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# The Hidden History of Verse Forty - Number Eight

Seenaa Dhokataa Keeyyata Afurtamaa — Lakkoofsa Sadeet

The Mount

Gaaraa

Author

Jeff Pippenger

Published

April 5, 2026

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The Mount of Transfiguration for Peter took place between Panium and the cross, and on another line, Peter is between Christ’s baptism at the beginning of His ministry and just after the triumphal entry at the ending of His ministry. Those three waymarks of the baptism, the mount and the conclusion of the triumphal entry are marked by the three times the heavenly Father spoke. The third time in John 12 is when the Greeks were seeking Jesus. The baptism is 9/11, the mount is in the history of Panium unto the Sunday law of verse sixteen. For Peter it was Panium, then the mount unto the conclusion of the triumphal entry, which was just before Christ would be glorified a second time.

Pheexiroos Jijjiiramaatii kan Phexrosiif taʼe, Paaniyuumii fi fannooduu gidduutti raawwatame; akkasumas sarara biraatiin, Phexros jalqaba tajaajila Isaa irratti cuuphamuu Kiristoosii fi xumura tajaajila Isaa irratti seensa moʼichaatiin booda xiqqoo gidduutti argama. Mallattoolee karaa sadan kanneen jechuun cuuphamuu, gaara sana, fi xumura seensa moʼichaa sanaa yeroo sadii Abbaa samii dubbateen mallatteeffamaniiru. Yeroon sadaffaan Yohaannis 12 keessatti yeroo Giriikonni Yesusiin barbaadaa turanidha. Cuuphamuun 9/11 dha; gaarris immoo seenaa Paaniyuum irraa kaasee hanga seera Dilbata aayata kudha jahaatti dha. Phexrosiif, jalqaba Paaniyuum ture; itti aansuun gaara sana irraa kaasee hanga xumura seensa moʼichaatti ture; kunis yeroo Kiristoos yeroo lammaffaatiif ulfina argachuuf jedhu dura xiqqoo ture.

> 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. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:27–33.

> Amma lubbuun koo amma ni jeeqamte; anis maal nan jedhu? Yaa Abbaa, yeroo kana keessaa na oolchi; garuu ani sababuma kanaaf gara yeroo kanaatti dhufe. Yaa Abbaa, maqaa kee ulfeessi. Achiis sagaleen samiidhaa dhufe, “Ani isa ulfeesseera; deebiʼees isa nan ulfeessa” jedhe. Kanaafis namoonni achi dhaabatanii sagalee sana dhagaʼan, “ni qaqawweessa ture” jedhan; warri kaan immoo, “ergamaan Waaqayyoo isa waliin dubbate” jedhan. Yesuusis deebisee akkana jedhe, “Sagaleen kun anaaf utuu hin taʼin, isiniif dhufe. Amma murtiin addunyaa kanaa gaʼeera; amma bulchaan addunyaa kanaa gad in ariʼama. Anis yoo lafa irraa ol kaafame, namoota hundumaa gara kootti nan harkisa.” Inni akkas jedhe immoo duʼa akkamii duʼuu akka qabu agarsiisuudhaaf ture. Yohannis 12:27–33.

The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.

Sarara Leewota Keessa Deebiin digdamii sadii fi yeroo Phentaaqosxee tiin daangeffamte mallattoo karaa jalqabaa tarkaanfii sadii, itti aansuudhaan guyyoota shanii qabdi; akkasumas xumura isaatti mallattoo karaa amala wal fakkaatu qabu qaba. Mallattoolee karaa sana gidduutti guyyoonni soddoma yeroo lubootaa bakka bu’u; innis ayyaana malakataatti xumurama. Ayyaanni malakataa, du’aa ka’uu Isaa booddee guyyoota afurtama barattoota Isaa fuulaa fi fuulatti barsiisee booddee ol-baanuun Kiristoos, fi guyyaan araaraa, sarara xumura isaa keessatti Seera Leewwotaa Keessa Deebii digdamii sadiitti tarkaanfii sadii bakka bu’u. Tarkaanfiiwwan sadan sun guyyoota shaniin itti aansamu; kunis hanga Phentaaqosxeetti fi hanga ayyaana Godaanaatti. Yeroo sadaffaatti Abbaan samii dubbate, yeroo Giriikonni—warra seera Wiixataatti Baabilon keessaa waamaman bakka bu’an—Yesus wajjin wal arguu barbaadaa turan dura xiqqoo ture. Seera Wiixataa dura xiqqoo Yesus fannifamuu irratti ol-kaafamuu mallattoo waraabessaa addaan baase. Lafti ulfina Isaatiin 9/11 irratti ifte; seera Wiixataattis ammas in ifti.

Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.

Qeesariya Filiphis, inni Panium jedhamu, saʼaatii sadaffaa ti; Qeesariya Maritimaan immoo yeroo waamichi Baabilon keessaa akka baʼan dhageessifamutti saʼaatii saglaffaa fannoo ti. Fannoo dura, yeroo seenaa raajii Panium keessa jirrutti, Pheexiros tulluu irra jira; garuu amma iyyuu xumura seensa moʼichaa dura jira. Panium hamma fannoo lakkoofsa kudha jahaatti itti fufa. Pheexiros Panium keessatti seenaa sadarkaa sadii ayyaana afuufaa, ol baʼuu, fi araarsaa keessatti, isa Leewwota digdamii sadii keessatti argamu, irraa dura xiqqoo dura jira. Pheexiros guyyoota soddoma barsiisa addaa lubichaa keessa jira.

Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.

ସାଇମନ୍ ପାନିଅମ୍‌ରେ ପେତ୍ର ହୁଅନ୍ତି, ଏବଂ ବିଜୟୋତ୍ସବମୟ ପ୍ରବେଶ ପୂର୍ବରୁ ପର୍ବତରେ ତାଙ୍କର ଗୋଟିଏ ପଦକ୍ଷେପ ରହିଛି। ବିଜୟୋତ୍ସବମୟ ପ୍ରବେଶ ଦଶ କୁମାରୀଙ୍କ ଦୃଷ୍ଟାନ୍ତକୁ ଉଦାହରଣ ସ୍ୱରୂପ ପ୍ରକାଶ କରେ। କେବଳ ପାଞ୍ଚଜଣ ବିବାହରେ ପ୍ରବେଶ କରନ୍ତି, ଏବଂ ତ୍ରିଗୁଣ ପଥଚିହ୍ନ ଓ ପେନ୍ଟେକୋଷ୍ଟ ମଧ୍ୟର ପାଞ୍ଚ ଦିନ ବିଜୟୋତ୍ସବମୟ ପ୍ରବେଶର ଆରମ୍ଭ ଅଟେ। ଏହା ତୁରୀର ପର୍ବରେ ଆରମ୍ଭ ହୁଏ, କିନ୍ତୁ ସେହି ପଥଚିହ୍ନ ତିନୋଟି ପଥଚିହ୍ନର ସଂଯୋଗରୁ ଗଠିତ। ଏକକ ପଥଚିହ୍ନ ଭାବରେ ସେମାନେ ତୁରୀର ପର୍ବ ସହ ନାଶଭିଲ୍‌ ଉପରେ ଆକ୍ରମଣକୁ ସ୍ପଷ୍ଟ କରନ୍ତି। ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ସନ୍ଦେଶ ସେତେବେଳେ ନିଶ୍ଚିତ ହୋଇସାରିଥିବ, ଏବଂ ପାଞ୍ଚଜଣ ଜ୍ଞାନୀ କୁମାରୀଙ୍କର ଶୋଭାଯାତ୍ରା ସେହି ପ୍ରକ୍ରିୟାର ଆରମ୍ଭ କରେ, ଯାହା କ୍ରୁଶର ମୃତ୍ୟୁ, ସମାଧି ଏବଂ ପୁନରୁତ୍ଥାନ ପର୍ଯ୍ୟନ୍ତ ନେଇଯାଏ, ଯାହା ହେଉଛି ରବିବାର ଆଇନ।

Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.

