Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Qaysariya Filibbi ilaa Qaysariya Maritima waxay ka dhigan tahay muddada laga bilaabo saacadda saddexaad ilaa saacadda sagaalaad, taas oo lagu kala qaybiyo saacadda lixaad. Kala-qaybinta Qaysariya ilaa Qaysariya waxay ahayd Buurta Isbeddelka. Buurta Isbeddelku waxay waafajisaa laba sadar oo kale sumadda jidka ee saddex tallaabo oo ka horreeya sharciga Axadda ee Bentakostiga shan maalmood.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

Buurta dusheeda, Ilaaha Aabbaha ah ayaa mar labaad hadlay. Markii ugu horraysay ee uu hadlay waxay ahayd baabtiiskii Masiixa, markii ugu dambaysayna waxay ahayd wax yar ka hor iskutallaabta.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Haddaba naftaydu waa murugaysan tahay; oo maxaan idhaahdaa? Aabbow, saacaddan iga badbaadi; laakiin sababtan aawadeed ayaan u imid saacaddan. Aabbow, magacaaga ammaan. Markaasaa cod samada ka yimid isagoo leh, Waan ammaanay, oo haddana waan ammaan doonaa. Sidaa darteed dadkii ag taagnaa oo maqlay waxay yidhaahdeen, Wuu onkodday; qaar kalena waxay yidhaahdeen, Malaa'ig baa la hadashay. Yooxanaa 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Ilaah wuxuu magiciisa ammaanaa marka uu shaabadeeyo boqol iyo afar iyo afartan kun, oo uu dushooda ku qoro magiciisa.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Kii guuleysta waxaan ka dhigi doonaa tiir macbudka Ilaahayga ku jira, oo isagu mar dambe dibadda kama bixi doono; oo korkiisa waxaan ku qori doonaa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, oo samada ka soo degta xagga Ilaahayga; oo korkiisa waxaan ku qori doonaa magacayga cusub. Kii dhego leh ha maqlo waxa Ruuxu ku leeyahay kaniisadaha. Muujintii 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

Buurtii Isbeddelka Muuqaalka, Butros, Yacquub iyo Yooxanaa waxay ahaayeen xertii keliya ee goobta joogtay, sida ay ahaayeen sarakiciddii gabadhii Yayros, iyo haddana mar kale Getsemane. Getsemane, sidii Aabbuhu uga hadlay Yooxanaa laba iyo tobnaad—waxay timid wax yar ka hor iskutallaabta. Getsemane macnaheedu waa “meesha saliidda lagu cadaadiyo,” taas oo muujinaysa imtixaanka saliidda ee bikradaha. Getsemane waa “masiibada go’aamisa” ee nafta keenta “waji ka waji dhimasho,” oo bikradaha xigmadda lehna way ka gudbaan imtixaanka, waayo imtixaankii labaad ee macbudka waxay waji ka waji ula yimaadeen nolosha, sida Ciise “waji ka waji” wax u baray soddon maalmood.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Markii ugu horraysay ee Aabbuhu hadlay waxay ahayd baabtiiskii Masiixa, oo markii ugu horraysay ee uu si gaar ah u watay Butros, Yacquub, iyo Yooxanaa waxay ahayd markii la sara kiciyey gabadhii laba-iyo-tobanka jir ahayd ee Yayros. Sara-kicinta bikradda laba-iyo-tobanka jirka ahi waxay la jaanqaaddaa baabtiiskii Masiixa, kaas oo astaan u ah xoogga sara-kicidda. Sara-kicinta gabadhii Yayros waxay la jaanqaaddaa baabtiiskii Masiixa iyo Kaysariya Filibbos. Getsemane iyo murugadii Masiixa markii Aabbuhu hadlay wax yar ka hor iskutallaabta waxay la jaanqaaddaan Kaysariya Maritima.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Tuduc tuduc, Butros wuxuu matalaa boqol iyo afartan iyo afarta kun ee lagu shaabadeeyey Kaysariya Filibbi, markii magaca Simoon Barjona loo beddelo Butros. Markii lagu shaabadeeyo Panium, oo ah Kaysariya Filibbi, Butros wuxuu u gudbaa saacaddii lixaad ee Buurta, halkaas oo kor loogu qaado sidii calan, isaga oo sii wata inuu ka jawaabo yeedhista Korneeliyos ee Kaysariya Maritima. Kaysariya Filibbi Butros wuxuu kaga tagaa kulankii xerada ee Exeter isaga oo wata shaabadda Ilaah iyo farriinta Qaylada Habeenbadhka si uu u naadiyo. Farriinta Islaamka, sida ay u metelayso iidda buunanka, waxay Butros u sii qaaddaa Kaysariya badda ku taal. Farriinta Islaamku waxay Butros kor ugu qaaddaa aragtida dunida, waayo Butros wuxuu hore u sii sheegay imaanshaha nebiyadeed ee Islaamka ka hor iidda buunanka.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Bal eega, waxaan idiin soo diri doonaa Eliiyaah nebiga intaan iman maalinta Rabbiga ee weyn oo laga cabsado; oo isagu wuxuu qalbiga aabbayaasha u jeedin doonaa carruurta, qalbigana carruurtu waxay u jeedin doonaan aabbayaashood, si aanan u iman oo aan dhulka habaar ugu dhufto. Malaakii 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Farriin korka ka sarreeya, farriinta Eliiyaah waa farriinta ku salaysan in aabbayaasha lala waafajiyo carruurtooda. Eliiyaah wuxuu ahaa Aabbe Miller, kaas oo tusaale u ah carruurtiisa. Boqol iyo afartan iyo afarta kun waa carruurta William Miller, oo qalbiyada Miller loo jeediyo carruurtiisa waa in taariikhda Milleriyiinta lala waafajiyo taariikhda Eliiyaah, iyo weliba Yooxanaa Baabtiisaha lala waafajiyo rasuulka xidhiidhka la leh boqol iyo afartan iyo afarta kun. Qayb ka mid ah isu-waafajinta afartan xariiq ayaa ah in, mid kasta oo ka mid ah taariikhaha imtixaanka ee Eliiyaah, Yooxanaa, iyo Miller, farriinta keliya ee runta wakhtigan joogta ahi ay ahayd farriintii ku timid rasuulka.

