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# The Hidden History of Verse Forty - Number Seven

Taariikhda Qarsoon ee Aayadda Afartan—Lambarka Toddobaad

Eleven and Twenty-Two

Kow iyo Labaatan iyo Laba

Author

Jeff Pippenger

Published

April 4, 2026

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Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Daani’eel cutubka kow iyo tobnaad aayadda lix iyo tobnaad iyo aayadda laba iyo labaatanaad labaduba waxay waafaqsan yihiin sharciga Axadda ee dhawaan imanaya. Dhammaystirka aayadda tobnaad ee sannadkii 1989 wuxuu horseeday Dagaalkii Yukrayn sannadkii 2014, sida uu u matalayo dagaalkii Raafiya oo ah dhammaystirka aayadda kow iyo tobnaad ee sannadkii 217 BC. Aayadda kow iyo tobnaad ilaa aayadda lix iyo tobnaad sidoo kale waa aayadda kow iyo tobnaad ilaa aayadda laba iyo labaatanaad; sidaas darteed, taariikhda qarsoon ee aayadda afartan, sida loogu matalay aayadaha kow iyo tobnaad ilaa lix iyo tobnaad, sidoo kale waxaa loo matalayaa sida taariikhda aayadda kow iyo tobnaad ilaa laba iyo labaatanaad. Taariikhda qarsoon ee aayadda afartan waxaa matalaya aayadaha kow iyo tobnaad ilaa laba iyo labaatanaad.

## Chapters Eleven through Twenty-two

Cutubyada Kow iyo Tobnaad ilaa Labaatan iyo Labaad

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Taariikhdaas qarsoon waxaa kaloo lagu matalay cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad ee Bilowgii, Matayos, Muujintii, iyo The Desire of Ages. Afartaas markhaati ee cutubyada “kow iyo tobnaad ilaa laba iyo labaatanaad” waxay la jaanqaadaan taariikhda qarsoon, waayo taariikhda qarsoon waa aayadaha kow iyo tobnaad ilaa laba iyo labaatanaad ee Daanyeel kow iyo toban. Bartamaha afarta markhaati mar walba wuxuu aqoonsadaa calaamadda axdiga, isagoo ka bilaabmaya axdigii dhimashada ee uu Nimrod ku matalay cutubka kow iyo tobnaad ee Bilowgii, kuna dhammaanaya dhilladii Rooma ee cutubka toddoba iyo tobnaad ee Muujintii.

## Seventeen

Toddoba iyo toban

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Marka laga reebo Matayos, afarta markhaati waxay cutubka toddoba iyo tobnaad u aqoonsadaan bartamaha muddada ay sawirayaan. Tirada toddoba iyo tobnaad waxaa kaloo laga helaa saddex jeer saddexda waxsii‑sheegid ee laba boqol iyo kontonka sano ah ee ka bilaabmay 457 BC, 64 iyo 1776. Laba ka mid ah xariiqyadaas, (kan ugu horreeya iyo kan ugu dambeeya) waxay tilmaamayaan bartame markii xariiqdii kowaad ee 457 BC ay ku dhammaatay 207 BC, iyo xariiqdii ugu dambaysay ee 1776 ay ku dhammaanayso 2026. 207 BC waxay u dhexaysay dagaalladii Raphia iyo Panium, 2026 na waa xilli‑dhexaadka madaxweynaha ugu dambeeya ee Maraykanka.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Gudaha saddexda xariiq ee laba boqol iyo kontonka sano ah, Btolemy wuxuu xukumay toddoba iyo toban sannadood. Waxaa jira toddoba iyo toban sannadood oo u dhexeeya 313 iyo 330 ee xariiqda Nero, waxaana jiray toddoba iyo toban sannadood oo u dhexeeyay dagaalladii Raphia ee 217 BC iyo dagaalkii Panium ee 200 BC. Saddex ka mid ah afarta markhaati ee cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad waxay bartamadooda saxda ah ku calaamadeeyaan cutubka toddoba iyo tobnaad. Sidaa darteed, taariikhda qarsoon ee aayadda afartanaad waxaa lagu metelaa aayadaha kow iyo tobnaad ilaa laba iyo labaatanaad ee isla cutubkaas, afarta markhaatina ee cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad waxay la jaanqaadaan isla aayadahaas qudhooda. Oofinta mid kasta oo ka mid ah saddexda waxsii-sheegid ee 250-ka sano ah waxay la jaanqaaddaa isla taariikhdaas. Bartamaha waxaa lagu adkeeyey inuu yahay calaamad-marin, waxaana si gaar ah loogu aqoonsaday inuu yahay astaanta axdiga iyo shaabadda dadka Ilaah.