Pheexiros jechuun Pheenixvil keessatti yeroo inni raaga kubbaawwan ibiddaa Naashviil ilaalchisee kenname sirreessu keessatti argama; kunis ayyaana malakataa raawwatamuu raagichaa irratti afuufamu dura ta’a. Inni dirqama raajii irraa kan ka’e dursee gara tulluutti deemuu qaba; tulluunis seensa injifannoo dura ture. Abrahaam gara tulluutti deemuu isaa dura maqaan isaa jijjiirame; akkasumas Pheexiros gara tulluutti deemuu isaa dura, Panium keessatti maqaan isaa jijjiirame. Tulluun raaga kubbaawwan ibiddaa Naashviil raawwatamuu isaa dura qormaata Pheexiros ti. Raawwatamuun sun isa sadaffaa fi qormaata litmus ti; achittis amala namaa gammachuu yookaan qaanii ta’uun mul’ata.

The line of 457 BC ends between Raphia and Panium, the covenant of chapter seventeen of Genesis aligns with Raphia and the covenant of chapter sixteen of Matthew sixteen aligns with Panium. From Panium, Peter goes to the mount, as Abraham went to the sacrifice of Isaac. The mount of Peter’s line aligns with the mount of Abraham’s time.

Sarara bara 457 Dh.K.D. giddugala Raphia fi Panium gidduutti xumurama; kakuu boqonnaa kudha torbaffaa Seera Uumamaa keessa jiru Raphia wajjin walqixa, kakuu boqonnaa kudha jahaffaa Maatewos 16 keessa jirus Panium wajjin walqixa. Panium irraa ka’ee Phexros gara tulluutti deema; akkuma Abrahaam aarsaa Yisihaaqiif deemee ture sana. Tulluun sarara Phexrosi tulluu bara Abrahaam wajjin walqixa.

Abraham’s waymark consisted of three days. At the triumphal entry, two disciples were sent to fetch an ass to carry Christ, and in Abraham’s line his three-day journey begins with his selection of two servants and an ass to carry the wood for the offering of Isaac. Peter’s eight- or six-day journey to the mount was three days for Abraham. Peter in Panium is before the mount and before the loosing of the ass beginning the entry into Jerusalem, which is where Abraham’s three days began. In the triumphal entry Christ stopped upon the Mount of Olives and wept for Jerusalem, thus marking the conclusion of the covenant relationship between God and ancient literal Israel. Peter’s mount is before the triumphal entry; Christ’s mount is during the triumphal entry and Abraham’s mount is at the conclusion of the entry.

Malli Abrahaam guyyoota sadii irraa kan ijaarame ture. Yeroo seensa mo’ichaa sanaatti, bartoonni lama harree tokko akka Kiristoosiin baatu fiduuf ergaman; akkasumas sarara Abrahaam keessatti imalli isaa kan guyyoota sadii filannoo tajaajiltoota lamaa fi harree tokko, kan muka aarsaa Yisihaaq baatu, irraa jalqaba. Imalli Phexros gara tulluu sanaatti guyyoota saddeetii yookaan jaha ture; Abrahaamiif garuu guyyoota sadii ture. Phexros Panium keessatti tulluu sana dura, akkasumas hiikamuu harree seensa Yerusaalemitti jalqabu sana dura jira; achittis iddoo guyyoonni sadan Abrahaam itti jalqaban dha. Seensa mo’ichaa keessatti Kiristoos Tulluu Ejersaa irratti dhaabatee Yerusaalemiif boo’e; kanaanis xumura hariiroo kakuu Waaqayyoo fi Israa’el isa durii isa qabatamaa ta’e mallatteesse. Tulluun Phexros seensa mo’ichaa dura dha; tulluun Kiristoos yeroo seensa mo’ichaa keessa dha; tulluun Abrahaam immoo xumura seensichaa irratti argama.

2026 is the midterm elections when the two-hundred and fiftieth year of the sixth kingdom of Bible prophecy celebrates its glorious reign. That celebration as a prophetic midpoint aligns with Antiochus the Great in 207 BC, the midpoint between Raphia and Panium that marks the end of the two hundred and fifty years from 457 BC.

Bara 2026tti filannoo walakkaa yeroo ta’u, waggaan dhibba lamaa fi shantamaffaa mootummaa jahaffaa raajii Macaafa Qulqulluu bulchiinsa isaa ulfina qabeessa ta’e kabaja. Kabajni sun akka giddugaleessa raajiitti Antiochus Guddaa wajjin bara 207 Dh.K.D dura wal simata; innis giddugaleessa Raphia fi Panium gidduu jiru kan xumura waggoota dhibba lamaa fi shantamaa bara 457 Dh.K.D duraa agarsiisu dha.

As we consider the four lines that consist of chapters eleven through unto chapter twenty-two that have been unsealed so far, (perhaps there are other examples) we now take up those chapters in The Desire of Ages. Chapter eleven is The Baptism, and chapter twenty-two is Imprisonment and Death of John. John is at the beginning and the ending, and chapter seventeen, the middle chapter is Nicodemus.

ଏପର୍ଯ୍ୟନ୍ତ ମୋହର ଖୋଲାଯାଇଥିବା ଏଗାରୋତମ ଅଧ୍ୟାୟରୁ ବାଇଶତମ ଅଧ୍ୟାୟ ପର୍ଯ୍ୟନ୍ତ ଥିବା ଚାରିଟି ରେଖାକୁ ଯେତେବେଳେ ଆମେ ବିଚାର କରୁଛୁ, (ଶୟଦ ଅନ୍ୟ ଉଦାହରଣ ମଧ୍ୟ ଥାଇପାରେ) ଏବେ ଆମେ The Desire of Ages ର ସେହି ଅଧ୍ୟାୟଗୁଡ଼ିକୁ ଗ୍ରହଣ କରୁଛୁ। ଏଗାରୋତମ ଅଧ୍ୟାୟ ହେଉଛି The Baptism, ଏବଂ ବାଇଶତମ ଅଧ୍ୟାୟ ହେଉଛି Imprisonment and Death of John। ଆରମ୍ଭରେ ଓ ଶେଷରେ John ଅଛନ୍ତି, ଏବଂ ସତରୋତମ ଅଧ୍ୟାୟ, ମଧ୍ୟବର୍ତ୍ତୀ ଅଧ୍ୟାୟ, ହେଉଛି Nicodemus।

> “Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.

> “Niqodemoos gara Gooftaa dhufee Isaa wajjin marii keessa seenuu yaade ture; Yesuus garuu bu’uura dhugaa isa ijoos ifa godhe. Innis Niqodemoosiin, Ati waan baay’ee si barbaachisu beekumsa yaad-rimee miti, dhalachuu hafuuraa deebi’ee dhalachuu dha jedhe. Ati wanti si barbaachisu fedhiin beekuu kee guutamuu miti, garaa haaraa qabaachuu dha. Utuu ati wantoota samii dinqisiifachuu dandeessuuf, jireenya haaraa kan gubbaadhaa ta’e fudhachuu qabda. Hanga jijjiiramni kun dhufee waan hundumaa haaraa godhutti, aangoo Koo yookaan ergama Koo Waa’ee Isaa Ana wajjin mari’achuun siif bu’aa fayyina fidu tokko illee hin qabaatu.”

> “Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.

