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# The Hidden History of Verse Forty - Number Eight

Taariikhda Qarsoon ee Aayadda Afartanaad - Lambarka Siddeedaad

The Mount

Buurta

Author

Jeff Pippenger

Published

April 5, 2026

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

Buurtii Isbeddelka ee Butros waxay ka dhacday inta u dhexaysa Paniyum iyo iskutallaabta, iyo xariiq kale, Butros wuxuu u dhexeeyaa baabtiiskii Masiixa bilowgii adeeggiisa iyo wax yar ka dib gelitaankii guusha lahaa dhammaadkii adeeggiisa. Saddexdaas calaamadood ee baabtiiska, buurta, iyo gunaanadka gelitaankii guusha lahaa waxaa lagu asteeyey saddexdii jeer ee Aabbaha samadu hadlay. Markii saddexaad ee Yooxanaa 12 waa markii Giriigtu ay Ciise doonayeen. Baabtiisku waa 9/11, buurtuna waxay ku jirtaa taariikhda Paniyum ilaa xeerka Axadda ee aayadda lix iyo tobnaad. Butros ahaan waxay ahayd Paniyum, dabadeedna buurta ilaa gunaanadka gelitaankii guusha lahaa, kaas oo ahaa wax yar ka hor intii aan Masiixa mar labaad la ammaani lahayn.

> Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:27–33.

> Haddaba naftaydu way dhibban tahay; oo maxaan idhaahdaa? Aabbow, iga badbaadi saacaddan; laakiinse sababtan daraaddeed ayaan saacaddan u imid. Aabbow, magacaaga ammaanee. Markaasaa cod samada ka yimid oo leh, Waan ammaanay, oo haddana waan ammaani doonaa. Sidaas daraaddeed dadkii ag taagnaa oo maqlay waxay yidhaahdeen, Wuu onkodday; kuwo kalena waxay yidhaahdeen, Malaa'ig baa la hadashay isaga. Ciise baa u jawaabay oo yidhi, Codkan uma iman aniga aawaday, laakiinse wuxuu u yimid idinka aawadiin. Haddaba waa xukunka dunidan; haddaba amiirka dunidan dibadda ayaa loo tuuri doonaa. Aniguna, haddii dhulka layga kor qaado, dadka oo dhan ayaan ii soo jiidan doonaa. Wuxuu waxan u yidhi, isagoo tilmaamaya dhimashada uu ku dhiman lahaa. Yooxanaa 12:27–33.

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

Xarriiqda uu hareereeyey Laawiyiintii saddex iyo labaatanka iyo xilliga Bentekoste waxay leedahay calaamad-bilow ah oo ka kooban saddex tallaabo oo ay ku xigaan shan maalmood, iyo calaamad-dhammaad leh astaamo isla mid ah. Inta u dhexaysa calaamadahaas soddon maalmood waxay metelaan muddada wadaaddada, taas oo ku dhammaanaysa iidda buunanka. Iidda buunanka, kor-qaadistii Masiixa ka dib afartan maalmood oo uu wejiga ka wejiga wax ugu barayay xertiisa sarakiciddiisa dabadeed, iyo maalinta kafaaraggudka waxay metelaan saddexda tallaabo ee dhammaadka xariiqda ee Laawiyiintii saddex iyo labaatanka. Saddexdaas tallaabo waxaa ku xiga shan maalmood oo gaadhaya Bentekoste iyo iidda Taambuugyada labadaba. Markii saddexaad ee Aabbaha jannadu hadlay waxay ahayd wax yar ka hor intii Gariigtu, iyagoo metelaya kuwa Baabuloon laga yeedhay xeerka Axadda, ay doonayeen inay la kulmaan Ciise. Wax yar ka hor xeerka Axadda Ciise wuxuu tilmaamayaa kor loo qaadista calanka iskutallaabta dusheeda. Dhulka waxaa lagu iftiimiyey ammaantiisa 9/11, waxaana mar kale lagu iftiimin doonaa xeerka Axadda.

