The books of Daniel and Revelation complement each other, meaning together they are perfected.
Buugagga Daanyeel iyo Muujintii ayaa is-dhammeystira, taasoo micnaheedu yahay in marka la isu geeyo ay kaamil noqdaan.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Muujintii waxaa ku kulmaya oo ku dhammaanaya dhammaan buugaagta Kitaabka Quduuska ah. Halkan waxaa ku yaal dhammaystirka buugga Daanyeel.” Falimaha Rasuullada, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah waa inay ahaadaan waxa ardayga waxsii sheegiddu diiradda saaro, waayo halkaas ayaa taariikhda dibadda ee maalmaha ugu dambeeya ugu horrayn lagu soo bandhigay.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Aad iyo aad bay uga sii wanaagsan tahay in, iftiinka Erayga Ilaah dhexdiisa, la barto sababaha xukuma kacitaanka iyo dhicitaanka boqortooyooyinka. Dhalinyaradu ha daraaseeyaan diiwaannadan, oo ha arkaan sida barwaaqada runta ah ee quruumuhu ugu xidhnayd aqbalidda mabaadi’da rabbaaniga ah. Ha barto taariikhda dhaqdhaqaaqyadii waaweynaa ee dib-u-habaynta, oo ha arko sida marar badan mabaadi’dan, in kasta oo la quudhsaday oo la necbaa, difaacayaashoodiina loo geeyey godka xabsiga iyo madasha dilka, haddana ay allabaryadan laftooda ku guulaysteen.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Taariikhaha quduuska ah, ha noqdaan “dhaqdhaqaaqyadii waaweynaa ee dib-u-habaynta,” ama “koritaankii iyo dhicitaankii boqortooyooyinka;” taariikhaha quduuska ahi waa arrin nolol iyo geeri ah oo ku jirta Erayga Ilaah. Bawlos wuxuu ku qoray Tesaloniika Labaad cutubka labaad in kuwa aan runta jeclayn, oo markaas dabadeed hela marin-habaabin xoog leh, ay sidaas u sameeyaan maxaa yeelay waxay doorteen inay diidaan farriinta Bawlos ku aqoonsaday tuducaas. Tuducu wuxuu aqoonsanayaa xidhiidhka ka dhexeeya Roomaankii jaahiliga ahaa iyo Roomaankii baabawnimada, kaas oo sidoo kale ah xidhiidhka Pergamos iyo Tiatira, isla markaana ah xidhiidhka birta iyo dhoobada, iyo weliba xidhiidhka masduulaagga iyo baabawnimada. Koritaankii Roomaankii baabawnimada ee ay Tiatira matalayso iyo dhicitaankii Roomaankii jaahiliga ahaa ee uu Pergamos matalo waa run ay neceb yihiin kuwa hela marin-habaabinta xoogga leh.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Taariikhda Millerite-ka dhexdeeda, doodda u dhaxaysay Millerites-ka iyo Protestant-ka ee gaadhay shaxdii hormuudka ee 1843 waxay ku saabsanayd awooddee taariikheed ee lagu matalay “tuugada dadkaaga” ee ku xusan aayadda afar iyo tobnaad ee Daanyeel kow iyo tobnaad. Tuugadu ma waxay ahayd soo bixitaankii Roomaankii jaahiliga ahaa sida ay Millerites-ku ku doodayeen, mise waxay ahayd dhicitaankii Seleucids-ka sida ay Protestant-ku ku andacoonayeen?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Qaran kasta oo soo galay fagaaraha waxqabadka waxaa loo oggolaaday inuu booskiisa dhulka qabsado, si loo arko inuu fulin doono iyo in kale ujeeddadii ‘Ilaaliyaha iyo Kan Quduuska ah.’ Wax sii sheegiddu waxay raad-raacday koritaankii iyo dhicitaankii boqortooyooyinkii waaweynaa ee dunida—Baabuloon, Maado iyo Faaris, Giriig, iyo Rooma. Mid kasta oo kuwaas ka mid ahna, sida quruumaha awoodda ka yar leh, taariikhdu way is celisay. Mid kastaa wuxuu lahaa muddadiisii imtixaanka, mid kastaa wuu fashilmay, ammaantiisii way libdhay, xooggiisiina waa ka tegey, booskiisiina mid kale ayaa qabsaday....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its 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. 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.” Education, 177, 184.