> “Niqodemoos waaʼee qalbii jijjiirrannaa fi cuuphaa lallaba Yohannis Cuuphaa dhagaʼee ture; akkasumas inni saba sana gara Isa Hafuura Qulqulluudhaan cuuphu tokkootti akeekaa ture. Inni mataan isaa Yihuudota gidduutti hanqinni hafuuraa akka jiru, akkasumas isaanii keessaa baayʼee isaanii jibba amantii fi hawwii addunyaatiin akka toʼataman ni hubatee ture. Yeroo Masiihiin dhufu haalli wantootaa wayyaʼaa akka taʼu abdii qaba ture. Taʼus, ergaan Yohannis Cuuphaa garaa nama qoru sun isa keessatti cubbuu irratti hubannoo hin uumin. Inni Fariisaawii sirrittii eeguu ture, hojii isaa gaariittis ni of jaju ture. Arjummaa isaatiinii fi tajaajila mana qulqullummaa deggeruuf arjooma balʼaa qabuun isaa balʼinaan kabajamaa ture; innis gaarummaa Waaqayyoo keessa akka nagaan jiru itti dhagaʼama ture. Yaada mootummaa qulqullina isaa keessatti akka inni haala amma irra jiru kanaan arguu hin dandeenyee isa rifachiise.” The Desire of Ages, 171.

The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.

Bakka giddugalli The Desire of Ages keessatti argamu sarara Niqodimoos keessatti argama; inni sarara chaappaa nama kuma dhibba tokkoo fi afurtamii afurii keessatti waamicha isa dhumaa Adventizimiif kennamu bakka bu’a. Inni garee tokko bakka bu’a; isaan ergaa dura-bu’aa Kiristoos dhaga’an, garuu haala isaanii Laa’odiiqeyaa ta’e hin beekne turan.

> “In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit.” The Desire of Ages, 176.

> “Gaaffii Niqoodemos wajjin taasiseen keessatti, Yesus karoora fayyinaa fi ergama Isaa gara biyya lafaa ibse. Barsiisawwan Isaa itti aanan keessaa tokko illee keessatti hojii warra mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa mootummaa samii dhaaluuf jiran hundumaa keessatti, garaa isaanii keessatti hojjetamuu qabu, akkuma tarkaanfii tarkaanfiidhaan guutummaatti hin ibsine. Tajaajila Isaa jalqabarratti dhugaa sana miseensa Saanhediriin tokkoof, sammuu caalaatti simachuuf qophoofteef, barsiisaa uummataaf ramadame tokkoof bane. Garuu hooggantoonni Israa’el ifa sana hin simanne. Niqoodemos dhugaa sana garaa isaa keessatti dhokfate; waggoota sadiifis firii mul’atu xinnoon qofa ture.” The Desire of Ages, 176.

John’s message and his baptism of Christ represented the first angel’s message of fearing God. John’s message was the Laodicean message of justification by faith and that message was empowered at Christ’s baptism, just as was the message of Jones and Waggoner was the message to Laodicea in 1888. The baptism of Christ and 1888 typified the arrival of the message to Laodicea at 9/11, which ends at the midpoint between Raphia and Panium.

Ergaan Yohaannisii fi cuuphaan inni Kiristoosiif kenne ergaa ergamaa isa jalqabaa, jechuunis Waaqayyoon sodaachuu, bakka buʼe. Ergaan Yohaannis ergaa Laaʼodiiqeyaa, jechuunis qajeelina amantiidhaan argamu, ture; ergaan sunis cuuphaa Kiristoositti humna argate, akkuma ergaan Jonesii fi Waggoner ergaa bara 1888tti gara Laaʼodiiqeyaatti dhufe taʼe. Cuuphaan Kiristoosii fi bara 1888 dhufaatii ergaa gara Laaʼodiiqeyaatti 9/11 irratti dhufu fakkeenyaan agarsiisan; kunis giddugala Raafiyaa fi Paaniyuum gidduutti xumurama.

Nicodemus means “victory of the people,” and justification by faith is the sealing message that arrived with the message of John, was empowered at the baptism and defined by Nicodemus midnight encounter with Christ. Chapter twenty-two describes the death of John producing a recognition by his disciples of the ensign that would be lifted up and draw all men to Himself. The baptism was both 9/11 and July 18, 2020 unto December 31, 2023, for the baptism illustrates death (2020), burial (three and a half days) and the resurrection (December 31, 2023). Then the midnight encounter where the victory of the people is illustrated as being born again, from the blindness of Laodicea unto the twenty-twenty vision of a Philadelphian. Then the works of Christ are set forth as the lifting up of the ensign.

ନିକୋଦୀମର ଅର୍ଥ “ଲୋକମାନଙ୍କର ବିଜୟ,” ଏବଂ ବିଶ୍ୱାସ ଦ୍ୱାରା ନ୍ୟାୟୀକରଣ ହେଉଛି ସେହି ସୀଲ କରୁଥିବା ବାର୍ତ୍ତା, ଯାହା ଯୋହନଙ୍କ ବାର୍ତ୍ତା ସହିତ ଆସିଥିଲା, ବାପ୍ତିସ୍ମା ସମୟରେ ଶକ୍ତିପ୍ରାପ୍ତ ହୋଇଥିଲା, ଏବଂ ନିକୋଦୀମଙ୍କର ଖ୍ରୀଷ୍ଟଙ୍କ ସହିତ ମଧ୍ୟରାତ୍ରୀର ସାକ୍ଷାତ୍କାର ଦ୍ୱାରା ସଂଜ୍ଞାପିତ ହୋଇଥିଲା। ବାଇଶତମ ଅଧ୍ୟାୟରେ ଯୋହନଙ୍କ ମୃତ୍ୟୁର ବର୍ଣ୍ଣନା ଅଛି, ଯାହାର ପରିଣାମସ୍ୱରୂପ ତାଙ୍କ ଶିଷ୍ୟମାନେ ସେହି ପତାକାକୁ ଚିହ୍ନିଲେ, ଯାହା ଉତ୍ତୋଳିତ ହେବ ଏବଂ ସମସ୍ତ ମନୁଷ୍ୟଙ୍କୁ ନିଜ ପାଖକୁ ଆକର୍ଷିତ କରିବ। ବାପ୍ତିସ୍ମା ଉଭୟ 9/11 ଏବଂ July 18, 2020 ଠାରୁ December 31, 2023 ପର୍ଯ୍ୟନ୍ତ ଥିଲା, କାରଣ ବାପ୍ତିସ୍ମା ମୃତ୍ୟୁ (2020), ସମାଧି (ସାଢେ ତିନି ଦିନ) ଏବଂ ପୁନରୁତ୍ଥାନ (December 31, 2023)କୁ ପ୍ରତିପାଦନ କରେ। ତାପରେ ମଧ୍ୟରାତ୍ରୀର ସେହି ସାକ୍ଷାତ୍କାର ଆସେ, ଯେଉଁଠାରେ ଲୋକମାନଙ୍କର ବିଜୟ ନୂତନଜନ୍ମ ଭାବେ ଦର୍ଶାଇଯାଇଛି—ଲାଓଦିକିଆର ଅନ୍ଧତ୍ୱରୁ ଫିଲାଦେଲଫିୟାନଙ୍କର twenty-twenty vision ପର୍ଯ୍ୟନ୍ତ। ତାପରେ ଖ୍ରୀଷ୍ଟଙ୍କ କାର୍ଯ୍ୟଗୁଡ଼ିକୁ ପତାକାର ଉତ୍ତୋଳନ ଭାବେ ପ୍ରସ୍ତୁତ କରାଯାଇଛି।

For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.

