Article

# Panium - Number Fourteen

Baaniyum - Tirada Afar iyo Toban

The Disappointment as the Key to the Temple Test

Niyad-jabku Sida Furaha u ah Imtixaanka Macbudka

Author

Jeff Pippenger

Published

February 18, 2026

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The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.

Mawduuca meesha quduuska ah wuxuu ahaa “furaha” furay niyad-jabkii Oktoobar 22, 1844 bilowgii farriinta malaa’igta saddexaad, waana mawduuca niyad-jabkaas oo ah “furaha” lagu furo farriinta meesha quduuska ah ee imtixaanka macbudka dhammaadka malaa’igta saddexaad.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.

> Oo anna waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax kasta oo aad dhulka ku xidho, jannada waa lagu xidhi doonaa; oo wax kasta oo aad dhulka ku furto, jannada waa lagu furi doonaa. Matayos 16:19.

The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.

Xaqiiqda ah in Sebtembar 11, 2001 loo fahmo “9/11,” iyadoo waafaqsan “911” oo ah astaanta wicitaanka degdegga ah ee Maraykanka, waxaa dejiyey Kan wax walba dejiyey. Fahamka niyad-jabkii Luulyo 18, 2020 ayaa ah waxa suurtageliya in dhaqdhaqaaqa boqol iyo afartan iyo afarta kun loo aqoonsado sidaas oo kale; laakiin keliya kuwa doonaya inay arkaan in Ciise maanta ruuxiga ku metelo dabiiciga si aan ka duwanayn sidii uu u sameeyey laba kun oo sano ka hor. Aragti “20/20” ah waa tan ugu wanaagsan ee aad yeelan karto, niyad-jabkii 2020-na waa calaamadda jidka ee suurtagelisa in macbudka lagu garto taariikhda nebinnimada ee tobanka bikradood.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Masaalka tobanka gabdhood ee bikradaha ah ee Matayos 25 wuxuu kaloo muujinayaa waayo-aragnimada dadka Adventist-ka.” The Great Controversy, 393.

Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.

Aragti labaatan-labaatan xataa way ka sii wanaagsan tahay marka lagu daro dib-u-eegista ay metelaan runaha aasaasiga ah. Bawlos wuxuu baraa in “ruuxyada nebiyadu ay ka amar qaataan ruuxyada nebiyada,” sidaas darteedna bikradihii Matayos waa isla bikradihii Yooxanaa u aqoonsaday boqol iyo afartan iyo afar kun, Yooxanaana wuxuu iyaga u aqoonsadaa bikrado ku sugan—Muujintii 144.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Kuwanu waa kuwa aan dumar isku nijaasayn; waayo, waa bikrado. Kuwanu waa kuwa Wanka raaca meel kasta oo uu tago. Kuwanu waxaa laga soo furtay dadka dhexdiisa, iyagoo ah midhaha ugu horreeya oo Ilaah iyo Wanka loo bixiyey. Muujintii 14:4.

The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.

Midhaha ugu horreeya ee xilliga dayrta waa bikradaha Wanka raaca oo macbudka gala, “furaha” lagu gartana macbudka waa niyad-jabkii 2020.

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

> Oo furehii guriga Daa'uudna waxaan saari doonaa garabkiisa; sidaas daraaddeed isagu wuu furi doonaa, oo ninna ma xiri doono; wuuna xiri doonaa, oo ninna ma furi doono. Ishacyaah 22:22.

If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.

Haddii Adventist ka mid noqonayo 144,000-ka, markaas si lama huraan u ah baahida waxsii sheegidda waa inuu soo maray niyad-jab ka dhashay soo bandhigid saadaal dadweyne ah oo fashilantay.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Inta badan waxaa la ii tilmaamaa masaalkii tobanka bikradood, shan ka mid ahi ay xigmad lahaayeen, shanna nacas ahaayeen. Masaalkani waa rumoobay oo wuu rumoobi doonaa ilaa xarafka ugu dambeeya, waayo wuxuu leeyahay ku-talo-gal gaar ah oo ku saabsan wakhtigan, oo, sida farriinta malaa’igta saddexaad, wuu rumoobay oo wuxuu sii ahaan doonaa runta wakhtigan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.

Dagaalkii Panium ee aayadda shan iyo tobnaad ee Daanyeel kow iyo toban waa dagaalkii horseeda aayadda lix iyo tobnaad, taas oo tilmaamaysa sharciga Axadda ee Maraykanka.

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

> Sidaas boqorka woqooyigu wuu iman doonaa, oo wuxuu taagi doonaa tuulmo go’doomin ah, oo wuxuu qabsan doonaa magaalooyinka ugu deyrka adag; oo cududda koonfureeduna ma adkaysan doonto, dadkiisa la doortayna ma adkaysan doonaan, mana jiri doonto xoog lagu hor istaago. Daanyeel 11:15.

In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.

Aayaddan dhexdiisa Maraykanku wuxuu ka adkaadaa Ruushka, isaga iyo dadkii Ruushku doortay. Laakiin aayadda xigta, ninna ma hor istaagi karo kacitaanka Rooma, taas oo Yahuudah iyo Yeruusaalem ku calaamadisa tallaabada ugu horraysa ee qabsashadeeda dunida; sida ay Rooma u kacday iyada oo ah boqortooyadii afraad ee wax sii sheegidda Kitaabka Quduuska ah. Markii ay ku taagnayd dalka ammaanta leh ee suugaan ahaan dhab ah ee ku xusan aayadda lix iyo tobnaad, astaanta awoodda Rooma ee dhab ah waxay ku dhex jirtay dalka ammaanta leh ee dhab ah; sidaas darteedna, waxay tusaale u ahayd aayadda afartan iyo kow, marka calaamadda awoodda Rooma ruuxiga ah lagu qasbo dalka ammaanta leh ee ruuxiga ah ee Maraykanka.

The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.