“Ka soo ifbaxa iyo dhicitaanka quruumaha sida loogu caddeeyey bogagga Qorniinka Quduuska ah, waa inay ka bartaan sida aan waxba u ahayn ammaanta dibadda oo keliya iyo tan dunyadeed. Baabuloon, iyada oo leh xooggeedii oo dhan iyo haybaddeedii, oo aan dunideennu tan iyo markaas arag wax la mid ah,—xoog iyo haybad dadka waagaas joogay ula ekaayeen kuwo sidaas u suggan oo waara,--sidee bay gebi ahaanba u dabar go’day! Sida ‘ubaxa cawska’ ayay u hallowday. Sidaas bay u baabba’daan wax kasta oo aan Ilaah saldhig u ahayn. Kaliya waxa ku xidhan qasdigiisa oo muujiya dabeecaddiisa ayaa waari kara. Mabaadi’diisu waa waxyaalaha keliya ee suggan ee dunideennu taqaan.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Taariikhda Kitaabiga ahi waa aragtidii Sulaymaan sheegay in haddii ay maqan tahay la baabbi’o. Millerite-yadu way garteen oo ku dhawaaqeen boqol iyo kontonka sannadood ee lagu matalay “shan bilood” ee Muujintii cutubka sagaalaad, aayadaha shanaad iyo tobnaad, hase yeeshee si qoto dheer uma baarin taariikhda lagu matalay cutubka sagaalaad ee Muujintii. Si sax ah bay u aqoonsadeen shanta bilood ee aayadda tobnaad, laakiin sida muuqata waxay u maleeyeen in maadaama aayadaha shanaad iyo tobnaad labaduba ay xambaarsan yihiin weedha “shan bilood,” inay si fudud u matalayso xoojin ku saabsan waxsii-sheegidda silicda ee lagu matalay labada aayadoodba. Hadda si fudud ayaa loo caddayn karaa in marka aayadda shanaad ay matalayso “shan bilood,” ay matalayso boqol iyo konton sannadood oo ka bilaabmay dhimashadii Muxammad sannadkii 632, kuna dhammaaday 782 markii la bahdilay Boqorad Irene ee Boqortooyadii Baysanthiin, ama boqortooyadii Roomaanka bari.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Hormuudayaashu way ku saxsanaayeen ku dabaqidda aayadda tobnaad dagaalkii Nicomedia ee Luulyo 27, 1299, sida bilowga boqol iyo konton sannadood oo ku soo dhammaaday dullayntii Constantine-kii ugu dambeeyey ee ka talin jiray Constantinople Luulyo 27, 1449. Qodobba qodobka ka dambeeya, muddo boqol iyo konton sannadood ah ayaa tilmaamaysa Islaamka caalamiga ah, sida ay u matalaan hooggii kowaad ee ah Islaamka Carbeed iyo hooggii labaad ee ah Islaamka Turkiga. Islaamkii wada dulleeyey boqorka iyo boqoraddaba wuxuu tilmaamayaa qabsashadii Islaamka caalamiga ahi qabsaday boqortooyo ka kooban naag ay matalayso Irene iyo nin uu matalayo Constantine kii ugu dambeeyey.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Boqolkii iyo kontonkii sannadood ee ku dhammaada dullayntii Irene gudaheed, Islaamka Carbeed ayaa la wareega aagga ama dhulka Baysanthiin, isaga oo Irene kaga tegey xaalad dulli ah oo ay ku khasabtay inay bixiso canshuur saddex sannadood ah, iyo dulsaaryo kale. Markii ay dhacday dullayntii Constantine kii ugu dambeeyey, waxay calaamadisay bilowgii muddo afar sannadood ah oo ku dhammaata go’doomin iyo afgembigii caasimadda Rooma bari. Labada xaaladoodba wuxuu ahaa Islaam, Islaamka Carbeed xagga Irene iyo Islaamka Turkiga xagga Constantine kii ugu dambeeyey. Maalmaha ugu dambeeya Islaamka caalamiga ah, sida ay u metelaan labada markhaati ee Islaamka Carbeed iyo Islaamka Turkiga ee lagu soo bandhigay hooggii kowaad iyo kii labaad, ayaa marka hore qabsan doona dhulka, dabadeedna caasimadda. Hay’adda siyaasadeed ee maalmaha ugu dambeeya oo uu matalo Constantine ee Rooma bari ayaa si astaan ah guur ula ah hay’adda diineed ee maalmaha ugu dambeeya oo ay metesho Irene ee Rooma bari. Waxaan adeegsanayaa erayga hay’ad siyaasadeed iyo diineed si aan u muujiyo in astaanta sawirka bahalka ay marka hore ka dhacdo Maraykanka, dabadeedna dunida. Sawirka bahalku waa guurka astaanta ah ee Constantine iyo Irene, kuwaas oo labaduba lagu dullaynayo in ay lumiyaan dhulkoodii iyo caasimaddoodii Islaamka awgii.