Abiraahaamiif hojiiwwan Kiristoos sarara Yohannis keessa jiran aarsaa Yisihaaq wajjin wal simatu. Phexroosiif sararri sun Qeesaariyaa galaana biratti, Qeesaariyaa Maaritimaa, sa’aatii sagalaffaatti xumurama; achitti fannoon nama hundumaa gara injifannoo qajeelummaa amantiidhaan argamuutti waama; kunis ergaa ergamaa sadaffaati. Ergaan ergamaa sadaffaa ergaa wayyoo sadaffaa Islaamaa ti; inni 9/11 irratti, Balaa’am yeroo jalqabaatti harree Islaamaa wajjin wal argu keessatti dhufe; itti aansuunis Onkoloolessa 7, 2023 irratti lafa ulfina qabeessa jechuun lafa literal irratti haleellaa dachaa ta’e dhufe; ergasii immoo yeroo Balaa’am harree Islaamaa sana iddoo dhaabaa wayinii keessa, lafa ulfina qabeessa durii literal fi ammayyaa hafuuraa ta’e gidduudhaan qajeelchaa deemu, Nashviil irratti haleellaan lammaffaan dhufe. Haleellaan sadaffaan kirkira lafaa seera Dilbataa dhihoo dhufuuti. Achitti Yisihaaq ni aarfama; achittis bartoonni Yohannis, warra baay’ee guddaa uffata adii wareegamummaa isaanii argatan keessaa fakkeenya ta’an, hojiiwwan alaabaa sanaa dhaga’anii fi argan. Giddu-galeessonni Seera Uumamaa, Maatewos fi The Desire of Ages chaappaa nama dhibba afurtamii afur kumaatii fi waamicha Saba Alagaa adda baasu.

The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.

Ibsi Kiristoos Niqoodemoosiif kenne, hojii qilleensaa ture, yoo hojii isaa ijaan hin mulʼanne illee.

> “Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”

> “Niqoodemoos ammas iyyuu burjaajaʼee ture; Yesuusis hiika dubbii Isaa ibsuuf qilleensa fakkeenya godhate: ‘Qilleensi bakka fedhetti bubbisa; atis sagalee isaa dhageessa; garuu eessaa akka dhufu fi garam akka deemu hin beekta; akkasuma namni hunda Hafuura irraa dhalate ni taʼa.”

> “The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.

> “Mîdzinga diei li-yiwika m’mitwi y’omiti, li-nyenyeta amataabi n’ameuwa; ashike diei kadi liwoneka, nde kape na omuntu e shii kutya tali di peni nenge tali yi peni. Osho yo shi li nomilimo dOmhepo Iyapuki komutima. Kashi shiivike natango okuyelekeda shi nawa shi dulife mo omayakulo gômdzinga. Omuntu ota dulu okungabi neenghedi dokuya kutya onaini nenge peni sha ningwa, nenge okuhumbata omafimbo aeshe n’eenghedi adishe momukalo gwokandjepunduka; nde kashi shi popya kutya oye ina kandjepunduka. Moshikando shomukumo uhe woneka ngaashi omdzinga, Kristus ota longo alushe komutima. Kancinini-kancinini, tashi dulika nokuli omukwatei ehe shi dimbuluka, omaliudo taa tulwa mo aa kwatele ko okunyenga omwenyo kuKristus. Aa otaa dulu okukwatelwa mo mokudhiladhila po Ye, mokulesha Omishangwa, nenge mokuuda ondaka okuza komuhongi omunamwenyo. Opo ngaashi Omhepo tai uya noutumiki wa popyo ya yukilila, omwenyo otau li yandje nokuhafa kuJesus. Kovanhu vahapu, eshi oshi ifanwa ekandjepunduko lopeshe-lopeshe; nde ohokwe youtali yOmhepo yaKalunga, —omukalo gwoule omunashili, nomunankudhingi.”

> “While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God.” The Desire of Ages, 172, 173.

> “Akka qilleensi ofumaan ijaan hin mul’anne ta’us, hojiiwwan mul’atanii fi itti dhaga’aman ni fida. Akkasuma hojii Hafuuraa lubbuu irratti raawwatamu humna isaa fayyisu kan dhaga’e nama sanaa gocha hundumaan of ifa godha. Yommuu Hafuurri Waaqayyoo garaa namaa dhuunfatu, jireenya ni geeddara. Yaadawwan cubbamoo ni gatamu, hojiiwwan hamaanis ni dhiifamu; jaalalli, gad of qabuu fi nagaan iddoo aarii, hinaaffaa fi wal loluu ni bu’u. Gammachuun iddoo gaddaa ni bu’a, fuulli namas ifa mootummaa waaqaa ni calaqqisiisa. Harka ba’aa ol kaasu sana eenyuyyuu hin argu, yookaan ifa mana mootummaa ol irraa gad bu’u hin ilaalu. Eebbi sun yeroo lubbuun amantiidhaan of kennitee Waaqayyoof of dhiheessitu dhufa. Sana booda humni iji namaa tokko illee arguu hin dandeenye sun fakkaattii Waaqayyoo keessatti uumama haaraa ni uuma.” The Desire of Ages, 172, 173.

At 9/11 the latter rain began to sprinkle. At 9/11 Islam, represented as the “east wind” in Bible prophecy arrived as the sealing of the one hundred and forty-four thousand began. The latter rain, which is a message represented as the “golden oil” that descends from Zechariah’s two golden pipes, began the calling of Laodicean Seventh-day Adventists unto repentance. The wind of the Holy Spirit began its work of teaching all things that are written, and employing the message of Jeremiah’s old paths to speak to the hearts of blind Laodiceans. The work of the Holy Spirit represented to Nicodemus explained more fully, the “step by step,” “work necessary to be done in the hearts of all who would inherit the kingdom of heaven.” The process was compared to the work of the wind by Christ, and the process occurs during the period of “the east wind,” that arrived at 9/11. Isaiah addresses this same period in terms of the rough wind.

911 irratti bokkaan boodaa xixxiqqoo roobuu jalqabe. 911 irratti Islaamni, raajii Macaafa Qulqulluu keessatti “qilleensa bahaa” jedhamee bakka buufame, yeroo mallattoo namoota dhibba afurtamii afur kuma ta’an kaa’uun jalqabamutti dhufe. Bokkaan boodaa, ergaa “zayitii warqee” jedhamee bakka buufamu, isa tuuboo warqee lama Zakkaariyaas keessaa gadi bu’u, jechuunis, Seventii-dee Adevantiistota Laa’odiiqeyaa gara qalbii jijjiirrannaatti waamuu jalqabe. Qilleensi Hafuura Qulqulluu wantoota barreeffaman hundumaa barsiisuu keessatti hojii isaa jalqabe; akkasumas ergaa daandiiwwan durii Ermiyaas fayyadamee garaa Laa’odiiqeyota jaamotaatti dubbachuu jalqabe. Hojiin Hafuura Qulqulluu, inni Nikoodemoositti bakka bu’ee mul’ifame, akka caalaatti ibsameetti, “tartiiba tartiibaan,” hojii “garaa warra mootummaa mootummaa samii dhaaluuf barbaadan hundumaa keessatti raawwatamuu qabu” dha. Adeemsi kun Kiristoosiin hojii qilleensaa wajjin wal bira qabamee ibsame; adeemsi sunis yeroo “qilleensa bahaa,” isa 911 irratti dhufe, keessatti raawwatama. Isaayaas yeroo kanauma waa’ee qilleensa jabaataa jedhuun ilaallata.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Safaraan, yeroo inni biqilu, isa wajjin falmita; inni guyyaa qilleensa bahaa keessatti qilleensa isaa jabaataa ni dhaaba. Kanaafis yakki Yaaqoob ni qulqulleeffama; kunis ija guutuu cubbuu isaa irraa fuudhuu ti; yeroo inni dhagoota iddoo aarsaa hundumaa akka dhagaa faakiitiitti caccabanii bittinnaaʼan godhu, bosonawwan waaqeffannaa fi fakkiiwwan ni dhaabatanii hin hafan. Isaayaas 27:8, 9.

