Article

# The Book of Daniel - Number One-Hundred and Eighty-Two

Kitaabka Daanyeel - Boqol iyo Siddeetan iyo Labaatan##

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Isbahaysiyo iyo Dagaallada Nebiyadeed: Laga soo bilaabo Seleucus-kii Hore ilaa Juqraafi-Siyaasadda Casriga ah

Author

Jeff Pippenger

Published

April 12, 2024

Formats

PDF
Word
Song MP3

Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Aayadaha saddex iyo tobnaad iyo afar iyo tobnaad waxay tilmaamayaan taariikh uu Seleucus iyo Philip oo reer Makedoniya ahi samaynayeen isbahaysi, waxayna tusaale u yihiin Maraykanka, kaas oo ah ciidankii wakiilka ugu horreeyey ee Rooma, halka Makedoniya (Giriig) ay astaan u tahay Qaramada Midoobay. Taariikhdaas hore, isbahaysiga boqorka woqooyi (Seleucus) iyo Philip (Giriig) wuxuu matalaa taariikhda u horseedaysa Dagaalkii Panium, kaas oo, laba qarni ka dib, magaca magaalada looga beddelay Panium loona bixiyey magaalada Kaysariya Filibbi. Magaca laba-geesoodka ah ee magaalada looma xusin si loo xuso isbahaysigii Seleucus iyo Philip oo reer Makedoniya ahaa.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Magaca “Caesarea Philippi” waxa uu ka soo farcamayaa isbeddelkii taariikhiga ahaa ee magaaladii qadiimiga ahayd ee loo yiqiin Paneas ama Panium. Magaalada markii hore waxaa loo bixiyey Paneas sababo la xidhiidha u dhowaanshaheeda il caan ah oo loo hibeeyey ilaaha Giriigga ee Pan. Ishaas, oo waayihii qadiimiga ahaa ahayd goob diimeed oo muhiim ah, waxay ku darsami jirtay Webiga Urdun.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Intii lagu jiray boqornimadii Boqor Herodos kii Weyn, qiyaastii qarnigii 1aad ee C.H. ka hor, magaalada waxaa lagu sameeyey dayactirro waaweyn, waana la ballaariyey oo la qurxiyey. Qaysariya Filibbi waxaa magaceeda bixiyey Herodos Filibbos, oo ahaa wiil uu dhalay Herodos kii Weyn. Wuxuu magaalada ugu bixiyey Qaysariya isagoo sharaf ugu muujinaya Boqorkii Roomaanka ee Kaysar Awgustus, Filibbina wuxuu ugu daray magaciisa, sidaasna waxay ku noqotay Qaysariya Filibbi. Sidaa darteed, “Qaysariya Filibbi” waa isku-darka “Qaysariya,” oo ka tarjumaysa ixtiraamka Herodos u muujiyey Kaysar Awgustus, iyo “Filibbi,” oo sharaf u ah Herodos Filibbos.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Si nebi ahaan, Panium waxa lala xidhiidhiyaa isbahaysi ka dhexeeya Seleucus iyo Philip oo reer Macedon ah, iyo weliba xulafadii ka dhexaysay Caesar iyo Herodos Philip. Labadaas isbahaysiba waxay tilmaamayaan isbahaysiga u dhexeeya Maraykanka iyo Qaramada Midoobay oo daba socda burburka Ruushii Putin, sida ay u metelaan Seleucus iyo Philip. Waxay sidoo kale metelaan isbahaysiga ka dhexeeya Baadarinimada, oo ah hooyada, iyo Maraykanka, oo ah gabadha, sida ay u metelaan Caesar iyo Philip, kuwaas oo labaduba ahaayeen wakiillo Rooma ah. Si wadajir ah waxay qeexayaan Maraykanka oo “ka gudbaya gacanka si uu u qabsado gacanta awoodda Roomaanka,” iyo isagoo “ka tallaabaya yamayska si uu gacmaha ula qabsado Ruuxnimada.” Ka hor sharciga Axadda ee aayadda lix iyo tobnaad, midowga saddex-geesoodka ahi mar hore ayuu hirgalay.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Paniyum wuxuu matalaa xarunta cibaadada Giriigga ee ilaaha Pan. Isha biyaha ee loo hibay ilaaha Giriigga ah ee Pan, wakhtigaasna sidoo kale waxaa loo yiqiin “Albaabbada Jahannamo,” oo markii Ciise halkaas booqday, hadalkiisii ku saabsanaa “Albaabbada Jahannamo” wuxuu tilmaamayaa halgan u dhexeeya sifooyinka siyaasadeed iyo kuwa diineed ee Giriigga (caalamiyeynta), iyo Borotestaannimada riddowday ee ka dhacaya maalmaha ugu dambeeya. Waa dagaalkii markii ugu horraysay uu kiciyey Madaxweynaha taajirka ah ee kiciyey boqortooyada Giriigga ee ku xusan aayadda labaad. Waa dagaal dibaddeed oo caalami ah, sidoo kalena waa dagaal gudaha ah oo ka socda Maraykanka.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Diinta caalamiyeynta waa diinta masduulaaga, taas oo goobteenna casriga ah ku ah diinta woke-ism. Sannadkii 2020, bahalkii ka soo baxay yamayska aan gunta lahayn, ee lagu aqoonsaday Muujintii cutubka kow iyo tobnaad, ayaa muujiyey awooddiisa siyaasadeed iyo diineed, wuxuuna laayay labada gees ee bahalka dhulka. Yamayskaas aan gunta lahayn, waxyaalaha kale ka mid ah, waxaa lagu metelaa “Isha Pan,” oo quudin jirtay Webiga Urdun.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Khuraafaadka Giriigga dhexdiisa, Pan waxa lala xidhiidhin jiray dabeecadda, dhulka cidlada ah, iyo muusigga miyiga; jiritaanka il biyo ah oo isaga loo hibeeyeyna waxa uu lahaa muhiimad diineed oo ay cibaadayaashu qadarin jireen. Ilaaha Pan badanaa waxa lagu sawiri jiray lugo, geeso, iyo dhego ari leh. Pan waxa loo tixgelin jiray ilaaha adhijirrada iyo adhiga, waxaana marar badan lagu tilmaami jiray ilaah cayaar badan oo dhagar-yar, kaas oo ku damaashaada kaymaha iyo buuraha. Sawirka Pan oo ah ilaah lugo-ari leh waxa uu waafaqsan yahay Daanyeel cutubka siddeedaad, halkaas oo Giriigga lagu matalay orgi lab ah. Ridu waa xayawaan guriyeed caadi ka ah Giriiggii hore, waxaana badanaa laga heli jiray gobollada buuraleyda ah ee la rumaysnaa in Pan ku meeraysto. Muujintani waxay noqotay astaan si weyn uga dhex muuqata astaamaysiga Pan, waxayna ku sii waartay farshaxanka iyo suugaanta Giriigga ee ilaahaas lagu sawiro, oo ay ku jirto lacagta qaranka.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Markii Ciise booqday Kaysariya Filibos, wuxuu caddeeyey in “Albaabbada Jahannamo” aanay ka adkaan doonin kiniisadda. Wixii Butros kaga jawaabay su’aashii Ciise waxa taariikhda iyo dhaqanka Masiixiga lagu gartaa inay tahay “Qirashada Masiixiga.”

