” halka Apollyon ay ka dhigan tahay “halaagiyaha.” Aayadda kow iyo tobnaad ee Muujintii sagaal, boqorka ka taliya Islaamka waa Maxamed, hase ahaatee sidoo kale waa “malaa’igta yaamayska aan gunta lahayn,” taas oo ah Shaydaan. Sida baadarigu u yahay kan Masiixa ka gees ah oo ah gacanta midig ee Shaydaanka dhulka jooga, ayuu Maxamedna sidoo kale si toos ah u maamulaa Shaydaan, malaa’igta yaamayska aan gunta lahayn.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Marka la meel mariyo sharciga Axadda, midowga saddex-geesoodka ah ayaa dunida lagu khasbaa, nabarkii dhimashada lahaa ee sannadkii 1798 lagu gaadhsiiyey baabbanimada, kaas oo sidaas ku calaamadeeyey dhammaadkii Wakhtiyadii Mugdiga,na waa bogsadaa. Marka nabarkii dhimashada lahaa bogsado, waxaa yimaada muddadii labaad ee Wakhtiyadii Mugdiga; oo dhulgariirkii weynaa ee ah sharciga Axadda, Islaamku wuxuu rogaa furaha, qiiqna sida kan foornada uga soo baxa ayaa qorraxda iyo xiddigaha madoobeeya, sida gudcurku u soo noqdo. Dagaalkii Nineweh ayaa lagu celiyaa sharciga Axadda, waayo, isagu waa furaha keena muddada labaad ee mugdiga. Halkaas riddada qaran waxaa raacda halaag qaran. Halkaas “kalitalisnimo firfircoon” ayaa si buuxda u talisa, waayo, qiiqa Islaamka ee dagaalkii Nineweh ku madoobeeyey qorraxda iyo xiddigaha wuxuu la mid yahay foornada gubanaysa. “Foornaanta gubanaysa” waxay ahayd qayb ka mid ah axdigii Ilaah la dhigtay Ibraahim.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Oo waxaa dhacay, in markii qorraxdu dhacday oo mugdi noqotay, bal eeg, foornad qiiqaysa, iyo laambad ololaysa oo dhex martay jajabyadaas. Bilowgii 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Foornada qiiqaysa ee dhex martay allabaryadii axdiga ee Abram waxay tilmaantay addoonsigii Masar ee lagu matalay weedha ku jirta aayadda saddex iyo tobnaad.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Oo wuxuu Abramay ku yidhi, Hubaal u ogow in farcankaagu ku ahaan doono shisheeye dal aan iyaga lahayn, oo ay iyaga u adeegi doonaan; oo iyaguna waxay dulmi doonaan afar boqol oo sannadood. Bilowgii 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Foornays gubanaya,” sida foornayskii Nebukadnesar ee ku xusan cutubka saddexaad ee Daanyeel, waxay astaan u tahay addoonnimo iyo gunnimo, sida ay ahayd xaaladdii Shadrak, Meeshaak, iyo Cabednego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Laakiin sida xiddigaha ku jira wareegga ballaadhan ee jidkooda loo qoondeeyey, qasdiyada Ilaah ma yaqaaniin degdeg iyo dib-u-dhac toona. Calaamadaha gudcurka weyn iyo foornada qiiqaysa ayuu Ilaah Ibraahim ugu muujiyey addoonsiga reer binu Israa’iil ee Masar, wuxuuna ku dhawaaqay in muddada ay ku sii jiri doonaan ay ahaan doonto afar boqol oo sannadood. “Dabadeedna,” ayuu yidhi, “way la soo bixi doonaan hanti badan.” Bilowgii 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Laakiinse Rabbigu isagaa idin qaaday, oo idinka soo bixiyey foornada birta ah, taasoo ah Masar, inaad isaga u ahaataan dad dhaxal u ah, sida aad maanta