And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

Eliyaah kii reer Tishbe ahaa, oo ka mid ahaa dadkii degganaa Gilecaad, ayaa wuxuu Axaab ku yidhi, Rabbiga ah Ilaaha reer binu Israa’iil oo nool ayaan ku dhaartaye, kan aan hortiisa taaganahay, sannadahan roobdhaxan iyo roob midna ma jiri doonaan, in kastoo aanan ku imanaynin hadalkayga mooyaane. 1 Boqorradii 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Walaashii White si cad bay u sheegaysaa in kuwii aan aqbalin farriintii Yooxanaa, oo Ciise u aqoonsaday Eliyaas, aanay wax faa’iido ah ka heli lahayn waxbaristii Ciise; sidoo kalena, in kuwii diiday farriintii Miller, sida loogu matalay farriintii malaa’igta koowaad, aanay wax faa’iido ah ka heli karin farriinta malaa’igta labaad. Waxa la socday ku dhawaaqistii Eliyaas ee ahayd in roobku iman doono oo keliya amarkiisa, tijaabadii ugu dambaysay oo ay ku jirtay amarka ah in la doorto farriinta Eliyaas ama farriinta Bacal. Astaanta nebiyadeed ee “ilaa goorma” waxay isku waafaqaysaa Buur Karmel ee Eliyaas iyo sharciga Axadda.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

Markaasaa Axaab wuxuu u cid diray reer binu Israa'iil oo dhan, oo wuxuu nebiyadii oo dhan ku soo ururiyey Buur Karmel. Eliyaahna wuxuu u yimid dadkii oo dhan, oo wuxuu yidhi, Ilaa goormaad laba ra’yi dhexdood ku laba-labaynaysaan? Haddii Rabbigu yahay Ilaah, isaga raaca; laakiinse haddii Bacal yahay, markaas isaga raaca. Dadkiina erey qudha ugama ay jawaabin. Markaasaa Eliyaah dadkii ku yidhi, Aniga, aniga oo keliya, ayaa ka hadhay nebiga Rabbiga; laakiinse nebiyada Bacal waa afar boqol iyo konton nin. Haddaba ha nala siiyo laba dibi; oo iyagu hal dibi ha doorteen, oo ha kala googooyeen, oo ha saareen qoryo dushood, oo dabna hoosta yaanay dhigin; anna dibiga kale waan diyaarin doonaa, oo qoryo dushooda baan saari doonaa, oo dabna hoosta ma dhigi doono. Idinkuna ugu yeedha magaca ilaahyadiinna, anna waxaan ugu yeedhi doonaa magaca Rabbiga; oo Ilaaha dab kaga jawaabaa, isagu ha noqdo Ilaah. Markaasaa dadkii oo dhammu jawaabeen oo yidhaahdeen, Waa hadal wanaagsan. 1 Boqorradii 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Imtixaankii Karmel wuxuu ahaa doorasho u dhexeysay laba farriimood. Wuxuu ahaa imtixaan u dhexeeyey waxsii sheegidda runta ah iyo tan beenta ah, iyo rasuulka Eliiyaah ama nebiyadii fadhiyey miiska Yesebeel. Wuxuu ku saabsanaa rasuulka iyo farriinta. Sannadkii 1844, Karmel waa la soo celiyey markii Rabbigu keenay imtixaan muujiyey Miller inuu yahay nebigii runta ahaa, iyo farriintii Miller inay tahay sayaxii iyo roobkii. Kala-soocidda u dhexeysa nebigii runta ahaa iyo farriintii runta ahayd marka loo eego nebigii beenta ahaa iyo farriintii beenta ahayd waxaa lagu matalay shirkii teendhada Exeter teendhada Exeter iyo teendhada kooxda Watertown. Laba taambuug oo matalaya runta marka loo eego beenta. Kala-soociddii lagu sameeyey Karmel iyo taariikhdii 1844 waxaa lagu aqoonsaday Kaysariya Filibbi markii Butros la shaabadeeyey oo kor loogu qaaday Buurta sidii calamad. Kor ayaa loogu qaaday maxaa yeelay wuxuu ku andacooday in farriintiisu ahayd farriinta keliya ee runta ah ee roobka dambe. Kor ayaa loo qaaday markii saadaashiisii rumoowday.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Iiddii buunanka waa tan saddexaad iyo imtixaanka caddaynta ee xilliga Bentakostiga, waxaana ka horreeya imtixaankaas caddaynta ah in Butros tilmaamayo in Islaam la sii dayn doono si loo calaamadiyo bilowga ku dhawaaqidda Qaylada Habeenbarka. Dhammaystirka wax sii sheegidda ayaa ahaa waxa kala soocay Milleriyiintii iyo Borotestaannadii, kuwaas oo matala dadkii axdiga hore ee laga gudbayo. Eliyaah si shakhsi ah ayuu u laayay nebiyadii beenta ahaa, markii la muujiyey kala duwanaanta runta iyo beenta. Kala soociddaas waxaa la sameeyaa iiddii buunanka, marka wax sii sheegid ku saabsan Islaam la fuliyo.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Qayladii Saqda Dhexe ee taariikhda Millerite waxay ahayd wax sii sheegid la saxo, dabadeedna la oofiyey. Waxaa la oofiyey Oktoobar 22, 1844, halka fahamkii asalka ahaa ee Miller ee Qayladii Saqda Dhexe uu ahaa sannadka 1843. Samuel Snow wuxuu metelayaa sixidda farriinta, farriintiisuna waxay noqotay mid loo yaqaan farriinta “runta ah” ee Qayladii Saqda Dhexe.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

1844 wuxuu ahaa tusaale muujinaya kala-duwanaanshaha u dhexeeya farriintii Miller iyo farriintii Protestant-ka. Intii lagu jiray habka imtixaanka, Protestant-kii waxaa dilay Miller, dabadeedna waxay noqdeen Protestantnimadii riddowday, gabdhihii Rooma, wadaaddadii Yesebeel. Kala-duwanaanshahaas waxaa lagu muujiyey ama aqbalidda ama diididda farriinta nebinnimada. Yooxanaa iyo Miller labadaba, farriinta nebinnimadu waxay daaha ka qaaday farriintii beenta ahayd ee dadkii axdiga hore ee laga gudbay. Farriintii Eliyaah waxay ku dhawaaqday inaan roob jiri doonin haddii aanu ku iman eraygiisa mooyaane, oo saddex sano iyo badh ka dibna imtixaankii sheegashadaas waa in la muujiyo.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