> 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 Filibbos, ayuu xertiisii weyddiiyey, isagoo leh, Dadku yay igu sheegaan aniga Wiilka Aadanaha ah? Oo waxay yidhaahdeen, Qaar waxay ku yidhaahdaan Yooxanaa Baabtiisaha; qaarna Eliyaas; kuwo kalena Yeremyaah, ama mid nebiyada ka mid ah. Wuxuu ku yidhi, Laakiinse idinku yay igu sheegaysaan inaan ahay? Simoon Butrosna waa u jawaabay oo wuxuu yidhi, Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool. Ciisena waa u jawaabay oo ku yidhi, Waad barakaysan tahay, Simoon Bar-Yoonaahow, waayo, hilib iyo dhiig kuuma muujin, laakiin waxaa kuu muujiyey Aabbahayga jannada ku jira. Aniguna waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa, albaabbada Haadeesna kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; wax kasta oo aad dhulka ku xidho jannadana waa lagu xidhi doonaa; wax kasta oo aad dhulka ku furtona jannadana waa lagu furi doonaa. Markaasuu xertiisii ku amray inaanay ninna u sheegin inuu yahay Ciise Masiixa. Matayos 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Qoraalkani waa mid muhiim ah, maxaa yeelay waxa uu ka dhigan yahay waqti leexad weyn ku ah adeegiddii Ciise iyo horumarka fiqiga Masiixiga. Qirashadii Butros ee ahayd in Ciise yahay Masiixa, Wiilka Ilaaha nool, waxaa loo arkaa aasaaska rumaysadka Masiixiga iyo dhagax-rukunka kaniisaddu ku dhisan tahay. Weedha ah “dhagaxan duskiisa ayaan ka dhisi doonaa kaniisaddayda” waxaa dhaqanka Katooliga lagu fasiraa inay tixraacayso Butros laftiisa, kaas oo Ciise ku tilmaamayo “dhagaxa” kaniisaddu ku dhismi doonto. Fasiraaddani waxay saldhig u tahay hormuudnimada iyo awoodda baadariga ee fiqiga Katooliga.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

Fiqiga Protestant-ka, “dhagaxa” looma fahmo inuu si toos ah ugu jeedo Butros laftiisa, balse waxaa loola jeedaa qirashadii rumaysadka ee Butros ee ku saabsan Ciise inuu yahay Masiixa iyo Wiilka Ilaah. Sida aragtidan lagu qabo, aasaaska kaniisaddu ma aha Butros, ee waa qirashada ah in Ciise yahay Masiixa iyo Wiilka Ilaah. Iyadoo aan loo eegin fasiraadda fiqiga, Qirashadii Butros ee ku jirta Matayos 16:13–20 waxaa loo arkaa tuduc dhexe oo aasaasi u ah rumaysadka Masiixiga, iyadoo la adkaynayo aqoonsiga Ciise inuu yahay Masiixa iyo Wiilka Ilaah, isla markaana la xaqiijinayo hawsha iyo ujeeddada kaniisadda.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