Labada gees ee bahalka dhulka ee Muujintii saddex iyo tobnaad waxay ka dhigan yihiin Jamhuuriyadnimo iyo Protestantnimo. Aayadda shan iyo tobnaad ee Daanyeel kow iyo tobnaad, Antiochus Magnus, oo loo yaqaan Antiochus III iyo Antiochus the Great, wuxuu ka adkaadaa boqortooyada koonfureed, oo ay matalayso qoyska Ptolemaic. Antiochus wuxuu matalaa Donald Trump, boqorka koonfureedna wuxuu matalaa Ruushka. Dagaalkii Panium waa dagaalka u dhexeeya Maraykanka iyo Ruushka iyo dadka uu Ruushku doortay, dagaal uu Antiochus ku guulaystay, hase ahaatee dabadeed wuxuu arkay boqortooyadiisii oo ay qabsatay Rooma tii dhabta ahayd—awoodda aayadda afar iyo tobnaad, taas oo dejinaysa aragtida dibadda ee geeska Jamhuuriga ah ee bahalka dhulka. Aragtida gudaha waxaa matalaya geeska Protestantka ah ee bahalka dhulka. Labada geesba waxay joogaan dagaalkii Panium, waayo Butros halkaas ayuu joogaa isagoo Protestant ah oo wata farriintiisa ka timid kitaabka Yoo'eel.

## 250 Years

250 Sano

When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.

Markaan ka fiirsanno labada xariiq ee bahalka dhulka, waxaannu ogaanaynaa in sannadkii 1776 bahalkii dhulku bilaabay koritaankiisa, oo sannadkii 1798, (laba iyo labaatan sano ka dib) bahalkii badda ee Muujintii saddex iyo tobnaad uu helay dhaawicii dhimashada, bahalkii dhulkuna wuxuu bilaabay xukunkiisii isagoo ah boqortooyadii lixaad ee wax sii sheegidda Kitaabka Quduuska ah. Laba boqol iyo konton sannadood ka dib, sannadka 2026, waxaannu ku baraarugnay imtixaankii macbudka gudaha ee bilaabmay May 8, 2025.

Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.

Sannadahaas “250” ah waxay sidoo kale ku xidhan yihiin Antiochus Magnus. Marka laga bilaabo amarkii soo baxay 457 BC, oo laga sii tiriyo laba boqol iyo konton sannadood amarkaas, waxaynu gaadhaynaa 207, toddoba sannadood ka hor dagaalkii Panium, iyo toban sannadood ka dib markii Ptolemy ka adkaaday Antiochus dagaalkii Raphia, kaas oo lagu matalay aayadda kow iyo tobnaad ee Daanyeel kow iyo tobnaad. Daanyeel 11:11 dabcan waa xariiqa dibadda ee geeska Jamhuuriga oo waafaqsan Muujintii 11:11, kaas oo ah xariiqa gudaha ee geeska Protestant-ka. Daanyeel iyo Muujintuba waa isku buug, Muujintuna waxay adeegsataa shaabadaha sida calaamadaha wax sii sheegidda dibadda, iyo kaniisadaha sida calaamadaha wax sii sheegidda gudaha ee isbarbar socda.

Cyrus represents all three decrees, for you cannot have a third without a first and a second.

Kuuros wuxuu matalaa dhammaan saddexda amar, waayo ma jiri karo kan saddexaad la’aantiis kan koowaad iyo kan labaad.

> “In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Cutubka toddobaad ee Cesraa waxaa ku qoran amarkii. Aayadaha 12–26. Qaabkiisii ugu dhammaystirnaa waxaa soo saaray Artaxshasta oo ahaa boqorkii Faaris, sannadkii 457 BC. Laakiin Cesraa 6:14 waxaa lagu sheegay in gurigii Rabbiga ee Yeruusaalem lagu dhisay ‘sidii qaynuunka [“amar,” faallada geeska] Kuuros, iyo Daariyus, iyo Artaxshasta oo ahaa boqorkii Faaris.’ Saddexdan boqor, iyagoo amarka bilaabay, mar kale adkeeyey, oo dhammaystiray, waxay gaadhsiiyeen kaamillada ay wax sii sheegiddu u baahnayd si loogu calaamadiyo bilowga 2300-ka sannadood. Markii 457 BC, oo ah wakhtigii amarku dhammaystirmay, loo qaatay taariikhda qaynuunka, waxaa la arkay in faahfaahin kasta oo wax sii sheegidda ku saabsan toddobaatanka toddobaad la oofiyey.” Murankii Weyn, 326.

From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.

Laga soo bilaabo saddexda amar ee uu Kuuros matalo sannadka 457 BC, “250” sannadood ayaa ku dhammaada taariikhda u dhexeysa dagaalkii Raphia ee 217 BC, markii Buttolemy IV ka adkaaday Antiokhoskii Weynaa, iyo 200 BC markii Antiokhos markaas ka adkaaday Buttolemy dagaalkii Panium ee aayadda shan iyo tobnaad. Xariiqdu waxay la simaysaa Antiokhos Magnus iyo Donald Trump. Bilowgii boqortooyada lixaad ee wax sii sheegidda Kitaabka ee 1776 ilaa 1798 waxaa jira muddo “22” sannadood ah oo matasha kacitaanka boqortooyada lixaad. “22”-kaas sannadood sidoo kale waxay sawirayaan taariikhda uu matalo tirada “22” dhammaadka taariikhda boqortooyada lixaad laga bilaabo 2001 ilaa 2023. “22” waa astaanta isu-geynta Ilaahnimada iyo dadnimada taas oo lagu dhammaystiro taariikhda boqortooyada lixaad ee wax sii sheegidda Kitaabka, taas oo ah bahalka dhulka leh gees dibadeed oo Jamhuurinimo ah iyo gees gudaha ah oo Borotestaanimo ah.

The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.

Shaqada Masiixu ku dhammaystiro midnimada uu “22” metelo waa shaqada ugu dambaysa ee Masiixa ee Quduuska Ugu Quduusan, taas oo lagu metelo tirista dembiga, taas oo sida Yoo’eel sheegay, oo ay la socoto faalladii Butros ee waxyi-ku-dhalatay, dhacda inta lagu jiro daadinta roobka dambe.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.