tihiin. Sharciga Kunoqoshadiisa 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Qiiqa madoobeeya qorraxda iyo dayaxa marka furaha dagaalkii Nineweh la rogo waxay tilmaamaysaa silicdii bilaabmaysa si dhab ah xeerka Axadda. Markaas silica Qarniyadii Mugdiga ayaa dib loo soo celiyaa. Hormuudkii hore si sax ah bay u aqoonsadeen in dagaalkii Nineweh uu ahaa “furaha” Islaamka ku soo geliyey taariikhda waxsii sheegidda sidii hooggii kowaad sannadkii 627. Dagaalku wuxuu u dhexeeyey Rooma iyo Faaris, wuxuuna matalayey guul Rooma gaadhay, hase ahaatee waxay ahayd waxa loo yaqaan guul Pyrrhic ah. Guul dhab ahaan waxyeello u leh kii guulaystay. Weedhani waxay ka timid guul uu gaadhay boqor Pyrrhus ee Epirus. Ka dib laba dagaal oo uu la galay Roomaanka (Heraclea sannadkii 280 BC iyo Asculum sannadkii 279 BC), wuxuu jabiyey ciidankii Roomaanka laakiin wuxuu lumiyey qayb aad u weyn oo ciidamadiisii ah. Sida halyeeygu sheegayna, markaas ayuu yidhi, “Hal guul oo sidan oo kale ah oo kale, waana halaagsannahay.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Dagaalkii Nineweh wuxuu ahaa guul istiraatiiji ah oo u soo hoyatay Rooma, laakiin markii uu dhammaaday, Rooma iyo Faaris midna ma lahayn awood ay si wax ku ool ah uga hortagaan duullaanka Islaamka ee xigay. Faaris waa Maraykanka, Roomana waa baabasiimada, marka la eego rumoobidda casriga ah ee dagaalkii Nineweh. Maadooyiis-Faaris, iyada oo ah quwad laba-gees leh, waxay ka dhigan tahay quwadda laba-gees leh ee Maraykanka. Xilliga sharciga Axadda, Maraykanku si fudud waa hal gees oo keliya, waayo intii lagu sii socday sharciga Axadda, ekaantii bahalka waa la sameeyey, samayntaasina waxay ka kooban tahay in labada gees la mideeyo oo laga dhigo hal gees. Daanyeel siddeed, waxaa ku jira laba gees oo matalaya Boqortooyadii Maadooyiis-Faaris, geeskii Faarisna ayaa soo baxay ugu dambayntii.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Markaasaan indhahayga kor u qaaday oo aan wax arkay, bal eeg, webiga hortiisa waxaa taagnaa wan leh laba gees; oo labada geesna way dheeraayeen; hase yeeshee mid baa ka dheeraa kan kale, oo kii ka dheeraa ayaa ugu dambayntii soo baxay. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Labada gees ee Maraykanka, oo ah Jamhuuriyadnimo iyo Protestantnimo, waxay isu noqdaan hal marka kaniisadda iyo dawladdu isu yimaadaan si ay u sameeyaan sawirka bahalka. Samaysankaasu si buuxda ayuu u dhammaadaa marka calaamadda bahalka lagu khasbo sharciga Axadda. Tani waxay Maraykanka u aqoonsanaysaa inuu si fudud Faaris yahay marka la joogo sharciga Axadda. Faaris waxaa Rooma kaga adkaatay dagaalkii Nineweh. Sida ay Rooma uga adkaatay Faaris waxay leedahay muhiimad taariikheed, sababta oo ah xeeladaha Heraclius, Boqorkii Roomaanka.