Maqaalkii hore waxaannu ku soo bandhignay tuduc ka mid ah The Desire of Ages, halkaas oo Sister White ku tilmaamayso qaar ka mid ah arrimaha la xidhiidha booqashadii Masiixu ku tegey Kaysariya Filiboy. Mid ka mid ah qodobbada ay xustay waa in Masiixu uu xertii ka fogeeyey saamayntii Yuhuudda, ujeeddaduna ahayd in la hor dhigo casharradii Kaysariya Filiboy.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> “Ciise iyo xertiisii waxay markaas yimaadeen mid ka mid ah magaalooyinka ku dhow Kaysariya Filibos. Waxay ka gudbeen xuduudihii Galili, iyagoo ku sugan dhul ay sanamcaabuddu ku badnayd. Halkaas xertii waxaa laga fogeeyey saamayntii maamulaysay ee Yuhuudnimada, waxaana loo soo dhoweeyey xiriir ka sii dhow oo ay la yeeshaan cibaadada jaahiliga. Hareerahooda waxaa ka muuqday qaabab khuraafaad ah oo ka jiray dhammaan qaybaha dunida. Ciise wuxuu doonayay in aragtida waxyaalahanu ay ku hoggaamiso inay dareemaan mas’uuliyaddooda ku wajahan dadka aan Yuhuudda ahayn. Intii uu gobolkaas joogay, wuxuu ku dadaalay inuu ka leexdo dadka waxbariddooda, oo uu si ka buuxda naftiisa ugu huro xertiisa.” The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

18-kii Luulyo, 2020, Masiixu wuxuu xertii Sebtembar 11, 2001 ka saaray saamayntii Adventism-ka La'odikiya. Niyad-jabkii ugu horreeyey ee masaalka tobanka bikradood wuxuu keenay kala-soocidda dhaqdhaqaaqa iyo ururkii kuwa jeesjeesa ee geeddi-socodka lagu dhaafayay. Runtaani waxay ku rumoowday taariikhda Milleriyiinta 19-kii Abriil, 1844, mar kalena 18-kii Luulyo, 2020. Markaas ayay bilaabatay taariikhda wakhtiga dib-u-dhaca, waxayna xambaarsan tahay saxiixa “Runta” labadaba dhaqdhaqaaqa malaa'igta koowaad iyo tan saddexaad.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Niyad-jabkii ugu horreeyey waa tii ugu horraysay ee saddexda astaamood ee jidka, taariikhduna waxay ku dhammaanaysaa Niyad-jabkii Weynaa ee Oktoobar 22, 1844, kaas oo u taagan “dhulgariirkii weynaa” ee Muujintii cutubka kow iyo tobnaad. Bilowga, xarafka koowaad ee alifbeetada Cibraaniga, wuxuu ka dhigan yahay niyad-jab, dhammaadkuna, xarafka laba iyo labaatanaad ee alifbeetada Cibraaniga, isaguna wuxuu ka dhigan yahay niyad-jab. Xarafka saddex iyo tobnaad, oo matala fallaagannimo, wuxuu tilmaamayaa niyad-jabka bikradaha nacasyada ah ee muujiya xaaladdooda luntay marka qaylada Habeen-badhku ay caddayso cidda isu diyaarisay qalalaasaha iyo cidda aan isu diyaarin. Laba iyo labaatanka xaraf ee alifbeetada Cibraanigu waxay metelaan astaanta isu-geynta Ilaahnimada iyo bini-aadannimada ee lagu dhammaystiro taariikhdaas gudaheeda, in kastoo taariikhda Milleriintu ay matalayso Qaadeeshkii ugu horreeyey, halka taariikhdeenna maanta ay matalayso Qaadeeshkii ugu dambeeyey.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Labada sadar waa is barbar socdaan, hase yeeshee mid baa metelaysa guuldarrada dadka Ilaah, tan kalena guusha dadka Ilaah. Wax yar ka hor iskutallaabta, Ciise wuxuu xertiisii geeyey Faaniyuum, sida uu xertiisii maalmaha ugu dambeeya ugu keenay Faaniyuum; isagoo sidaas yeelayna, wuxuu u oggolaaday niyad-jab inuu xertiisii maalmaha ugu dambeeya ka fogeeyo “saamaynta xukunta” ee Adventism-ka La’odikiya, oo lagu metelay “Yuhuudnimada” ee taariikhda Matayos cutubka lix iyo tobnaad. Markuu sidaas sameeyey, wuxuu isla mar ahaantaana xertiisii geliyey xiriir ka sii dhow heethennimada, isagoo sidaas ku metelaya deegaanka hawleed ee xertiisa maalmaha ugu dambeeya, kuwaas oo hadda ku nool muujinta buuxda ee awoodda shaydaanka ee lagu metelay hababka isgaarsiinta casriga ah ee loo adeegsanayo in dunida oo dhan lagu hoggaamiyo inay aqbasho calaamadda bahalka.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Taariikhda Caesarea Philippi waxay la jaanqaadaysaa taariikhda Dagaalkii Panium, iyo aayadaha saddex iyo toban ilaa shan iyo toban. Masiixa iyo xertiisii waxay taagnaayeen hooska iskutallaabta, taasoo astaan u ahayd xertiisa maalmaha ugu dambeeya oo taagan hooska sharciga Axadda. Halkaas, ee aayadaha saddex iyo toban ilaa shan iyo toban, oo ahayd Caesarea Philippi, isla markaana ahayd goobtii Dagaalkii Panium, taasoo ah meesha aynu maanta taagan nahay, Masiixu wuxuu bilaabay inuu xertiisii baro waxa ku dhowaa inay dhacaan aayadda lix iyo tobnaad.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> “Wuxuu ku sigtay inuu iyaga uga warramo silica isaga sugayay. Laakiin marka hore keligiis ayuu meel u baxay, wuuna tukaday in qalbiyadoodu loo diyaariyo inay hadalladiisa aqbalaan.” The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Ka hor intii aanu Masiix xertiisii uga sheegin iskutallaabta, ayuu marka hore tegey, ama wuu raagay; sidaas ayuu ku calaamadeeyey wakhtiga raagidda ee masaalka iyo taariikhda laga bilaabo Luulyo 18, 2020 ilaa Luulyo 2023.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> “Markuu iyaga ku biiray, isla markiiba ma uu gudbin wixii uu doonayay inuu siiyo. Ka hor intaanu taas samayn, wuxuu siiyey fursad ay ku qirtaan rumaysadkooda isaga ku saabsan, si loogu xoojiyo imtixaanka soo socda.” The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