> Haddaba toobadkeena oo soo noqda, si dembiyadiinna loo tirtiro, markii wakhtiyada nasashada ay ka iman doonaan hortiisa Rabbiga. Falimaha Rasuullada 3:19.

The blotting out of sin is the last work of the heavenly High Priest.

Tirtiridda dembigu waa hawsha ugu dambaysa ee Wadaadka Sare ee jannada.

> “As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.

> “Sida waayihii hore dembiyada dadka rumaysad lagu saari jiray qurbaanka dembiga, oo dhiiggiisa dhexdiisa, si tusaale ah, loogu gudbin jiray meesha quduuska ah ee dhulka, sidaas oo kale axdiga cusub dembiyada kuwa toobadkeena rumaysad ayaa lagu saaraa Masiixa, oo dhab ahaan loogu gudbiyaa meesha quduuska ah ee jannada. Oo sida nadiifintii astaanta ahayd ee tan dhulka loogu dhammaystiray ka saaridda dembiyadii ay ku wasakhoowday, sidaas oo kale nadiifinta dhabta ah ee tan jannada waa in lagu dhammaystiraa ka saaridda, ama tirtiridda, dembiyada halkaas ku qoran. Laakiin ka hor intaan tan la dhammaystirin, waa in la sameeyo baadhitaan lagu sameeyo kutubta diiwaanka si loo go’aamiyo kuwii, iyagoo ka toobadkeenay dembi iyo rumaysadkii Masiixa, xaq ugu leh faa’iidooyinka kafaaraggudkiisa. Sidaa darteed nadiifinta meesha quduuska ah waxay ku lug leedahay hawl baaritaan ah—hawl xukun ah. Hawshan waa in la qabtaa ka hor imaatinka Masiixa si uu dadkiisa u furto; waayo markuu yimaado, abaalgudkiisu wuu la jiraa inuu nin walba siiyo sida shuqulladiisu yihiin. Muujintii 22:12.” The Great Controversy, 421.

The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.

Shaqadii bilaabatay Oktoobar 22, 1844, waxay ka bilaabatay heerkii ugu sarreeyey ee Qayladii Habeenbadhka, shaqaduna waxay ku dhammaanaysaa heerkii ugu sarreeyey ee Qayladii Habeenbadhka, taas oo Butros u aqoonsanayo inay tahay xilliga dembiga la tirtiro, kaas oo calaamadeeya muddada xukunka kuwa nool, marka ay “waqtiyada nasashada” yimaadaan.

> “The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.

> “Hawsha xukunka baaritaanka iyo tirtiridda dembiyadu waa in la dhammaystiraa ka hor imaanshaha labaad ee Rabbiga. Maaddaama kuwii dhintay lagu xukumi doono sida ku qoran waxyaalaha buugaagta ku qoran, waa wax aan suurtagal ahayn in dembiyada dadka la tirtiro ilaa xukunka dabadeed ee kiisaskooda lagu baarayo. Laakiin rasuul Butros si cad ayuu u sheegay in dembiyada rumaystayaasha la tirtiri doono ‘marka ay yimaadaan wakhtiyada nasashada oo ka imanaya Rabbiga hortiisa; oo uu soo diri doono Ciise Masiix.’ Falimaha Rasuullada 3:19, 20. Marka xukunka baaritaanku xidhmo, Masiixu wuu iman doonaa, oo abaalgudkiisuna wuu la jiri doonaa si uu nin kasta ugu siiyo sida camalkiisu noqon doono.” Murankii Weynaa, 485.

The “times of refreshing” are also the “times of the restitution of all things.”

“Wakhtiyada nasashada” sidoo kale waa “wakhtiyada dib-u-soo-celinta wax walba.”

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.

> Sidaas daraaddeed toobad keena, oo soo noqda, si dembiyadiinna loo tirtiro, marka ay wakhtiyada nasashada ka iman doona joogitaanka Rabbiga yimaadaan; oo isagu wuxuu soo diri doonaa Ciise Masiix, kii markii hore laydiinku wacdiyey; kaas oo samadu ay tahay inay aqbasho ilaa wakhtiyada soo celinta wax walba, kuwaas oo Ilaah kaga hadlay afka nebiyadiisa quduuska ah oo dhan tan iyo bilowgii dunida. Falimaha Rasuullada 3:19–21.

The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.