Oo waxay noqotay, markii Axaab arkay Eliiyaah, in Axaab ku yidhi isaga, War ma adigaa kan Israa'iil dhibaya? Isaguna wuu u jawaabay, Anigu ma aanan dhibin Israa'iil; laakiinse adiga iyo reerka aabbahaa ayaa dhibay, maxaa yeelay waxaad ka tagteen amarradii Rabbiga, adiguna waxaad raacday Bacaliim. Haddaba sidaas daraaddeed dir oo ii soo wada ururi Israa'iil oo dhan Buur Karmel, iyo nebiyadii Bacal oo afar boqol iyo konton ah, iyo nebiyadii geedaha Asheeraah oo afar boqol ah, kuwaas oo wax ka cuna miiska Yesebeel. 1 Boqorradii 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Kala sooca u dhexeeya kan beenka ah iyo kan runta ah, ha noqoto rasuulka ama farriinta, waxaa lagu muujiyey hab tijaabo ah oo ay ku jireen eedaymo loo jeediyey labadaba farriinta iyo rasuulka. Eliiyaah baa ahaa kii lagu eedeeyey inuu Israa’iil dhibayo, waayo farriintiisii ayaa roobkii joojisay. Haddii uu roobku ka sii da’i lahaa Israa’iil, wax arrin ah oo ku saabsan Eliiyaah lama kicin lahayn. Arrintu waxay ku dhisnayd wax sii sheegiddii Eliiyaah, iyo rumoobiddeedii muddadii saddexda sano iyo badhka ahayd.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Markii Butros joogo meeshaa imtixaanka kala-sooca ee Qaysariya Filibbos, taas oo ah Iiddii Buunanka, isla markaana ah meesha dameerka laga furo, waxaa la calaamadeeyaa bilowga farriinta Qaylada Habeenbadhka. Butros, sidii Eliyaah oo kale, wuxuu hadda uun markhaati ka noqday xaqiijinta saadaashiisii, waxaana kala-duwanaanshaha runta iyo beenta loo muujiyey in dhammaan la arko. Xaqiijinta saadaasha waxaa metelaya Iiddii Buunanka—taas oo ah imtixaanka kala-sooca. Saadaasha waxaa astaan u ahaa labadaba 1840 iyo 1844, halkaas oo saadaal la saxo dabadeedna la oofiyo. Saadaashii la saxay ee Josiah Litch waxay xoog siisay malaa’igtii kowaad 11-kii Agoosto, 1840, saadaashii sannadka 1843 ee Millerna waxaa saxay Snow.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Sannadkii 1840 rumoobid kale oo cajiib ah oo wax sii sheegid ah ayaa kicisay xiiso baahsan. Laba sano ka hor, Josiah Litch, oo ka mid ahaa adeegayaashii hormuudka u ahaa ee ku wacdiyi jiray imaatinka labaad, ayaa daabacay fasiraad ku saabsan Muujintii 9, isagoo sii sheegay dhicitaanka Boqortooyadii Cismaaniyiinta. Sida ku cad xisaabtiisii, quwaddan waxay ahayd in la afgembiyo... 11kii Agoosto, 1840, markaas oo la filan karo in awoodda Cismaaniyiinta ee Constantinople la jebin doono. Oo tanuna, waxaan rumaysanahay, waxaa la ogaan doonaa inay sidaas tahay.’”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Waqtigii si qumman loo cayimay, Turkigu, isaga oo adeegsanaya safiirradiisa, wuxuu aqbalay ilaalinta quwadihii isbahaystay ee Yurub, sidaas darteedna wuxuu isu geliyey hoos-imaatinka quruumaha Masiixiyiinta ah. Dhacdadu si sax ah ayay u oofisay waxsii sheegidda. Markii arrintaas la ogaaday, dad fara badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda waxsii sheegidda ee ay qaateen Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaatinka la siiyey dardar yaab leh. Rag aqoon iyo maqaam leh ayaa Miller kula midoobay wacdinta iyo daabacaadda aragtidiisa, waxaana intii u dhexaysay 1840 ilaa 1844 shaqadu si degdeg ah u fidday.” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Saadaashii Litch waxay ku saabsanayd Islaamka, saadaashiina Snow waxay ku saabsanayd albaabka xiran. Markii la fuliyey saadaashii Litch, habraacii lagu adkeeyey farriinta waa la aqbalay, oo kuwii farriinta aqbalayna waxay “midoobeen” farriin-sidaha. Farriinta iyo farriin-sidahaba labaduba waxaa lagu aqoonsaday rumoobidda saadaasha. Saadaashii Litch waxay ku saabsanayd Islaamka, saadaashiina Snow waxay ku saabsanayd albaabka xiran.

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

“Waxaan arkay dadka Ilaah oo faraxsan oo filasho ku jira, iyagoo sugaya Rabbigood. Laakiin Ilaah wuxuu qasdiyey inuu iyaga tijaabiyo. Gacantiisu waxay daboolaysay qalad ku jiray xisaabinta xilliyada nebiyadeed. Kuwii sugayay Rabbigood ma ay ogaan qaladkan, oo xataa nimankii ugu aqoonta badnaa ee ka soo horjeeday wakhtiga ayaa iyaguna ku guuldarraystay inay arkaan. Ilaah wuxuu qasdiyey in dadkiisu ay la kulmaan niyad-jab. Wakhtigii wuu dhaafay, kuwii Badbaadiyahooda ku sugayay filasho farxad lehna way murugoodeen oo niyad-jabeen, halka kuwii aan jeclayn muuqashadii Ciise, balse farriinta cabsi ku aqbalay, ay ku farxeen inuusan iman wakhtigii la filayay. Qirashadoodu ma ay taaban qalbiga mana ay daahirin nolosha. Dhaafitaankii wakhtigu wuxuu si wanaagsan ugu talagalnaa inuu muujiyo qalbiyadan oo kale. Iyagu waxay ahaayeen kuwii ugu horreeyey ee jeesta oo ku majaajilooda kuwii murugaysnaa ee niyad-jabsanaa, kuwaas oo run ahaan jeclaa muuqashadii Badbaadiyahooda. Waxaan arkay xigmadda Ilaah ee ku jirta tijaabinta dadkiisa iyo siintooda imtixaan baaraya si loo ogaado kuwa dib u guraya oo ka noqda saacadda imtixaanka.”