## Daniel Twelve

Daanyeel Laba-iyo-toban

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Aayadaha toddobaad, kow iyo tobnaad iyo laba iyo tobnaad ee Daanyeel cutubka laba iyo tobnaad waxay tilmaamayaan muddada ugu dambaysa ee shaabadaynta boqol iyo afartan iyo afar kun. Aayadda toddobaad waxay tilmaamaysaa Diisambar 31, 2023, aayadda laba iyo tobnaadna waxay tilmaamaysaa Luulyo 18, 2020. Kala firdhinta lagu sheegay aayadda toddobaad ee dhammaatay Diisambar 31, 2023, taas oo bilaabatay Luulyo 18, 2020, waxaa lagu matalay alfa iyo omega ee saddexda aayadood ee wakhtiga nebinnimada ee ku yaal Daanyeel laba iyo tobnaad. Aayadda dhexe ee 1,290 sano waxay tilmaamaysaa taariikhda 1989 ilaa sharciga Axadda ee dhowaan imanaya inay tahay 30, dabadeedna 1,260 ilaa xidhitaanka wakhtiga imtixaanka aadanaha. Soddon sano oo metelaya da’da wadaadnimada ee boqol iyo afartan iyo afar kun, iyo 1260 sano oo tusaale u ah afartan iyo labada bilood ee astaan ahaan loogu sheegay Muujintii saddex iyo tobnaad.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Nebinimada laba-geesoodka ah ee 30 oo ay ku xigaan kun iyo laba boqol iyo lixdan sannadood waa astaan ka mid ah nebinnimada axdiga laba-geesoodka ah ee Ibraahim iyo Bawlos ee 400 iyo 430 sannadood. Bartamaha saddexda aayadood ee wakhtiga ee Daanyeel 12 wuxuu matalaa fallaagada xarafka saddex iyo tobnaad, isaga oo isla markaasna xoojinaya axdiga iyo shaabadaynta boqol iyo afar iyo afartan kun. Saddexda aayadoodna waxay kaloo waafaqsan yihiin taariikhda qarsoon, waxayna ku daraan markhaati kale oo ku saabsan adkaynta ah in bartamuhu yahay astaan axdiga.

## Spring and Fall

Guga iyo Dayrta

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Iyada oo khadadkan oo dhan lala socodsiinayo, waa inaan ku darnaa saddexda markhaati ee ciidaha gu’ga iyo dayrta ee ku yaal Laawiyiintii labaatan iyo saddex, kuwaas oo la waafajiyey oo la isku daray xilliga Bentakostiga ee taariikhda iskutallaabta. Halkaas cutubku waa labaatan iyo saddex, taas oo astaan u ah hawsha kafaaraggudka ee Masiixa. Cutubku wuxuu ka kooban yahay afar iyo afartan aayadood, kuwaas oo astaan ahaan u metelaya Oktoobar 22, 1844. Oktoobar 22 wuxuu metelaa 22 maalmood oo Oktoobar ah, isagoo ka bilaabmaya maalinta kowaad kuna dhammaanaya maalinta laba iyo labaatanaad, sidaas darteedna xambaarsan caddaymaha alifbeetada Cibraaniga. Oktoobar oo ah bisha tobnaad, marka lagu dhufto maalinta laba iyo labaatanaad waxay noqotaa 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Kalandarka Cibraaniga maalinta tobnaad ee bisha toddobaad waxay ahayd Maalinta Kafaaraggudka, tobanna jeer toddoba waa toddobaatan, taas oo astaan u ah wakhti tijaabo ah. Labadii kun iyo saddexdii boqol ee sannadood waxay dhammaadeen 1844 markii malaa’igtii saddexaad timid, sida lagu sii muujiyey amarkii saddexaad ee bilaabay muddadaas. Waxaa markaas jiray toddobaatan toddobaad oo loo gooyay inay ahaadaan wakhti tijaabo ah oo loo qoondeeyey Israa’iilkii hore ee xaqiiqada ahaa bilowgii 2,300-ka maalmood, dhammaadka maalmahaasna muddadii tijaabada ee Israa’iilka casriga ah ee ruuxiga ah waxaa lagu metelay maalinta tobnaad ee bisha toddobaad, taas oo u dhiganta toddobaatan. Oktoobar 22, 1844 wuxuu tusaale u yahay sharciga Axadda ee dhowaan iman doona, waana halkaas meesha ay ku dhammaanayso toddobaatanka sannadood ee astaanta u ah wakhtiga tijaabada ee Adventism-ka Maalinta Toddobaad, sidii ay ugu dhammaatay Yuhuudda markii Istefanos la dhagxiyey.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 waxay u taagan tahay wakhti ay laba malaa’igood yimaadeen, tii labaad niyad-jabkii kowaad, tii saddexaadna niyad-jabkii weynaa. “44” waxay u taagan tahay farriin laba-geesood ah sida uu matalo aayadda afartan iyo afraad ee Daanyeel kow iyo tobnaad, oo ah warka bari iyo woqooyi ka imanaya. Laawiyiintii saddex iyo labaatanaad waxay ka kooban tahay afar iyo afartan aayadood oo iidaha quduuska ah u kala qaybiya gu’ga iyo dayrta. Afartaas iyo afartanka aayadood waxay matalaan farriin laba-geesood ah. Labada xilli waxaa matala laba iyo labaatan aayadood midkiiba, sidaas awgeed iidaha gu’ga iyo dayrtuba labaduba waxay matalaan laba iyo labaatanka xaraf ee kalandarka Cibraaniga. Marka labadaas markhaati ee laba iyo labaatanka aayadood ah la isu geeyo, iyaga oo lala kaashanayo xilliga Bentakostiga, waxay soo saaraan qaab-dhismeed saddex tallaabo leh.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Tallaabada ugu horraysa waa calaamad-jid ka kooban saddex qaybood oo ay raacaan shan maalmood, sida ay tahay tan ugu dambaysa ee saddexda calaamadood-jid. Calaamadda-jidka dhexe waa soddonka maalmood ee waxbaridda fool-ka-foolka ah ee Masiixu siiyo kuwa loo subkayo wadaaddo u adeegaya kaniisadda guulaysata. Laawiyiintii saddex iyo labaatanaad wuxuu la jaanqaadaa taariikhda qarsoon ee aayadda afartanaad.

