The Hidden History of Verse Forty - Number Sixteen

Jones' Logic

Mantiqii Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Mantiiqa Jones ee ah in malaa’igta koowaad ee Muujintii afar iyo tobnaad aan laga sooci karin labada malaa’igood ee xigta waa mid aad u adag oo aan la dafiri karin. Aqoonsigiisa ku saabsan xidhiidhka qaab-dhismeed ee saddexdaas malaa’igood la leeyihiin malaa’igaha buunanka waa gebi ahaanba mid aan dalool lahayn. Xoogga uu saarayay shaki la’aan wuxuu ku saabsanaa saddexda malaa’igood ee Muujintii afar iyo tobnaad, hase yeeshee mantiqada loogu dabaqayo iyaga iyagoo ah “aan la kala saari karin,” si la mid ah ayey ugu ansaxaysaa dhammaan malaa’igihii iyaga ka horreeyey.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Sababtoo ah wuxuu diiradda saarayay saddexda malaa’igood ee Muujintii afar iyo tobnaad, ma uu gaadhsiin mantigiisii gunaanadkiisii ugu dambeeyey. Ugu dambayntii, mantigii uu adeegsaday si uu buunanka hoogga shanaad, lixaad, iyo toddobaad ugu xidhiidhiyo saddexda malaa’igood ee Muujintii afar iyo tobnaad, waxa uu sidoo kale ku jiray in safka buunanka dib loo raaco ilaa malaa’igtii ugu horraysay ee toddobada malaa’igood ee buunanka.

And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

Oo waxaan arkay toddobadii malaa'igood oo Ilaah hortiisa taagnaa; oo waxaa la siiyey toddoba buun. … Oo toddobadii malaa'igood ee haystay toddobada buun waxay isu diyaariyeen inay yeedhiyaan. Muujintii 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Taxanaha malaa’igta waxay ka bilaabataa malaa’igaha buunka “todobada” ah, safka malaa’igahana ee Muujintuna wuxuu ka bilaabmaa buunkii kowaad ilaa digniintii malaa’igta saddexaad ee calaamadda bahalka. Jones wuu saxan yahay markuu aqoonsanayo kala-sooc u dhexeeya afarta buun ee hore iyo saddexda buun ee hoogga dambe, waayo qaab-dhismeedka nebiyadeed ee “afar iyo saddex” ah waxaa sidoo kale laga helaa kaniisadaha iyo shaabadaha. In tan lagu adkeeyey saddex markhaati oo ku jira kitaabka Muujintii waxay u saamaxaysaa kuwa doorta inay arkaan in toddobadaasu, iyagoo astaan ah, ay sidoo kale ka kooban yihiin afar astaan ah iyo saddex astaan ah.

A Divine Connection

Xidhiidh Ilaah leeyahay

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Waxa aynu dhawaanahan aqoonsanaynay waa in malaa’igta koowaad iyo tan labaad ee Muujintii afar iyo tobnaad lagu awoodsiiyey wax sii sheegid waqtiyeed oo Islaamku ka yahay hooggii koowaad iyo kii labaad, iyo in awoodsiinta malaa’igta saddexaad lagu dhammaystiray fulitaanka hooggii saddexaad 9/11. Waxa codsiga Jones tilmaamayo, (in kastoo uusan qodobkayga sheegin) waa in malaa’ig kasta laga bilaabo malaa’igta buunka koowaad ee Muujintii siddeedaad ilaa buunka hoogga saddexaad ee Muujintii kow iyo tobnaad ay si aan la kala saari karin ugu xidhan yihiin saddexda malaa’igood ee Muujintii afar iyo tobnaad. Waa astaamo ku jira isla xariiqda wax sii sheegidda. Waa in sidaas loo aqoonsadaa si loo fahmo doorarka kala duwan ee malaa’ig kastaa matalayso. Sidaa darteed, sida toddobada kaniisadood, shaabadaha iyo buunannadu u metelaan toddoba, iyo weliba astaanta afarta iyo saddexda ee ku dhex jirta astaanta guud ee toddobada (kaniisadaha, shaabadaha iyo buunannada); xariiqda malaa’igaha laga bilaabo tii koowaad ee toddobada malaa’igood ee buunanka ilaa tan saddexaad waa in loo tixgeliyaa gebi ahaan. Tani waxay tilmaamaysaa xariiq ka kooban kow iyo toban malaa’igood.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Saddexda malaa’ig ee Muujintii cutubka afar iyo tobnaad waxay metelaan farriintii digniinta ee Milleriyiinta oo ku dhawaaqday furitaankii xukunka, dabadeedna farriintii digniinta ee boqolka iyo afartan iyo afarta kun oo ku dhawaaqaysa xidhitaanka xukunka.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Toddobada buunanku waxay ka dhigan yihiin quwado Ilaah si qaddarin leh ugu adeegsatay inuu xukun ku soo dejiyo quruumihii hirgeliyey cibaadada qorraxda.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Afarta buun ee ugu horreeya waxay tilmaamayaan burburkii isa soo tarayay ee Rooma Galbeed ilaa sannadkii 476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Kii shanaad iyo kii lixaad waxay tilmaamayaan baabbi’ii Rooma Bari laga soo bilaabo 1449 ilaa 1453.

The last three trumpets represent Islam of the three woes.