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Guurkooda waxaa lagu aqoonsadaa iyadoo la isu waafajinayo labada taariikhood, waxaana lagu sii tusaaleeyey guurkii u dhexeeyey Constantia iyo Licinius sannadkii 313 markii la dhaqan-geliyey Xeerkii Milan, markaas oo kaniisadda astaanta ah ee Smyrna dhammaatay, kaniisadda astaanta ah ee Pergamosna bilaabatay. Kuwa Bawlos ku tilmaamayo inay qaadanayaan marin-habaabin xoog leh waxay diidaan inay arkaan farriinta digniinta ee Bawlos, taas oo ay ku jirto riddo, ka hor intaan ninkii dembigu la muujin. Riddooyinku waxay ka dhacaan taariikhda Pergamos, ninkii dembigana waxaa la muujiyey 538, dabadeedna waxaa bilaabatay kaniisaddii Thyatira.
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 yuusan si kasta ha idinku khiyaanaynina; waayo, maalintaasu ma iman doonto ilaa marka hore riddoobid timaaddo, oo la muujiyo ninkaas dembiga ah, wiilka halaagga; kaas oo ka geestaaga oo isa sarraysiiya wax kasta oo Ilaah loogu yeedho ama la caabudo oo dhan; sidaas daraaddeedna isagu sidii Ilaah ayuu ku fadhiistaa macbudka Ilaah, isagoo ismuujinaya inuu Ilaah yahay. 2 Tesaloniika 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Taariikhda Rooma bari waxay bixisaa laba marag oo u taagan runta nebiyadeed ee sidoo kale lagu muujiyey xiriirka astaameed ee u dhexeeya Rooma bari iyo Rooma galbeed. Xiriirkaas dhexdiisa, Rooma galbeed waa kaniisadda, Rooma barina waa dawladda. Rooma waa isu-geyn kaniisad iyo dawlad ah, sida loogu matalay bir iyo dhoobo ee Daanyeel cutubka labaad.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Sabab ah in si qancin leh loo arki karo in maalmaha ugu dambeeya Islaamku caalamka oo dhan kaga soo horjeedo awood lagu matalay isku-darka kaniisad iyo dawlad, isaga oo qabsanaya dhulkeeda iyo caasimaddeeda, waxa sii adkaynaya laba markhaati oo kale oo ka imanaya taariikhda quduuska ah ee Muujintii sagaalaad. Cusmaan wuxuu qabsaday dhulkii Nicomedia 27-kii Luulyo, 1299, dabadeedna wuxuu laba sannadood ka dib, 1301, qabsaday dhulkii Nicaea. Wiilkiisii ayaa qabsaday magaalada caasimadda ah ee Nicaea sannadkii 1331, isla wiilkaas ayaana qabsaday magaalada caasimadda ah ee Nicomedia go’doon afarta sano socday oo dhammaaday 1337. Hormuudkii waxay calaamadeeyeen 27-kii Luulyo, 1299 iyaga oo la xidhiidhinaya Cusmaan, hase yeeshee marna ma eegin dagaalkii xigay, kaas oo ahaa dagaalkii Nicaea, sida tallaabadii labaad ee taariikhiga ah ee lagu aasaasayo Boqortooyadii Cusmaaniyiinta. 