## Midpoints

Dhibcaha Dhexe

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Bartamaha khadka Bilowgii ee ka bilaabma cutubka kow iyo tobnaad ilaa cutubka laba iyo labaatanaad waa cutubka toddoba iyo tobnaad, halkaas oo tallaabadii labaad ee axdiga Ibraahim ee saddexda tallaabo ah iyo calaamaddii gudniinka lagu aasaasay. Bartamaha qudhiisa ee aayadaha oo dhan ee ku yaal cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad waa Bilowgii 17:22:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Laakiinse axdigayga waxaan la taagi doonaa Isxaaq, kaasoo Saarah kuu dhali doonto wakhtigan go’an sanadka dambe. Markaasuu hadalkii ka joojiyey isaga, Ilaahna Ibraahim buu ka kor tegey. Bilowgii 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Ilaah wuxuu bilaabay inuu Ibraahim kula hadlo aayadda koowaad, wuxuuna hadalkiisii ku soo afjaray aayadda laba iyo labaatanaad; sidaas darteed, wada-hadalkii oo dhan ee axdiga gudniinka waxaa lagu dhex meeleeyey duruufta nebiyaysan ee laba iyo labaatanka xaraf ee alifbeetada Cibraaniga, halka mawduuca laba iyo labaatankaas aayadood uu ahaa cibaadada gudniinka, taas oo la fulin lahaa maalinta siddeedaad. Bartamaha ama dhexda qaybtan Bilowgii waa xiriirka axdiga ee Ilaah la leeyahay boqol iyo afar iyo afartan kun, sida uu u metelay axdigii gudniinka ee Ibraahim. Bartamaha xariiqda cutubyada Bilowgii ee kow iyo tobnaad ilaa laba iyo labaatanaad waa cutubka toddoba iyo tobnaad, bartamaha saxda ah ee cutubkana waa aayadda laba iyo labaatanaad oo ah meesha Ilaah ku joojiyo hadalkiisii axdiga ee uu la lahaa Ibraahim, sidaasna bartamaha loogu meeleeyey duruufta alifbeetada Cibraaniga ee laba iyo labaatanka xaraf. Bartamaha labadaas iyo labaatanka aayadoodna, dabcan, waa aayadda kow iyo tobnaad.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Oo waxaad gudi doontaan hilibka buuryadiinna; oo waxay ahaan doontaa calaamad axdiga dhexdiinna aniga iyo idinka. Bilowgii 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Bartamaha afarta qaybood ee cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad ee Kitaabka Quduuska ah waxay ka kooban yihiin saddex aayadood si loo dhammaystiro fikradda bartamaha.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Kanu waa axdigayga aad dhawri doontaan, oo dhex yaal aniga iyo idinka iyo farcankaaga kaa dambeeya; mid kasta oo lab ah oo idinku jira ha la gudo. Oo waxaad gudi doontaan hilibka buuryadiinna; taasuna waxay ahaan doontaa calaamadda axdiga dhex yaal aniga iyo idinka. Oo kii siddeed maalmood jira ha lagu gudo idinka dhexdiinna, mid kasta oo lab ah qarniyadiinna oo dhan, kii guriga ku dhashay ama lacag lagaga soo iibsaday shisheeye kasta oo aan farcankaaga ka mid ahayn. Bilowgii 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Calaamaddu waa astaan, taas oo metesha calamad. Qoraalku wuxuu ku saabsan yahay calamadda, kuwaas oo ah boqol iyo afartan iyo afar kun. Ilmaha labka ah waa in la gudo markuu siddeed maalmood jiro, sida axdigii Nuux ula jiray siddeedda naf ee ku jiray doonnida, sidaasna waxaa loo adeegsanayaa tirada siddeed si loogu xiro axdiga Nuux iyo axdiga Ibraahim. Waa inay noqdaan reer Filadelfiya, waayo waa in la gudo, taas oo Bawlos ku aqoonsado inay tahay astaanta iskutallaabta lagu qodbo jidhka. Marka jidhka iskutallaabta lagu qodbo, Masiixa Ilaahnimadiisu way ku jirtaa gudaha, isku-darkaasaana waa calamadda; waayo sida Walaashii White ay sheegtay, “Marka dabeecadda Masiixa si qumman loogu soo saaro carruurtiisa, wuxuu u iman doonaa iyaga.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Dabeecadda aadanuhu waa kharriban tahay, oo si caddaalad ah ayaa Ilaah quduus ah u xukumayaa. Laakiin waxaa loo diyaariyey dembilaha toobad keena, si uu rumaysadka kafaaraggudka Wiilka keliya ee Ilaah ku helo dembi-dhaaf, u helo xaq ka dhigid, u helo korsasho uu kaga mid noqdo qoyska jannada, oo uu u noqdo dhaxal-sugaha boqortooyada Ilaah. Isbeddelka dabeecaddu waxa uu ku yimaadaa hawlgalka Ruuxa Quduuska ah, kaas oo ka shaqeeya qofka aadanaha ah, kuna tallaala gudihiisa, sida waafaqsan rabitaankiisa iyo oggolaanshihiisa in arrintaasu dhacdo, dabeecad cusub. Ekaanshaha Ilaah ayaa nafta dib loogu soo celiyaa, oo maalinba maalinta ka dambaysa nimco ayaa lagu xoogeeyaa laguna cusboonaysiiyaa, waxaana loo suurtogeliyaa si isa soo taraysa oo ka sii dhammaystiran inuu ka tarjumo dabeecadda Masiixa xagga xaqnimada iyo quduusnimada runta ah.”