Bishii Luulyo 2023, Rabbigu wuxuu bilaabay inuu fursad siiyo kuwii ku lug lahaa niyad-jabka, si ay iimaankooda u muujiyaan. Wuxuu sidaas ku sameeyey isagoo furay farriinta Yexesqeel 37, taas oo ahayd xaqiijinta farriintii Sebtembar 11, 2001. Waxay ahayd duntii isku xirtay wakhtiga shaabadaynta laga bilaabo Sebtembar 11, 2001 ilaa sharciga Axadda ee dhowaan imanaya. Taasna waxay ku samaysay iyadoo niyad-jabkii Luulyo 18, 2020 gelisay qaab-dhismeedka runta, waayo, kuwii diyaar u ahaa inay arkaan, waxay garan kareen in dhaqdhaqaaq kasta oo dib-u-habayn ahi leeyahay mawduuc dhex mara taariikhdooda quduuska ah ee gaarka u ah.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

Maalmaha ugu dambeeya, farriinta hoogga saddexaad waxay timid Sebtembar 11, 2001; dabadeedna waxaa lagu dhawaaqay farriin been ah oo ku saabsan hoogga saddexaad taasoo dhalisay niyad-jab, laakiin farriintii dib ugu soo noolaysay saddex maalmood iyo badh ka dib iyagoo ahaa lafo dhintay, engegan oo kala firidhsan, waxay ahayd farriinta afarta dabaylood, taas oo iyaduna ah hoogga saddexaad.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Xertii maalmaha ugu dambeeya waxay arki karaan, haddii ay doortaan inay arkaan, in saddexda calaamadood ee shaabadaynta boqol iyo afartan iyo afarta kun ay yihiin mawduuc isku mid ah tallaabo kasta, iyo in tallaabada labaad, fallaagada uu matalayay xarafka saddex iyo tobnaad ee alifbeetada Cibraaniyadu ay xaqiijisay farriinta inay tahay “Run.” Markhaati labaad oo Rabbigu bixiyeyna wuxuu ku jiray xaqiiqada ah in niyad-jabkii ugu horreeyey ee dhaqdhaqaaqyadii dib-u-habaynta ee ka horreeyey uu ku salaysnaa fallaago ka dhan ah doonista Ilaah ee la muujiyey, ha noqoto Muuse oo aan wiilkiisa gudin, ama Cuusaah oo taabtay sanduuqaas, ama Maarta iyo Maryan oo ka shakiyey eraygii Ciise ee ku saabsanaa dhimashada Laasaros. Xarriiqda dib-u-habayn ee keliya ee aan taageerin xaqiiqada ah in niyad-jabkii ugu horreeyey uu ku salaysnaa caasinimo waxay ahayd dhaqdhaqaaqii dib-u-habaynta ee Milleriyiinta, laakiin wakhtigaasna waxaa sidoo kale la muujiyey in taariikhda Milleriyiintu ay lahayd calaamado gudaha ah oo ku salaysnaa runta tan siddeedaad, oo ka mid ah toddobada.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Xaqiiqda ah in siddeedaadku ka mid yahay toddobada waa qodob weyn oo ka tirsan Muujintii Ciise Masiix oo hadda shaabbaddeeda laga furayo, isbeddelkii ka yimid dhaqdhaqaaqii Millerite ee Filadelfiya una gudbay kaniisadda La’odikiya-na wuxuu ahaa calaamad jid oo aqoonsatay goorta dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad uu u gudbi doono dhaqdhaqaaqa Filadelfiya ee boqolka iyo afartan iyo afarta kun. Sidaas daraaddeed, xaqiiqda ah in niyad-jabkii ugu horreeyey ee Millerite la dhammaystiray iyada oo dhaqdhaqaaqoodu aanu muujin caasinimo, ayaa bixisay isbarbardhigga isla calaamaddaas jidka ee maalmaha ugu dambeeya halkaas oo dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad uu ku caasiyi doono oo uu dhalin doono niyad-jab, taasna samaynaya ayuu la jaanqaadi doonaa calaamaddii jidka ee Millerite, oo soo saari doonaa mantiiqda lagu arko in dhaqdhaqaaqa boqolka iyo afartan iyo afarta kun uu yahay siddeedaadka, kan ka mid ah toddobada.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