All the prophets align with one another in the latter days, and Isaiah’s “rough wind” is John’s winds of strife that are held in check during the sealing of the one hundred and forty-four thousand. Isaiah’s rough wind is the east wind that is “stayed” in Isaiah’s testimony, and held in check in John’s. John’s winds of strife are held while God’s people are sealed, and Isaiah’s east wind is identified as the period when “the iniquity of Jacob” is “purged.” The Hebrew word “purged” means atoned for. John’s sealing is the same as Ezekiel chapter nine and is the same as the purging of Jacob’s iniquity. The angel who goes through Jerusalem placing a mark upon those that sigh and cry is the angel who ascends from the “east.”

Raajonni bara dhumaatti wal simatu; “qilleensa jabaa” jechuun Isaayyaas keessatti ibsame, yeroo dhibbaa fi afurtamii afur kuma tokkoo mallattoo itti kaa’amuutti qabamee tursiifamuun, Yohaannis keessatti “qilleensota walitti bu’iinsaa” ti. Qilleensi jabaan Isaayyaas qilleensa bahaatiin, ragaa Isaayyaas keessatti “dhaabame” jedhamee ibsamee, ragaa Yohaannis keessattis qabamee tursiifama. Qilleensonni walitti bu’iinsaa Yohaannis keessatti yeroo ummanni Waaqayyoo mallatteeffamutti qabamanii turu; qilleensi bahaa Isaayyaas keessatti immoo yeroo “jal’inni Yaaqoob” “qulqullaa’u” ta’e akka ta’e adda baafamee ibsama. Jechi Ibrootaa “qulqullaa’u” jedhu araarri isaa kaffalame jechuu dha. Mallatteessuun Yohaannis keessatti ibsame sun isa Hisqi’eel boqonnaa sagalii wajjin tokko dha; akkasumas isa qulqullaa’uu jal’ina Yaaqoob wajjin tokko dha. Ergamaan Yerusaalem keessa darbitee warra aadan oo’anii iyyan irratti mallattoo kaa’u, ergamaa “bahaa” irraa ol ba’u sana dha.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Ergasii kan booddee waan kanaa arge; ergamoonni afur golee afur lafa irratti dhaabatanii, qilleensota afur lafaas qabatanii turan; akka qilleensi lafa irra yookaan galaana irra yookaan muka kam iyyuu irratti hin bubbullee. Ergamaa biraas bahaa irraa ol baʼaa arge; innis chaappaa Waaqa jiraataa qaba ture. Innis ergamoota afran, warra lafa fi galaana miidhuun isaanii itti kenname sanaan, sagalee guddaadhaan akkana jedhee iyye: “Hamma nu tajaajiltoota Waaqa keenya adda isaanii irratti chaappeessinutti, lafa yookaan galaana yookaan mukoota hin miidhinaa.” Mul’ata 7:1–3.

The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.

Ergamichi kun Kiristoosidha; innis duuka-bu’oonni afurtama barattoota fuulaa-fi-fuulatti barsiise erga xumuramee booda, yeroo Pheenxeqoosxee keessatti ol ba’e; akkasumas Leewwoota boqonnaa digdamii sadi keessatti ayyaana malakataa irratti, guyyoota soddomaa barsiisa fuulaa-fi-fuulaa luboota lakkoofsa soddomaan bakka buufaman wajjin xumuruudhaan ol ba’a.

2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.

2026 jechuun filannoowwan giddugaleessaa ti; filannoowwanis duraanuu akka mallattoolee raajii taʼanitti mirkanaaʼaniiru. Dimokraatonni filannoo bara 2020 otoo hin saamne taʼee, Trump hiikkaa dhokataa Roomaa hin guutuu ture. Hiikkaan dhokataan Roomaa kunis, inni saddeettaffaa taʼee keessaa torban sanaa taʼuu isaati. Hiikkaan dhokataan kun Trump akka bakka buʼaa fakkii bineensichaa taʼe adda baasa; inni yeroo hundumaa saddeettaffaatti ol baʼa, taʼus keessaa torban sanaa ti. Daaniʼel boqonnaa torbaffaa keessatti, gaanfonni kudhan Roomaa waaqeffannaa waaqolii keessaa sadii gaanfa xinnoon ol baʼuuf irraa buqqifamuu qabu turan. Achi Roomaan paaphaasummaa akka saddeettaffaatti gaanfota torban biro gidduutti ol baate; taʼus Roomaa waaqeffannaa waaqolii keessaa keessaa baate, sababiin isaas keessaa torban sanaa taʼuu qabdi ture. Daaniʼel boqonnaa saddeettaffaa keessatti, mootummaa Meedii-Fihaarsee gaanfa lamaatiin bakka buufame; itti aansuun Giriik tokko qofaan bakka buufame; innis yeroo cabe gaanfota afur uume; kanaafuu Roomaan utuu hin dhufin dura gaanfonni torba jiru, gaanfi xinnoon Roomaas saddeettaffaa dha. Rome yeroo hundumaa saddeettaffaatti akka ol baatuu fi keessaa torban sanaa akka taʼeef dhugaa baattonni biroonis jiru; garuu bakka wabii inni guddaan hiikkaa dhokataa sanaa Mulʼata Yohaannis boqonnaa kudha torbaffaa dha.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Kunoo sammuu ogeessa qabu isa kana ti. Mataan torban sun tulluuwwan torba dha; dubartittiinis isaan irratti taaʼiti. Mootota torbas ni jiru; shanan kufaniiru, tokko ni jira, inni kaan immoo amma iyyuu hin dhufne; yeroo inni dhufus yeroo gabaabaa tokkoof turuu qaba. Bineensi inni turee amma hin jirre sunis, innuu isa saddeettaffaa dha; inni torban keessaa dha; gara badiisaattis deema. Mulʼata 17:9–11.

The stolen election of 2020 identified an election as a prophetic waymark. A second witness to this fact is with President Carter. Reagan was the first of the presidents that lead to Trump being the eighth that is of the seven, as he forms an image of Rome. Reagan was the first of the line of eight presidents since the time of the end in 1989. 1989 was fulfilled in Daniel eleven, verses one through four, and it sets forth the testimony of the richest president. Reagan was preceded by the worst President in history up to that point. Carter left office with a crisis of Islam unresolved. Forty-seven years later and Trump is currently resolving the problem left to Reagan by the Democrat Carter. Because the first and alpha Reagan was a Republican typifying a Republican at the ending and omega, Trump would also need to inherit a crisis of Islam created by the previous Democrat president, who would of prophetic necessity be the worst president in history up to that point. Obama, of course fulfilled all those prophetic characteristics, and so did Biden. In order for Reagan to typify the last, he also had to typify not only the eighth, but also the sixth. In doing so the Lion of the tribe of Judah had to control the elections to secure a progression of failed presidencies that preceded Trump in both instances. The elections are a prophetic waymark, and 2026 is the midterms for the president that is the eighth that is of the seven.