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Ciise iyo dhammaan ciidammada samadu waxay naxariis iyo jacayl ku eegayeen kuwii, iyagoo leh filasho macaan, muddada dheer u hanqal taagay inay arkaan Kan ay nafahoodu jeclaayeen. Malaa’ig baa hareerahooda ku dul heehaabaysay si ay u adkeeyaan saacadda imtixaankooda. Kuwii dayacay inay aqbalaan farriintii samada waxaa looga tegey gudcur, oo cadhadii Ilaahna waa ku shidantay iyaga, maxaa yeelay ma ayan aqbalin iftiinkii uu samada uga soo diray. Kuwii aaminka ahaa ee niyad-jabay, kuwaas oo aan garan karin sababta Rabbigoodu u iman waayey, lagama tegin gudcur. Mar kale ayaa loo hoggaamiyey Kitaabbadoodii Quduuska ahaa si ay u baadhaan xilliyada waxsii sheegidda. Gacantii Rabbiga ayaa laga qaaday tirooyinkii, khaladkiina waa la sharraxay. Waxay arkeen in xilliyada waxsii sheegiddu gaadhayeen 1844, iyo in isla caddayntii ay soo bandhigeen si ay u muujiyaan in xilliyada waxsii sheegiddu ku dhammaanayeen 1843, ay caddaynaysay inay ku eg yihiin 1844. Iftiin ka yimid Erayga Ilaah ayaa ku ifay xaaladdooda, oo waxay ogaadeen wakhti dib-u-dhac ah—“In kastoo ay [riyadaasu] raagto, haddana sug.” Jacaylkoodii ay u qabeen imaatinka degdegga ah ee Masiixa aawadiis, waxay iska ilduufeen dib-u-dhaca riyada, kaas oo loo qoondeeyey inuu muujiyo kuwa runta ah ee sugaya. Mar kale waxay heleen wakhti cayiman. Habase yeeshee waxaan arkay in kuwo badan oo iyaga ka mid ahi aanay ka sarrayn karin niyad-jabkoodii weynaa si ay u yeeshaan heerkii xamaasadda iyo tamarta ee astaanta u ahaa rumaysadkoodii sannadkii 1843.

“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

“Shaydaanka iyo malaa’igtiisii ayaa ka adkaaday iyaga, kuwii aan doonayn inay aqbalaan farriintaasna waxay isu hambalyeeyeen garashadoodii fogaan-aragga iyo xigmad ay ku diideen khiyaanadaas, sida ay ugu yeedheen. Ma ay garanaynin inay diidayeen taladii Ilaah ee ka gees ahayd iyaga qudhooda, oo ay la shaqaynayeen Shaydaanka iyo malaa’igtiisa si ay u wareeriyaan dadka Ilaah, kuwaas oo ku noolaa farriintii samada laga soo diray.”

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

“Kuwa rumaystay farriintan waxaa lagu cadaadin jiray kiniisadaha dhexdooda. Muddo ah, kuwii aan aqbalayn farriinta waxaa cabsi ka celinaysay inay ku dhaqmaan waxa qalbiyadoodu dareensanaayeen; hase yeeshee, markii waqtigu gudbay ayay dareenkoodii runta ahaa soo ifbaxeen. Waxay jeclaayeen inay aamusiyaan markhaatifurka kuwa sugaya ay dareemeen inay ku qasban yihiin inay qaadaan, kaas oo ahaa in waqtiyadii nebiyadu gaadhayeen 1844. Si caddaan ah ayay rumaystayaashu u sharraxeen qaladkoodii, waxayna bixiyeen sababihii ay Rabbigooda u sugayeen sannadka 1844. Kuwii ka soo horjeeday ma keeni karin wax dood ah oo ka dhan ah sababaha xoogga badan ee la soo bandhigay. Hase yeeshee cadhadii kiniisadaha way holacday; waxay go’aansadeen inaanay dhegaysan caddaynta, iyo inay markhaatifurka ka xiraan kiniisadaha, si aanay kuwa kale u maqlin. Kuwii aan ku dhiirran karin inay dadka kale ka qariyaan nuurka Ilaah siiyey, waxaa laga saaray kiniisadaha; laakiin Ciise wuu la jiray, iyaguna waxay ku faraxsanaayeen nuurka wejigiisa. Waxay diyaar u ahaayeen inay aqbalaan farriinta malaa’igta labaad.” Early Writings, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Butros wuxuu matalaa boqolka iyo afartan iyo afarta kun oo, sida Litch oo kale, soo bandhiga saadaal la saxay oo ku saabsan Islaamka iyo dhammaadka boqortooyo; sidoo kale, sida Snow oo kale, Butrosna wuxuu soo bandhigaa saadaal la saxay oo ku saabsan albaabka xiran. Farriintii Litch ee hooggii labaad ee Islaamka waxay ahayd saadaal dibadeed, halka albaabkii xiran ee Snow uu ahaa saadaal gudaha ah. Snow, shaqadu waxay bilaabatay markii Rabbigu gacantiisa ka qaaday tirooyinka, markaas ayaana la arkay in isla caddayntii markii hore loo maleeyey inay xaqiijinayso 1843, ay dhab ahaantii caddaynaysay Oktoobar 22, 1844. Litch, waxay u ahayd xisaabin markii ay rumowday hoos keentay malaa’igtii Muujintii toban inay istaagto dhulka iyo badda dushooda.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Xaqiiqda ah in Litch uu dib u xisaabiyey saadaashiisii toban maalmood ka hor rumoobiddeedii waxay tilmaamaysaa in hawsha sixidda saadaal hore ay tahay imtixaan. Bilowga 1840 iyo dhammaadka 1844 ma dhab ahaantii waa astaan nebiyadeed oo saadaal dib loo xisaabiyey si ay u noqoto Qayladii Habeenbadhka ee runta ahayd? Alfa iyo Oomeega taariikhda Milleriyiinta ee ku dhammaatay ku dhawaaqiddii Qayladii Habeenbadhka ma dhab ahaantii waxay tusaale u yihiin sifooyinka nebiyadeed ee Qayladii Habeenbadhka ee runta ahayd ee boqolka iyo afar iyo afartan kun?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

Labada xilli ee lagu dhawaaqay saadaasha la saxo, muran baa ka dhashay farriinta Milleriyiinta, waayo farriintu waxay dadka gelisay qas iyo walaac. Markuu Butros istaago Qaysariya Filibbi, waxaa jira muran ku saabsan farriinta oo bilaabatay ka hor Qaysariya Filibbi, waayo waa dhammaystirka xaqiijinaya in ay ahayd keliya eraygii Butros in farriinta roobku ay soo degi doonto. Qaysariya Filibbi waa iidda buunanka, taas oo waafaqsan Masiixa oo diraya laba xer, kuwaas oo matalaya malaa’igta labaad, inay furaan dameerka Islaamka. Furidda dameerka Islaamka waxay ku dhawaaqaysaa bilowga farriinta Qayladii Habeenbadhka ee shirkii xerada Exeter, waayo isagoo faras ku yimid hal maalin isagoo dib u dhacay, 13-ka Agoosto, Samuel Snow, kii dib u dhacay halkii uu iman lahaa maalinta furitaanka, wuxuu calaamadeeyaa dhammaadka wakhtigii dib-u-dhaca iyo bilowga farriinta la qaadi lahaa sidii hir daadad ah markii shirku dhammaaday 17-kii.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Muranka taariikhda Milleriyiinta, eedeymihii Boqor Axaab iyo iska-caabbintii Yuhuuddii muran-jecleyd markii Masiixu Yeruusaalem galay, dhammaantood waxay tilmaamayaan muran gaadha gabagabadiisa iidda buunka, marka dameerka la furo. Furidda dameerku waa xaqiijinta wax sii sheegid tilmaamaysa albaab xiran oo ku dhacay Adventism-ka bilowgii Qaysariya Filibbi iyo albaab xiran dhammaadka muddada ee Qaysariya Maritima. Dameerku waa astaan u ah Islaamka hooggii saddexaad ee ku dhaca Maraykanka, oo ay ku jirto Nashville, Tennessee. Saadaashii fashilantay ee Luulyo 18, 2020, hadda si tartiib-tartiib ah ayaa loo saxayaa iyadoo Rabbigu gacantiisa ka qaadayo, oo furaya waxyiga Ciise Masiix. Furistaasna waxay ka bilaabatay cidlada bishii Luulyo ee 2023.