“Wakhtiyada nasashada” waxay ka yimaadaan “horta Rabbiga,” kuwaas oo dhaca marka “Ciise Masiix” la soo diro. Markii malaa’igtii Muujintii tobnaad ay soo degtay 11-ka Agoosto, 1840, Sister White waxay aqoonsatay in malaa’igtaasi “aanay ahayn qof ka yar Ciise Masiix.” Hawshii Masiixu bilaabay 22-ka Oktoobar, 1844 waxaa gogol u sii dhigay taariikhdii 1840 ilaa 1844; taariikh ay Sister White ku tidhi waxay ahayd “muujin ammaaneed oo xoogga Ilaah ah,” iyada oo isla taariikhdaas la waafajinaysa xilligii Bentakostiga ee wakhtigii Butros, dabadeedna iyadoo adeegsanaysa labadaas xariiq ee taariikhda nebinnimada si ay hore ugu tilmaanto soo-degidda malaa’igta Muujintii siddeed iyo tobnaad oo dhulka ku iftiimisa ammaantiisa.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Malaa’igta ku midoobaysa ku dhawaaqidda farriinta malaa’igta saddexaad waa inay dhulka oo dhan ku iftiimisaa ammaanteeda. Halkan waxaa lagu sii sheegay hawl baaxaddeedu dunida oo dhan gaadhayso iyo awood aan caadi ahayn. Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin ammaan badan leh oo xoogga Ilaah ah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey saldhig kasta oo wacdiyadeed oo dunida ku yaal, waddamada qaarkoodna waxaa ka jiray xiisihii diineed ee ugu weynaa ee lagu arkay dal kasta tan iyo Dibu-habayntii qarnigii lix iyo tobnaad; hase ahaatee, kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee hoos imanaya digniinta ugu dambaysa ee malaa’igta saddexaad.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Shaqadu waxay la mid ahaan doontaa tii Maalintii Bentekoste. Sida ‘roobkii hore’ loo bixiyey, markii Ruuxa Quduuska ah lagu shubay bilowgii injiilka, si uu u soo bixiyo abuurka qaaliga ah, sidaas oo kale ‘roobka dambe’ ayaa la bixin doonaa dhammaadkiisa si goosashada loo bisleeyo. ‘Markaas ayaynu ogaan doonnaa, haddii aynu ku sii soconno aqoonta Rabbiga: soo bixiddiisu waxay u diyaar tahay sida waaberiga; oo wuxuu inoogu iman doonaa sida roobka, sida roobka dambe iyo roobka hore ee dhulka u da’a.’ Hooseeca 6:3. ‘Haddaba ku farxa, carruurta Siyoon, oo ku reyreeya Rabbiga Ilaahiinna ah, waayo, wuxuu idin siiyey roobkii hore si qiyaasan, oo wuxuu idiin soo dejin doonaa roobka, roobka hore, iyo roobka dambe.’ Yoo’eel 2:23. ‘Maalmaha ugu dambeeya, ayaa Ilaah leeyahay, waxaan Ruuxayga ku shubi doonaa binu-aadmiga oo dhan.’ ‘Oo waxay ahaan doontaa in ku alla kii ku yeedha magaca Rabbiga uu badbaadi doono.’ Falimaha Rasuullada 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Shaqada weyn ee injiilka ma aha inay ku dhammaato muujin ka yar oo awoodda Ilaah ah tii calaamadisay bilowgeedii. Waxsii sheegyadii ku rumoobay daadintii roobka hore markii injiilku furmay, ayaa haddana mar kale ku rumoobaya roobka dambe marka uu xirmayo. Kuwanu waa ‘waqtiyadii nasashada’ oo rasuul Butros hore u sii eegayay markuu yidhi: ‘Haddaba toobadkeena oo soo noqda, in dembiyadiinna la tirtiro, marka waqtiyadii nasashada ay ka yimaadaan Rabbiga hortiisa; oo isna wuxuu soo diri doonaa Ciise.’ Falimaha Rasuullada 3:19, 20.” Murankii Weynaa, 611.

The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.

Dhaqdhaqaaqii Advent ee 1840 ilaa 1844 wuxuu ahaa muujin ammaan badan leh oo awoodda Ilaah ah taas oo bilow u noqotay furitaanka hawsha Masiixa ee nadiifinta meeshiisa quduuska ah. Taariikhdaasu waxay bilaabatay markii Ciise, oo lagu matalay malaa’igtii kowaad ee Muujintii afar iyo tobnaad, uu soo degay Ogosto 11, 1840 sida lagu matalay cutubka tobnaad ee Muujintii. Muujintii awoodda Ilaah ee markaas bilaabatay waxay sii kortay ilaa furitaankii xukunka baaritaanka, sidaas darteedna waxay ahayd nooc u taagan muujin awoodda Ilaah ah oo sii kori doonta ilaa xidhitaanka xukunka baaritaanka. Xilligii dhammaadka wuxuu bilaabmay 9/11, markii Ciise mar kale soo degay isagoo ah malaa’igta Muujintii siddeed iyo tobnaad markii dhismayaashii waaweynaa ee New York lagu soo dumiyey taabashada Ilaah, oo hawshii xukunka baaritaankuna ay ka beddelantay kuwii dhintay una gudubtay kuwa nool. Roobabku waxay yimaadaan marka Ciise la soo diro.

Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.

Ciise wuxuu baray in aynu wax weyddiisanno si aynu u helno, Sekaryaahna wuxuu leeyahay waa inaynu weyddiisanno roobka dambe, wakhtiga roobka dambe. Sidaas daraaddeed waa wax cad in aad ogaato inaad ku jirto wakhtiga roobka dambe, si aad u fuliso tilmaanta Sekaryaah.

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.

> Rabbiga ka barya roobka xilliga roobka dambe; sidaas daraaddeed Rabbigu wuxuu samayn doonaa daruuro ifaya, oo wuxuu siin doonaa roobab mahiigaan ah, mid kastaana cawska duurka. Sekaryaah 10:1.

At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.

9/11 Ciise wuxuu u soo degay sidii malaa’igtii Muujintii siddeed iyo tobnaad, waxaana bilaabmay inuu da’o roobkii dambe; hase yeeshee waxa uu ku da’aa oo keliya kuwa buuxiya amarkii Sekaryaah ee ahaa “weyddiiya roobka dambe,” marka aad haysataan fahamka runta ah in “wakhtiyadii nasashada” iyo soo celinta wax walba ay yimaaddeen. Naftu waa inay “garataa” in muddadii nebinnimada ee roobka dambe ay timid.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Waa in aynaan sugin roobka dambe. Wuxuu ku imanayaa dhammaan kuwa garan doona oo qaadan doona sayaxa iyo roobabka nimcada ee nagu soo da’a. Marka aynu soo ururino jajabyada iftiinka, marka aynu qiimeyno naxariisaha xaqiiqda ah ee Ilaah, kan jecel in aynu isaga isku hallaynno, markaas ballan kasta waa la oofin doonaa. [Ishacyaah 61:11 quoted.] Dhulka oo dhan waa in laga buuxiyaa ammaanta Ilaah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.

Markii 9/11 waxaa bilaabmay wakhtiyadii nasinta, waxaana bilaabmay tiridda dembiyada kuwa nool. Xukunkaasu wuxuu waafaqsan yahay qodobkii ugu horreeyey ee axdigii saddexda-tallaabo lahaa ee Ibraahim. Qodobkaas ugu horreeyey wuxuu ahaa in markii Rabbigu Israa’iil ka soo bixiyey addoonsigii Masar, uu xukumi doono dadkiisa axdiga ku jira iyo weliba qarankii ay ku dhex noolaayeen iyagoo marti iyo shisheeye ah. Dadkii ugu horreeyey ee axdiga ku jiray waxay astaan nebiyadeed u ahaayeen dadkii ugu dambeeya ee axdiga ku jira, kuwaas oo ah boqol iyo afar iyo afartan kun. Dadkaas nebiyadeed waxaa lagu xukumi doonaa iyagoo ah geeska Protestant-ka ee bahalka dhulka, halka geeska Jamhuuriga ee bahalka dhulka isna isla mar ahaantaana la xukumi doono.