Bishii Luulyo 2023, Rabbigu wuxuu kiciyey “cod cidlada ka yeedhaya” si uu ugu diyaariyo dadkiisa maalmaha ugu dambeeya qalalaasaha sharciga Axadda; oo markii uu ka soo noqday dib-u-dhigashadii salaadda isagoo u yimid xertiisa, wuxuu siiyey fursad ay rumaysadkooda ku muujiyaan. Maalmihii Masiixa, farriintu waxay ahayd baabtiiskiisa, oo ah barta uu Ciise ku noqday Ciise Masiix. Calaamadaas jidka waxay la jaanqaadaysaa Sebtembar 11, 2001, oo xertiisii waxaa la weydiiyey waxa dadku ka qabaan, dabadeedna waxaa la weydiiyey waxa xertoodu laftoodu ka qabaan Masiixa.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “Markii uu ku biiray iyaga, isla markiiba ma uu sheegin wixii uu doonayay inuu u gudbiyo. Ka hor intuusan taas samayn, wuxuu siiyey fursad ay ku qirtaan rumaysadkooda isaga ku saabsan, si ay ugu xoogaystaan imtixaanka soo socda. Wuxuu weydiiyey, ‘Dadku yey ku sheegaan aniga Wiilka Aadanaha ah?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> “Nasiibdarro, xertii waxaa lagu qasbay inay qirtaan in Israa’iil ku guuldarraysatay inay aqoonsato Masiixoodii. Qaar baa runtii, markay arkeen mucjisooyinkiisa, ku dhawaaqay inuu yahay Wiilka Daa’uud. Dadkii badnaa ee lagu quudiyey Beytsayda waxay jeclaayeen inay isaga ku dhawaaqaan boqorka Israa’iil. Qaar badanina waxay diyaar u ahaayeen inay u aqbalaan nebi ahaan; laakiin ma ay rumaysnayn inuu yahay Masiixa.” The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Inta badan kuwa Adventism-ka ka tirsan ma ay rumaysnayn hooggii saddexaad ee Sebtembar 11, 2001. Waxay rumaysnaayeen qaar ka mid ah mucjisooyinka Erayga nebinnimada ee lagu soo bandhigay dhaqdhaqaaqa, qaarna waxay garteen in farriintii Sebtembar 11, 2001 ay lahayd waxyaalo run ah, hase yeeshee si dhab ah uma ay rumaysnayn sheegashooyinkii Sebtembar 11, 2001.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Sheegashada Sebtembar 11, 2001 waxaa lagu sii tusmeeyey sheegashada Agoosto 11, 1840, sheegashadaasna waxaa muujisay Sister White markii ay ka faalloonaysay dhammaystirka Agoosto 11, 1840. Waxay tidhi:

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

> “Wakhtigii qudhan ee la cayimay, Turkigu, isaga oo adeegsanaya safiirradiisii, wuxuu aqbalay ilaalinta quwadihii xulafada ahaa ee Yurub, sidaas darteedna wuxuu isu geliyey hoos imaanshaha xukunka quruumaha Masiixiyiinta ah. Dhacdadaasi si buuxda ayay u rumaysay wax sii sheegidda. Markii arrintaas la ogaaday, dad aad u tiro badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda waxsii sheegidda ee ay qaateen Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaatinka la siiyey dardar yaab leh. Rag aqoon iyo mansab leh ayaa la midoobay Miller, iyaga oo ka qayb qaatay wacdinta iyo daabicidda aragtiyihiisa, waxaana intii u dhexaysay 1840 ilaa 1844 shaqadu si degdeg ah ugu fiday.” The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Waxii la xaqiijiyey 11-kii Agoosto, 1840 waxay ahayd in aragtiyihii nebiyadeed ee Miller ay sax ahaayeen, sheegashada 11-kii Sebtembar, 2001-na waa xaqiijinta in aragtiyaha nebiyadeed ee Future for America ay sax yihiin. Dadkii badnaa ee aan toobad keenin bishii Luulyo ee 2023 ma ay karin mana ay doonayn inay aqbalaan qodobka ah in habraaca uu Masiixu dejiyey, oo lagu aaminay Future for America, uu dhab ahaantii yahay habraaca roobka dambe. Laakiin markaas Masiixu xertiisii ayuu weyddiiyey waxa ay iyagu, ee aanay ahayn dadkii badnaa, u maleeyeen.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> Markaasaa Ciise wuxuu haddana soo jeediyey su’aal labaad, oo ku saabsan xertiisa qudhooda: “Laakiin idinku yaad igu sheegtaan inaan ahay?” Butrosna wuu ku jawaabay, “Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool.”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Bilowgiiba, Butros wuxuu rumaysnaa in Ciise yahay Masiixa. Qaar kale oo badan oo lagu qanciyey wacdintii Yooxanaa Baabtiisaha, oo Masiixa aqbalay, waxay bilaabeen inay ka shakiyaan hawshii Yooxanaa markii la xidhay oo la dilay; haddana waxay ka shakiyeen in Ciise yahay Masiixii ay muddada dheer sugayeen. Qaar badan oo ka mid ah xertii si kulul uga filaysay in Ciise uu ku fadhiisan doono carshigii Daa’uud way ka tageen markii ay garteen inuusan ujeeddo caynkaas ah lahayn. Laakiin Butros iyo saaxiibbadiis kama ay leexan daacadnimadoodii. Socodkii labalabada lahaa ee kuwii shalay ammaanay oo maanta canaantay ma uu burburin rumaysadka raacsanaha runta ah ee Badbaadiyaha. Butros wuxuu ku dhawaaqay, ‘Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool.’ Isagu ma uu sugin maamuusyo boqornimo oo Sayidkiisa lagu caleemo saaro, balse wuxuu ku aqbalay dullinimadiisa.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Butros wuxuu muujiyey rumaysadka laba-iyo-tobanka. Hase yeeshee xertii weli aad bay uga fogayd inay fahamto hawlgalkii Masiixa. Mucaaradnimada iyo si khaldan u metelidda wadaaddada iyo taliyayaashu, in kastoo aanay iyaga ka leexin karin Masiixa, haddana waxay ku rideen wareer weyn. Si cad uma ay arkin jidkooda. Saamayntii tababarkoodii hore, waxbariddii rabbaaniyiinta, iyo xoogga dhaqanku weli waxay ka horjoogsadeen aragtidooda runta. Marba marka ka dambaysa fallaadho qaali ah oo iftiin ah oo ka yimid Ciise ayaa ku soo ifay iyaga, hase ahaatee marar badan waxay la mid ahaayeen niman mugdiyo dhexdiisa wax ku taataabanaya. Laakiin maalintan, ka hor intaanay fool ka fool ula kulmin imtixaankii weynaa ee rumaysadkooda, Ruuxa Quduuska ah ayaa si xoog leh ugu soo degay iyaga. Muddo yar ayay indhahoodu ka jeesteen ‘waxyaalaha la arko,’ si ay u eegaan ‘waxyaalaha aan la arkin.’ 2 Korintos 4:18. Hoosta muuqaalka dadnimada waxay ku gartaan ammaanta Wiilka Ilaah.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> “Ciise wuxuu u jawaabay Butros, isagoo leh, ‘Waad barakaysan tahay, Simoon Bar-Yoonah, waayo, hilib iyo dhiig kuuguma muujin tan, laakiin Aabbahayga jannada ku jira ayaa kuu muujiyey.’” The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Qirashadii Butros ee uu ku aqoonsaday in Masiixu yahay Wiilka Ilaah, waxay si toos ah uga jawaabtay su’aashii imtixaanka ee taariikhdaas. Wakhtigu wuxuu yimid in Masiixu soo muuqdo, sida lagu dejiyey Erayga nebinnimada ee Ilaah, oo keliya kuwa aqbalay runtaasna waxaa lagu dari lahaa kuwa uu hadalka Butros matalayay. Butros wuxuu matalaa kuwa aqbala farriintii la aasaasay Sebtembar 11, 2001, oo qirta in Ciise yahay Wiilka Ilaah. “Butros wuxuu muujiyey iimaankii laba-iyo-tobankii,” laba-iyo-tobankii uu matalayayna waxay ahaayeen boqol iyo afar iyo afartan kun. Sababtaas awgeed, Masiixu wuxuu magaca Butros ka beddelay Simoon Bar-Yoona una beddelay Butros tuducaas.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Simoon” macnihiisu waa “kii maqla,” “bar”na waxay ka dhigan tahay “wiilka,” Yoonaasna wuxuu ka dhigan yahay “qoolley.” Simoon wuxuu matalayay kuwa maqlay farriinta qoolleyda, taas oo matalaysay xaqiiqooyinka la xidhiidha baabtiiskii Ciise, markii uu noqday Masiixa, oo awood lagu subkay, sida astaan ahaan loogu muujiyey soo degiddii Ruuxa Quduuska ah ee qaabka qoolleyda.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Khadadka dib-u-habayntu way isu barbar socdaan, Yooxanaa na wuxuu matalaa reer Mileriyiinta, kuwaas oo 11-kii Agoosto, 1840, cunay kitaabkii yaraa. Yeremyaahna wuxuu la jaanqaadaa dhacdadaas, oo markii uu cunay kitaabkii yaraa, markaas waxaa loogu yeedhay magaca Ilaah.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Erayadaadii waa la helay, anna waan cunay; oo eraygaaguna wuxuu ii noqday farxadda iyo rayraynta qalbigayga, waayo, magacaaga ayaa laygu magacaabaa, Rabbiyow Ilaaha ciidammada. Yeremyaah 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Markii Rabbigu axdi la galay Aabraam, wuxuu magiciisii u beddelay Ibraahim, sidii uu ku sameeyey Saaray iyo Yacquubba. Beddelidda magacu waxay ka dhigan tahay xidhiidh axdi ah, oo calaamadda jidka ee astaanta Ilaahnimadu ku soo degto, dadka Ilaah waa inay farriinta cunaan, axdiga galaan, markaasna magacooda waa la beddelaa. Isagoo wakiil ka ah xertii wakhtigii Masiixa, Simoon Bar-yoona wuxuu matalay kuwii “maqalay” farriintii “qoolleyda.”