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Si kooban loo dhigo, Heraclius waxa uu fuliyey weerar lama filaan ah, oo ka soo horjeeday weerar toos ah oo horusocod ah. Dadaalladiisii uu ku xaqiijinayey lama-filaankaas waxaa lagu xusay taariikhda. Lama-filaankaasi waxa ka mid ahaa go’aankiisii ahaa inuu weeraro xilliga jiilaalka, taas oo aan caadi ka ahayn waayahaas taariikhiga ah, hase yeeshee arrintu halkaas kuma ekaan. Heraclius waxa uu duullaankiisa ka bilaabay bartamihii Sebtembar 627 dhanka woqooyi (buuraha sare ee Armeniya). Halkii uu mari lahaa jidkii la filayey ee koonfurta si toos ah ugu jeeday caasimadda Faaris ee Ctesiphon, waxa uu sameeyey leexasho ballaadhan, isaga oo u dhaqaaqay koonfur-bari hareeraha gobollada xuduudaha ah (qiyaastii xadka casriga ah ee Turkiga iyo Iiraan). Dabadeedna waxa uu u jeestay koonfur iyo galbeed, isaga oo ka tallaabay Webiga Great Zab 1-dii Diseembar 627. Taasu waxa ay ciidankiisa dhigtay Bannaanada Nineveh (xeebta bari ee Webiga Tigris), meel u dhow burburkii Ninevehtii qadiimiga ahayd. Dhaqdhaqaaqan waxa uu ahaa mid ka yimid koonfur una jeeday woqooyi marka loo eego ciidammada Faaris—taas oo ka soo horjeedday wixii reer Faaris filayeen. Waxay filayeen inuu sii wado ku riixista koonfurta dhanka Ctesiphon. Tani waxa ay si lama filaan ah u qabatay taliyihii Faaris ee Rhahzadh, waxayna ku qasabtay inuu Heraclius ku daba galo dhul aan u roonayn. Waxa kale oo ay u saamaxday Roomaanku inay doortaan goobta dagaalka ee bannaanka u dhow Nineveh. Qorshahan dhaqdhaqaaqeed waxa uu ka hor istaagay Roomaanka in lagu dhex go’doomiyo ciidammada Faaris, wuxuuna siiyey jid ay kaga baxsadaan haddii loo baahdo. Marka lagu daro ceeryaantii jirtay maalintii dagaalka iyo xeeladdii dib-u-gurasho la iska yeelyeelay intii lagu jiray dagaalka laftiisa, waxa jiray heerar badan oo lama-filaan ah. Duullaankan geesinnimada leh ee jiilaalka iyo marinkii hareer-marinta ahaa ee qoto dheer ugu gudbay dhulka Faaris waxaa loo tixgeliyaa mid ka mid ah guulihii milatari ee ugu waaweynaa ee Heraclius. Waxa uu gacan ka geystay burburinta kalsoonidii Faaris, wuxuuna si weyn uga qayb qaatay guushii dambe ee Roomaanka ee dagaalkii dheeraa.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Dagaalkii Nineweh, kaas oo si daran loo galay tan iyo waaberigii ilaa saacaddii kow iyo tobnaad, siddeed iyo labaatan calan, marka laga reebo kuwii laga yaabo inay jabeen ama jeexmeen, ayaa laga qabsaday Faarisiyiinta; qaybtii ugu badnayd ee ciidankoodii waa la laayay, kuwii guulaystayna (Roomaankii), iyagoo qarinaya khasaarahooda, habeenkii ayay ku hoydeen goobta dagaalka. Magaalooyinkii iyo qasriyadii Ashuur ayaa markii ugu horraysay loo furay Roomaankii.
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Boqorkii Roomaanku kuma uu xoogaysan guulihii qabsashada ee uu gaadhay; isla markaasna, iyo isla hababkaas, waxaa loo sii diyaariyey jid ay ku soo qulqulaan dadkii tirada badnaa ee Sarasiinta ahaa ee ka yimid Carabiya, sida ayax isla degaankaas ka soo baxay, kuwaas oo intii ay socdaalkooda ku jireen faafinayey caqiidada Muxammadiyadda ee mugdiga iyo marin-habaabinta leh, waxayna si degdeg ah ugu fideen oo u qariyeen boqortooyadii Faaris iyo tii Roomaankaba.”