27-kii Luulyo, 1299 waxay ahayd tallaabadii ugu horraysay ee dhowr tallaabo oo lagu gaadhayo sharciga Axadda. Labadii tallaabo ee ugu horraysay ee Islaamka Turkiga waxay aqoonsadeen bilowgii wax sii sheegid ku dhammaatay 1449, dabadeedna mar kale 1840, haddana mar kale 9/11, ka dibna mar kale 31-ka Diseembar, 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Tallaabada hore ee labadaas tallaabo ma ay calaamadayn oo keliya bilowgii boqol iyo konton sannadood, balse sidoo kale waxay calaamadaysay bilowgii siddeed iyo soddon sannadood. Waxay bilaabatay markii Cusmaan qabsaday dhulkii Nicomedia, waxayna dhammaatay siddeed iyo soddon sannadood dabadeed markii wiilka Cusmaan qabsaday magaalo-madaxii Nicomedia dhammaadkii go’doomin afar sannadood socotay sannadkii 1337. Tirada siddeed iyo soddon waxay matashaa “kor u kac,” tallaabadii bilowga ahayd ee Cusmaanna qabsaday dhulkaas waxay calaamadisay kor u kaca Islaamka Turkiga. Tallaabadaas hore ee siddeed iyo soddon sannadood ah, go’doomin “afar sannadood” socotay ayaa calaamadisa gabagabada. Tallaabada ugu dambaysa ee boqol iyo kontonka sannadood, dullaynta ayaa la geystaa, afar sannadood dabadeedna, sannadkii 1453, ayaa la qabsadaa magaalo-madaxii Rooma bari.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Hadday ay ahaayeen Turkidii Cusmaaniyiinta sannadkii 1453, ama wiilkii Cusmaan oo qabsaday Nicomedia sannadkii 1337 iyo Nicaea sannadkii 1331, saddexdaas xaaladoodba magaalo-madaxeed kastaa mar uun taariikhda waxay ahaan jirtay caasimaddii Rooma bari. Saddexda sadarba waxay tilmaamayaan qabsashadii Rooma bari. Mid kasta oo ka mid ah saddexdaas sadar wuxuu tilmaamayaa Islaamku inuu marka hore qabsaday dhulka, dabadeedna caasimaddii Rooma bari. Magaca saddexda caasimadood oo dhami waa isla magaca dhulkaas. Mid kasta oo ka mid ah saddexda sadar wuxuu leeyahay shakhsiyaad taariikheed oo kala gaar ah oo alfa iyo oomega ah. Iyagoo tilmaamaya xiriirka u dhexeeya kaniisad iyo dawlad, oo ay la socoto dullayntii Islaamku u geystay boqorka iyo boqoradda, dullaynta nebiyadeed waxay sadaradooda ku xidhaa Rooma galbeed, taas oo iyaduna la dullaystay Constantine the Great markii uu doortay Constantinople halkii uu ka dooran lahaa magaalada Rooma sannadkii 330. Dullayntii ugu dambaysay ee Rooma galbeed waxay timid sannadkii 476 iyadoo la joogo boqorkii ugu dambeeyey, halkaasna hoos-u-dhac degdeg ah ayay ka sii wadatay wixii markaas ka dambeeyey.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Rooma Galbeed marka loo eego Rooma Bari waxay ahayd kaniisadda; bariyuna wuxuu ahaa dawladda. Hoosaysiin bilowgeedii ahayd 330, dabadeed hoosaysiin 476, ka dibna 782, haddana mar kale 1449. Waa xariiq hoosaysiin ah oo ka bilaabmaya kala-qaybsanaanta boqortooyo, taas oo 476 ay ku xigtay hoosaysiintii ka dhalatay luminta boqorka, sidaas darteedna boqortooyadii, dabadeedna Islaamku wuxuu keenay hoosaysiin marka hore dhulka bari 782, ka dibna caasimadda bari 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Islaamka waxsii-sheegidda Kitaabka Quduuska ah wuxuu iftiiminayaa silsiladda Rooma ee bari iyo galbeedba, iftiinka Islaamkuna maanta soo saarayo wuxuu waafaqsan yahay, hase yeeshee aad uga sii fog yahay, iftiinkii aasaasiga ahaa ee Islaamku u ahaa hormuudyadii Millerite-ka. Wakhtigii imtixaanka ee bilaabmay 2024, iyadoo la eegayo cidda ah “kuwa dadkaaga wax dhacaya oo aragtida xaqiijiya,” wuxuu ahaa alfa-kii muddada imtixaanka, haddana dhammaadka muddada imtixaanka iftiin ka imanaya mawduuca Islaamka ee Muujintii cutubka sagaalaad wuxuu ku daraa markhaatiyo ku saabsan Rooma galbeed iyo bari oo aan marnaba la qiimayn ilaa maalmadan dambe ee hadda.