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Markii uu marag ka bixiyey inuu gartay in calaamaddaas taariikheed Ciise ku noqday Masiixa, iyo inuu yahay Wiilka Ilaah, iyo wax kasta oo taas ku lammaan, markaas Masiixu magiciisii wuxuu u beddelay Butros. Wuxuu muujiyey farriintii ay aqbaleen dadka axdiga ee Masiixa ee taariikhdaas, sidaas yeelkiisana wuxuu sidoo kale astaan u noqday boqol iyo afar iyo afartanka kun ee maalmaha ugu dambeeya.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Xarafka “P” waa xarafka lix iyo tobnaad ee alifbeetada Ingiriisiga, xarafka “E” na waa xarafka shanaad ee alifbeetada, xarafka “T” na waa xarafka labaatanaad, xarafka “E” waa la soo celiyey, magacuna wuxuu ku dhammaadaa xarafka “R” oo ah xarafka siddeed iyo tobnaad. Lix iyo toban “jeer” shan, “jeer” labaatan, “jeer” shan, “jeer” siddeed iyo toban waxay la egyihiin boqol iyo afar iyo afartan kun. Af-yaqaankii Yaabka badnaa wuxuu Butros kula hadlay Cibraani, Axdiga Cusubna waxaa lagu qoray Giriigga, turjumayaashii King James Version-na waxay Axdiga Cusub ku soo saareen Ingiriisiga.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

In kasta oo ay jireen saddexda tallaabo ee afafku ku kala duwanaayeen, haddana Masiixa, oo ah Wiilka Ilaah, Aqoonyahanka Afafka ee Cajiibka ah, iyo Tiriyaha Cajiibka ah, wuxuu Matayos cutubka lix iyo tobnaad dhexdiisa ku dhex dhigay tusaale ka hadlaya shaabadaynta boqol iyo afar iyo afartan kun, kaas oo waafaqsan Dagaalkii Panium, iyo booqashadiisii Caesarea Philippi. Wuxuu sidaas ku sameeyey isaga oo adeegsanaya xukunkiisa afka iyo tirooyinka, waayo isagu waa Palmoni (Tiriyaha Cajiibka ah), waana Erayga (Aqoonyahanka Afafka ee Cajiibka ah).

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> “Ku dhowaad laba kun oo sannadood ka hor, waxaa samada laga maqlay cod leh muhiimad dahsoon, oo ka imanaya carshiga Ilaah, ‘Bal eeg, waan imanayaa.’ ‘Allabari iyo qurbaan ma aadan doonayn, laakiinse jidh baad ii diyaarisay…. Bal eeg, waan imanayaa (duudduubka Kitaabka ayaa layga qoray,) inaan sameeyo doonistaada, Ilaahow.’ Cibraaniyada 10:5–7. Erayadan waxaa lagu caddeeyey dhammaystirka qasdiga qarsoonaa tan iyo weligiisyo aan la tirin karin. Masiixu wuxuu ku sigtay inuu dunideenna soo booqdo, oo uu jidh qaato. Wuxuu leeyahay, ‘Jidh baad ii diyaarisay.’ Haddii uu ku soo muuqan lahaa ammaanta uu Aabbaha la lahaa dunida intaan la abuurin ka hor, ma aynaan adkaysan karin iftiinka joogitaankiisa. Si aynu u aragno oo aynaan u baabbi’in, muujinta ammaantiisa waa la daday. Ilaahnimadiisii waxaa lagu asturay dadnimada,—ammaantii aan muuqan ayaa lagu huwiiyey qaab bani’aadmi oo muuqda.”

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> “Ujeeddadan weyn waxaa horay loogu muujiyey tusaalooyin iyo astaamo. Geedkii gubanayay ee Masiixu uga muuqday Muuse wuxuu daaha ka rogay Ilaah. Astaanta loo doortay matalaadda Ilaahnimada waxay ahayd geed yar oo hooseeya, kaas oo u ekaa mid aan lahayn wax soo jiidasho ah. Taasu waxay hoy u ahayd Kan Aan Xadidnayn. Ilaaha naxariista oo dhan leh wuxuu ammaantiisa ku qariyey astaan aad u hooseysa, si Muuse uu ugu eego oo u noolaado. Sidoo kale, tiirka daruurta ah maalintii iyo tiirka dabka ah habeennimadii, Ilaah wuxuu kula xiriiray reer binu Israa’iil, isagoo dadka u muujinaya doonistiisa, una gudbinaya nimcadiisa. Ammaanta Ilaah waa la dejiyey, haybaddiisuna waa la daboolay, si aragga daciifka ah ee dadka xaddidan uu u arki karo. Sidaas oo kale Masiixu wuxuu ku iman lahaa ‘jidhka dullinimadeenna’ (Filiboy 3:21, R. V.), ‘isagoo u ekaanshaha dadka ku yimid.’ Indhaha dunida hortooda kuma uu lahayn qurux ay isaga u jeclaadaan; hase ahaatee, isagu wuxuu ahaa Ilaah jidh ku soo muuqday, nuurka samada iyo dhulka. Ammaantiisa waa la daboolay, weynaantiisii iyo haybaddiisiina waa la qariyey, si uu ugu soo dhowaado dadka murugaysan ee la jirrabay.”

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> “Ilaah wuxuu Muuse ugu amray reer binu Israa’iil, ‘Ha ii sameeyeen meel quduus ah; si aan dhexdooda ugu dego’ (Baxniintii 25:8), oo wuxuu deggenaa meesha quduuska ah, isaga oo ku dhex jira dadkiisa. Intii ay ku jireen warwareeggoodii daalka badnaa ee cidlada, calaamadda joogitaankiisu way la jirtay. Sidaas oo kale Masiixu wuxuu taambuuggiisii ka dhex taagay xeryadayada aadanaha. Wuxuu teendhadiisii ka qotomiyey dhinaca teendhooyinka dadka, si uu noola dego, oo uu nooga dhigo kuwo yaqaan dabeecaddiisa iyo noloshiisa rabbaaniga ah. ‘Ereyguna jidh buu noqday, wuuna dhex taambuugtay dhexdeenna (oo ammaantiisii ayaannu aragnay, taas oo ah ammaan u eg tan Wiilka keliya ee xagga Aabbaha ka yimid), isagoo nimco iyo run ka buuxa.’ Yooxanaa 1:14, R. V., margin.”