Saddexda buun ee ugu dambeeya waxay ka dhigan yihiin Islaamka saddexda hoog.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Malaa’igta ku jira Muujintii toban waa Masiixa, kan soo dega si uu u xoojiyo dhaqdhaqaaqa bilowga, oo mar kale ayuu ku soo degaa Muujintii siddeed iyo toban, si uu u xoojiyo dhaqdhaqaaqa dhammaadka.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Buunka toddobaad wuxuu bilaabmay inuu dhawaaqo 22-kii Oktoobar, 1844, markii furitaankii xukunka uu bilowday, kaas oo ah Maalinta Kafaaraggudka ee astaan-dhabta ah. Buunka Yubiliiga waa in la afuufo Maalinta Kafaaraggudka. Sidaas daraaddeed laba buun ayaa laga dhawaajiyaa xukunka; buunka Yubiliiga iyo buunka toddobaad.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

Markaas waa inaad buunka yubiliiga ka dhawajisaan maalinta tobnaad ee bisha toddobaad; maalinta kafaaraggudka waa inaad buunka ka dhawajisaan dalka oo dhan. Oo sannadda kontonaad waa inaad quduus ka dhigtaan, oo xorriyad ku naadistaan dalka oo dhan dadka deggan oo dhan; oo waxay idiin ahaan doontaa yubilii; nin kastaana ha ku noqdo hantidiisii, nin kastaana ha ku noqdo qoyskiisii. Sannaddaas kontonaad waxay idiin ahaan doontaa yubilii; waa inaydaan beerin, mana goosan waxaad iskeed uga baxdo dhexdeeda, mana urursan canabka geedka canabka ah ee aan la manjin. Laawiyiintii 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Macnaha aqoonsanaya kala firdhinta Israa’iil ee “toddoba jeer,” oo ku taal cutubka isla xiga ee Laawiyiintii, waxaa lagu sheegay aayadaha horseedaya amarka lagu dhawaaqayo buunka yubiliiga maalinta Kafaaraggudka.

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

La hadal reer binu Israa’iil oo ku dheh: Markaad gashaan dalka aan idin siinayo, dalku Rabbiga ha u dhawro sabti. Lix sannadood beertaada wax ku beer, lix sannadoodna beerta canabkaaga manjo, oo midhaheeda soo ururi; laakiinse sannadda toddobaad dhulku ha yeesho sabti nasasho ah, sabti Rabbiga loo qoondeeyey. Beertaada waxba ha ku beerin, beerta canabkaagana ha manjayn. Wixii goosashadaada iskood uga baxa ha goosan, canabka geedkaaga aan la manjoinna ha gurin; waayo, waa sannad nasasho u ah dalka. Sabtida dalkuna waxay idiin ahaan doontaa cunto; adiga, addoonkaaga, addoonaddaada, kii mushahar kuugu shaqeeya, iyo shisheeyaha kula degganba; iyo xoolahaaga, iyo dugaagga dalkaaga jooga oo dhanba, waxa dalka ka soo baxa oo dhammu cunto ha u ahaadeen. Oo waxaad tirisaa toddoba sabti oo sannado ah, toddoba jeer toddoba sannadood; muddada toddobadaas sabti oo sannado ahuna waxay kuu ahaan doontaa sagaal iyo afartan sannadood. Laawiyiintii 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Markii Miller gartay xukunka ka dhanka ah Israa’iil ee ku saabsan jebinta nasashada sabtida ee dhulka ku qoran cutubka lix iyo labaatanaad, wuxuu dabaqay mabda’a ah in maalin ay u taagan tahay sannad, wuxuuna ogaaday in sannadku yahay saddex boqol iyo lixdan maalmood, iyo in toddoba jeer saddex boqol iyo lixdan ay ahaayeen laba kun shan boqol iyo labaatan sannadood oo ciqaab ah oo ku saabsan jebinta axdiga. Waxay ahayd runtii nebiyadeed ee ugu horraysay ee uu helay. Waa aasaaska runnadii ka koobnaa aasaaskii Masiixu dhigay isaga oo adeegsanaya shaqadii Miller. Buunka Jubilee-gu waa dhawaaq xorayn iyo madax-bannaani.

The seventh trumpet is Islam of the third woe.