The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.

Xukunka geeska Jamhuuriga ahu waxay imanaysaa dhammaadka taariikhdiisa, taas oo ah sharciga Axadda. Sharciga Axadda waxaa lagu matalay dhammaystirka aayadda lix iyo tobnaad ee ku saabsan Rooma oo la wareegtay xukunka Yahuudah sannadkii 63 BC—maalinta Kafaaraggudka sida ay qabaan qaar ka mid ah taariikhyahannadu.

Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.

Antiochus Magnus waxa uu matalaa Maraykanka ee aayadaha tobnaad ilaa shan iyo tobnaad. Ronald Reagan ayaa ku guulaystay dagaalkii aayadda tobnaad, kaas oo astaan ahaan u sii muujiyey burburkii Midowgii Soofiyeeti ee aayadda afartanaad. Ishacyaah 8:8 waxa ay tilmaamaysaa isla dagaalka lagu matalay aayadaha tobnaad iyo afartanaad ee Daanyeel kow iyo tobnaad, waxaana saddexdaas aayadood ee isbarbar socda ay suurto geliyaan in Ruushka loo aqoonsado guuleystaha dagaalkii Raafiya ee aayadda kow iyo tobnaad.

The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.

Dagaalkii Raphia ee aayadda kow iyo tobnaad wuxuu sii sawiray dagaalka Ukraine ee u dhexeeya boqorka koonfureed (Ruushka) iyo awoodda wakiilka ka ah baabasiimada (Ukraine). Dagaalkaas waxaa billowday Maamulkii Obama xilligii baadarigii ugu horreeyey ee ka yimid cirifka koonfureed, kaas oo sidoo kale ahaa baadarigii ugu horreeyey ee ka yimid Ameerikooyinka, in kastoo uu ka yimid Koonfur Ameerika. “Koonfur” waa astaan u ah caalamiyeynta, ruuxaaniyadda, iyo shuuciyadda, waxaana baadarigii ugu horreeyey ee koonfureed ee ka yimid Ameerikooyinka la safnaa madaxweynihii caalamiga ahaa ee Obama, markii dagaalkii aayadda kow iyo tobnaad yimid. Reagan, isagoo metelaya Maraykanka ee aayadda tobnaad, wuxuu galay isbahaysi qarsoodi ah oo uu la yeeshay baadari muxaafid ah; dabadeedna Naasiyiintii Ukraine waxaa adeegsaday madaxweyne caalamiye ah muddadii baadari caalamiye ah. Maraykanka oo hoos jooga Trump wuxuu hadda ku jiraa xidhiidh furan oo uu la leeyahay baadarigii ugu horreeyey ee Waqooyi Ameerika iyo baadari la yidhaahdo muxaafid.

Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.

Reagan waxa uu lahaa isbahaysi qarsoon oo uu la lahaa kan Masiixa ka geesta ah ee waxsii sheegidda Baybalka ku jira ee dagaalka aayadda tobnaad, Obama-na waxa uu bilaabay dagaalka aayadda kow iyo tobnaad, xilli uu baadariguna ahaa caalamiye, la mid ah Obama. Trump hadda waxa uu ku jiraa xidhiidh furan oo uu la leeyahay baadari barbar socda kii Reagan, marka laga reebo in isbahaysigii qarsoonaa ee bilowga ahaa uu hadda noqday isbahaysi furan. Saddexda baadari, iyo saddexda madaxweyne, waxay la jaanqaadaan saddexda dagaal ee aayadaha tobnaad, kow iyo tobnaad, iyo shan iyo tobnaad.

> “Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?

> “Yaab leh baa Kaniisadda Roomaanka uga buuxda xeelad iyo dhagar. Waxay akhrisan kartaa waxa iman doona. Waxay sugataa wakhtigeeda, iyadoo arkaysa in kaniisadaha Protestanku ay u hayaan xurmayn iyada iyagoo aqbalaya sabtida beenta ah, isla markaana ay isu diyaarinayaan inay ku meel mariyaan isla hababkii ay iyadu qudheedu adeegsatay waayihii hore. Kuwa diida iftiinka runta ayaa haddana doonan doona kaalmo ka timaadda awooddan isu sheegta inaanay gefin si ay u sarraysiiyaan hay’ad iyada ka soo unkamatay. Sida ay si diyaar ah ugu iman doonto gargaarka Protestanka hawshan, ma aha wax adag in la qiyaaso. Yaa kaga sii faham badan hoggaamiyeyaasha baadariga sida loola macaamilo kuwa aan kaniisadda addeecin?”

> “The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.

> “Kaniisadda Kaatooligga Roomaanka, iyada oo leh dhammaan faracyadeeda ku baahsan dunida oo dhan, waxay samaysaa hal urur oo aad u weyn oo ku jira gacanta taliska kursiga baadariga, loona habeeyey inuu u adeego danaha kursigaas. Malaayiinteeda xubnaha ka tirsan, ee ku sugan waddan kasta oo dunida ku yaal, waxaa la barayaa inay isu haystaan kuwo ku xidhan daacadnimo ay u hayaan baadariga. Si kasta oo ay u kala dhalasho duwan yihiin ama dawladoodu u kala duwan tahay, waxaa laga doonayaa inay u arkaan awoodda kaniisadda mid ka sarraysa awood kasta oo kale. In kastoo ay qaadi karaan dhaarta ku ballanqaadaysa daacadnimadooda dawladda, haddana gadaasheeda waxaa yaal nidarka adeecidda Rooma, kaas oo ka furaya nidar kasta oo lid ku ah danaheeda.”