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Tusmo ka sii dhammaystiran xaqiiqadan lama jeclaan karin inta ay bixiyeen erayada gabagabada cutubka ee Gibbon, kuwaas oo laga soo qaatay xigashooyinkii hore. ‘In kasta oo ciidan guulaystay lagu abaabulay calanka Heraclius hoostiisa, dadaalka aan dabiiciga ahayn wuxuu u muuqday inuu daaliyey xooggoodii halkii uu ka tababari lahaa. Intii boqorku ku guulaysanayey Constantinople ama Jerusalem, magaalo aan caan ahayn oo ku taallay xuduudaha Suuriya ayaa waxaa bililiqaystay Saracens, oo waxay googooyeen qaar ka mid ah ciidammadii u soo baxay gurmadkeeda,—arrin caadi ah oo fudud, haddaanay ahaan lahayn hordhaca kacaan weyn. Tuugadan waxay ahaayeen rasuulladii Mohammed; geesinimadoodii waallida lahayd waxay ka soo baxday lamadegaanka; siddeeddii sannadood ee ugu dambaysay ee xukunkiisana, Heraclius wuxuu Carabta ku waayey isla gobolladii uu ka badbaadiyey Faarisiyiinta.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Ruuxa khiyaanada iyo xamaasadda, oo hoygeedu aanu jannada ku jirin,’ ayaa lagu sii daayay dhulka. Yaamayska aan gunta lahayn waxa uu u baahnaa oo keliya fure lagu furo, furahaasina wuxuu ahaa dhicitaankii Chosroes. Isagu si quudhsasho leh ayuu u jeexjeexay warqaddii muwaaddin aan caan ahayn oo reer Maka ah. Laakiin markii uu ka soo dhacay ‘ololkiisii ammaanta’ oo uu ku dhacay ‘munaaradda mugdiga’ ah ee aan ilina dhex geli karin, magaca Chosroes si kedis ah ayuu u galay hilmaanka magaca Mohammed hortiis; dayax-badhkiina wuxuu u ekaa mid sugaya oo keliya soo bixitaankiisa ilaa xiddigtu dhacdo. Chosroes, dabadeed jabkiisii dhammaystirnaa iyo lumintii boqortooyadiisa ka dib, waxaa la dilay sannadkii 628; sannadka 629 na waxaa lagu calaamadeeyay ‘qabsashadii Carabiya,’ iyo ‘dagaalkii ugu horreeyey ee Muslimiintu ku qaadeen boqortooyadii Roomaanka.’ ‘Malaa’igtii shanaadna way buunbuunisay, oo waxaan arkay xiddig samada ka soo dhacday oo dhulka ku timid; waxaana la siiyey furihii yaamayska aan gunta lahayn. Oo isna wuxuu furay yaamayskii aan gunta lahayn.’ Wuxuu ku dhacay dhulka. Markii xoogga boqortooyadii Roomaanka daalay, oo boqorkii weynaa ee Barigu uu meyd ahaan ugu yiil munaaraddiisii mugdiga, dhaca magaalo aan caan ahayn oo ku taal xuduudaha Suuriya wuxuu ahaa ‘hordhacii kacaan xoog badan.’ ‘Tuugadii waxay ahaayeen rasuulladii Mohammed, geesinimadoodii waallidana waxay ka soo baxday lamadegaanka.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Dagaalkii Nineweh wuxuu astaan u yahay Rooma casriga ah oo Maraykanka ku qabsanaysa xeerka Axadda, hase yeeshee waa guul Pyrrhic ah, waayo xukun tartiib-tartiib ah oo ku dhacaya Rooma wuxuu ka bilaabmaa xeerka Axadda.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Khusraws wuxuu ahaa madaxii boqortooyadii Faaris; sidaas darteed Faaris oo matalaysa dhicitaanka Maraykanka marka sharciga Axadda la dhaqan geliyo, waa furaha fura yamayska aan gunta lahayn marka boqortooyadii lixaad ee wax sii sheegidda Kitaabka Quduuska ahi dhacdo. Waxay ka dhigan tahay sharciga Axadda ee aayadaha lix iyo toban, kow iyo soddon, iyo kow iyo afartan ee Daanyeel kow iyo toban, iyo weliba Muujintii cutubka saddex iyo tobnaad aayadda kow iyo tobnaad.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