Buunka toddobaad waa Islaamka hoogga saddexaad.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Laakiin wakhtiyada codka malaa’igta toddobaad, markuu bilaabo inuu buunkii yeedhiyo, qarsoodiga Ilaah waa la dhammayn doonaa, siduu ugu dhawaaqay addoommadiisa nebiyada. Muujintii 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Buunka toddobaad ee Islaamka waa runta waxsii sheegidda ee dibadda, buunka Jubilee-guna waa runta waxsii sheegidda ee gudaha ee xaqnimada rumaysadka—xoraynta dembiga, taas oo sida ay Sister White sheegtay ay tahay malaa’igta saddexaad run ahaantii. Muddada uu buunka toddobaad dhawaaqayo, qarsoodiga ah Masiixa idinku jira oo ah rajada ammaanta ayaa la kaamilin doonaa marka Masiixu Ilaahnimadiisa ku daro dadnimada boqol iyo afar iyo afartan kun. Kuwa markaas hela shaabadda Ilaah waxay ku dhawaaqi doonaan farriin buun oo digniin ah oo loo matalay hoogga saddexaad iyo sidoo kale digniinta malaa’igta saddexaad. Hoogga saddexaad ayaa awood siinaya farriinta malaa’igta saddexaad marka malaa’igta oo aan qof ahaan ka yarayn Ciise Masiix ay soo degto iyadoo gacanteeda ku sidata farriin.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Marka aynu aqoonsanno in ay ahayd waxsii-sheegid waqtiyeed oo hooggii kowaad iyo kii labaad ah oo awood siisay farriintii malaa’igta kowaad, iyo waxsii-sheegid hoogga saddexaad ah oo awood siisa farriinta malaa’igta saddexaad, waxaynu aqoonsanaynaa buunanka inay yihiin “xukummo lagu soo dejiyey Rooma iyada oo jawaab looga bixinayo dhaqan-gelinta Axadda.” Xukummadaas qaddariga ah, gaar ahaan saddexda buun ee ugu dambeeya ee hoogga, waxay iswaafaqaan oo isbarbar socdaan farriinta digniinta ah ee saddexda malaa’igood ee Muujintii afar iyo tobnaad. Laba hoog iyo laba malaa’igood taariikhda Milleriyiinta, iyo hoogga saddexaad iyo malaa’igta saddexaad taariikhda boqol iyo afartan iyo afarta kun. Bilowgii taariikheed ee malaa’igta kowaad iyo tan labaad, farriintii furitaanka xukunka waxaa awood siiyey rumoobid Islaamka ku saabsan hooggii kowaad iyo kii labaad. Taariikhda dhammaadka ee malaa’igta saddexaad, farriinta ku dhawaaqaysa xidhitaanka xukunka waxaa awood siiyey rumoobid Islaamka ku saabsan hoogga saddexaad.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Awooddii bilowga iyo dhammaadka ka muuqatay waxaa matalayay malaa’igtii Muujintii toban iyo siddeed iyo toban, “taas oo aan ka yarayn Qofnimada Ciise Masiix.” Farriinta dibadda ee Islaamka iyo farriinta gudaha ee xukunka waa buunka dibadda ee hoogga saddexaad, farriinta gudaha ee xukunkuna waa buunka malaa’igta saddexaad. Buunka dibadda ee Islaamku waa waxsii sheegidda laba kun iyo shan boqol iyo labaatan sannadood, buunka gudaha ee malaa’igta saddexaadna waa laba kun iyo saddex boqol oo sannadood. Labaduba way yimaaddeen oo dhawaaqeen furitaankii xukunka kuwii dhintay, labaduna mar kale ayay yimaaddeen furitaankii xukunka kuwa nool.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Malaa’igtii Muujintii tobnaad waxay soo degtay Agoosto 11, 1840, iyadoo lagu dhammaystirayo waxsii sheegidda Islaamka; sidaas yeelkeeduna, malaa’igtaasu waxay astaan u noqotay soo degidda malaa’igta Muujintii siddeed iyo tobnaad oo la socota dhammaystirka waxsii sheegid Islaam ku saabsan. Xukunka Ilaah ee ka dhanka ah fallaagadii sharciga Axadda ee sannadkii 321, dabadeedna mar kale 538, waxaa metela lixda buun ee ugu horraysa; xukunkiisa fallaagada sharciga Axadda ee dhowaan iman doontana waxaa metela buunka toddobaad, kaas oo ah hoogga saddexaad, isla markaana ah malaa’igta saddexaad. Farriinta digniinta ee bilowgii xukunka 22 Oktoobar, 1844, iyo farriinta digniinta ee xukunka kuwa nool ee 9/11, labadaba waxaa awood siiyey malaa’igta toddobaad ee taxanaha uu Jones soo bandhigay. Lix malaa’igood oo buunanno ah ayaa ku jira cutubyada siddeed iyo sagaal; dabadeedna cutubka tobnaad waxaa soo degaya malaa’ig aan ka yarayn shakhsiyadda Ciise Masiix. Isagu waa kan toddobaad ee taxanaha malaa’igaha, waxaana cutubka kow iyo tobnaad ku xiga hoogga saddexaad, kaas oo ah buunka toddobaad ee bilaabay inuu dhawaaqo 1844, hase ahaatee taxanaha malaa’igaha wuxuu ka yahay kan siddeedaad ee horseeda malaa’igaha sagaalaad, tobnaad, iyo kow iyo tobnaad ee Muujintii afar iyo tobnaad.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Farriinta malaa’igta saddexaad lagama goyn karo farriimaha malaa’igta koowaad iyo tan labaad, hase yeeshee sidoo kale lagama sooci karo toddobada buun ee xukunka Ilaah ee ku dul dhacay riddada. Afarta buun ee ugu horreeya ee xukunka ee ku qoran cutubka siddeedaad ee Muujintii waxay tilmaamayaan burburkii sii socday ee Rooma Galbeed ka dib sharcigii ugu horreeyey ee Axadda ee Constantine sannadkii 321, waxaana uu ka billowday markii uu boqortooyada u kala qaybiyey bari iyo galbeed sannadkii 330.

“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

“Marka qarankeenna, golayaashiisa sharci-dejinta, ay dejin doonaan sharciyo lagu xidhayo damiirrada dadka marka la eego mudnaantooda diineed, iyagoo ku khasbaya dhawridda Axadda, oo adeegsanaya awood dulmi ah oo ka dhan ah kuwa xajiya Sabtida maalinta toddobaad, sharciga Ilaah, ujeeddo kasta oo macquul ah marka la eego, waxa laga dhigi doonaa wax aan ka jirin dalkeenna; riddada qaranimaduna waxa ay raaci doontaa halaag qaran.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Mabda’a riddada qaran ee keenta halaagga qaran ayaa ku dhacay qarankii Constantine, isagoo ka bilaabmay afartii buun ee ugu horraysay oo soo afjaray Rooma Galbeed sannadkii 476. Rooma Bari waxay gaadhay dhammaadkeedii sannadkii 1453, in kastoo ay si nebiyaysan u lumisay madaxbannaanideedii qaran 27-kii Luulyo, 1449. Si ka duwan Baabuloon, oo hal habeen lagu afgembiyey, Rooma, Galbeed iyo Bariba, dhammaadkooda si tartiib-tartiib ah ayaa loo keenay. Burburkii Rooma Galbeed ee ka dhacay afartii buun ee ugu horraysay ilaa 476, wuxuu matalaa burburka Maraykanka ee ku imanaya afar buun, taas oo heer ka mid ah matalaysa afarta fac ee Maraykanka ee bilaabmay 1798 kuna dhammaanaya sharciga Axadda. Afartaas fac waxay barbar socdaan afarta fac ee Adventism-ka, kuwaas oo barbar socda afarta kiniisadood ee ugu horraysa ee Muujintii cutubka labaad, iyo afarta karaahiyo ee sii kordhaysa ee Yexesqeel cutubka siddeedaad, iyo afarta hir ee ayaxa ee ku qoran kitaabka Yoo’eel.