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

Qaysariya Filibbi, oo ah Panium, waa saacadda saddexaad; Qaysariya Badda agteeduna waa saacadda sagaalaad ee iskutallaabta marka la dhawaaqo yeedhidda ah in Baabuloon laga soo baxo. Ka hor iskutallaabta, intii lagu jiray taariikhda nebiyadeed ee Panium, Butros wuxuu ku jiraa buurta, hase yeeshee weli ka hor dhammaadka gelitaankii guusha lahaa. Panium waxay sii socotaa ilaa iskutallaabta ee aayadda lix iyo tobnaad. Butros ee Panium wuxuu joogaa wax yar ka hor taariikhda saddexda-tallaabo leh ee iidda buunanka, kor-u-kaca, iyo kafaaraggudka ee Laawiyiintii labaatan iyo saddex. Butros wuxuu ku jiraa soddonka maalmood ee waxbaridda gaarka ah ee wadaadka.

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

Simoon wuxuu Butros ku noqdaa Paniyum, oo wuxuu leeyahay hal tallaabo buurta dusheeda ka hor gelitaankii guusha. Gelitaankii guushu wuxuu sawir u yahay masalka tobanka bikradood. Shan keliya ayaa guurka gasha, shanta maalmoodna ee u dhexeysa calaamadda saddex-geesoodka ah iyo Bentekoste waa bilowga gelitaankii guusha. Wuxuu ka bilaabmaa iidda buunanka, laakiinse calaamaddaas waxay ka kooban tahay isku-darka saddex calaamadood. Sida hal calaamad oo keliya ayay weerarka Naashfiil ula aqoonsanayaan iidda buunanka. Farriinta Qaylada Habeenbadhkii ayaa markaas dhawaan la xaqiijiyey, oo socodka shanta bikradood ee xigmadda lehna wuxuu bilaabaa geeddi-socodka horseeda dhimashada, aaska, iyo sarakicidda iskutallaabta, taas oo ah sharciga Axadda.

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

Butros wuxuu joogaa Baaniyuum marka uu saxo saadaasha kubbadaha dabka ee Nashville, ka hor intaan iidda buunanka la afuufin marka saadaashu rumoobayso. Waa inuu, daruuri ahaan waxsii sheegista awgeed, marka hore buurta tagaa, waayo buurtu waxay ka horraysay gelitaankii guusha lahaa. Ka hor intii aanu Ibraahim buurta tegin magiciisa waa la beddelay, Butros magiciisana waxaa lagu beddelay Baaniyuum, ka hor intuusan buurta tegin. Buurtu waa imtixaanka Butros ka hor inta aan rumoobidda saadaasha kubbadaha dabka ee Nashville dhicin. Rumoobiddu waa imtixaanka saddexaad iyo kan litmus-ka ah ee dabeecaddu ku soo muuqato inay tahay ama farxad ama ceeb.

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

Khadka 457 BC waxay ku dhammaataa inta u dhexaysa Raphia iyo Panium; axdiga ku qoran cutubka toddoba iyo tobnaad ee Bilowgii wuxuu la jaanqaadaa Raphia, axdigana ku qoran cutubka lix iyo tobnaad ee Matayos lix iyo tobnaad wuxuu la jaanqaadaa Panium. Panium ka dib, Butros wuxuu u kacaa buurta, sidii Ibraahim ugu tegey allabarigii Isxaaq. Buurta khadka Butros waxay la jaanqaaddaa buurtii wakhtigii Ibraahim.