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Xariiqyada nebinnimada ee Islaamka ee lagu matalay cutubyada sagaalaad ilaa kow iyo tobnaad waxay isu geeyaan xariiqyada taariikhda ee ku yaal aayadaha tobnaad ilaa lix iyo tobnaad ee Daanyeel kow iyo tobnaad, iyagoo bixinaya markhaatiyo ku xirma xariiqyada horeba looga hadlay maqaalladan. Laakiin sawirka nebinnimo ee koritaanka Islaamka gudaheeda waxaa ku jira koritaanka labadaba dhaqdhaqaaqii Millerites-ka iyo dhaqdhaqaaqii boqol iyo afartan iyo afar kun. Laba xilli oo min afar sano ah, oo si adag ugu dhex yaal isla markaana qayb ka ah waxsii sheegyada wakhtiga ee Muujintii sagaalaad, ayaa markhaati u ah afarta sano ee 1840 ilaa 1844. Sannadka 1844 wakhti nebinnimo dambe ma jiro, sidaas darteed muddada astaan ahaan ah ee afarta sano ah waxaa lagu qeexaa sifooyinkeeda nebinnimo, ee ma aha wakhti. Xilligii ugu horreeyey ee afarta sano ahi wuxuu tilmaamayaa Islaamka oo qabsaday Nicomedia, caasimaddii hore ee Roomaanka bari, sannadkii 1337, siddeed iyo soddon sano ka dib markii aabbihii qabsaday dhulkaas. Afarta sano ee labaad waxay tilmaamayaan dullayntii taliyayaashii siyaasadeed iyo diineed ee Roomaanka bari sannadkii 1449, taas oo uu sababay Islaamku; afarta sano ee saddexaadna waxay tilmaamayaan muujin ammaano badan leh oo xoogga Ilaah ah markii malaa’igtii dhulka ku iftiimisay ammaanteeda ay soo degtay Ogosto 11, 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Taariikhdii Millerite ee malaa’igtii kowaad iyo tan labaad waxay la jaanqaadaysaa taariikhda malaa’igta saddexaad inta lagu jiro shaabadaynta boqol iyo afartan iyo afarta kun. Shaqadaas ugu dambaysa ee shaabadayntu waa tirtiridda dembiga; waa isu-geynta Ilaahnimada iyo aadaminnimada, waxayna dhacdaa inta lagu jiro dagaal uu Islaamku keenayo.
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 9:2–4.
Oo isna furay yamayskii gunta moolka lahayn; waxaana yamayska ka soo baxay qiiq, sidii qiiqa foornada weyn; qiiqii yamayskana wuxuu madoobeeyey qorraxda iyo hawadaba. Qiiqii waxaa dhulka uga soo baxay ayax; waxaana la siiyey awood, sida dabaqalloocyada dhulku ay awood u leeyihiin. Waxaana lagu amray inaanay waxyeellayn cawska dhulka, iyo wax kasta oo cagaaran, iyo geed toona; laakiinse keliya dadka aan shaabadda Ilaah fooddooda ku lahayn. Muujintii 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Dhammaystirka qumman ee wax sii sheegid kasta waxay ku jirtaa maalmaha ugu dambeeya, sidaas darteed tuducan wuxuu tilmaamayaa shaabadaynta boqol iyo afartan iyo afar kunka. Wax sii sheegidda Islaamka ee Muujintii sagaalaad waxay bixisaa furaha taariikheed ee lagu keeno sawirka ugu dhammaystiran ee awoodda dejisa aragga, iyadoo la isu geeyo taariikhda ku dhammaatay Agoosto 11, 1840, markii Islaamka la xannibay. Halkaa laga bilaabo markhaatiga Muujintii sagaalaad wuxuu ku sii fiday cutubka tobnaad iyo taariikhda malaa’igta koowaad iyo tan labaad. Dabadeedna cutubka kow iyo tobnaad masiibada saddexaad ayaa si kedis ah ku timaadda sharciga Axadda, taas oo ah marka qaylada weyn ee malaa’igta saddexaad ay bilaabato. Cutubka sagaalaad waa furaha Islaamka ee habaynta koritaanka iyo dhicitaanka boqortooyooyinka lagu soo bandhigay Daanyeel iyo Muujintii. Cutubyada tobnaad iyo kow iyo tobnaad waxay tilmaamayaan waayo-aragnimada boqol iyo afartan iyo afar kun ee bikradaha xigmadda leh. Cutubka sagaalaad wuxuu tilmaamayaa astaanta dejisa aragga dibadda, cutubyada tobnaad iyo kow iyo tobnaadna waxay tilmaamayaan aragga gudaha ee la xidhiidha raacidda Wanka ilaa Quduuska ugu Quduusan.