The vision of Daniel Eleven

Riyadii Daanyeel Kow iyo Toban

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Iidda buunanka waxay ka dhigan tahay buunka toddobaad, kaas oo ah hoogga saddexaad, kaas oo ah Islaam. Buunku waa farriin digniin dibadeed oo dagaal ah, hase yeeshee waxa kaloo loo fahmi karaa sida yeedhid gudaha ah oo loogu baaqayo shir quduus ah. Maaddaama ay tahay tijaabada go’aamisa runta ee bilaabmata marka ay dhammaato soddonka maalmood ee tijaabada macbudka labaad, waxay isku mar tahay farriin dibadeed iyo mid gudaha ah. Tijaabadii aasaasiga ahayd ee ugu horraysay waxay timid gu’gii 2024 iyada oo la socota aragtida dibadeed ee ka geeska Masiixa sida loogu matalay Daanyeel 11:14.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Oo wakhtiyadaasna kuwo badan ayaa ka soo kici doona boqorka koonfureed; sidoo kale tuugagga dadkaaga ayaa isa sarraysiin doona si ay aragtida u adkeeyaan; laakiinse way dhici doonaan. Daanyeel 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Aayaddii hore waxay soo bandhigtay Panium, markhaatifurka Panium-na wuxuu sii socdaa ilaa aayadda shan iyo tobnaad.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

Waayo, boqorka woqooyi wuu soo noqon doonaa, oo wuxuu soo saari doonaa dad badan oo ka sii tiro badan kuwii hore; oo hubaal ahaan ayuu iman doonaa sannado qaarkood dabadood isagoo wata ciidan weyn iyo maal badan. Daniel 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Boqorka woqooyi ee aayadaha toban ilaa shan iyo toban ku xusan waa awoodda wakiilka u ah baabtiisnimada, taas oo aayadda toban uu u metelayay Ronald Reagan markii derbigii daaha birta laga qaaday, sida ay astaan ahaan u muujisay burburkii Derbiga Berlin 9-kii Noofambar, 1989. Aayadda lix iyo toban waxay calaamad u tahay ka qaadista derbigii kala-soocidda kaniisadda iyo dawladda marka la soo saaro sharciga Axadda. Aayadaha kow iyo toban iyo laba iyo toban waxay metelaan dagaalka Yukrayn ee bilaabmay 2014, aayadda saddex iyo tobanina waxay tilmaamaysaa doorashada 2024, marka Trump, oo ah madaxweynihii siddeedaad tan iyo Reagan, kaas oo sidoo kale ah madaxweynihii siddeedaad ee ka mid ah toddobadii madaxweyne ee ka horreeyey, uu “soo noqdo” isagoo leh awood ka sii badan; waayo, markuu soo noqdo, “wuxuu soo saari doonaa dad badan oo ka badan kuwii hore, oo hubaalna wuxuu iman doonaa sannado cayiman dabadood.” “Sannadaha cayiman” waa afarta sano ee Joe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Ka dib 2024, iyada oo waafaqsan aayadda saddex iyo tobnaad, Rooma waxay is-gelin doontaa taariikhda nebinnimada ee Panium. May 8, 2025 waxaa la doortay baadarigii ugu horreeyey ee ka yimid dalka ruuxiga ah ee ammaanta badan, wuxuuna doortay magaca Leo, kaas oo xambaarsan astaamo badan oo muhiim ah oo nebinnimo. Dabadeedna, aayadda shan iyo tobnaad, dagaalku wuu bilaabmaa.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Markaas boqorka woqooyi wuu iman doonaa, oo wuxuu tuuri doonaa tuulmo hareereyn ah, oo wuxuu qabsan doonaa magaalooyinka ugu deyr adag; oo cududaha koonfureed ma adkaysan doonaan, dadkiisa la doortayna ma adkaysan doonaan, mana jiri doonto xoog lagu hor istaago. Daanyeel 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Dagaalkii Panium waxaa lagu galay aayadda shan iyo tobnaad, bahalka-dhulkana ee uu metelo Donald Trump wuxuu ka adkaan doonaa boqortooyada koonfureed. Boqorka koonfureed ee aayadda kow iyo tobnaad ku xusan wuxuu dagaal la bilaabay Ukraine, oo ah awoodda wakiilka u ah baadarinimada, taas oo ay maalgelisay oo taageertay awoodda kale ee wakiilka u ah baadarinimada ee aayadda tobnaad ku xusan—Maraykanka. Boqorka koonfureed wuxuu guul ka gaadhi lahaa dagaalkii Raphia, hase ahaatee wixii ka dambeeya guushaas, kala-daadashada horusocodka ah ee had iyo jeer la xiriirta burburka boqortooyada koonfureed ee masduulaagga ah, waxay boqorka koonfureed gelinaysaa xaalad aad u nugul, iyadoo boqorka woqooyi uu soo noqonayo, kana xoog badan sidii hore, una diyaar garoobayo dagaalkii Panium. Ruushka iyo Putin waa boqorka koonfureed markii Maraykanku bilaabay Dagaalkii Ukraine sannadkii 2014. Sannadkii 2022 duullaanku wuu billowday, dhiigguna wuxuu bilaabay inuu qulqulo. Sannadkii 2024 boqorkii woqooyi ayaa soo noqday.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Butros wuxuu joogaa Qaysariya Filibbi, taas oo ah bilowga ku dhawaaqidda farriinta Qaylada Saqda dhexe. Butros, sida Eliyaah oo kale iyo kuwa Millerites-ka ah sida ay u metelaan Litch iyo Snow, wuxuu hore u soo bandhigay saadaal ku saabsan albaab xiran iyo Islaamka. Dhammaystirkeedu wuxuu aqoonsanayaa kala soocidda u dhexaysa farriimaha roobka dambe ee runta iyo kuwa beenta ah, iyo rasuullada runta ah iyo kuwa beenta ah. Farriinta Butros waa farriinta la saxo ee Nashville iyo Islaamka, oo markuu taagan yahay Qaysariya Filibbi, wuxuu taagan yahay Panium, dagaalka horseeda sharciga Axadda ee aayadda lix iyo tobnaad. Dhammaystirka saadaasha Butros wuxuu aqoonsanayaa bilowga ku dhawaaqidda Qaylada Saqda dhexe, marka Islaamka la sii daayo, taas oo sidoo kale ah, sadarba sadar, marka dagaalkii Panium yimaado.