> “History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

> “Taariikhdu waxay ka marag kacaysaa dadaalladeeda xeeladaysan oo joogtada ah ee ay isku dhex gelinaysay arrimaha quruumaha; oo markii ay saldhig ka hesho, ay ku sii waddo danaha iyada u gaar ah, xataa haddii ay ku burburayaan amiirrada iyo dadyowgu. Sannadkii 1204, Baadarigii Innocent III wuxuu ka helay Peter II, boqorkii Arragon, dhaartan aan caadiga ahayn ee soo socota: ‘Aniga, Peter, boqorka reer Arragon, waxaan qirayaa oo ballanqaadayaa inaan weligay daacad oo adeec badan u ahaan doono sayidkayga, Baadariga Innocent, beddelayaashiisa Kaatooligga ah, iyo Kaniisadda Rooma; oo aan si daacad ah ugu dhawri doono boqortooyadayda addeeciddiisa, anigoo difaacaya rumaysadka Kaatooligga, oo silcinaya xumaanta bidciga.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Tani waxay waafaqsan tahay sheegashooyinka ku saabsan awoodda baadariga Rooma ‘in ay sharci u tahay inuu xilka ka qaado boqorrada waaweyn’ iyo ‘inuu ka furi karo dadka ka hooseeya xukunkooda waajibka daacadnimada ay u hayaan taliyayaal aan xaq ahayn.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Oo ha la xusuusto, ku faanka Rooma waxaa ka mid ah inayan marnaba isbeddelin. Mabaadi’da Gregory VII iyo Innocent III weli waa mabaadi’da Kaniisadda Kaatooligga Roomaanka. Oo haddii ay awoodda haysato, waxay maanta ugu dhaqmi lahayd si la mid ah qarnigii hore, iyadoo muujinaysa isla ad-adaygii iyo xooggii waagii hore. Protestant-ku si yar bay u garanayaan waxa ay samaynayaan marka ay soo jeediyaan in la aqbalo caawimada Rooma ee hawsha kor-u-qaadista Axadda. Inta ay ku mashquulsan yihiin fulinta ujeeddadooda, Rooma waxay hiigsanaysaa inay dib u soo ceshato awooddeeda, oo ay soo kabato sarreynteedii luntay. Marka mabda’a mar keliya laga aasaaso Maraykanka in kaniisaddu adeegsan karto ama maamuli karto awoodda dawladda; in xafladaha diineed lagu khasbi karo sharciyo madani ah; si kooban, in awoodda kaniisadda iyo dawladda loo siiyo inay xukunto damiirka, markaas guusha Rooma ee dalkan waa la hubo.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.

> “Ereyga Ilaah waxay ka digtay khatarta soo fool leh; haddii digniintaas la iska indhatiro, dunida Protestant-ka ahi waxay ogaan doontaa waxa ay dhab ahaan yihiin ujeeddooyinka Rooma, marka ay aad u daahdo in dabinka laga baxsado. Iyadu si aamusan ayay ugu koraysaa awood. Caqiidooyinkeeda ayaa saamayntooda ku yeelanaya hoolalka sharci-dejinta, kaniisadaha, iyo qalbiyada dadka. Waxay is dul saareysaa dhismayaasheeda sarraysa oo waaweyn, kuwaas oo qolladaha qarsoon ee ku jira lagu soo celin doono silicdii ay hore u geysatay. Si dhuumaalaysi ah oo aan laga shakin ayay u xoojinaysaa xoogaggeeda si ay u horumariso danaha iyada u gaar ah marka uu yimaado wakhtiga ay wax ku dhufan doonto. Waxa keliya ee ay doonaysaa waa meel istaraatiiji ah, taasna hore ayaa loo siinayaa. Dhawaan ayaynu arki doonnaa, oo aynu dareemi doonnaa, waxa ay tahay ujeeddada curiyaha Roomaanka. Ku alla kii rumaysta oo addeeca ereyga Ilaah, wuxuu sidaas ku mutaysan doonaa ceebayn iyo silic.” The Great Controversy, 580, 581.

In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.

Sannadkii 2016 ayaa Trump la doortay, dabadeedna caalamiyiin uu Biden matalayay ayaa xaday doorashadii 2020, hase ahaatee taas waxaa garta oo keliya kuwa leh aragti 20/20 ah. Aayadda saddex iyo tobnaad Donald Trump ayaa “soo noqda” sannadka 2024, isagoo leh awood ka badan tii hore oo dhan, wuxuuna bilaabaa diyaarintiisa xilliga dahabiga ah iyo weliba dagaalkii Panium ee ku xusan aayadda shan iyo tobnaad. Markaasaa Leo baadarigii yimid si uu u dhiso muujintii sannadka 2025, isagoo ah baadarigii saddexaad ee la xiriira saddexda dagaal ee aayadaha toban ilaa shan iyo tobnaad, isla markaana la xiriira saddexda madaxweyne ee dagaalladaas. Baadariga koowaad iyo kan saddexaad, iyo madaxweynayaasha koowaad iyo kan saddexaad, waxaa loo arkaa muxaafid; baadariga dhexe iyo madaxweynihii dhexe se waxay ahaayeen caalamiyiin. Isbahaysigii kowaad wuxuu ahaa qarsoodi, kan ugu dambeeyana waa mid furan, waayo aayadda afar iyo tobnaad ayaa loogu matalay sida astaanta dhidibada u taagaysa muujinta dibadda ee waxsii sheegyada maalmaha ugu dambeeya.

On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.

31-kii Diseembar, 2023, waxaa billowday shaqadii malaa’igtii kowaad, sida ay tusaale ahaan u muujisay shaqadii wareegtadii kowaad, iyadoo dhigaysa aasaaska. Imtixaankii aasaasiga ahaa wuxuu ku saabsanaa in William Miller uu saxnaa mise khaladnaa aqoonsigiisii ahaa in ay Rooma tahay tan dejisa waxyiga ee aayadda afar iyo tobnaad. Aqoonsigii Miller ee Rooma sida astaanta dejisay waxyiga nebinnimada ee maalmaha ugu dambeeya ayaa dhinacyo qaarkood ka ah kan ugu miisaanka weyn dhammaan runihii aasaasiga ahaa ee Miller. Sida Miller ku gaadhay fahammo qaarkood waxaa lagu garan karaa oo keliya iyadoo caqli quduus laga dabaqo waqtigiisii iyo duruufihiisii, laakiin qaar ka mid ah daahfuritaannadiisii nebinnimada waxaa jira markhaati aad u gaar ah oo ku saabsan sababta uu u gaadhay fahamadiisa. Kan ugu aasaasisan fahamadiisa wuxuu ahaa aqoonsigiisa ah in ay Rooma tahay tan dejisa waxyiga.

Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.

Miller si toos ah ayuu uga marag kacayaa sida uu u baadhay inuu fahmo waxa ahaa wixii “la qaaday” ee ku xusan kitaabka Daanyeel. Keliya ma uu tilmaamayo meeshii uu jawaabtiisa ka helay, balse waxa uu ka warramayaa raynrayntiisii markii uu helay jawhartii uu raadinayey. Apollos Hale waxa uu diiwaangeliyey faallo ku saabsan qoraallada Miller laftiisa, cutubka soo socdana Hale waxa uu ku tilmaamayaa sida Miller u noqday arday barashada waxsii sheegidda. Miller, isagoo ah rasuulkii iftiinka la furfuray sannadkii 1798, waa tusaale quduus ah oo ka mid ah kuwa Daanyeel ugu yeedhay “kuwa xigmadda leh” ee “fahma” marka kitaabka “la furfuro.” Markhaatifurka Miller ee ku saabsan sida loo hoggaamiyey inuu barto Kitaabka Quduuska ah waa tusaale ula kac ah oo ka yimid Kan wax walba xukuma. U fiirso koritaankii Miller, waayo isaga ayaa ah tusaalaha kuwa xigmadda leh ee fahma korodhka aqoonta, xataa haddii ay, sida Miller oo kale, ka soo baxaan gudcurka qaladka.

> “‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.

> “‘Bishii Maay, 1816, ayaa lay geliyey qancin dembi, oo hoogay, naftayda cabsi weyn baa buuxisay! Waxaan illoobay inaan wax cuno. Samooyinku waxay ii ekaayeen sidii naxaas, dhulkuna sidii bir. Sidaas ayaan ku sii jiray ilaa Oktoobar, markaas ayuu Ilaah indhahayga furay; oo hoogay, naftaydow, Badbaadiye caynkee ah ayaan ku ogaaday Ciise inuu yahay! Dembiyadaydu waxay naftayda uga dheceen sidii rar culus; markaasna sida Qorniinku iigu caddaaday! Dhammaantiis wuxuu ka hadlayay Ciise; bog kasta iyo sadar kasta ayuu ku jiray. Hoogay, maalintaasu waxay ahayd maalin farxad leh! Waxaan doonayay inaan isla markiiba gurigayga jannada aado; Ciise wax walba ayuu ii ahaa, oo waxaan moodayay inaan dadka oo dhan ka dhigi karo inay isaga u arkaan sidaan anigu u arkayay, laakiin waan qaldanaa.

> “‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”

> “‘Intii lagu jiray laba iyo tobankii sannadood ee aan deist-ka ahaa, waxaan akhriyey dhammaan taariikhihii aan heli karay; laakiin hadda waxaan jeclaaday Kitaabka Quduuska ah. Wuxuu wax ka baray Ciise! Hase ahaatee weli waxaa jiray qayb wanaagsan oo Kitaabka ka mid ah oo mugdi ii ahayd. Sannadkii 1818 ama 19, anigoo la sheekaysanaya saaxiib aan booqasho ugu tegay, kaas oo i yiqiin oo i maqlay anigoo hadlaya intii aan deist-ka ahaa, ayuu si macne leh ii weyddiiyey, “Maxaad ka qabtaa aayaddan iyo taas?” isagoo tixraacaya aayadihii hore ee aan ka doodi jiray intii aan deist-ka ahaa. Waan gartay wuxuu ka jeeday, waxaanan ugu jawaabay—Haddii aad waqti i siisid, waxaan kuu sheegi doonaa waxa ay ka dhigan yihiin. “Intee in le’eg oo waqti ah baad doonaysaa?” Ma aqaan, laakiin waan kuu sheegi doonaa, ayaan ku jawaabay, waayo ma aanan rumaysan karin in Ilaah bixiyey waxyi aan la fahmi karin. Markaasaan go’aansaday inaan barto Kitaabkayga Quduuska ah, anigoo rumaysan inaan ogaan karo waxa Ruuxa Quduuska ahi ula jeeday. Laakiin isla markiiba markii aan go’aankan qaatay ayaa fikraddu ii timid—“Ka warran haddii aad hesho tuduc aadan fahmi karin, maxaad samayn doontaa?”’

> “This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”

> “Habkan daraasaynta Kitaabka Quduuska ah ayaa markaas maskaxdayda ku soo dhacday:—Waxaan qaadan doonaa ereyada aayadahaas oo kale, oo waxaan ku daba geli doonaa Kitaabka Quduuska ah dhexdiisa, oo sidaas ayaan ku ogaan doonaa macnahooda. Waxaan haystay Cruden’s Concordance, [oo la iibsaday 1798] kaas oo aan u malaynayo inuu yahay kan dunida ugu wanaagsan; sidaas darteed waxaan qaatay kaas iyo Kitaabkayga Quduuska ah, waxaanan fadhiistay miiskaygii, wax kalena ma aanan akhriyayn, marka laga reebo wargeysyada in yar, waayo waxaan go’aansaday inaan ogaado waxa Kitaabkayga Quduuska ahi ula jeedo. Waxaan ka bilaabay Bilowgii, oo si tartiib ah ayaan u sii akhriyey; oo markaan imid aayad aanan fahmi karin, waxaan baadhay Kitaabka Quduuska ah oo dhan si aan u ogaado waxa ay ka dhigan tahay. Markii aan sidaas ugu dhex maray Kitaabka Quduuska ah oo dhan, haay, sida runtaasi u muuqatay mid ifaysa oo ammaanteedu weyn tahay! Waxaan helay wixii aan idiin wacdiyi jiray. Waxaan ku qancay in toddobada wakhti ay ku dhammaadeen 1843. Dabadeed waxaan imid 2300-ka maalmood; iyaguna waxay i geeyeen isla gunaanadkaas; laakiin wax fikrad ah kama aanan qabin inaan ogaado goorta Badbaadiyuhu imanayay, mana rumaysan karin; hase ahaatee iftiinku si xoog leh ayuu iigu dhacay, ilaa aanan garanayn wixii aan sameeyo. Hadda, ayaan is-idhi, waa inaan gashadaa xamaasad iyo xakamayn; kama dheereyn doono Kitaabka Quduuska ah, mana ka dambayn doono. Wax kasta oo Kitaabka Quduuska ahi baro, waan ku dhegganaan doonaa. Laakiin weli waxaa jiray qoraallo qaarkood oo aanan fahmi karin.”