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Muujintii cutubka tobnaad wuxuu ku furmaa Masiixa oo ah malaa’igta xoogga badan ee soo degaysa iyadoo kitaab yar oo furan wadata. Dhacdadaas waxaa la oofiyey 11-kii Agoosto, 1840, dhammaadka wax sii sheegidda Muujintii 9 oo tilmaamaysa saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood. Muujintii 10 waxay tilmaamaysaa taariikhda wixii ka dambeeyey ilaa farriintu qadhaadh ku noqotay caloosha Yooxanaa 22-kii Oktoobar, 1844. Afarta sannadood ee 1840 ilaa 1844 waxay ku billowdaan imaanshaha malaa’igta kowaad waxayna ku dhammaadaan imaanshaha malaa’igta saddexaad. Afartaas sannadood ee xigay oofinta 11-kii Agoosto, 1840 waxaa astaan ahaan u ahaa afar sannadood laga bilaabo 27-kii Luulyo, 1449 ilaa 1453 bilowgii saddexda boqol iyo sagaashanka iyo kow sannadood iyo shan iyo tobanka maalmood. Labadaas xilli ee afarta sannadood ahba waxay la jaanqaadaan afarta sannadood ee go’doomintii Nicomedia laga bilaabo 1333 ilaa 1337. Astaan ahaan Rooma bari Islaam baa qabsaday saddex jeer. Tan kowaad waxay ahayd go’doomintii Nicaea sannadkii 1331, dabadeed go’doomintii afarta sannadood ahayd ee Nicomedia sannadkii 1337, dabadeedna go’doomintii Constantinople sannadkii 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocletian wuxuu si sharci ah u kala qaybiyey Rooma bari iyo galbeed sannadkii 393, Constantine-na wuxuu si nebiyaysan u kala qaybiyey Rooma bari iyo galbeed sannadkii 330. Sannadkii 395, markii uu dhintay boqorkii Theodosius I, boqortooyadii si rasmi ah oo joogto ah ayaa loo kala qaybiyey, maadaama uu bari iyo galbeedba u dhaxalsiiyey labadiisii wiil. Kaniisadda Katooliga waxay u kala qaybsantay bari iyo galbeed sannadkii 1054 xilligii “khilaafkii weynaa.” Kala qaybsanaantu waxay ahayd mid tartiib-tartiib ah, sida uu ahaa baaba’a ka daba yimid. Kala qaybsanaantu waxay sii taagan tahay ilaa maantadan la joogo. Konton sannadood gudahood laga bilaabo taariikhdaas, kaniisaddii galbeedka ee Rooma waxay billowday qiyaastii laba boqol oo sannadood oo saliibiyiin ah oo ka dhan ah Islaamka. Rooma-galbeed waxay dhacday markii ay lumisay boqorkeedii ugu dambeeyey sannadkii 476. Rooma-bari waxay dhacday sannadkii 1453. Rooma-baadariga waxay dhacday sannadkii 1798. Rooma jaahiliga ah waxay u kala qaybsantay bari iyo galbeed sannadihii 393, 330, iyo 395. Rooma-baadariga waxay u kala qaybsantay bari iyo galbeed sannadkii 1054. Sister White waxay aqoonsanaysaa koritaanka iyo dhicitaanka boqortooyooyinka inay yihiin barta tixraaca ee aasaasiga ah ee daraasadda Erayga Ilaah.