For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

Waayo, Sayidka Rabbiga ahu wuxuu leeyahay: Intee ka sii badan marka aan Yeruusaalem ku soo diro afartayda xukummo ee daran, kuwaas oo ah seef, iyo gaajo, iyo bahalka xun, iyo belaayo, si aan uga baabbi’iyo dad iyo duunyoba? Yexesqeel 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Buunkii shanaad iyo kii lixaadba waxay rideen Rooma bari, Rooma barina marka loo eego xidhiidhka nebiyadeed ee ay la leedahay Rooma galbeed, waxay u taagan tahay dawladda. Rooma galbeedna waxay u taagan tahay kaniisadda. Rooma galbeed sidoo kale waxay matalaysaa Maraykanka, kaas oo marka hore la qabsado, sidii Rooma galbeed loo qabsaday.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Sida Ameerika, oo ah dalka xorriyadda diinta, ay ula midoobi doonto Baabasiinta ku qasbidda damiirka iyo ku khasbidda dadka inay xurmeeyaan sabtida beenta ah, dadka dal kasta oo dunida ku yaal waxaa loo hoggaamin doonaa inay raacaan tusaalaheeda.” Testimonies, volume 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Afarta buun waxay ka dhigan yihiin afarta jiil ee taariikhda Maraykanka, oo marka Maraykanku dhaco, dalka ammaanta leh ee aayadda afartan iyo kow ee Daanyeel kow iyo toban ayaa hadda uun dhacay, caqabadda xigtana waa Masar, taas oo calaamad u ah intiisa kale quruumaha dunida. Qaramada Midoobay, oo ah tobanka boqor, ayaa markaas ku heshiiya inay boqortooyadoodii toddobaad siiyaan baadarinimada, waayo Muujintii toddoba iyo toban waxay leedahay, “in muddo gaaban—hal saac.” Tani waxay dhacdaa xafladda dhalashada Herodos, markuu ballanqaado badh boqortooyadiisa. Xafladda dhalashada Herodos, saacaddaas ayaa farta wax ku qoraysa ka muuqataa malaasta derbiyada, Belshaasarna waa la laayaa. Saacaddaasu waxay timaaddaa marka sharciga Axadda la dejiyo, waxayna socotaa ilaa xidhitaanka muddadhaafka nimcada aadanaha. Boqortooyada toddobaad waa la qabsadaa sida uu u tusaaleeyey burburkii derbiyada Qustandaniya ee dumay sannadkii 1453. Laga bilaabo sharciga Axadda ee Maraykanka, sida uu u tusaaleeyey 1449, ilaa dhicitaankii Qustandaniya ee 1453 waa afar sano oo calaamadi ah. Baadarinimadu waxay heshay dhaawaceedii dhimashada lahaa sannadkii 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Daa’uud kow iyo toban aayadda afartanaad, baabtiisnimadii papacy-ga waxay dhacday sannadkii 1798, wakhtiga dhammaadka. Markaas boqorkii koonfureed wuxuu dhacay sannadkii 1989, wakhtiga dhammaadka. Maraykanku wuxuu ku dhacaa aayadda afartan iyo kow, Masarna wuxuu ku dhacaa aayadda afartan iyo laba, papacy-guna wuxuu ku yimaadaa dhicitaankiisii labaad oo ugu dambaysta ahaa aayadda afartan iyo shan.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Koritaanka iyo dhicitaanka quruumaha sida si cad loogu muujiyey buugaagta Daanyeel iyo Muujintii, waa inaynu ka barannaa sida aan qiime lahayn ammaanta dibadda uun ah iyo tan dunyaduba. Baabuloon, iyada oo leh awooddeedii iyo haybaddeedii oo dhan, oo aan dunideennu tan iyo markaas weligeed arag wax la mid ah,—awood iyo haybad dadka wakhtigaas u muuqatay kuwo sidaas u deggan oo waara,—sidee bay gebi ahaanba u dhammaatay! Sida ‘ubaxa cawska’ ayay u baabba’day. Yacquub 1:10. Sidaas oo kale ayay u baabba’een boqortooyadii Maado-Faaris, iyo boqortooyooyinkii Giriigga iyo Rooma. Sidaas