U fiirso faallooyinka hormuudkii Stephen Haskell ee ku saabsan isla aayadahaas iyo taariikhdaas:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Carabtu, ama Saraciyiinta, weligood saamayn kuma ay yeelan dhulka. Taariikhda quruumaha dhexdeeda, nimankan xorta ah ee lamadegaanka ka yimid waxay ku soo mareen si aan wax badan loogu xusin. Islaamku wuxuu mideeyey qabiilooyinkii kala daadsanaa, oo wuxuu u diray sidii guuleystayaal quruumo ka adkaada. Horumarkii degdegga ahaa ee la socday hubkii Saraciyiinta waxaa, qaddar weyn, sabab u ahaa colaaddii u dhexaysay Roomaanka iyo Khosrow, madaxii boqortooyadii Faaris ee casrigaas. Colaaddaas waxay ku dhammaatay dhicistii tan dambaysay. Faaristii casrigaas waxay u taagnayd sidii gidaar caqabad ah oo xajinaya awoodda Maxamed; hase yeeshee markii awooddaasu dhacday, caqabaddii way luntay, ‘boholii aan gunta lahayn’ waa la furay, Saraciyiintiina waxay dunida ku fataheen. Markii ‘boholii aan gunta lahayn la furay, waxaa ka kacay qiiq qariyey wejiga qorraxda.’ Tusaalahani waa mid aad u xoog badan, oo muujinaya saamayntii mugdiga ahayd ee Islaamku yeeshay markii uu ku fiday dhulka dushiisa.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Darbigaas xannibaadda ah ee taariikhda Rooma ku jiraa waa darbiga kala-soocidda kaniisadda iyo dawladda, kaas oo laga qaado xeerka Axadda. Waxaa jira lakab kale oo ka mid ah guushii Pyrrhic ee Rooma ka gaadhay Faaris dagaalkii Nineweh, waayo waxaa jiray dagaal hore oo Nineweh ah, kaas oo metelaya Alfa, halka dagaalkii 627 uu metelayo Oomega. Dagaalkaasi wuxuu dhacay 612 BC, qiyaastii laba iyo toban boqol oo sannadood ayay isu jireen. Dagaalkaas Ashuuriya waxaa kaga adkaaday isbahaysi saddex-geesood ah, wuxuuna calaamadeeyey dhammaadka Boqortooyadii Ashuuriya.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones wuxuu ka faalloodaa dagaalkii alfa ee Nineweh:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Arrimihii ka socday dowladdii Ashuur waxay ka sii dareen xumaan ilaa xumaan kale, sidaas darteedna sannadkii 612 BC waxaa mar kale dhacay kacdoon weyn oo ay sameeyeen isla saddexdii dal, waxaana markan hoggaaminayay Nabopolassar qudhiisu. Kacdoonkanina si buuxda ayuu u guulaystay: Nineweh waxaa laga dhigay burbur tuulan ah; Boqortooyadii Ashuurna waxaa loo qaybiyey saddex qaybood oo waaweyn,—Maadiy oo haysatay waqooyi-bari iyo cirifka waqooyi, Baabuloon oo haysatay Ceelaam iyo bannaanka iyo dooxooyinka oo dhan ee Webiyada Yufraad iyo Dijla, iyo Masar oo haysatay dalka oo dhan ee galbeedka Yufraad. Shaabaddii isbahaysigan u dhexeeyey Baabuloon iyo Maadiy waxay ahayd guurkii gabadhii boqorka Maadiy loo guuriyey Nebukadnesar, wiilkii Nabopolassar. Waxay ahayd isagoo gudanaya qaybtiisii isbahaysiga ka dhanka ahaa Ashuur, in Fircoon Nekoo oo ahaa boqorkii Masar uu u baxay inuu boqorkii Ashuur kula diriro Karkemiish oo ku taal