The Vision of Daniel ten

Araggii Daanyeel Tobnaad

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Iidda buunanka waxay u taagan tahay buunanka toddobaad, kaas oo ah hoogga saddexaad, kaas oo ah Islaamka. Buunku waa farriin digniin ah, sidoo kalena waa yeedhid shir quduus ah. Waxa kale oo uu yahay imtixaanka kala-sooca runta iyo beenta ee bilaabma marka ay dhammaadaan soddonka maalmood ee imtixaanka macbudka labaad. Riyadii ugu horraysay ee aasaaska u ahayd imtixaanka dibadda ee ka geesta Masiix-diidka waxay timid gugii 2024, halka riyadii labaad ee imtixaanka gudaha ee Masiixa, sida lagu metelay Daanyeel 10, ay timid 2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Markaasaan indhahaygii kor u taagay oo eegay, bal eeg, nin ayaa joogay oo maro wanaagsan oo linen ah huwan, dhexdiisana waxaa ku xidhnaa dahab saafi ah oo Uufaas ah. Jidhkiisuna wuxuu u ekaa beriyal, wejigiisuna wuxuu u ekaa hillaac, indhihiisuna waxay ahaayeen sida laambado dab ah, gacmihiisa iyo cagihiisuna midab ahaan waxay la ekaayeen naxaas la safeeyey, codka hadalladiisuna wuxuu la mid ahaa codka dad badan.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Aniga Daanyeel keligay ayaa arkay muujinta; waayo, nimankii ila joogay muujinta ma ay arkin; laakiin gariir weyn baa ku dhacay, sidaas daraaddeed way carareen si ay isu qariyaan.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Sidaas daraaddeed keliday baa layga tegey, oo waxaan arkay riyadan weyn; xoogna iguma hadhin, waayo quruxdaydii igu jirtay qudhun bay isu beddeshay, oo xoogna ma aanan haysan.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

Haddana waxaan maqlay codka erayadiisa; oo markii aan maqlay codka erayadiisa, waxaan ku dhacay hurdo qoto dheer anigoo wejigayga ku foorara, wejigayguna dhulka ayuu u jeeday.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