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

Calaamadda Ibraahim waxay ka koobnayd saddex maalmood. Gelitaankii guusha, laba xertiisii ah ayaa loo diray inay soo kaxeeyaan dameer Masiixa qaada, khadka Ibraahimna safarkiisa saddexda maalmood ah wuxuu ka bilaabmaa xulashadiisa laba addoon iyo dameer u qaada qoryaha allabariga Isxaaq. Safarkii Butros ee siddeedda ama lixda maalmood ahaa ee buurta loo socday wuxuu Ibraahim u ahaa saddex maalmood. Butros ee Faaniyuum wuxuu ka horreeyaa buurta, wuxuuna ka horreeyaa furidda dameerka ee bilaabaysa gelitaanka Yeruusaalem, taas oo ah halkii ay ka bilaabmeen saddexdii maalmood ee Ibraahim. Gelitaankii guusha Masiixu wuxuu ku hakaday Buur Saytuun, wuuna u ooyay Yeruusaalem, sidaas darteedna wuxuu calaamadeeyey dhammaadka xiriirka axdiga ee u dhexeeyey Ilaah iyo Israa’iilkii qadiimiga ahaa ee muuqda. Buurta Butros waxay ka horraysaa gelitaankii guusha; buurta Masiixu waxay ku jirtaa gelitaankii guusha; buurta Ibraahimna waxay taallaa gabagabada gelitaanka.

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

Sannadka 2026 waa doorashooyinka xilliga-dhexe, marka boqol iyo kontonaad-guurada labaad ee boqortooyadii lixaad ee waxsii-sheegidda Kitaabka Quduuska ah ay u dabbaaldegayso xukunkeeda ammaanta leh. Dabbaaldeggaas, isagoo ah bartamaha waxsii-sheegidda, wuxuu la jaanqaadayaa Antiochus the Great sannadkii 207 BC, oo ah bartamaha u dhexeeya Raphia iyo Panium, kaas oo calaamadeeya dhammaadka laba boqol iyo kontonkii sannadood ee ka soo bilaabmay 457 BC.

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

Markaan ka fiirsanayno afarta sadar ee ka kooban cutubyada kow iyo tobnaad ilaa cutubka laba iyo labaatanaad ee ilaa hadda la furfuray, (waxaa suuragal ah inay jiraan tusaalooyin kale) waxaan hadda qaadanaynaa cutubyadaas ku jira The Desire of Ages. Cutubka kow iyo tobnaad waa Baabtiiska, cutubka laba iyo labaatanaadna waa Xadhigga iyo Geerida Yooxanaa. Yooxanaa wuxuu joogaa bilowga iyo dhammaadka, cutubka toddoba iyo tobnaadna, oo ah cutubka dhexe, waa Nikodemos.

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

> “Niikodemos wuxuu Rabbiga ugu yimid isagoo u malaynaya inuu la geli doono dood, laakiin Ciise wuxuu daaha ka qaaday mabaadi’da aasaasiga ah ee runta. Wuxuu Niikodemos ku yidhi, Ma aha aqoon aragtiyeed waxa aad sidaas ugu badan ugu baahan tahay, ee waa dib-u-dhalasho ruuxi ah. Uma baahnid in xiisahaaga la qanciyo, ee waxaad u baahan tahay qalbi cusub. Waa inaad heshaa nolol cusub oo xagga sare ka timaadda ka hor intaadan waxyaalaha samada qiimayn karin. Ilaa isbeddelkani dhaco, oo wax walba ka dhigo kuwo cusub, waxba oo badbaado kuu leh kaaga soo bixi mayso inaad ila ka dooddo amarkayga ama hawshayda.”