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Saliidda ay sida aadka ah ugu baahan yihiin kuwa lagu matalay bikradaha nacasyada ahu ma aha wax dibadda la mariyo. Waxay u baahan yihiin inay runta geliyaan meesha quduuska ah ee nafta, si ay u nadiifiso, u sifeeyso, oo u quduusayso. Ma aha aragti keliya waxa ay u baahan yihiin; waa waxbarista quduuska ah ee Kitaabka Quduuska ah, taas oo aan ahayn caqiidooyin aan hubsasho lahayn oo kala go’an, balse ah xaqiiqooyin nool oo ku lug leh danaha weligeed ah ee ku urursan Masiixa. Isaga dhexdiisa waxaa ku jira nidaamka dhammaystiran ee runta rabbaaniga ah. Badbaadada nafta, xagga rumaysadka Masiixa, waa salka iyo tiirka runta. Kuwa ku dhaqma rumaysad run ah oo Masiixa ah waxay taas ku muujiyaan quduusnimada dabeecadda iyo addeecidda sharciga Ilaah. Waxay gartaan in runta sida ay Ciise ugu jirto ay gaadho samada oo ay hareerayso daa’inimada. Waxay fahmaan in dabeecadda Masiixigu ay tahay inay metesho dabeecadda Masiixa, oo ay ka buuxdo nimco iyo run. Iyaga ayaa la siiyaa saliidda nimcada, taas oo ilaalisa iftiin aan marnaba bakhtiyin. Ruuxa Quduuska ah ee ku jira qalbiga rumaystaha ayaa isaga ka dhigaya mid ku dhammaystiran Masiixa. Ma aha caddayn go’an in nin ama naag ay Masiixi yihiin sababta oo ah wuxuu muujiyaa qiiro qoto dheer marka uu ku jiro duruufo kicin leh. Kan Masiixa u eg wuxuu naftiisa ku leeyahay curiye qoto dheer, go’an, oo adkaysi leh, hase ahaatee wuxuu leeyahay dareen ku saabsan itaaldarridiisa, mana aha mid Ibliisku khiyaaneeyo oo marin habaabiyo, oo laga dhigo inuu naftiisa isku halleeyo. Wuxuu leeyahay aqoon ku saabsan ereyga Ilaah, wuuna og yahay in uu ammaansan yahay oo keliya marka uu gacantiisa geliyo gacanta Ciise Masiix, oo uu si adag ugu dhegganaado isaga.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Dabeecaddu waxa muujiya dhibaato timaadda. Markii codkii daacadda ahaa saqdii dhexe ku dhawaaqay, ‘Bal eega, aroosku waa imanayaa; u baxa inaad la kulantaan,’ bikradihii hurdayay way ka tooseen hurdadoodii, markaasna waxaa la arkay kuwii isu diyaariyey dhacdadaas. Labada qayboodba waxaa lagu qabtay iyagoo aan ka war hayn, hase ahaatee mid baa u diyaar ahaa xaaladda degdegga ah, kan kalena waxaa la helay isagoo aan diyaar ahayn. Dabeecaddu waxa muujiya duruufaha. Xaaladaha degdegga ahi waxay soo saaraan birta runta ah ee dabeecadda. Masiibo kedis ah oo aan la filayn, baroordiiq ama dhibaato, xanuun lama filaan ah ama murugo, wax nafta hor keenaya dhimashada si fool ka fool ah, waxay soo saari doonaan waxa run ahaan gudaha dabeecaddu tahay. Waxaa la muujin doonaa in iimaan dhab ah ku jiro iyo in kale ballamada ereyga Ilaah. Waxaa la muujin doonaa in nafta nimco ku taagan tahay iyo in kale, iyo in saliid ku jirto weelka laambadda wata.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Wakhtiyada imtixaanku qof walba way u yimaadaan. Sidee baynu isu maamulnaa marka aynu ku jirno imtixaanka iyo tijaabinta Ilaah? Laambadahayagu ma bakhtiyaan? Mise weli waynu sii shidnaa? Ma u diyaarsannahay xaalad kasta oo degdeg ah annagoo ku xiran Kan nimco iyo run ka buuxda? Shantii bikradood ee xigmadda lahayd ma aysan u gudbin karin dabeecaddooda shantii bikradood ee nacasyada ahayd. Dabeecaddu waa inaynu innagu nafteenna ahaan u samaysannaa. Looma wareejin karo qof kale, xataa haddii kii lahaa uu diyaar u ahaan lahaa inuu allabari sameeyo. Waxaa jira wax badan oo aynu isu qaban karno inta naxariistu weli sii raagayso. Waxaynu matali karnaa dabeecadda Masiixa. Digniino aamin ah ayaynu siin karnaa kuwa qaldan. Waxaynu canaanan karnaa, eedayn karnaa, annagoo ku samaynayna dulqaad oo dhan iyo cilmiga waxbaridda, annagoo qalbiga gaadhsiinayna caqiidooyinka Qorniinka Quduuska ah. Waxaynu bixin karnaa damqasho qalbi ka timaadda. Waxaynu isula tukan karnaa oo isu ducayn karnaa. Anagoo ku nool nolol feejigan, annagoo ilaalinayna hadal quduus ah, waxaynu noqon karnaa tusaale muujinaya waxa Masiixi yahay inuu ahaado; laakiin qofna qof kale ma siin karo qaabka dabeecaddiisa gaarka ah. Aan si habboon uga fiirsanno xaqiiqada ah in aynu badbaadi doonno, ma aha koox-koox ahaan, balse qof-qof ahaan. Waxaa nalagu xukumi doonaa dabeecadda aynu samaysannay. Waa khatar in la dayaco diyaarinta nafta ee daa’inimada, oo dib loo dhigo la heshiinta Ilaah ilaa sariirta dhimashada dusheeda. Waa macaamilka maalinlaha ah ee nolosha, waa ruuxa aynu muujinno, waxa go’aamiya masiirkeenna weligeed ah. Kii ku aaminka ah waxa ugu yar, wax badan buuna ku aammisan yahay sidoo kale. Haddii aynu Masiixa ka dhignay tusaalaheenna, haddii aynu u soconnay oo u shaqaynay siduu isagu tusaale inoogu bixiyey noloshiisa qudheeda, waxaynu awoodi doonnaa inaynu la kulanno yaababka murugada leh ee inagu iman doona waaya-aragnimadeenna, oo aynu qalbiga ka nidhaahno, ‘Doonistayda yaanay noqon, laakiin taada ha noqoto.