2020 ମସିହାର ଚୋରି ହୋଇଥିବା ନିର୍ବାଚନ ଏକ ନିର୍ବାଚନକୁ ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଚିହ୍ନସ୍ଥମ୍ଭ ଭାବେ ପରିଚିହ୍ନିତ କରିଥିଲା। ଏହି ସତ୍ୟ ପାଇଁ ଦ୍ୱିତୀୟ ସାକ୍ଷୀ ରୂପେ ରାଷ୍ଟ୍ରପତି କାର୍ଟର ଅଛନ୍ତି। ରେଗାନ ସେହି ରାଷ୍ଟ୍ରପତିମାନଙ୍କ ଶୃଙ୍ଖଳାର ପ୍ରଥମ ଥିଲେ, ଯେଉଁମାନେ ଟ୍ରମ୍ପଙ୍କ ପର୍ଯ୍ୟନ୍ତ ନେଇଯାଆନ୍ତି, ଯିଏ ରୋମର ଏକ ପ୍ରତିମୂର୍ତ୍ତି ଗଠନ କରୁଥିବାରୁ ସାତରୁ ହୋଇଥିବା ଅଷ୍ଟମ। 1989 ମସିହାର ସମୟର ଶେଷଠାରୁ ଆରମ୍ଭ ହୋଇଥିବା ଆଠ ଜଣ ରାଷ୍ଟ୍ରପତିଙ୍କ ଶୃଙ୍ଖଳାରେ ରେଗାନ ପ୍ରଥମ ଥିଲେ। 1989 ମସିହା ଦାନିଏଲ ଅଧ୍ୟାୟ ଏକାଦଶ, ପଦ 1 ରୁ 4 ପର୍ଯ୍ୟନ୍ତରେ ପୂରଣ ହୋଇଥିଲା, ଏବଂ ଏହା ସର୍ବାଧିକ ସମୃଦ୍ଧ ରାଷ୍ଟ୍ରପତିଙ୍କ ସାକ୍ଷ୍ୟ ପ୍ରସ୍ତୁତ କରେ। ରେଗାନଙ୍କ ପୂର୍ବରୁ ସେହି ସମୟ ପର୍ଯ୍ୟନ୍ତ ଇତିହାସର ସବୁଠାରୁ ଖରାପ ରାଷ୍ଟ୍ରପତି ଥିଲେ। କାର୍ଟର ଇସ୍ଲାମ ସମ୍ବନ୍ଧୀୟ ଏକ ସଙ୍କଟକୁ ଅନିର୍ବାହିତ ରଖି କାର୍ଯ୍ୟାଳୟ ଛାଡିଥିଲେ। ସତଚାଳିଶ ବର୍ଷ ପରେ, ଟ୍ରମ୍ପ ବର୍ତ୍ତମାନ ସେହି ସମସ୍ୟାର ସମାଧାନ କରୁଛନ୍ତି, ଯାହା ଡେମୋକ୍ରାଟ କାର୍ଟର ରେଗାନଙ୍କ ପାଇଁ ଛାଡିଯାଇଥିଲେ। କାରଣ ପ୍ରଥମ ଏବଂ ଆଲ୍ଫା ରେଗାନ ଏକ ରିପବ୍ଲିକାନ୍ ଥିଲେ, ଯିଏ ଶେଷ ଏବଂ ଓମେଗାରେ ଥିବା ଜଣେ ରିପବ୍ଲିକାନ୍‌ଙ୍କୁ ପ୍ରତୀକୀକୃତ କରୁଥିଲେ, ତେଣୁ ଟ୍ରମ୍ପଙ୍କୁ ମଧ୍ୟ ପୂର୍ବବର୍ତ୍ତୀ ଡେମୋକ୍ରାଟ ରାଷ୍ଟ୍ରପତିଙ୍କ ଦ୍ୱାରା ସୃଷ୍ଟ ହୋଇଥିବା ଇସ୍ଲାମ ସମ୍ବନ୍ଧୀୟ ଏକ ସଙ୍କଟର ଉତ୍ତରାଧିକାରୀ ହେବାକୁ ପଡିଥାନ୍ତା, ଯିଏ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଆବଶ୍ୟକତାନୁସାରେ ସେହି ସମୟ ପର୍ଯ୍ୟନ୍ତ ଇତିହାସର ସବୁଠାରୁ ଖରାପ ରାଷ୍ଟ୍ରପତି ହେବାକୁ ଥିଲେ। ନିଶ୍ଚୟ, ଓବାମା ସେସବୁ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବିଶେଷତା ପୂରଣ କରିଥିଲେ, ଏବଂ ବାଇଡେନ ମଧ୍ୟ ସେପରି କରିଥିଲେ। ରେଗାନ ଶେଷଜନଙ୍କ ପ୍ରତୀକ ହେବା ପାଇଁ, ତାଙ୍କୁ କେବଳ ଅଷ୍ଟମଙ୍କୁ ନୁହେଁ, ଷଷ୍ଠଙ୍କୁ ମଧ୍ୟ ପ୍ରତୀକୀକୃତ କରିବାକୁ ଥିଲା। ଏହା କରିବା ପାଇଁ, ଯିହୂଦା ଗୋତ୍ରର ସିଂହଙ୍କୁ ନିର୍ବାଚନଗୁଡ଼ିକୁ ନିୟନ୍ତ୍ରଣ କରିବାକୁ ପଡିଥିଲା, ଯାହାଦ୍ୱାରା ଉଭୟ ଘଟଣାରେ ଟ୍ରମ୍ପଙ୍କ ପୂର୍ବରୁ ଥିବା ବିଫଳ ରାଷ୍ଟ୍ରପତିପଦଗୁଡ଼ିକର ଏକ ଅଗ୍ରଗତି ସୁନିଶ୍ଚିତ ହୋଇପାରେ। ନିର୍ବାଚନଗୁଡ଼ିକ ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଚିହ୍ନସ୍ଥମ୍ଭ, ଏବଂ 2026 ହେଉଛି ସେହି ରାଷ୍ଟ୍ରପତିଙ୍କ ମଧ୍ୟାବଧି ନିର୍ବାଚନ, ଯିଏ ସାତରୁ ହୋଇଥିବା ଅଷ୍ଟମ।

The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.

Sararoota waggaa dhibbaa lamaa fi shantamaa Ameerikaa bara 1776tti jalqabee bara 2026tti xumurama. Sararoonni waggaa dhibbaa lamaa fi shantamaa bara 457 Dh.K.B. immoo bara 207 Dh.K.B.tti xumuraman; kunis gidduu keeyyata kudha tokkoo fi kudha shanii, lola Raafiyaa fi Paaniyuum gidduutti argama. Raafiyaan raajii keessatti kakuu dhagna muruu Uumama boqonnaa kudha torbaa wajjin walitti hidhata; Paaniyuum immoo raajii keessatti kakuu namoota kuma dhibba tokkoo fi afurtamii afur Maatewos boqonnaa kudha jahaatiin walitti hidhata. Bara 2026, bara 207 Dh.K.B. wajjin walitti hidhata; gidduu keeyyata kudha tokkoo fi kudha shanii—gidduu Raafiyaa fi Paaniyuum jidduutti, kan jechuunis gidduu kakuu jalqabaa Waaqayyo saba filatame tokko wajjin galee fi kakuu isa dhumaa Waaqayyo saba filatame tokko wajjin gale jidduutti.

The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.

Saroonni waggaa dhibba lamaa fi shantamaa kan giddugala bara 207 Dh.K.D. fi 2026 irratti xumuraman, sarara waggaa dhibba lamaa fi shantamaa kan ari’atamaa isa magaalaan Roomaa bara 64 keessatti yeroo gubatte jalqabe waliin wal-simu. Achii irraa jalqabee, waggoota torba akeekkachiisa badiisa dhufuutiif, namicha dinqisiisaa tokkoon jiraattota Yerusaalemitti labsaman. Yeroo bara torbaatamni ga’ee Yerusaalem badde, waldoonni Waaqayyoo bittinnaa’an; isaanis wangeela addunyaa guutuutti facaasaniiru. Yeroo wal fakkaatu keessatti, akkuma waldoonni Efesoon ergaa Pheenxeqoosxee du’aa ka’uu labsaa turanitti, ari’atamni waldoota Simbirnaa bakka buufame jalqabe; sababiin isaas waldoonni lamaan kun dirqama raajii irraa kan ka’e yeroo muraasaaf wal cinaa fiigu turan. Phaawulos hoogganaa waldaa raajii Efesoon ture; ta’us, inni seenaa lamaan isaanii irratti barreesse.

> Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:11, 12.

> Ariatamni fi dhiphinni, kan Antiokiyaatti, Ikoniyoomitti, Listiraatti natti dhufan; ari’atamni akkamii ani obsaan baadhe! Garuu Gooftaan isaan hundumaa keessaa na baase. Eeyyee, warri hundi Kiristoos Yesuus keessatti waaqeffannaadhaan jiraachuu barbaadan ni ari’atamu. 2 Ximotewos 3:11, 12.

A.T. Jones identifies the two-hundred and fifty year period that begins in the year 64 and ends at the Edict of Milan in 313. For those years persecution against God’s people was carried on by pagan Rome, but the message to the church in Smyrna identified ten days, that represent the very worst persecution of that period.

A.T. Jones bara 64 keessa jalqabee hanga Edict of Milan bara 313tti xumuramu waggoota dhibba lamaa fi shantamaa sana adda baasee ibsa. Waggoota sana keessatti ari’atamni saba Waaqayyoo irratti geggeeffamaa ture mootummaa Roomaa waaqeffannaa tolfamaa hordofuun raawwatame; garuu ergaan waldaa Ismurnaa keessatti kenname guyyoota kudhan adda baasa; isaanis yeroo sana keessatti ari’atama hunda caalaa hamaa ta’e bakka bu’u.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Wanta ati ati ati waan ati ati ati ati ati: kunoo, Seexanni isin keessaa tokko tokko mana hidhaatti in gata, akka isin qoratamtaniif; isin immoo guyyoota kudhan dhiphina in qabaattu; hamma duʼaatti amanamaa taʼi, anis gonfoo jireenyaa siif nan kenna. Mulʼata 2:10.

That period of persecution represented by the Emperor Diocletian was for ten years, beginning in 303 and ending in 313, when the Emperor Constantine the Great was ruling, as he would be at the first Sunday law of 321, and when he divided Rome into east and west in 330. 313 was prophetically marked by the diplomatic marriage in Milan when Emperor Constantine (ruler of the West) arranged the marriage of his half-sister, Flavia Julia Constantia to Licinius, the emperor who controlled the eastern (or soon-to-be eastern) part of the Roman Empire. The marriage was symbolically ended when Constantine divided the kingdom into east and west in 330.

Yeroon mootummaa Diokletianiin bakka buufame sun waggaa kudhaniif ture; bara 303 irraa eegalee bara 313tti xumurame; yeroo sana Mootiin Qeesar Qonistaantinoos Guddaan mootummaa irra ture; akkuma inni bara 321tti seera Dilbata jalqabaa keessa ta’uuf ture, akkasumas yeroo inni bara 330tti Roomaa gara bahaa fi dhihaatti qoodetti. Bara 313tti raajii keessatti mallatteeffameen fuudhaa fi heeruma dipilomaasii Miilaan keessatti, Qeesar Qonistaantinoos (bulchaa dhihaa) obboleettii isaa walakkaa, Flavia Julia Constantia, Licinius isa mootummaa Roomaa keessaa kutaa bahaa (yookaan isa yeroo dhihootti bahaa ta’u) to’atuu turetti akka heerumtu qopheesse. Heerumni sunis hiika fakkeenyaatiin yeroo Qonistaantinoos bara 330tti mootummaa gara bahaa fi dhihaatti qoodetti xumurame.

Nero’s 250-year period begins with a seven-year period that begins and ends with a siege that typifies the end of the world. At the end of the period there was a distinct ten years of persecution. The period began in the time of Ephesus, then covered the history of Smyrna until Constantine’s church of compromise, when the church of Pergamos arrived in 313.

Yeroon waggaa 250 fi waggaa torbaa tokkoon jalqaba; kunis marsaa addunyaa dhumaa fakkeenyaan agarsiisuun kan jalqabee fi kan xumuramu gochaa marfamuu tokkoon jalqabee fi xumurama. Dhuma yeroo sanaattis waggaa kudhan addaa ta’e kan ari’atamaa ture ni jiraate. Yeroon sun bara Efesoonitti jalqabe; achiis seenaa Simirnaa hagasitti uwwise, yeroo Konstantiinos waldaa waliigaltee fi araaraatiin guutame sana keessatti, yeroo waldaan Phergaamoon bara 313tti dhufte.

Those seventeen years from 313 to 330 find their counterpoint in the history of Raphia and Panium, where the battle of 217 BC and the battle of 200 BC are separated by seventeen years. At the battle of Raphia, Ptolemy prevailed, but he would be dead and gone before the battle of Panium. Yet he reigned for seventeen years from 221 BC unto 204 BC. Three lines of 250 years tied together by three seventeens force the consideration that 313 aligns with 2026.

Bara 313 irraa kaasee hamma 330tti waggoota kudha torban sanaan walqixa ta’u seenaa Raphia fi Panium keessatti argina; achitti lolli bara Dhaloota Kiristoos dura 217 fi lolli bara 200 gidduutti waggoota kudha torbaniin addaan baafamu. Loola Raphia keessatti Ptolemy mo’ate; garuu inni lola Panium dura du’ee dabarsee ture. Haa ta’u malee, inni bara Dhaloota Kiristoos dura 221 irraa jalqabee hamma bara 204tti waggoota kudha torbaniif mootummaa qabate. Sararoonni sadii kan waggoota 250, kudha torban sadiin walitti hidhaman, 313’n 2026 wajjin walqixa ta’uu akka ilaallamu dirqisiisu.

313 was a distinct transition from persecution unto compromise, thus marking 313 as a symbol of a change of some prophetic nature that was typified by the change from Smyrna to Pergamos. The first step was represented by a diplomatic marriage that ended in divorce seventeen years later. The second step was the first Sunday law. Inspiration informs us that the Sunday law is preceded by a progressive step by step process that includes Sunday laws that precede the Sunday law defined as forcing you to observe Sunday and also persecuting you for observing God’s seventh-day Sabbath.

313 cun yeroo ariifannaa irraa gara walii-galtee miidhaa qabutti ce’umsa adda ta’e ture; kanaafuu, 313 akka mallattoo jijjiirama amala raajii tokkoo qabuutti beekame; jijjiiramni sunis ce’umsa Ismirinaa irraa gara Phergaamostti godhameen fakkeenfame. Tarkaanfiin jalqabaa gaa’ela dipilomaasii waggaa kudha torba booddee hiikkaadhaan xumurametti bakka buufame. Tarkaanfiin lammaffaan seera Dilbataa isa jalqabaa ture. Mul’inni nu beeksisa akka seerri Dilbataa adeemsa tarkaanfii-tarkaanfiidhaan fooyya’aa deemu tokkoon dura bu’u; adeemsi sunis seerota Dilbataa, seera Dilbataa isa akka Dilbata kabajuu si dirqisiisuu fi akkasumas Sabata guyyaa torbaffaa kan Waaqaaf kabajamu eeguu keetiif si ari’atu jedhamuun ibsame sana dura bu’u, of keessaa qaba.

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> “Dubbisaan tartiiba isaanii dhihootti dhufu keessatti hojii irra oolchan hubachuu yoo barbaade, seenaa mala Roomaan kaayyoo walfakkaatuuf bara darban keessatti itti fayyadamte qofa hordofuu qaba. Phaaphaasonnii fi Pirooteestaantonni tokkummaan warra dogma isaanii didan akkamitti akka qaban beekuu yoo barbaade, hafuurri Roomaan gara Sanbataatti fi warra isa eeganitti mul’ifte haa ilaalu.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 573, 574.