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Boqortooyooyinka lagu soo saaray iftiinka taariikhda ee cutubka sagaalaad ee Muujintii waxay xoojiyaan doodda ah in Rooma ay tahay tan dejisa aragtida. Xidhiidhka nebiyadeed ee u dhexeeya Islaamka iyo boqolka afartan iyo afarta kun waa caddayn u ah farriinta qaylada saqda dhexe, taas oo lagu sii tusaaleeyey Masiixu markii uu dameer ku fuulay oo Yeruusaalem galay, in lagu matalay wax sii sheegid waqtiyeed oo bilaabantay xilligii hooggii koowaad, kuna sii socotay qaybta labaad ee wax sii sheegidda ee hooggii labaad, oo gaadhay dhammaystirkeedii taariikhda afarta sano ah ee dhaqdhaqaaqii Miller ee malaa’igta koowaad iyo tan labaad uu ku bilaabmay rumoobidda isla wax sii sheegiddaas. Wax sii sheegiddu waxay ku bilaabatay astaanta “siddeed iyo soddon iyo laba sannadood” (1299 iyo 1301) oo calaamadaynaysa soo bixitaankii Islaamka, waxayna ku dhammaatay astaanta “siddeed iyo soddon iyo laba sannadood” (1838 iyo 1840) oo calaamadaynaysa soo bixitaankii Milleriyiinta.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Sannadkii 1844, dhammaadkii muddadii afarta sano ahayd ee Millerites-ka, taas oo lagu sii tusaaleeyey go’doomintii 1333 ilaa 1337, iyo 1449 ilaa go’doomintii 1453, wakhti nebiyadeed mar dambe looma adeegsanayn. Kor loo qaadista calanka boqol iyo afartan iyo afarta kun waxay si toos ah ugu xidhan tahay waxsii sheegidda meesha Islaam kor loogu qaado.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yahuudahow, adigu waxaad tahay kii ay walaalahaa ammaani doonaan; gacantaaduna waxay ku jiri doontaa qoorta cadaawayaashaada; carruurta aabbahaa hortooda ayay kugu sujuudi doonaan. Yahuudah waa dhal libaax; ugaadhsiga ayaad ka soo kacday, wiilkaygiiyow; wuu foorarsaday, wuuna jiifsaday sida libaax oo kale, iyo sida libaax duq ah; bal yaa kicin kara? Usha boqornimadu kama tegi doonto Yahuudah, sharci-dejiyena kama tegi doono inta u dhexaysa cagihiisa, ilaa Shiiloh yimaado; oo isaga ayay quruumuhu isugu soo ururi doonaan. Isagoo qaylkiisa ku xidha geedka canabka, iyo neefka dameerkiisa geedka canabka wanaagsan; dharkiisa wuxuu ku maydhay khamri, oo maradiisana dhiigga canabka; indhihiisu khamri ayay la guduudi doonaan, ilkihiisuna caano ayay ku caddaan doonaan. Bilowgii 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Boqol iyo afartan iyo afarta kun waxay si qumman u muujiyaan dabeecadda Masiixa, Masiixuna, isagoo ka mid ah matalaadaha kale ee astaamaha ah, waa “geedka canabka ee la doortay.” Ismaaciilna waxaa Bilowgii 16:12 lagu aqoonsaday inuu yahay nin “duurjoog” ah.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Oo wuxuu ahaan doonaa nin duurjoog ah; gacantiisuna waxay ka gees ahaan doontaa nin kasta, gacanta nin kastana way ka gees ahaan doontaa isaga; oo wuxuu degganaan doonaa hortiisa walaalihiis oo dhan.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Ereyga loo turjumay “duurjoog” waa dameerka Carbeed ee duurjoogta ah. Wakiillada Masiixa ee maalmaha ugu dambeeya waxay fuulaan farriinta dameerkaas Carbeed ee duurjoogta ah, dameerkii Masiixu ku fuulay Yeruusaalem, dameerkii ugu dambayntii hadlay ka dib markii Balcaam uu garaacay markii saddexaad. Farriintii awoodda siisay farriintii malaa’igta kowaad sannadkii 1840 ma ay arag waxsii-sheegid boqol iyo konton sannadood ah oo khusaysa oo muhiim ah, taas oo ku jirtay isla taariikhda nebinnimada ee ay ku taallay farriintii dhaqdhaqaaqa awoodda siisay. Sidoo kale ma ay arag laba xilli oo min afar sannadood ah oo ku jiray isla waxsii-sheegiddaas waqtiyeed, kuwaas oo tusaale u ahaa taariikhda 1840 ilaa 1844. Libaaxa qabiilka Yahuudah hadda wuxuu furayaa iftiin ka imanaya “waddooyinkii hore” oo aan weligii hore loo arag, waana iftiin waafaqsan iftiinkaas furnaa tan iyo Diseembar 31, 