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Waa wakhtiga tijaabada, oo ah wakhtiga aynu ku nool nahay, inagu waajib ku ah in aynu si deggan uga fiirsanno shuruudaha badbaadada, oo aynu ugu noolaanno si waafaqsan qodobbada lagu dejiyey erayga Ilaah. Waa in aynu nafaheena barbaarinno oo tababbarno, saacadba saacadda ka dambaysa iyo maalinba maalinta ka dambaysa, anshax taxaddar leh, si aynu u gudanno waajibaad kasta. Waa in aynu baranno Ilaah iyo Ciise Masiix oo uu isagu soo diray. Imtixaan kasta dhexdiisa waa mudnaanteenna in aynu ka helno gargaar kan yidhi, ‘Ha qabto xooggayga, si uu ila nabad u sameeyo; oo ila nabad buu la samayn doonaa.’ Rabbigu wuxuu leeyahay in uu ka sii raalli badan yahay inuu ina siiyo Ruuxa Quduuska ah intay waalidiintu ugu raalli badan yihiin inay carruurtooda kibis siiyaan. Haddaba aynu yeelanno saliidda nimcada oo ku jirta weelasheenna iyo laambadaheenna, si aan laynoogu helin kuwa lagu matalay bikradaha nacasyada ah, kuwaas oo aan diyaar u ahayn inay u baxaan inay la kulmaan arooska.” Review and Herald, Sebtembar 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Calanka boqol iyo afar iyo afartan kun ee lagu sii tilmaamay gudniintii Ibraahim iyo siddeedda naf ee saarnaa doonnida, waa bikradihii caqliga lahaa ee masaalka ku jiray, kuwaas oo si kaamil ah uga tarjumaya dabeecadda Masiixa qalalaasaha soo dhow ee imanaya. Waxay ahayd wax ku habboon oo keliya in Sister White ay ku soo gabagabaysay tuduca iyadoo soo xiganaysa Ishacyaah, waayo waa tuduc si toos ah u tilmaamaya wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? 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. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> Maalintaas iyada u gabya, Beer canab ah oo khamri cas leh. Aniga Rabbiga ah ayaa ilaaliya; mar kasta waan waraabin doonaa; si aan cidina wax ugu yeelin, habeen iyo maalinba waan dhawri doonaa. Cadho iguma jirto; bal yaa dagaal igaga hor keeni lahaa qodxanta iyo yamaarugga? Waan dhex mari lahaa iyaga, dhammaantoodna waan gubi lahaa. Ama ha qabsado xooggayga, si uu nabad ila yeesho; oo nabad buu ila yeelan doonaa. Kuwa Yacquub ka yimaadana wuxuu ka dhigi doonaa inay xidid yeeshaan; reer binu Israa'iilna way ubaxi doonaan oo biqli doonaan, oo dunida oogadeeda oo dhan ayay midho ka buuxin doonaan. Miyuu isaga u dhuftay sidii uu ugu dhuftay kuwii isaga dhuftay? Mise isaga ma loo laayay sidii loo laayay kuwii isaga lagu laayay? Qiyaas ahaan, markay soo baxdo, waad la doodi doontaa; dabayshiisa kululna wuu celinayaa maalinta dabaysha bari. Sidaas daraaddeed xumaanta Yacquub waa lagu nadiifin doonaa; oo tanu waa midhaha oo dhan ee dembigiisa lagu qaadayo; markuu dhagaxyada meesha allabariga oo dhan ka dhigo sida dhagaxyada nuuradda ee la jajabiyey, geedaha Asheeraah iyo sanamyaduna ma taagnaan doonaan. Habase yeeshee magaaladii deyrka lahayd way cidloobi doontaa, hoygiina waa laga tegi doonaa, oo wuxuu ahaan doonaa sida lamadegaan; halkaas ayaa dibigu daaqi doonaa, halkaas ayuu jiifsan doonaa, laamaheedana wuu dhamayn doonaa. Markay laamaheedu engegaan, waa la jebin doonaa; dumarkuna way iman doonaan oo dab bay ku qabadsiin doonaan; waayo, waa qoom aan waxgarasho lahayn; sidaas daraaddeed kii sameeyey uma naxariisan doono, kii uumayna raalli kama noqon doono. Ishacyaah 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“Maalinta dabaysha bari,” marka xumaantii Yacquub la nadiifinayo, oo kooxda kale ee “dad aan waxgarasho lahayn” la ururinayo oo la gubayo, waa wakhtiga shaabadaynta boqol iyo afartan iyo afar kun. Muddadaas, kii doonaya inuu Masiixa la nabad galo wuu samayn karaa, laakiin dhaqdhaqaaqyada ugu dambeeya waa kuwo degdeg ah.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Wadaaddadu waxay ahayd inay soddon jir noqdaan markay bilaabayaan adeegga, oo boqol iyo afar iyo afartan kunna waa boqortooyadii wadaaddada ee Butros, kuwaas oo cusboonaysiiya axdiga Ilaah la yeeshaan maalmaha ugu dambeeya.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Idinkuna sidoo kale, idinkoo ah dhagaxyo nool, waxaa laydinka dhisayaa guri ruuxi ah, wadaadnimo quduus ah, si aad u bixisaan allabaryo ruuxi ah oo Ilaah ku aqbalo Ciise Masiix aawadiis. 1 Butros 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Wadaaddadii waxaa loo diyaariyey inay adeegaan intii lagu jiray adeeg siddeed maalmood ah oo subkidda; sidaas daraaddeed, tirada siddeed waa astaan u ah wadaadnimada la subkay ee ku dhex jirta sanduuqa axdiga.