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> “Maadaama Ciise inoogu yimid inuu nala dego, waxaynu og nahay in Ilaah yaqaan tijaabooyinkeenna, oo uu u naxariisto murugooyinkeenna. Wiil iyo gabadh kasta oo Aadan ka soo farcamay wuxuu garan karaa in Abuurahayagu yahay saaxiibka dembilayaasha. Waayo, cilmibaadhis kasta oo nimco ah, ballan kasta oo farxad ah, fal kasta oo jacayl ah, soojiidasho kasta oo rabbaani ah oo lagu muujiyey nolosha Badbaadiyaha ee dhulka, waxaynu ku aragnaa ‘Ilaah inala jira.’”

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> “Shaydaanku wuxuu sharciga jacaylka ee Ilaah u metelaa inuu yahay sharci danaysteed. Wuxuu ku doodayaa inaanay inoo suurtowayn inaan addeecno amarradiisa. Dhiciddii waalidkeennii ugu horreeyey, iyo dhammaan hoogga ka dhashay, wuxuu dusha ka saaraa Abuuraha, isagoo dadka u horseedaya inay Ilaah u arkaan inuu yahay asalka dembiga, silica, iyo dhimashada. Ciise wuxuu u yimid inuu daaha ka qaado khiyaanadan. Isagoo mid naga mid ah, wuxuu bixin lahaa tusaale addeecid. Taas aawadeed wuxuu isku qaaday dabiicaddeenna, oo wuxuu soo maray waayo-aragnimadeenna. ‘Wax walba waxaa ku habboonayd inuu walaalihiis la mid noqdo.’ Cibraaniyada 2:17. Haddii nalagu qasbi lahaa inaan qaadno wax uu Ciise uusan u adkaysan, markaas qodobkan Shaydaanku wuxuu awoodda Ilaah ku tilmaami lahaa mid aan inagu nagu filnayn. Sidaa darteed Ciise wuxuu ahaa ‘mid wax walba la jirrabay sidayada oo kale.’ Cibraaniyada 4:15. Wuxuu u adkaystay imtixaan kasta oo innagu nalagu hoos geeyo. Mana uu adeegsan danihiisa qudhiisa awood aan si xor ah innaguna naloo siin. Isagoo nin ah ayuu la kulmay jirrabaadda, wuuna kaga adkaaday xoogga Ilaah ka siiyey. Wuxuu leeyahay, ‘Waxaan ku farxaa inaan yeelo doonistaada, Ilaahayow; haa, sharcigaaguna wuxuu ku jiraa qalbigayga dhexdiisa.’ Sabuurka 40:8. Intuu ku wareegayay isagoo wanaag samaynaya, oo bogsiinaya kuwii Shaydaanku dhibay oo dhan, wuxuu dadka u caddeeyey dabeecadda sharciga Ilaah iyo nooca adeeggiisa. Noloshiisu waxay marag ka tahay inay innaguna inoo suurtowdo inaan addeecno sharciga Ilaah.”

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> “Aadminimadiisa, Masiixu wuxuu taabtay aadminimada; ilaahnimadiisana, wuxuu qabsadaa carshiga Ilaah. Isagoo ah Wiilka Aadanaha, wuxuu ina siiyey tusaale addeecid; isagoo ah Wiilka Ilaahna, wuxuu ina siiyaa awood aan ku addeecno. Waxay ahayd Masiixa kii geedka gubanaya kaga hadlay Muuse Buur Xoreeb, isagoo leh, ‘ANIGU WAXAAN AHAY KAN AAN AHAY…. Sidaas daraaddeed waxaad reer binu Israa’iil ku tidhaahdaa, ANIGAA AH baa idiin kay soo diray.’ Baxniintii 3:14. Tanu waxay ahayd dammaanaddii xoraynta Israa’iil. Sidaas oo kale, markii uu ku yimid ‘ekaanta dadka,’ wuxuu isu muujiyey inuu yahay ANIGAA AH. Ilmihii Beytlaxam, Badbaadiyaha qabow ee is-hoosaysiiya, waa Ilaah ‘oo jidhka ka muuqday.’ 1 Timoteyos 3:16. Oo wuxuu innagu leeyahay: ‘ANIGU waxaan ahay Adhijirka Wanaagsan.’ ‘ANIGU waxaan ahay Kibista nool.’ ‘ANIGU waxaan ahay Jidka, Runta, iyo Nolosha.’ ‘Awood kasta ayaa laygu siiyey samada iyo dhulkaba.’ Yooxanaa 10:11; 6:51; 14:6; Matayos 28:18. ANIGAA AH waa hubsiga ballan kasta. ANIGAA AH; ha baqanina. ‘Ilaah inala jira’ waa dammaanadda xoraynteenna dembiga, waana hubsiga awooddeenna aan ku addeecno sharciga samada.” The Desire of Ages, 23, 24.

Back to Articles