> “So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.

> “Taasu waa habkiisii guud ee uu Kitaabka Quduuska ah u dersi jiray. Mar kale ayuu sheegay habkii uu ku go’aamin jiray macnaha qoraalka ina horyaalla—macnaha “kan joogtada ah.” “Waan sii akhriyey,” ayuu yidhi, “oo ma aanan helin meel kale oo eraygaas laga helo, marka laga reebo Daanyeel. Markaas waxaan qaatay erayadii la xidhiidhay, ‘qaadid.’ ‘Isagu wuxuu qaadi doonaa kan joogtada ah,’ ‘laga bilaabo wakhtiga kan joogtada ah la qaado,’ iwm. Waan sii akhriyey, waxaanan moodayay inaanan wax iftiin ah ka heli doonin qoraalka; ugu dambayntiina waxaan imid 2 Tesaloniika 2:7, 8. ‘Waayo qarsoodiga xumaantu imminka wuu shaqaynayaa; kaliya kan haatan horjoogaa wuu horjoogsan doonaa ilaa laga qaado jidka, dabadeedna kan sharka leh waa la muujin doonaa,’ iwm. Oo markii aan qoraalkaas imid, oh, sida runtaasu u caddaatay oo u ammaannayd! Halkaasay ku jirtaa! taasu waa “kan joogtada ah!” Hagaag haddaba, Bawlos muxuu uga jeedaa “kan haatan horjooga,” ama xaniba? “Ninka dembiga,” iyo “kan sharka leh,” waxaa loola jeedaa Baabanimada. Hagaag haddaba, waa maxay waxa hor istaaga in Baabanimadu la muujiyo? Waa sanamnimada; sidaas daraaddeed, “kan joogtada ah” waa inuu ka dhigan yahay Sanamnimada.’” Apollos Hale, The Second Advent Manual, 66.

The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.

Hanuunka Ilaah iyo kan aadanahaba ee hagayay daraasaddii Miller waxa lagu qoray diiwaanka. Saaxiibkiisii hore ayaa ku riixay, fikirraduna kuwii isaga ku soo dhacay waxay ahaayeen codkii malaa’igta Jibriil, taas oo Sister White ay “xarriiq dusheed xarriiq” ugu aqoonsanayso malaa’igtii marar badan booqatay Miller. Isagu toddobada wakhti ayuu u aqoonsadaa daahfurkiisii ugu horreeyey, dabadeedna 2,300 ayuu u aqoonsadaa markhaatiga labaad ee toddobada wakhti, maxaa yeelay labadooduba waxay ku dhammaadeen 1843, (sida uu markii hore rumaysnaa). Labadaas waxsii sheegidood waa daahfurkiisii alfa iyo oomega, gudahoodana xidhiidhka waxsii sheegid ee la leh Miller waxay tilmaamayaan qaladkii uu Samuel Snow ku sixi lahaa farriintii Qaylada Saqda Dhexe ee billowday “dhaqdhaqaaqii bisha toddobaad.” Dhaqdhaqaaqa Qaylada Saqda Dhexe wuxuu ahaa “dhaqdhaqaaqii bisha toddobaad” markii uu ka baxay shirkii teendhada ee Exeter, waayo wuxuu tilmaamayay imaatinka Rabbiga maalinta tobnaad ee bisha toddobaad, taas oo sannadkii 1844 ku beegnayd Oktoobar 22.

The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!

Khaladka soo saara xoojinta malaa’igta labaad waxa uu ku matalan yahay fahamkii hore ee Miller ee ahaa in toddobada wakhti iyo 2,300-ka sannadood ay isla wada dhammaadeen 1843. Tuduca dhexdiisa, caqiidada xigta ee laga hadlayaa waa sida Miller u yimid inuu Rooma u aqoonsado inay tahay astaanta dejisa aragga. Macallimiinta taariikhda Adventist-ku waxay caddeeyaan in dhammaan fahamadii nebinnimada ee William Miller ay ku dhisnaayeen aqoonsigiisa laba quwadood oo wax baabbi’iya. Wuxuu labadaas quwadood ee wax baabbi’iya u fahmay Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa, wuxuuna labadaas quwadood ku arkay 2 Tesaloniika markii uu fahmay in “kan maalin walba ah” ee ku jira kitaabka Daanyeel uu yahay Roomaankii jaahiliga ahaa. Hab-muuqaal kasta oo nebinnimo oo Miller soo bandhigay, kaas oo Walaasha White ay inoo sheegtay in malaa’igahu marar badan soo booqdeen, waxa uu ku dhisnaa fahamkiisa ah in Rooma dejiso aragga. Mid kasta oo ka mid ahi!

From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.

Laga bilaabo Diseembar 31, 2023, Libaaxa qabiilka Yahuudah wuxuu furfurayay Muujintii Ciise Masiix. Laga bilaabo markaas ayaa imtixaankii aasaasiga ahaa billowday, wuxuuna soo gebogaboobay markii baadarigii ugu horreeyey ee ka soo jeeda Maraykanka uu bilaabay xukunkiisa Maajo 8, 2025. Markaas ayaa imtixaankii macbudku billowday.

We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.

Waxaannu waxyaalahan ku sii wadi doonnaa maqaalka xiga, annagoo adeegsanayna 250-ka sano markhaati ahaan si loo taageero aqoonsigeenna ah in imtixaankii aasaasiga ahaa uu ku dhammaaday baadariga hadda jooga.

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