## Aaron’s Rod

Ushii Haaruun

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Wadaadnimada la subkay ee boqolka iyo afartan iyo afarta kun waxaa sanduuqa axdiga gudaheeda loogu matalaa usha Haaruun ee ubaxday. Markii usha Haaruun ubaxday, waxay kala sooc samaysay Haaruun iyo usihii kale ee qabiilooyinka Israa’iil oo aan ubxin. Qorniinka dhexdiisa, waa roobka kan keena in dhirtu ubaxdo.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Nebiyadii oo dhammu waxay ka hadlayaan maalmaha ugu dambeeya, sidaas darteed usha wadaadnimada ee Haaruun waxay ka dhigan tahay subkidda boqolka iyo afartan iyo afarta kun, iyadoo ku jirta xaalad la jaanqaadaysa Eliiyaah ee Karmel iyo Milleriyiintii sannadkii 1844. Waxay ka hadlayso barta ay ka muuqato kala sooc cad oo u dhexeeya farriimaha runta iyo kuwa beenta ah ee roobka dambe. Kala soocaas waxaa sameeya Yoo’eel marka uu caddeeyo in “khamriga cusub” laga gooyay hal koox. Kooxda afkooda laga gooyay khamriga cusub waa kuwa sakhraamiinta Efrayim ee Ishacyaah. Iyaguna sidoo kale waa kuwii xertii ku eedeeyey inay sakhraansan yihiin maalintii Bentakostiga, waana fallaagadii 1888, kuwaas oo raacay awowayaashood, kuwaas oo ahaa fallaagadii 1863. Dhammaan khadadkaas waxsii sheegiddu waxay la jaanqaadaan khadka ay Sister White ku tilmaantay inuu dhacayo marka dunidu garato in Adventism-ku uu ogaa kubbadaha dabka ee Nashville ku saabsan qiyaastii boqol iyo shan iyo labaatan sannadood, oo aanu waxba ka odhan.