oo kalena way u baabba’daan wax kasta oo aan Ilaah saldhig u ahayn. Waxa keliya ee waari kara waa kan ku xidhan qasdigiisa oo muujiya dabeecaddiisa. Mabaadi’diisu waa waxyaalaha keliya ee adag oo aan isbeddeleyn ee dunideennu taqaan.” Prophets and Kings, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Dhicitaankii Maraykanka (nebigii beenta ahaa) ee aayadda afartan iyo kow waxa astaan ahaan u tilmaamay 1449, dhicitaankii Masar (masduulaaggii) ee aayadda afartan iyo labaadna waxa astaan ahaan u tilmaamay 1453, waxaana baabtiisnimadu (bahalkii) ku timaaddaa dhammaadkeeda iyada oo aanay jirin cid u gargaarta, sida uu astaan ahaan u tilmaamay 1798. Nebigii beenta ahaa iyo masduulaaggii waxa hoos u dhiga quwadaha buunka, bahalkana waxa hoos u dhiga quwad masduulaag ah.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Lambarka afar waa astaan u ah burburka boqortooyo. Boqortooyadii Aleksandar waxay u kala jabtay afar boqortooyo, Masarna wuxuu ku halligmay Badda Cas qarnigii afraad, Israa’iilna waxay qorraxda u sujuudaysaa karaahiyada afraad ee Yexesqeel siddeedaad. Afarta qarni ee Protestantism-ka iyo Jamhuuriyiinta ku jira bahalka dhulka waxay bilaabmeen 1798 waxayna ku dhammaanayaan sharciga Axadda ee dhowaan imanaya ee labada geesba. Afarta xukun ee daran ee Yexesqeel ku soo dejiyey Yeruusaalem waxay tusaale u yihiin afar xukun oo ku dhici doona Maraykanka, afartaas xukun ee ku dul imanaya boqortooyada lixaad ee wax sii sheegidda Kitaabka Quduuska ahna waxay astaan u yihiin afarta sano ee ka bilaabma 1449 ilaa 1453, markaas oo boqortooyada toddobaad ee wax sii sheegidda Kitaabka Quduuska ah ay oggolaato inay boqortooyadeeda badhkeed siiso baabtiisnimada (papacy) iyada oo loo marayo xidhiidh kaniisad iyo dawlad ah oo dhilladii Turos ay ka taliso.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Afarta sannadood ee 1449 ilaa 1453 waxay matalaan baabba’a boqortooyadii toddobaad xilliga sharciga Axadda, waxayna sidoo kale matalaan muddada baabba’a boqortooyadii siddeedaad laga bilaabo sharciga Axadda ilaa dhammaadka imtixaanka nimcada. Qabsashadii Masar, oo ah dunida isla markaana ah masduulaagii loo dhiibay baabtiisnimada papacy-ga, waa jab-jab waxsiiyeed ka muuqda bilowga muddada lagu astaystay afarta sannadood ee 1449 ilaa 1453. Tani waxay tilmaamaysaa dhicitaankii Constantinople xilliga sharciga Axadda, dabadeedna mar kale marka Miikaa’iil istaago. Marka Miikaa’iil istaago, afarta malaa’igood si buuxda ayaa loo sii daayaa sida waxyi-gu sheegay.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Waxaan arkay in afarta malaa’igood ay hayn doonaan afarta dabaylood ilaa shaqadii Ciise ay ku dhammaato meesha quduuska ah, dabadeedna waxaa iman doona toddobada belaayo ee ugu dambaysta ah.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Afar qaybood oo boqortooyadii Aleksandar ah, afar buun oo ku dul dhacay Roomaanka Galbeed, afar dabaylood oo lagu sii daayay Roomaanka Bari, afar xukun oo daran oo ku soo degay Yeruusaalem, afar dabaylood oo la sii daayo marka wadaadnimada baadarigu gaadho dhammaadkeeda iyadoo aan jirin cid u gargaarta. Iyadoo calaamadahan nebiyadeed sidaas loo dhigay hortayada, waxaynu tixgelin doonnaa hoogga labaad annagoo ku eegayna macnaha ku saabsan ku dabaqidda sharciga Axadda ee dhowaan iman doona.