Yufraad, markii Boqor Yoosiyaah oo Yahuudah ahaa uu u baxay inuu la dagaallamo isaga, laguna dilay Megiddoo. Dabadeed, maadaama dhulkan galbeed oo dhammu uu ka tirsanaa boqorka Masar, waxay ahayd isagoo ku guda jira adeegsiga boqornimadiisii sharciyaysnayd, ee uu ku helay qabsasho, inuu ka qaaday Shalluum oo ahaa wiilkii Yoosiyaah inuu boqor ka ahaado Yahuudah, oo uu Eliyaaqiim ka dhigay boqor Yahuudah meeshiisii, magiciisiina u beddelay Yehooyaaqiim, oo uu dhulka ku soo rogay cashuur.” 1 Taariikhdii 3:15; 2 Boqorradii 23:31–35.” A. T. Jones, Review and Herald, Maarso 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Dagaalkii alfa ee Nineweh ee sannadkii 612 BC, Boqortooyadii Ashuur way dhammaatay, sida boqortooyada lixaad ee waxsii-sheegidda Kitaabka Quduuska ahi ugu dhammaato sharciga Axadda. Guulaystihii dagaalkaas wuxuu ahaa isbahaysi saddex-geesood ah oo ka kooban Baabuloon, Masar, iyo Maaday. Dagaalladii xilligaas ku jiray ayaa Boqor Yoosiyaah ku dhintaa Megiddo, sidaasna ku noqdaa astaan Armageddoon. Dagaalkii omega ee Nineweh ee sannadkii 627, Islaamka hoogga saddexaad ayaa la sii daayaa markii gidaarkii ilaalinta ee Dastuurka laga qaado, sida lagu tusay, sida Haskell uu ka xusay Faaris in “gidaarka xayndaabka” ee ilaalintu laga qaaday markii Faaris laga adkaaday. Dhimashada Boqor Yoosiyaah ee Megiddo waxay caddaynaysaa in dagaalkii ugu horreeyey ee Nineweh uu yahay dagaalkii labaad ee maalmaha ugu dambeeya. Kii ugu dambeeyey ee labada dagaal ee Nineweh ee sannadkii 627, markii furaha la rogayo oo yamaysku furmayo, isagu waa kii ugu horreeyey ee maalmaha ugu dambeeya, waayo kii ugu horreeya ayaa noqon doona kii ugu dambeeya. Dagaalkii ugu horreeyey ee Nineweh ee u dhexeeyey Ashuur iyo isbahaysiga saddex-geesoodka ahi wuxuu horseedaa Armageddoon. Muddadii Da’dii Mugdiga ee labaad waxay ka bilaabataa dagaalkii Nineweh waxayna ku dhammaataa dagaalkii Nineweh.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Xaqiiqooyinka ku saabsan buunka shanaad, oo ah hoogga koowaad ee Muujintii cutubka sagaalaad, ayaa ah waxa hormuudyadu u fahmeen inay yihiin markhaatiga taariikhiga ah ee ugu cad ee laga helo tuduc kasta oo ka mid ah kitaabka Muujintii. Uriah Smith wuxuu xaqiiqadaas u muujiyey sidan soo socota:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“AAYADDA 1. Malaa’igtii shanaad ayaa buunkii afuufay, markaasaan arkay xiddig samada ka soo dhacday oo dhulka ku timid; isagaana la siiyey furihii yaamayska gunta lahayn.”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Si aynu u bixino fasiraad buunkan, mar kale waxaynu ka soo qaadan doonnaa qoraallada Mudane Keith. Qoraagani si run ah buu u leeyahay: ‘Way adag tahay in la helo qayb kale oo ka mid ah Muujintii uu fasirayaashu kaga wada aragti mideysan yihiin sida ku saabsan ku-dabqidda buunka shanaad iyo lixaad, ama hoogga kowaad iyo labaad, ee Saracens iyo Turks. Arrintu aad bay u muuqataa oo si dhib yar bay u noqon kartaa mid si qaldan loo fahmo. Halkii aayad ama laba aayadood mid kasta lagu tilmaami lahaa, cutubka sagaalaad oo dhan ee Muujintii, isaga oo laba qaybood oo isu dheellitiran ah u kala baxaya, waxaa ku qoran sharraxaadda labadoodaba.’ Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Butros wuxuu joogaa Panium isaga oo leh masuuliyadda ah inuu saxo farriinta kubbadaha dabka ee Nashville, waxaana markii ugu horraysay la arkayaa in qaybaha hoogga kowaad ay si qumman ula jaanqaadaan qaybaha sharciga Axadda ee dhawaan imanaya. Libaaxa qabiilka Yahuudah ayaa furfuray fahamkan isaga oo la waafaqsan xariiqyo kale oo waxsii sheegid ah oo uu isagu hore u dejiyey. Taariikhyahannadu waxay markhaati ka bixi doonaan muhiimadda weerarkii lama-filaanka ahaa ee Rooma ku qaadday Faaris sannadkii 627, oo markii ay sidaas sameeyaan, waxay xuseen dhaq-dhaqaaqii Heraclius ee ku wareegista iyo ka dambaynta Faaris xilliga jiilaalka sidii xeelad uu ku sii qarsoonaado ilaa wakhtiga weerarka.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Walaashu White waxay inoo sheegaysaa in Rooma ay si fudud u sugayso “meel faa’iido leh,” dabadeedna way garaaci doontaa.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ereyga Ilaah ayaa digniin ka bixiyey khatarta soo fool leh; haddii taas la iska indhatirona, dunida Protestant-ka ahi waxay ogaan doontaa waxa ujeeddooyinka Rooma runtii yihiin, keliya marka ay goori goor tahay in dabinka laga baxsado. Iyadu si aamusan ayay awood ugu koraysaa. Caqiidooyinkeeda ayaa saamayntooda ku yeelanaya goleyaasha sharci-dejinta, kaniisadaha, iyo quluubta dadka. Waxay urursanaysaa dhismayaasheeda dhaadheer oo waaweyn, kuwaas oo godadka qarsoon ee ku jira lagu soo celin doono silcinteedii hore. Si dhuumasho iyo iyadoo aan laga shakin ayay u xoojinaysaa ciidamadeeda si ay u hormariso ujeeddooyinkeeda gaarka ah marka wakhtigu u yimaado inay wax ku dhufato. Waxa keliya ee ay doonaysaa waa meel ay ka faa’iidaysato, taasina durba waa la siinayaa. Waxaan dhawaan arki doonnaa oo dareemi doonnaa waxa ujeeddada curiyaha Roomaanku tahay. Ku alla kii rumaysta oo adeeca ereyga Ilaah, sidaas ayuu ku mutaysan doonaa canaan iyo silcin.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Sida Boqor Heraclius la ahayd, baabtiisnimaduna waxay u sii dhaqaaqaysay xaggeeda “si qarsoodi ah oo lama filaan ah” iyadoo taasu fulin u tahay Ishacyaah cutubka saddex iyo labaatanaad, halkaas oo dhilladii Turos la illoobo inta lagu jiro taariikhda boqortooyadii lixaad ee waxsii-sheegidda Kitaabka Quduuska ah. Weerarkii qarsoodiga ahaa ee lama filaanka ahaa ee Heraclius wuxuu ka dhigan yahay dunidu inay illoobayso baabtiisnimada laga bilaabo 1798 ilaa xeerka Axadda. Qodobba qodobka ka dambeeya, hooggii kowaad wuxuu matalaa hooggii saddexaad iyo kii ugu dambeeyey. Hooggii kowaadna waxaa laga sameeyaa ku dhawaaqis sidoo kale la jaanqaadaysa taariikhda Islaamka iyo muddada shaabadaynta boqol iyo afartan iyo afarta kun.