2023. Wuxuu meesha ka saarayaa shaki kasta oo ku saabsan in Islaamku yahay kan ku dhufta Nashville. Iftiinkaasi wuxuu iftiiminayaa astaanta Rooma, sidaas darteedna wuxuu noqdaa hadal omega ah oo ku saabsan murankii alfa ee 2024 ee ku saabsanaa tuugagga dadkaaga, sidoo kalena waa astaanta omega ee doodda ku saabsan isla astaantaas qudheeda ee taariikhda Milleriyiinta. Wuxuu caddaynayaa in Islaamka waxsii-sheegisyada wakhtiga ee Muujintii sagaal uu yahay farriinta dibadda inta lagu jiro taariikhda gudaha ee wakhtiga shaabadaynta boqolka iyo afartan iyo afarta kun. Arrintan muddo ayaannu baraynaynay, hase yeeshee hadda waxaa lagu muujin karaa hal sadar oo ka bilaabma Muujintii sagaal kuna dhammaada Muujintii kow iyo toban. Xilliga saddexaad ee afarta sannadood ah ee la xidhiidha waxsii-sheegidda wakhtiga Islaamka, kaas oo rumoobay 1840 ilaa 1844, wuxuu tusaale u yahay wakhtiga shaabadaynta boqolka iyo afartan iyo afarta kun. Dhulgariirkii weynaa ee Muujintii kow iyo toban awgiis, boqolka iyo afartan iyo afarta kun waxaa kor loogu qaadaa sidii calan.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Yexesqeel toddoba iyo soddon, sara-kicinta dadka Ilaah sidii ciidan waa geeddi-socod laba-tallaabo ah oo hore loogu sii tusay abuuristii Aadan. Marka hore Aadan waxaa laga sameeyey dhoobada, dabadeedna Masiixu wuxuu ku afuufay neefta nolosha. Yexesqeel gudaheeda, wax sii sheegiddii kowaad waxay samaysaa meydadka, laakiin weli way dhinteen. Dabadeed afarta dabaylood ayaa lagu afuufaa meydadka, markaasay u kacaan sidii ciidan weyn oo xoog badan. Tirada siddeed iyo soddon iyo afartan waxay ka dhigan yihiin labadaas tallaabo.
We will continue these things in the next article.
Waxaan qormada xigta ku sii wadi doonnaa waxyaalahan.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Taas dabadeed waxaa jiray iid Yuhuudda ah; oo Ciise wuxuu u kacay Yeruusaalem. Haddaba Yeruusaalem waxaa agteeda iridda idaha ku yiil berked, oo afka Cibraaniga lagu yidhaahdo Beytesda, taasoo leh shan balbalo. Kuwaasna waxaa dhex jiifay dad badan oo buka, kuwo indha la’, curyaan, iyo kuwo engegay, iyagoo sugaya dhaqdhaqaaqa biyaha. Waayo, malaa’ig baa xilli go’an ku soo degi jirtay berkedda oo biyaha kicin jirtay; markaas kii ugu horreeyey ee gala markii biyaha la kiciyo wuxuu ka bogsan jiray cudur kasta oo uu qabay. Oo waxaa halkaas joogay nin cudur qabay siddeed iyo soddon sannadood. Goortii Ciise arkay isagoo jiifa, oo ogaaday inuu muddo dheer sidaas ku jiray, wuxuu ku yidhi, Ma doonaysaa inaad bogsato? Ninkii buka ahaa ayaa ugu jawaabay, Sayidow, ma hayo nin i geliya berkedda marka biyaha la kiciyo; laakiinse intaan imanayo, mid kale ayaa iga hor dega. Ciise wuxuu ku yidhi, Kac, sariirtaada qaado, oo soco. Markiiba ninkii waa bogsaday, oo sariirtiisii qaaday, wuuna socday; maalintaasuna waxay ahayd sabtidii. Yooxanaa 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Haddaba kac, ayaan idhi, oo ka gudba durdurka Sered. Markaasaan ka gudubnay durdurka Sered. Wakhtigii ina dhex maray tan iyo markii aannu Kaadeesh Barneeca ka nimid ilaa aannu ka gudubnay durdurka Sered wuxuu ahaa siddeed iyo soddon sannadood, ilaa qarnigii oo dhan ee raggii dagaalyahannada ahaa ay ka dhammaadeen xerada dhexdeeda, sidii Rabbigu ugu dhaartay iyaga. Sharciga Kunoqoshadiisa 2:13, 14.