The Council of Florence

Golaha Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Sannadkii 1439, Golaha Florence (oo sidoo kale loo yaqaan Midowgii Florence), wakiillo ka socday Kaniisadda Ortodokska Bari (oo uu hoggaaminayay Boqorkii Bizaantiya Yooxanaa VIII Palaiologos iyo Wadaadkii Sare ee Constantinople) ayaa saxiixay xeer rasmi ah oo midnimo la leh Kaniisadda Roomaanka Katooliga. Waxay ku heshiiyeen in Baadariga Rooma loo aqoonsado madaxa (awoodda ugu sarraysa) ee Kaniisadda oo dhan.

For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

Waayo, ninku waa madaxa naagta, sida Masiixuna uu madaxa kiniisadda u yahay; isaguna waa Badbaadiyaha jidhka. Efesos 5:23.

The Nicene Creed

Caqiidada Niqiyaanka

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Boqorkii iyo Baadarigii waxay aqbaleen “qodobka Filioque” ee Caqiidada Nikiya, kaas oo ahaa wax lagu daray Caqiidada Nikiya, iyagoo ku andacoonaya in Ruuxa Quduuska ahi ka soo baxo Aabbaha iyo Wiilka. Caqiidada Nikiya waa mid ka mid ah bayaannada ugu muhiimsan uguna baahsan ee loo adeegsado taariikhda rumaysadka Kaatooliga. Caqiidada Nikiya waa soo koobid rasmi ah oo ku saabsan caqiidooyinka aasaasiga ah ee Kaatooliga. Asal ahaan waxa loo qoray in lagu difaaco runta ku saabsan cidda Ciise Masiix yahay. Sannadkii 325, muran weyn ayaa kacay sababtoo ah wadaad la odhan jiray Arius ayaa baray in Ciise uu ahaa mid uu Ilaaha Aabbuhu abuuray oo aanu si buuxda Ilaah u ahayn.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Boqor Constantine ayaa isugu yeedhay Shirkii Koowaad ee Nicaea si arrintaas loo xalliyo. Shirku si xoog leh ayuu u adkeeyey in Ciise si buuxda u yahay Ilaah, “isla maaddada” uu Aabbuhu yahay. Caqiidadaas ayaa dabadeed lagu ballaadhiyey Shirkii Constantinople sannadkii 381. Waa in halkan lagu xuso in Caqiidada Nicaea lagu dhisay taariikhdii Constantine kii kowaad, ayna arrin u noqon doonto Constantine kii ugu dambeeyey, kaas oo ahaa Constantine kii kow iyo tobnaad, oo ahaa Boqorkii ugu dambeeyey ee Boqortooyadii Bari ee Byzantine. Constantine Weyn, oo ahaa kii ugu horreeyey, ayaa marar badan lagu soo bandhigaa mawduuc ahaan waxsii sheegista Kitaabka Quduuska ah. Isagu waa taliyaha bilowga boqortooyada bari, sidaas daraaddeedna wuxuu tusaale u yahay taliyaha dhammaadka boqortooyada bari. Xaqiiqda ah in Caqiidada Nicaea ay tahay qayb ka mid ah labada taariikhood ee bilowga iyo dhammaadka waa in ardayga waxsii sheegistu si fiican u ogaadaa, haddii uu garanayo mabda’a alfa iyo oomega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Sanadkii 381, Caqiidada Niqiya waxaa lagu cusboonaysiiyey caqiidada Burburinta, caqiidada Yukharistiga, iyadoo la aqbalay isticmaalka kibista aan khamiirka lahayn ee Yukharistiga, taas oo ahayd dhaqan Laatiin ah. Caqiidada 381 sidoo kale waxay aqbashay fahamka Kaatooligga ee dembiga asalka ah iyo nolosha dambe. Waxayna ku dhammaatay weedhan muhiimka ah: “Waxaan sidoo kale qeexaynaa in kursiga quduuska ah ee rasuulnimada iyo Baadariga Rooma uu haysto hormuudnimada dunida oo dhan, isla markaana uu yahay wakiilka runta ah ee Masiixa.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Golihii Florence waxaa lagu saxiixay nooc kale oo la cusboonaysiiyey 6-dii Luulyo, 1439, taas oo dhacday 14 sano ka hor intii aan Constantinople gacanta u gelin Turkidii Cusmaaniyiinta sannadkii 1453. Midowgaas waxaa lagu saxiixay cadaadis siyaasadeed oo aad u xoog badan. Boqortooyadii Bizaantiya waxay si quus ah uga doonaysay Galbeedka gargaar milatari oo ay kaga hortagto Cusmaaniyiinta soo siqaya. Markii ergooyinkii Giriiggu dib ugu noqdeen dalkoodii, heshiiska waxaa si xoog leh u diiday intooda badan wadaaddadii, suufiyadii, iyo dadkii caadiga ahaa ee Bariga. Inta badan hoggaamiyayaashii kiniisadaha ee saxiixay ayaa dabadeed ka noqday taageeradoodii. Midowgaas marna si buuxda looma hirgelin, waxaana si rasmi ah u laashay Kaniisadda Ortodokska Bariga sannadihii xigay. Markii la gaadhay xilligii Constantinople dhacday 1453, midowgaasi horeba si dhab ah ayuu u burburay. Taariikhyahannadu badanaa waxay ku tilmaamaan inuu ahaa midowgii siyaasadeed ee fashilmay, sababo la xidhiidha iska-caabin qoto dheer oo dhinacyada fiqiga, dhaqanka, iyo dadweynaha ka timid.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

Golihii Koowaad ee Niqiya sannadkii 325 waxaa la ansixiyey Caqiidada Niqiya. Tani waxaa lagu calaamadiyey shan sano ka hor sannadka 330, markaas oo 360-kii sano ee Daanyeel kow iyo tobnaad, aayadda afar iyo labaatanaad, oo loo metelay “waqti,” ay dhammaadeen.

He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

Wuxuu si nabad ah ku geli doonaa xataa meelaha ugu barwaaqada badan ee gobolka; oo wuxuu samayn doonaa wixii ayan samayn aabbayaashiis iyo aabbayaashoodii ka horreeyey; wuxuu dhexdooda ku firdhin doonaa boolida, iyo qaniimada, iyo maalka; haa, wuxuu xeeladihiisa ka fikiri doonaa qalcadaha adag, ilaa wakhti. Daanyeel 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Sanadkii 31 BC iyo 330 labaduba waxay calaamad u yihiin “wakhtiga la gooyay” ee aayadaha toddoba iyo labaatan iyo sagaal iyo labaatan ee Daanyeel kow iyo toban.