## 8, Eighty and 81

8, Siddeetan iyo 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Tirada soddon iyo tirada siddeed waa astaamo u ah wadaadnimada boqolka afartan iyo afarta kun, kuwaas oo ah calanka maalmaha ugu dambeeya, kaas oo metela isku-darka Ilaahnimada iyo aadanaha. Tirada siddeed waa meeltobnaad ka mid ah tirada siddeetan, taas oo ah tirada siddeetanka wadaaddo geesiyaal ah ee, iyaga oo la jira wadaadka sare, ka hor yimaaddeen boqor Cusiyaah, kaas oo isku dayay inuu foox ku bixiyo meesha quduuska ah. Siddeetan iyo kow waxay meteshaa Ilaahnimo la isu geeyey aadanaha marka loo eego wadaadnimada kiniisadda guulaysatay. Taariikhda kacdoonkii Cusiyaah waxay ku xidhaysaa wadaadnimadaas siddeetan iyo kow isla qalalaasaha si toos ah ula jaanqaadaya kacdoonkii Boodolomayos wax yar ka dib dagaalkii Raafiya. Nebiyada oo dhammu waxay aqoonsadaan maalmaha ugu dambeeya, sidaas darteed wadaadnimada Ilaahnimada la isu geeyey aadanaha, taas oo ah wadaadnimada kiniisadda guulaysatay ee ka kooban siddeetan wadaaddo bini’aadan ah iyo hal Wadaad Sare oo Ilaah ah, waxaa lagu aqoonsadaa taariikhda bilaabatay sannadkii 2014 markii dagaalkii Yukrayn la bilaabay.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Cutubka dhexe ee safka laba-iyo-tobanka cutub ee Bilowgii waa cutubka toddoba iyo tobnaad. Aayadda dhexe ee safka laba-iyo-tobanka cutub waa aayadda laba iyo labaatanaad. Aayadda laba iyo labaatanaad waxay calaamad u tahay dhammaad cad oo wada hadal u dhexeeya Ilaah iyo Ibraahim kaas oo ka bilaabmay aayadda koowaad, sidaas darteedna waxay aqoonsanaysaa aayadda laba iyo labaatanaad inay tahay dhammaadka saf nebiyeed oo sita saxiixa laba iyo labaatanka xaraf ee alifbeetada Cibraaniga. Aayadda dhexe ee safka laba iyo labaatanka aayadood waa aayadda kow iyo tobnaad, taas oo iyaduna ah dhexda saddex aayadood oo tilmaamaya calamadda boqolka iyo afar iyo afartan kun. Sidaas awgeed, aayadda kow iyo tobnaad waa dhexda saddex aayadood oo kala gaar ah, aayadda kow iyo tobnaadna waxay gudbinaysaa runta aasaasiga ah ee aan ahayn oo keliya laba iyo labaatanka aayadood, laakiin sidoo kale ee saddexda aayadood ee ay ku dhex jirto, sidaas darteedna waxay aqoonsanaysaa aayadda kow iyo tobnaad iyo laba iyo labaatanaad inay yihiin bilow iyo dhammaad fikirka aasaasiga ah. Sidaas darteed, aayadaha kow iyo tobnaad ilaa laba iyo labaatanaad ee cutubka toddoba iyo tobnaad waa mawduuca aasaasiga ah ee cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Bartamaha cutubyada kow iyo tobnaad ilaa laba iyo labaatanaad ee kitaabka Matayos waa cutubka lix iyo tobnaad.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

> Markaasuu xertiisii ku amray inaanay ninna u sheegin inuu isagu yahay Ciise Masiixa. Matayos 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Sida barta dhexe ee Bilowgii, aayadda labaatanaad waxay calaamad u tahay dhammaadka wada hadal gaar ah oo ka bilaabmay aayadda saddex iyo tobnaad markii Masiixa iyo xertiisu yimaadeen Kaysariya Filibbi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Goortii Ciise markuu yimid xuduudaha Kaysariya Filiboy, ayuu xertiisii weyddiiyey, isagoo leh, Dadku yay ku sheegaan inaan ahay aniga oo ah Wiilka Aadanaha? Oo iyana waxay yidhaahdeen, Qaar waxay ku yidhaahdaan Yooxanaa Baabtiisaha; qaar Eliyaas; qaar kalena Yeremyaah, ama mid nebiyada ka mid ah. Wuxuu ku yidhi, Laakiin idinku yaad igu sheegtaan inaan ahay? Simoon Butros ayaa u jawaabay oo ku yidhi, Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool. Ciise ayaa u jawaabay oo ku yidhi, Waad barakaysan tahay, Simoon Bar-Yoona, waayo jidh iyo dhiig kuuma ay muujin, laakiin Aabbahayga jannada ku jira. Oo weliba waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan dushooda ayaan kiniisaddayda ka dhisi doonaa; oo albaabbada haadees kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax kasta oo aad dhulka ku xidho jannada ayaa lagu xidhi doonaa; oo wax kasta oo aad dhulka ku furtona jannada ayaa lagu furi doonaa. Markaasuu xertiisii ku amray inaanay ninna u sheegin inuu yahay Ciise Masiixa. Matayos 16:13–20.