Oo bal eeg, gacan baa i taabatay, oo igu taagtay jilbahayga iyo calaacalaha gacmahayga. Markaasuu igu yidhi, Daanyeelow, nin aad loo jecel yahayow, garo erayada aan kugula hadlayo, oo istaag qumman; waayo, adigaa hadda la iigu kaa soo diray. Oo goortuu eraygan ila hadlay, ayaan istaagay anigoo gariiraya. Markaasuu igu yidhi, Ha cabsan, Daanyeelow; waayo, maalintii ugu horraysay ee aad qalbigaaga u jeedisay inaad wax garato oo aad naftaada ku hoosaysiiso Ilaahaaga hortiisa, erayadaadii waa la maqlay, anna waxaan u imid erayadaada aawadood. Laakiinse amiirkii boqortooyada Faaris ayaa i hor istaagay kow iyo labaatan maalmood; laakiinse bal eeg, Miikaa'eel oo amiirrada madaxda ah midkood ah ayaa u yimid inuu i caawiyo; oo halkaasaan kula hadhay boqorradii Faaris. Haddaba waxaan u imid inaan ku garansiiyo waxa dadkaaga ku dhici doona maalmaha ugu dambeeya; waayo, riyadu weli waxay ku saabsan tahay maalmo badan. Oo goortuu erayadaas oo kale ila hadlay, ayaan wejigaygii dhulka u jeediyey, oo waxaan noqday carrab la'.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Oo bal eeg, mid u eg ekaanta binu-aadmiga ayaa bushimahayga taabtay; markaasaan afkaygii furay oo hadlay, oo waxaan ku idhi kii hortayda taagnaa, Sayidkaygiiyow, riyada daraaddeed murugadaydii baa igu soo noqotay, xoogna iguma hadhin. Waayo, addoonka sayidkayganu sidee buu ula hadli karaa sayidkaygan? Maxaa yeelay aniga, isla markiiba xoog iguma hadhin, neefna iguma hadhin.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Markaasaa mid u eg ekaanshaha nin baa haddana yimid oo i taabtay, wuuna i xoogeeyey, oo wuxuu yidhi, Ninyahow aad loo jecel yahayow, ha cabsan; nabaddu ha kuu ahaato; xoog yeelo, haa, xoog yeelo. Oo markuu ila hadlay, ayaan xooggaystay, oo waxaan idhi, Sayidkaygu ha hadlo; waayo, adigu waad i xoogeeysay. Daanyeel 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Daani’eel maalintii laba iyo labaatanaad ayuu arkayaa muujinta Wadaadka Sare ee jannada ee maalmaha ugu dambeeya. Muujinta Rooma ee dhidibada u taagaysa muujinta waxay ahayd imtixaankii aasaaska iyo alfa ee 2024, muujinta Masiixuna waa imtixaanka macbudka. Waxay dhalisaa kala soocidda kooxda ka cararta Daani’eel oo isqarisa. Kooxdaasu waxay ku dhuuntaa been iyo waxyaalo aan run ahayn, sababtaas awgeedna waxay helaan marin-habaabin xoog leh.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Dabadeedna Daanyeel waxaa la taabtaa saddex jeer, marka hore Jibriil ayaa taabta, dabadeed Masiix, ka dibna mar saddexaad Jibriil. Quduuska ugu Quduusan dhexdiisa, marka Daanyeel saddex jeer la taabto, wuxuu muujinayaa xoojin; waayo waxay ka bilaabataa isaga oo aan wax xoog ah lahayn markii uu arkay riyada, laakiin taabashadii saddexaad dabadeed ugu dambayntii waa la xoojiyaa. Waxaa loo xoojiyaa inuu garto waxa ku dhici doona dadka Ilaah maalmaha ugu dambeeya. Farriinta nebinnimada ee ku saabsan waxa ku dhici doona dadka Ilaah maalmaha ugu dambeeya waa farriinta lagu matalay masaalka tobanka bikradood.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Daanyeel wuxuu ku bilaabmaa isagoo aan xoog lahayn, waayo araggii muraayad-u-egga ee Masiixa ayaa ka reebay xoog, laakiin dhammaadka saddexda taabasho ayuu xoogaystaa, amarka ahna “xoog yeelo, haa, xoog yeelo,” waa laba-laabid, taas oo calaamad u ah malaa’igta labaad ama imtixaanka labaad. Imtixaanka labaad waa imtixaanka macbudka, halkaas oo dadka Ilaah lagu xoojiyo inay ku dhawaaqaan farriinta Qayladii Habeenbadhka markii shirkii xerada Exeter uu dhammaado. Imtixaankaasu waa imtixaanka macbudka halkaas oo dhagaxii madaxa, oo ahaa aasaaska iyo dhagaxii geeska, uu noqdo dhagaxa madaxa ee yaabka leh ee macbudka, sidaasna ku calaamadeeya dhammaystirkiisa. Daanyeel waxaa la xoojiyaa maalinta laba iyo labaatanaad, markuu rumaysad ku galo Meesha Ugu Quduusan. Markuu sidaas sameeyo, Jibriil baa taabta, dabadeed Masiix baa taabta, dabadeedna Jibriil baa mar kale taabta. Sidaas daraaddeed Daanyeel waa la xoojiyaa si uu farriinta ugu dhawaaqo Meesha Ugu Quduusan halkaas oo uu ku arko Masiixa oo u dhexeeya laba malaa’igood, meesha ku dhex taalla Meesha Ugu Quduusan ee Masiixu kaga jiro dhexda waa kursiga naxariista, iyadoo labada keruub ee daboolaya ay eegayaan sanduuqa axdiga oo ka iftiimaya nuurka ammaanta Shekiina ee Masiixa ku fadhiya carshigiisa. Aragtida Daanyeel toban waxaa si nebinnimo ah loogu habeeyey iyadoo Daanyeel eegayo ammaanta Masiixa sida Shekiina dusha carshiga kursiga naxariista, halka labada keruub ee daboolaya ay ku fiirinayaan sanduuqa axdiga!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Ka hor iidda buunanka Eliiyaah wuxuu ku andacoodaa in farriintiisa roobku ay tahay farriinta keliya ee roobka ee Rabbiga ka timid, wuxuuna soo bandhigaa wax sii sheegid gaadha gunaanadkeeda iyadoo la socota muujin caddaynaysa cidda ah ama aan ahayn rasuulka iyo waxa ah ama aan ahayn farriinta. Saddex sano iyo badh ka hor Karmel, boqor Axaab wuxuu raadinayay Eliiyaah, waayo waxaa jira xilli muran ah oo ka horreeya Karmel. Buur Karmel si fudud waa tijaabada lagu kala garto halkaas oo dabeecaddu ku muuqato. Isla muddadaas taariikhda Millerite-ka waxay sidday isla markhaatigaas, maadaama kuwii farriinta necbaa ay kuwa aaminka ah ka xireen kaniisadaha, kuwii aaminka ahaana intaas ka dib waxay kiciyeen farriin dadka uga yeedhaysa inay ka soo baxaan dadkii hore ee axdiga ee dhacay oo la iska dhaafayay.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Butros wuxuu ku sugan yahay axdiga Axadda Bentakostiga isagoo ku dhawaaqaya farriintii Yoo’eel, taas oo ka dhigan in Butros uu ku dhawaaqayo isla farriintaas marka xilliga Qaylada Habeenbarka uu ka bilaabmo dhammaadka shirkii xerada Exeter, kaas oo billowday markii saadaashii Butros la saxay sida ay ahaayeen farriimihii Snow iyo Litch. Muran ayaa had iyo jeer ka horreeya rumoobidda saadaasha. Sidaa darteed muranku wuxuu bilaabmaa ka hor rumoobidda saadaasha.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Farriinta welwelka ku ridda Axaab, Yesebeel iyo nebiyadeeda, iyo Yuhuuddii muran-badnayd ee wakhtigii Masiixa, iyo Borotestaannadii dhacay ee taariikhda Millerite-ka, waxaa Butros u aqoonsaday kitaabka Yoo’eel. Ka hor imtixaanka saddexaad ee lagu garto oo lagu calaamadeeyo furidda dameerka, farriinta Butros waxaa weerara Adventism-ka La’odikiya, Butrosna wuxuu uga jawaabaa iska-caabbintaas isagoo caddeynaya in rasuulladu aanay sakhraansanayn; ee ay si fudud u yihiin rumoobidda saddexda cutub ee Yoo’eel. Saddexda cutub ee Yoo’eel waxay ku bilaabmaan cambaarayn kulul oo ka dhan ah Adventism-ka La’odikiya. Marka farriintu gaadho dhegaha kuwa ku sakhraansan cabbidda xooggan, way ka falcelin doonaan. Waxay Masiixa ka hor yimaaddeen intuu buurta ka soo degayay isagoo Yeruusaalem u socda, mar kalena waxay kaga hor yimaaddeen Yeruusaalem.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Dameerkii waa la furay, gelitaankuna wuu billowday; Yuhuuddii dood-badnayduna waxay rabaan in farriinta la aamusiiyo. Ciise wuu sii watay, dabadeedna wuu joogsaday oo u ooyay waqtiga tijaabada ee maalinta ugu dambaysa ee Adventism-ka. Markaas Yeruusaalem gudaheeda waxaa ka dhacay iska horimaad kale oo lala yeeshay Yuhuuddii doonaysay in dadku joojiyaan farriintooda. Markii qorraxdu dhacday maalintaas, waqtigii imtixaanka ee quruunta Yuhuudda wuxuu gaadhay tallaabo kale. Horumarka iska-caabbintu wuxuu sii socdaa ilaa dhimashada iskutallaabta, wuxuuna si dhab ah u bilaabmay sarakicintii Laasaros, taas oo calaamadisay imaatinka malaa’igta labaad iyo wakhtiga dib-u-dhaca.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

“Beytaniya waxay Yeruusaalem ugu dhaweyd si ay warka soo sara kicintii Laasaros degdeg ugu gaadho magaalada. Basaasiin arkay mucjisadaas ayaa warqabadkiisii si dhaqso ah ugu gudbiyey taliyayaashii Yuhuudda, kuwaas oo si degdeg ah u hantiyey xaqiiqooyinka. Shirkii Sanhedriinka ayaa isla markiiba la isugu yeedhay si loo go’aamiyo waxa la yeelayo. Masiixu wuxuu markan si buuxda u muujiyey xukunkiisa dhimashada iyo qabriga. Mucjisadaas weynu waxay ahayd caddayntii ugu sarraysay ee Ilaah dadka u soo bandhigay oo muujinaysay inuu Wiilkiisa dunida ugu soo diray badbaadadooda. Waxay ahayd muujin awood rabbaani ah oo ku filan inay qanciso maskax kasta oo ku hoos jirta xukunka caqliga iyo damiirka iftiimay. Qaar badan oo arkay soo sara kicintii Laasaros ayaa loo horseeday inay rumaystaan Ciise. Laakiin nacaybkii wadaaddadu isaga u qabeen aad buu u sii xoogaystay. Waxay diideen dhammaan caddaymihii ka hooseeyey ee ilaahnimadiisa, waxaana keliya oo ka sii cadhoodsiiyey mucjisadan cusub. Kuwii dhintay waxaa la soo sara kiciyey iftiinka buuxa ee maalinta dhexdeeda iyo hortii dad badan oo markhaatiyaal ah. Ma jirin xeelad waxaas oo kale sharxi karta ama caddayntaas meesha ka saari karta. Sababtaas aawadeed cadaawaddii wadaaddadu waxay noqotay mid ka dhimasho badan. Waxay ka go’naatay in ka badan sidii hore inay joojiyaan shuqulka Masiixa.”