And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

Quluubta labadan boqorba waxaa ku jiri doona inay shar sameeyaan, oo waxay been ku wada hadli doonaan miis keliya; laakiin taasu ma ay barwaaqoobi doonto, waayo dhammaadku weli wuxuu ahaan doonaa wakhtiga la qoondeeyey. … Wakhtiga la qoondeeyey ayuu soo noqon doonaa, oo wuxuu u iman doonaa xagga koonfureed; laakiin ma ahaan doonto sidii tii hore ama tii dambeba. Daanyeel 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Bilowga (330) iyo dhammaadka (1449–1453) xariiqda nebiyadeed ee Rooma bari waxa matala boqorkii ugu horreeyey iyo kii ugu dambeeyey ee Constantine. Alfa iyo Oomeega xariiqda nebiyadeed ee Rooma bari, oo loo yaqaan Boqortooyadii Byzantine, waxay ku xiran tahay dhammaadka saddex boqol iyo lixdan sannadood ee Rooma Boqortooyo ahaan si buuxda uga talinaysay laga bilaabo dagaalkii Actium sannadkii 31 BC ilaa sannadka 330, dabadeedna sii socota ilaa 1453. Ka hor dagaalkii Actium ee 31 BC, Mark Antony iyo Augustus Ceasar waxay hal miis kaga hadleen beeno aan rumoobin. Ka hor sannadka 330, sannadkii 325, waxaa la qaatay Caqiidada Nicaea. Ka hor sannadka 1453, waxaa la qaatay nuqulkii la cusboonaysiiyey ee isla Caqiidadaas Nicaea. Ka hor 31 BC, laba shakhsi oo siyaasadeed ayaa hal miis kaga sheegay beeno. Sannadkii 325, beentii ruuxiga ahayd ayaa hal miis laga sheegay. Labadaas markhaati waxay aqoonsanayaan beentii siyaasadeed iyo tii ruuxiga ahayd ee lagu ansixiyey 1439 Golaha Florence. Nuqulkaas la cusboonaysiiyey ee Caqiidada Nicaea waxaa loo yiqiin Xeerkii Midowga.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Calaamadda ugu horraysa ee beentu hal miis ku taal waxay timid ka hor 31 BC, waxayna u dhexaysay laba garab oo siyaasadeed oo ka tirsan Roomaankii jaahiliga ahaa. Wakhtiga loo qabtay beentaas wuxuu ahaa 31 BC, wuxuuna ka koobnaa Augustus, oo astaan u ahaa Rooma, oo ka soo horjeeday isbahaysi ka kooban nin iyo naag oo matalayay Masar. Qaybta labaad ee beentu waxay ahayd 325, wakhtiga loo qabtayna wuxuu ahaa 330. Qaybta saddexaad ee beentu waxay ahayd 1439, wakhtiga loo qabtayna wuxuu ahaa 1449–1453. Kuwii miiska joogay 1439 waxay matalayeen Rooma galbeed iyo Rooma bari, iyadoo Rooma bari ay raadinaysay hadaf siyaasadeed iyada oo ku raacday dood diimeed. 31 BC, oo ay ku xigto 330 dabadeedna 1453, waxay ka dhigan yihiin adeegsiga saddex-geesoodka ah ee xariiqda Rooma.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Hanjabaadda siyaasadeed ee isbahaysigii Marc Antony iyo Cleopatra waxay astaysay hanjabaadda ruuxiga ah ee bidcadda Arianism sanadkii 325, taas oo iyaduna haddana astaysay hanjabaadda siyaasadeed iyo tan diineed ee Turkidii Islaamka sanadkii 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Caqiidada Caqiidada Niqiya waa been, runina kuma jirto. Dukumentigii la saxiixay 6-dii Luulyo 1439, shirkii Golaha Florence, waxaa loo yiqiin Xeerkii Midowga, wuxuuna metelayay isla beentaas iyo wax ka sii badan. Markii ergadii ay ku noqdeen Constantinople sannadkii 1439, waxaa lagu qaabilay cadho iyo eedaymo khiyaano ah. Hadalkii la isla dhex marayay wuxuu ahaa: “Waxa ka wanaagsan cimaamadda Turkiga halkii ay ka ahaan lahayd koofiyadda baadariga.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Midowga waxaa inta badan loo saxeexay sababta oo ah Boqorkii Byzantine wuxuu si quus ah ugu baahnaa gargaar ciidan oo Reer Galbeedku ka siiyaan Cusmaaniyiinta. Markii ay caddaatay in gargaar ciidan oo aad u yar (ama aanba jirin) uu imanayay, taageeradii midowga way baaba’day. Sannadihii 1450–1451, dhowr sinood oo Bariga ah ayaa diiday midowga, oo ka dib markii Constantinople dhacday 1453, midowgii gebi ahaanba waa laga tegay. Natiijada ugu dambaysa ee Xeerka Midowga ee Florence waxaa Kaniisadda Orthodox-ka Bari u aragtaa shir fashilmay oo la diiday. Looma aqoonsana mid ansax ah. Hase yeeshee, Kaniisadda Roman Catholic weli waxay u aqoonsan tahay inuu yahay gole ekumeenikal oo ansax ah.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Waxaan dejinaynaa hab-fikirka lagu fahmayo sida astaamaha nebiyadeed ee hoogga labaad loogu soo noqnoqdo taariikhda hoogga saddexaad. Nebinimada boqol iyo kontonka sannadood ee hoogga kowaad waxay bilaabatay 27-ka Luulyo, 1299, waxayna ku dhammaatay 27-ka Luulyo, 1449.

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Constantine XI Palaiologos waxa uu dhashay 1404, wuxuuna xukumayey laga bilaabo Janaayo 1449 ilaa 29-ka Maay 1453. Isagu wuxuu ahaa boqorkii ugu dambeeyey ee Boqortooyadii Roomaanka Bari (Byzantine), taas oo jirtay in ka badan 1,100 sano. Si geesinimo leh ayuu u hoggaamiyey difaacidda Constantinople intii lagu jiray go’doomintii Cusmaaniyiinta ee 1453, isaga oo haysta oo keliya qiyaastii 7,000 ilaa 8,000 oo difaacayaal ah oo ka horjeeday ciidankii Mehmed II oo ka badnaa 80,000. Wuxuu ku dhintay isagoo dagaallamaya darbiyada magaalada dushooda 29-ka Maay 1453, markii Constantinople ugu dambayntii dhacday. Meydkiisa weligii si dhab ah looma aqoonsan. Geeridiisu waxay calaamadisay dhammaadkii Boqortooyada Roomaanka (sii-socoshadii tooska ahayd ee ugu dambaysay ee boqortooyadii uu Augustus aasaasay 27 BC).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Waxaa lagu xusuustaa taariikhda Giriigga iyo hiddaha Ortodoksiga inuu ahaa shakhsiyad geesinimo leh—halyeeyadana badanaa waxaa loogu yeedhaa “Boqorkii Marmarka ahaa” (rumaysnaanta ah inuu maalin uun soo noqon doono si uu u badbaadiyo Constantinople).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