> “Labsii mootummoota, maree waliigalaa, fi qajeelfamoota waldaa aangoo mootummaa lafaa irraa deggersa argataniin ayyaanichi waaqeffannaa ormaa kun addunyaa Kiristaanaa keessatti iddoo kabajaa isaa itti argate. Tarkaanfiin mootummaa jalqabaa ifatti eegumsa Dilbataa dirqisiise seera Qonstantiinos tumee ture. (A.D. 321.) Labsiin kun namoonni magaalaa keessa jiraatan ‘guyyaa aduun ulfinaa qabdu’ irratti akka boqotan ajaje, garuu namoonni baadiyyaa hojii qonnaa isaanii akka itti fufan heyyame. Inni seera waaqeffannaa ormaa taʼee kan ture taʼus, Qonstantiinos Kiristaanummaa maqaa qofaaf fudhatee booda seerri kun mootummaa isaatiin hojii irra oole.” The Great Controversy, 573, 574.

The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.

Bara 313 keessa Labsiin Miilaan “labsii mootummaa” ture; innis “yaaʼii waliigalaa fi sirna mootummaa waldaa humna mootummaa biyyaatiin deeggaraman tarkaanfiiwwan turan” jedhamee hordofame. Kunneen tarkaanfiiwwan ittuma fufan kan gara seera Dilbataa isa jalqabaa bara 321tti geessan turan. Tarkaanfiiwwan keessaa tokko “sirna mootummaa waldaa” dha; akka kabaja Dilbataa, kan “humna mootummaa biyyaatiin deeggarame.” Yeroon 1888 seerota Dilbataa tarree tokkoo kan Seenataa Blairiin gara Senateetti dhiyaatan, garuu bakka tokkotti hin geenye, adda baasa; garuu seenaa isuma keessatti naannooleen hedduun seerota Dilbataa mootummaa naannichaatiin dirqamaan raawwataman dabarsaa turan. Dhugaa baatonni lamaan kun bara 313 akka mallattoo karaa tokkootti adda baasu; achitti “labsiiwwan mootummaa,” akka ajaja raawwachiiftuutti, ceʼumsa tokko keessatti seenaa bineensa lafa irraa kaʼuu mallatteessu; innis akka bineensa ajjeefataaatti dubbachuuf murtaaʼeera.

When the United States speaks as a dragon it ends as the sixth kingdom of Bible prophecy, and it does by speaking the same as it did in the beginning of its reign as the sixth kingdom. In 1798, the United States passed the Alien and Sedition Acts, that typified the Sunday law. The Alien and Sedition Acts of 1798 were the third of three steps that began in 1776 with the Declaration of Independence followed by the Constitution in 1789. Those three steps align with 313, 321 and 330.

Yommuu Ameerikaa akka jawwee dubbatu, inni akkuma mootummoota macaafa qulqulluu raajii keessatti ibsaman keessaa isa ja’affaa ta’ee xumurama; akkasumas akkuma jalqaba mootummaa isaa isa ja’affaa ta’ee turetti dubbachuudhaan xumurama. Bara 1798 keessa, Yoonayitid Isteets seerota “Alien and Sedition Acts” jedhaman baase; isaanis seera Dilbataa fakkeessan. Seerotni “Alien and Sedition Acts” bara 1798 keessaa isa sadaffaa turan; tarkaanfiiwwan sadii sana keessaa inni isa sadaffaa ture; tarkaanfiiwwan sunis Bara Birmadummaa Labsuu (Declaration of Independence) tiin bara 1776 jalqabaman, itti aansuudhaan Heera Mootummaa (Constitution) bara 1789 dhufe. Tarkaanfiiwwan sadan sunis 313, 321, fi 330 wajjin wal simatu.

1776, 1789 and 1798 were all actions that are defined as speaking, for inspiration informs us that the “speaking of the nation is the action of its legislative and judicial authorities.” 313, 321 and 330 are all waymarks associated with Constantine the Great. The ending of ancient literal Israel, both the northern and southern kingdoms, is symbolized as a divorce, which is what is represented by 330. A divorce between east and west in a marriage that began seventeen years before, at the marriage of the Edict of Milan. At the Sunday law the United States will have filled up its cup of probationary time and it will be divorced from God in terms of its prophetic purpose, as typified by the land flowing with milk and honey for ancient Israel. Inspiration says national apostasy is followed by national ruin. That happens when God divorces the glorious land as represented by the year 330. From the marriage of 313 unto the first in a series of escalating Sunday laws in 321 unto the divorce of 330. 1776 aligns with 313, and 1789 aligns with 321 and 1798 aligns with 330.

1776, 1789 fi 1798 hundinuu gochaalee dubbachuu jechuun hiikamanidha; sababiin isaas waxyiin akka nu beeksisutti, “dubbachuun saba tokkoo hojii aangawoota isaa seera tumtuu fi murtii kennaniiti.” 313, 321 fi 330 hundinuu mallattoolee yeroo Koonistaantinoos Guddicha waliin walqabatanidha. Xumuri Israa’el durii isa dhugaa, mootummaa kaabaa fi mootummaa kibbaa isaanii lamaanii, hiikuudhaan akka hiikamu fakkeenfamee dhihaata; kunis waan bara 330n bakka bu’udha. Gaa’ela waggaa kudha torba dura jalqabame keessatti hiikamu bahaa fi dhihaa gidduutti raawwatame; gaa’ela Labsii Miilaaniin jalqabame sana. Seera Dilbataatti Yunaayitid Isteetis xoofoo yeroo qorumsaa isaa guutee keessaa guutuu ta’a, kaayyoo isaa raajii wajjin walqabatee Waaqayyoo irraa ni hiikama; akka biyya aannanii fi dammi itti yaa’u, Israa’el duriif fakkeenya taateetti. Waxyiin akka jedhu, gantummaan biyyaalessaa badiisa biyyaalessaan hordofama. Kunis yeroo Waaqayyo biyya ulfina qabeessa taate hiiku, akkuma waggaa 330n bakka bu’ame sana, ni raawwatama. Gaa’ela bara 313 irraa eegalee hanga isa jalqabaa seerota Dilbataa walitti fufanii hammaachaa deeman keessaa isa bara 321, achii immoo gara hiikuu bara 330tti. 1776 bara 313 wajjin wal simata; 1789 immoo 321 wajjin wal simata; 1798 immoo 330 wajjin wal simata.

330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.

330 jechuunis erga waraanni Actium bara 31 BCtti taʼee waggaa 360 guutamuu isaas raawwatamuu dha. Actium gufuu sadaffaa Roomaa ture; kanaafis seera Dilbataa bakka buʼa, iddoo Roomaan ammayyaan gufuuwwan ishee lammaffaa fi sadaffaa itti mootu. Waymark 330 irratti waraanni Panium waraana Actium wajjin walitti makama. Waraanni Raphia bara 217 BCtti taʼe waraana Yukireen bara 2014 wajjin walqixa taʼa; achiis bara 2015 Trump duula pirezidaantummaa isaa isa jalqabaa jalqabe; bara 2020 gaanfiwwan lama bineensa lafaa ni ajjeefaman; bara 2023 immoo lamaan isaanii ni kaafaman. Bara 2024 qorumsi hundeelee ni jalqabe; bara 2025 immoo michuun raajii pirezidaantii saddeettaffaa fi hiriyaa isaa paaphaasii taʼee eebbifamni isaanii waloo taʼeen mallatteeffame.

We will continue these things in the next article.

Mata-duree itti aanu keessatti wantoota kana itti fufna.

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