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

“Sadduqiintii, in kasta oo aanay Masiixa raalli ka ahayn, haddana uma ay buuxin xumaan iyo nacayb isaga ku wajahan sida Farrisiintii. Necbaanoodu uma ay qadhaadhnayn sidaas oo kale. Laakiin hadda aad bay u argagaxeen. Iyagu ma ay rumaysnayn sarakicidda kuwii dhintay. Iyagoo soo bandhigaya waxa loogu yeedho cilmi, waxay ku doodeen in ay tahay wax aan suuragal ahayn in meyd dhintay dib loo soo nooleeyo. Laakiin dhowr eray oo Masiixa ka yimid ayaa aragtidoodii burburiyey. Waxaa loo muujiyey in ay jaahil ka yihiin Qorniinka iyo xoogga Ilaah labadaba. Ma ay arki karin wax suurtagal ah oo lagu tirtiro saamayntii mucjisadu ku reebtay dadka. Sidee baa dadka looga jeedin karay Kan ku guulaystay inuu qabrigii ka boobo kuwii dhintay? Warar been ah ayaa la faafiyey, laakiin mucjisada lama dafiri karin, mana ay garanayn sida loo baabi’iyo saamaynteeda. Ilaa waqtigaas Sadduqiintu ma ay dhiirrigelin qorshaha lagu dilayo Masiixa. Laakiin sarakiciddii Laasaros dabadeed waxay go’aansadeen in keliya dhimashadiisa lagu joojin karo cambaarayntiisa geesinnimada leh ee uu iyaga ku canaananayay.” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Dhimashadii Laasaros waxay calaamad u ahayd bilowgii afarta maalmood ee Ciise dib ugu dhacay. Dhimashadiisu waxay matalaysay imaatinka malaa’igtii labaad, oo calaamadisa bilowga wakhtiga dib-u-dhaca. Sarakiciddiisu waxay calaamad u tahay sarakicidda labada markhaati 31-ka Diseembar, 2023, laba iyo labaatan sannadood ka dib 9/11. Sarakiciddiisu waxay calaamad u tahay sarakicidda lafihii engegnaa ee Yexesqeel. Sarakiciddiisa waxaa tusaale ahaan loo sii muujiyey abuuristii Aadan, taas oo ka koobnayd bini-aadannimada, oo ay dhoobadu matalayso, oo lagu daray Ilaahnimada, oo ay neefta noloshu matalayso.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

Wadaaddadii iyo taliyayaashii Yuhuuddu way necbaayeen Ciise; laakiin dad badan ayaa ku soo qulqulayay inay dhegaystaan erayadiisii xigmadda lahaa oo ay markhaati ka noqdaan shuqulladiisii xoogga badnaa. Dadku waxaa gilgilay xiise aad u qoto dheer, iyagoo welwel weyn ku raacayay Ciise si ay u maqlaan waxbaridda macallinkan yaabka leh. Kuwo badan oo taliyayaashii ka mid ahi way rumaysteen isaga, laakiin kuma ay dhicin inay qirtaan rumaysadkooda, waaba intaasoo sunagogga laga saaro. Wadaaddadii iyo waayeelladii waxay goosteen in wax la sameeyo si dadka dareenkooda looga jeediyo Ciise. Waxay ka cabsadeen in dadka oo dhammu ay isaga rumaystaan. Iyagu nabadgelyo uma ay arkin naftooda. Waa inay lumiyaan jagadooda ama ay Ciise dilaan. Oo ka dib markay isaga dilaan, weli waxaa jiri lahaa kuwa ah taallooyin nool oo xooggiisa ka marag kacaya. Ciise wuxuu Laasaros ka sara kiciyey kuwii dhintay, iyaguna waxay ka cabsadeen in haddii ay Ciise dilaan, Laasaros uu ka marag furo xooggiisa weyn. Dadku waxay u soo daadanayeen inay arkaan kii kuwii dhintay laga sara kiciyey, taliyayaashiina waxay goosteen inay Laasarosna dilaan, oo ay xamaasadda damiyaan. Markaasay dadka dib ugu jeedin lahaayeen caadooyinka iyo caqiidooyinka dadka, iyo bixinta meeltobnaadka reexaanta iyo rue-da, oo haddana saamayn ugu yeelan lahaayeen. Waxay ku heshiiyeen inay Ciise qabtaan marka uu keligiis yahay; waayo, haddii ay isku dayaan inay isaga ku qabtaan dhexda dad badan, marka dadku maskaxdoodu dhammaantood isaga ku mashquulsan tahay, waa la dhagxin lahaa.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

18-kii Luulyo, 2020, labadii markhaati ee Muujintii waa la laayay, malaa’igtii labaadna way timid, waxaana soo gaadhay wakhtigii dib-u-dhaca. 31-kii Diseembar, 2023, waxaa bilaabmay habkii laba-tallaabo ahaa ee sarakicidda. Tallaabadii kowaad waxay ahayd aasaaska; tallaabadii labaadna waxay ahayd dhismaha macbudka oo lagu dul taagay aasaaska. Kaniisadda La’odikiya ee Adventist-ka Maalinta Toddobaad waxay necbayd farriinta tan iyo wakhtigii ay dhalatay sannadkii 1989, welina way neceb tahay. Hadda oo markhaatiyadii la necbaa, kuwaas oo ay u maleeyeen inay dhinteen, ay haddana nool yihiin; farriinta way sii necbaan doonaan in ka badan. Waxay ku doodi doonaan wax sii sheegiddii 18-kii Luulyo, 2020, iyagoo wata sun iyo qadhaadh la mid ah kii Yuhuuddu u qabeen sarakiciddii Laasaros. Taariikhda imtixaanka macbudka, Butros wuxuu kaga jawaabi doonaa eedaymahooda khaldan isagoo u tilmaamaya kitaabka Yoo’eel inuu yahay jawaabta beentooda oo dhan.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.