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Oo waxaa lagu amray inaanay waxyeellayn cawska dhulka, ama wax cagaaran toona, ama geed toona; laakiinse raggaas oo keliya ee aan lahayn shaabadda Ilaah oo ku taal fooddooda. Oo waxaa loo siiyey inaanay dili karin iyaga, laakiinse in la cadaabo shan bilood; oo cadaabkoodu wuxuu la mid ahaa cadaabka dabaqallooc, markuu nin qaniino. Oo wakhtigaas dadku dhimasho bay doondooni doonaan, mana heli doonaan; oo waxay jeclaan doonaan inay dhintaan, oo dhimashaduna way ka carari doontaa. Muujintii 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Ka hor inta aan furaha lagu rogin dagaalkii Nineweh, kaas oo ah sharciga Axadda ee dhowaan imanaya, boqol iyo afartan iyo afarta kun mar hore ayaa la shaabadeeyey. Markii sharciga Axadda la soo rogo, burburinta magaalooyinka oo lagu bilaabayo kubbadaha dabka ee Nashville waxaa loo metelayaa xilli ah “shan bilood,” marka dagaalku cirka isku shareero oo xasuuqii labaad ee papal-ka la bilaabo, taas oo ah dhammaystirka jawaabtii la siiyey shuhadadii Qarniyadii Mugdiga ee shaabaddii shanaad.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Oo markuu furay shaabaddii shanaad, waxaan meeshii allabariga ka hoosteeda ku arkay nafihii kuwa loo laayay hadalka Ilaah aawadiis iyo maragga ay haysteen aawadiis; oo cod weyn bay ku qayliyeen, iyagoo leh, Sayidow, kan quduuska ah oo runta ahow, ilaa goormaad ka gaabinaysaa inaad xukunto oo aad dhiiggayaga uga aarsato kuwa dhulka deggan? Oo mid kasta oo iyaga ka mid ah waxaa la siiyey khamiisyo cadcad; oo waxaa lagu yidhi inay weli in yar nastaan, ilaa laga dhammeeyo tirada addoommadooda la shaqeeya iyo walaalahood, kuwaas oo iyaguna loo dili doono sidoodii oo kale. Muujintii 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Shuhadadii Qarniyadii Mugdiga waxay yihiin kooxdii ugu horraysay ee tusaale u ah shuhadada Rooma Casriga ah inta lagu jiro qalalaasaha sharciga Axadda. Ka hor inta aan qalalaasahaasu iman, boqolka iyo afartan iyo afarta kun waa la shaabadeeyaa, habkaas shaabadayntuna wuxuu bilaabmay 9/11 imaatinkii Islaamka hooggii saddexaad, iyo rusheynta roobka dambe. Markii shuhadadii Qarniyadii Mugdiga ee ugu horraysay ay weyddiiyeen goorta xukun lagu ridi doono baabasiimada, waxaa loo sheegay in ay jiri doonto koox labaad oo shuhado ah marka Qarniyadii Mugdiga la soo celiyo, taas oo ah marka furaha dagaalkii Nineweh la oofiyo sharciga Axadda ee dhawaan imanaya. Ka hor inta aan la dhamaystirin kooxda labaad ee shuhadada, boqolka iyo afartan iyo afarta kun waa la shaabadeeyaa, muddada shaabadaynta ee bilaabatay 9/11-na waxaa lagu aqoonsaday shaabaddii shanaad, waayo wada hadalka halkaas lagu soo bandhigay waxaa laga helayaa Muujintii cutubka lix, aayadaha SAGAAL ilaa KOW IYO TOBAN, sidaasna 9/11 loogu calaamadiyay bilowga iyo dhammaadka shaabadaynta. Dhammaadku wuxuu keenayaa halligaadda Islaamka sida lagu sheegay Muujintii SAGAAL, KOW IYO TOBAN, kuwa la shaabadeeyeyna waxay dhammaystiri doonaan waayo-aragnimadii Daanyeel ee lagu metelay Daanyeel SAGAAL, KOW IYO TOBAN.
We will continue these things in the next article.
Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.