## Raphia and Panium

Raafiya iyo Paaniyum

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Ma aha oo keliya in qaybta dhexe ee Matayos ay ka dhigan tahay wada hadal iyo mawduuc gaar ah, balse sida ay astaanta axdiga ee markhaatifurka Bilowgii ula jaanqaaddo dagaalkii Raphia, ayaanay wada hadalka Matayos uga dhacaysaa Kaysariya Filibbi, taas oo ah Paniyum. Paniyum ee aayadda shan iyo tobnaad ee Daanyeel kow iyo tobnaad waa barta dhexe ee xariiqda laba iyo tobanka cutub ee Matayos, halka Raphia ee aayadda kow iyo tobnaad ee Daanyeel kow iyo tobnaad ay tahay barta dhexe ee xariiqda laba iyo tobanka cutub ee Bilowgii.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

250-kii sannadood ee ka bilaabmay 457 BC waxay ku dhammaadeen 207 BC, oo ah barta dhexe ee u dhexaysa Rafiya ee aayadda kow iyo tobnaad iyo Paaniyuum ee aayadda shan iyo tobnaad, taas oo ah meesha calaamadda gudniinka Ibraahim iyo qirashadii Butros ee Masiixa ay ku kulmaan. Xarriiqa ku jirta kitaabka Matayos, Butros wuxuu ka markhaati furayaa aqoonsigiisii Masiixa, Wiilka Ilaah, xilligii baabtiiskiisa.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simoon wuxuu ka dhigan yahay “mid maqla,” Barjona-na wuxuu ka dhigan yahay “wiilka qoolleyda.” Simoon wuxuu ahaa mid maqlay farriintii baabtiiskii Masiixa, markii Ruuxa Quduuska ahi ku soo degay qaab qoolley ah. Baabtiiskii Masiixu wuxuu astaan u ahaa Agoosto 11, 1840, markii malaa’igtii xoogga badnayd ee Muujintii tobnaad ay soo degtay. Isla malaa’igtaas ayaa soo degtay 9/11. Butros wuxuu matalaa kuwa garta 9/11 inay tahay farriinta imtixaanka ee jiilka boqolka iyo afartan iyo afarta kun.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Butros waxa uu matalaa kuwa adeegsada habka line upon line. Isagu waa “wiilka” qoolleyda, sidaas awgeed isagoo wiil ah waxa uu si calaamad ah u matalaa jiilka ugu dambeeya. Butros waa astaan u ah jiilka ugu dambeeya, tirsiinta calaamadeysan ee magiciisana waxa uu ku matalaa boqol iyo afartan iyo afarta kun. Butros waxa uu matalaa jiilka ugu dambeeya ee maqla farriinta awood-siinta marka Masiixu ka muuqdo xariiqda nebinnimada. Butros waxa uu gartay farriinta la xiriirta baabtiiskii Masiixa, sidaas darteedna Butros waxa uu Ciise u aqoonsan karay kii la subkay, kaas oo af-Cibraani ku ah Masiixa, af-Giriiggiina ku ah Christ. Butros waxa uu matalaa kuwa fahmaya in malaa’igtii Muujintii siddeed iyo tobnaad ee soo degtay 9/11, ay sidoo kale soo degtay 11-ka Agoosto, 1840. Butros waxa uu matalaa kuwa u fahmaya 9/11 sida waymark ah oo lagu aasaaso oo keliya markhaatiga laba ama saddex xariiq.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Qirashadii Butros waxay tahay in 9/11 ay tilmaamayso imaatinka hoogga saddexaad, kaas oo ah farriinta imtixaanka u ah jiilka ugu dambeeya. Qirashadaas ayaa ah meesha magacu ku beddelmo. Ibraahim wuxuu joogaa Rafiya, Butrosna wuxuu joogaa Paniyum, wax yar ka hor iskutallaabta. Inta u dhexaysa Paniyum iyo iskutallaabta Butros wuxuu booqanayaa Buurta Isbeddelka. Waa Paniyum meesha Simoon loogu beddelay Butros markii uu bixiyey qirashadiisa farriinta imtixaanka ee jiilkiisa. Boqol iyo afartan iyo afarta kun, farriintaas imtixaanku waa Islaamka hoogga saddexaad oo taariikhda wax sii sheegidda ku yimid 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Bilowgii tijaabada Adventism-ku waxay bilaabatay 9/11, oo dhammaadka tijaabada Adventism-ka fariinta Islaamka ee hoogga saddexaad waxay aqoonsanaysaa goorta iyo meesha magaca Simoon lagu beddelo. Fariinta Butros fahmo dhammaadka, taas oo bilowgii lagu astaysay fariintii 9/11, waa fariinta la saxay ee kubbadaha dabka ee Nashville. Halkaas ayaa Iiddii Buunanka timaaddaa iyadoo la socota kor-u-qaadista calanka iyo albaabka xiran ee Maalinta Kafaaraggudka.

We will continue these things in the next article.

Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.

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