Yooxanaa VIII Palaiologos (1392–1448) wuxuu ahaa Boqorkii labaad ee ugu dambeeyey ee Bizaantiya, wuxuuna xukumayay intii u dhexeysay 1425–1448. Wuxuu ahaa wiilka ugu weyn ee Boqor Manuel II Palaiologos iyo walaalka ka weyn ee Constantine XI. Yooxanaa VIII wuxuu inta badan xukunkiisa ku qaatay isagoo si quus ah isku dayaya inuu ka badbaadiyo Boqortooyadii Bizaantiya ee sii dhimanaysay Cusmaaniyiinta. Sannadkii 1439, isaga qudhiisu wuxuu u safray Talyaaniga, wuxuuna guddoominayey Golaha Florence, halkaas oo isaga iyo wafdigii Bariga Ortodokska ay si ku meel gaar ah ugu heshiiyeen inay dib ula midoobaan Kaniisadda Roomaanka Katooliga ah oo ay aqbalaan Baadariga inuu yahay madaxa Kaniisadda. Constantine Weyne ayaa isaguna guddoomin jiray Golaha Nicaea. Yooxanaa VIII wuxuu rajaynayay in midowgan uu la yeesho baadarinimadu uu ka keeni doono gargaar ciidan oo Reer Galbeed ah oo lagaga hortago Turkida, hase yeeshee midowgaasi aad buu caan-darro ugu ahaa Constantinople gudaheeda, ugu dambayntiina wuu fashilmay. Yooxanaa VIII wuxuu dhintay 1448 (geeri dabiici ah), shan sano oo keliya ka hor intii aan Constantinople dhicin 1453. Dabadeed walaalkiis Constantine XI ayaa boqor noqday, wuxuuna ku dhintay isagoo difaacaya magaalada.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Markii Yooxanaa VIII dhintay sannadkii 1448, walaalkiis Constantine XI ayaa loo doortay beddelkiisa. Sannadkii 1448 Boqortooyadii Baysanthiin waxay ahayd dawlad yar oo u adeege ah, Cusmaaniyiintuna waxay saameyn weyn ku lahaayeen cidda ku fadhiisanaysa carshiga Constantinople. Luulyo 27, 1449, dhacdo siyaasadeed oo aad u weyn ayaa ka dhacday sannadihii ugu dambeeyey ee Boqortooyada Baysanthiin. Boqorkii Baysanthiin, Yooxanaa VIII Palaiologos, wuxuu hore u dhintay sannadkii 1448. Walaalkiis, Constantine XI Palaiologos (boqorkii ugu dambeeyey), ayaa Constantinople loogu dhawaaqay boqor. Hase yeeshee, ka hor intii uusan Constantine XI si rasmi ah carshiga u korin, wuxuu ergo u diray Suldaankii Cusmaaniyiinta (Murad II) oo wuxuu ka codsaday oggolaansho uu ku taliyo. Suldaanku wuu siiyey oggolaanshahaas, dabadeedna ayaa Constantine XI si rasmi ah loo caleemo saaray oo loo aqoonsaday boqor. Ficilkan waxaa loo arkay is-dhiibid ikhtiyaari ah oo madaxbannaanidii Baysanthiin. Markii ugu horraysay, boqor Baysanthiin ah ayaa si furan u qiray in uu ku taliyo oo keliya oggolaanshaha Turkida Cusmaaniyiinta. Afar sano oo keliya ka dib, sannadkii 1453, Constantinople waxay ku dhacday gacanta Cusmaaniyiinta.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Saddex boqol sagaashan iyo kow sannadood iyo shan iyo toban maalmood ka dib Luulyo 27, 1449, oo ku beegnayd Agoosto 11, 1840, Turkiyiintu waxay Masar ka raadsadeen ilaalin iyagoo isu dhiibay afarta quwadood ee waaweyn ee Yurub, sidaasna ku rumoobay wax sii sheegidda saacad, maalin, bil, iyo sannad. Haatan waxaynu dejinnay mantiqii lagu dabaqi lahaa hoogga kowaad iyo kan labaad marka uu soo dhowaado sharciga Axadda. Butros, isagoo astaan u ah boqol iyo afar iyo afartan kun, wuxuu matalaa dhaqdhaqaaqa malaa’igta saddexaad, William Millerna wuxuu matalaa dhaqdhaqaaqa malaa’igta kowaad iyo tan labaad. Labada dhaqdhaqaaqba waxay la xidhiidhaan “furayaal.”

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Oo furihii guriga Daa'uud ayaan garabkiisa saari doonaa; oo isna wuu furi doonaa, ninna ma xidhi doono; oo isna wuu xidhi doonaa, ninna ma furi doono. Ishacyaah 22:22.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Oo anna waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; oo albaabbada jahannamaduna kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax kasta oo aad dhulka ku xidho ayaa jannada lagu xidhi doonaa; oo wax kasta oo aad dhulka ku furtona jannada ayaa lagu furi doonaa. Matayos 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Maqaalka xiga waxaannu kaga hadli doonnaa dagaalkii Nineweh annagoo u eegayna “furaha” aan keliya furin yamayska aan gunta lahayn, balse ah furaha nebinnimada ee markhaatifurka oo dhan ee Daanyeel kow iyo tobnaad u habeeya nidaam qumman. Riyada Miller, “furaha” ku xidhnaa sanduuqa wuxuu ahaa habkii Miller ee daraasadda Kitaabka Quduuska ah. Isku xidhka caddaymaha qoraallada ee taariikhda Milleriyiinta iyo “xarriiqba xarriiq” ee taariikhda malaa’igta saddexaad waa furaha u saamaxa furaha Muujintii sagaal inuu furo oo nidaamiyo taariikhda qarsoon ee farriinta dibadda ah ee aayadda afartan.

We will continue our considerations in the next article.

Waxaan sii wadi doonnaa tixgelinteenna maqaalka xiga.

“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

“Nebiga, giraangirta giraangir dhexdeeda ah iyo muuqaalka makhluuqaadka nool ee la xidhiidha dhammaantood waxay ula ekaayeen wax murugsan oo aan la fasiri karin. Laakiin gacanta Xigmadda Aan Xadka Lahayn ayaa ka dhex muuqata giraangiraha, waxaana shaqadeeda ka dhasha nidaam qumman. Giraangir kastaa waxay si waafaqsan oo kaamil ah ula shaqaysaa mid kasta oo kale.” Testimonies to Ministers, 214.