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

> “Niqodemos wuxuu maqlay wacdintii Yooxanaa Baabtiisaha oo ku saabsanaa toobadkeenka iyo baabtiiska, iyo isagoo dadka u tilmaamaya Mid ku baabtiisi doona Ruuxa Quduuska ah. Isaga qudhiisu wuxuu dareemay in Yuhuudda ay ka maqnayd ruuxnimadu, iyo in, ilaa xad weyn, ay xukumayeen eexdiinimo iyo damac adduun. Wuxuu rajaynayay xaalad ka wanaagsan marka Masiixu yimaado. Hase yeeshee farriintii qalbi-baadhista lahayd ee Baabtiisuhu kuma ay kicin isaga qancin dembi. Wuxuu ahaa Farrisi adag, wuxuuna ku faani jiray shuqulladiisa wanaagsan. Aad baa loogu qaddarin jiray samafalkiisa iyo deeqsinimadiisa uu ku taageeri jiray adeegga macbudka, wuxuuna isu haystay mid ku sugan raallinimada Ilaah. Wuxuu ka naxay fikirka boqortooyo aad uga daahirsan oo aanu isagu ku arki karin xaaladdiisa hadda jirta.” The Desire of Ages, 171.

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

Bartamaha Buugga The Desire of Ages waxa laga helaa xariiqda Nikodemos, kaas oo matala yeedhintii ugu dambaysay ee Adventism-ka ee xariiqda shaabadaynta boqol iyo afartan iyo afar kun. Isagu wuxuu matalaa dabaqad maqashay farriintii hormuudka Masiixa, hase yeeshee aan ka warqabin xaaladdooda La’odikiyaanka ah.

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

> “Wareysigii uu la yeeshay Nikodemos, Ciise wuxuu ku muujiyey qorshaha badbaadada iyo hawshiisa dunida loo soo diray. Midnaba khudbadihiisii ka dambeeyey uguma uu sharxin si buuxda sidaas oo kale, tallaabo tallaabo, shaqada loo baahan yahay in lagu sameeyo qalbiyada dhammaan kuwa dhaxli doona boqortooyada jannada. Bilowgii adeeggiisaba wuxuu runta u furay xubin ka tirsanaa Sanhedrin-ka, maskaxdii ugu diyaarsanayd aqbalidda, iyo macallin si rasmi ah dadka loogu magacaabay. Laakiin hoggaamiyayaashii reer binu Israa’iil iftiinkii ma ay soo dhoweyn. Nikodemos wuxuu runta ku qariyey qalbigiisa, saddex sannadoodna waxaa aad u yaraaday midho muuqda.” The Desire of Ages, 176.

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

Farriintii Yooxanaa iyo baabtiiskii uu Masiixa ku baabtiisay waxay mataleen farriintii malaa’igta kowaad ee ah in Ilaah laga cabsado. Farriintii Yooxanaa waxay ahayd farriintii La’odikiya ee xaqnimada rumaysadka ku timaadda, farriintaasna waxaa xoog lagu siiyey baabtiiskii Masiixa, sida ay sidoo kale farriintii Jones iyo Waggoner u ahayd farriintii loo diray La’odikiya sannadkii 1888. Baabtiiskii Masiixa iyo 1888 waxay astaan u ahaayeen imaatinka farriinta La’odikiya ee 9/11, taas oo ku dhammaanaysa barta dhexe ee u dhaxaysa Raphia iyo Panium.

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

Nikodemos waxay ka dhigan tahay “guusha dadka,” oo xaq ka dhigista rumaysadka ayaa ah farriinta shaabadaynta ee la timid farriintii Yooxanaa, lagu awoodsiiyey baabtiiskii, laguna qeexay kulankii saqdhexe ee Nikodemos la yeeshay Masiixa. Cutubka labaatan iyo laba wuxuu sharraxayaa dhimashadii Yooxanaa oo soo saartay aqoonsi ay xertiisu u yeelatay calamadda kor loo qaadi lahaa oo dadka oo dhan isu soo jiidi lahayd xaggiisa. Baabtiisku wuxuu ahaa labadaba 9/11 iyo Luulyo 18, 2020 ilaa Diseembar 31, 2023, waayo baabtiisku wuxuu tusaale u yahay dhimasho (2020), aasid (saddex maalmood iyo badh), iyo sarakicidda (Diseembar 31, 2023). Dabadeed kulankii saqdhexe, halkaas oo guusha dadka lagu muujiyey sida mar kale loo dhasho, laga soo baxayo indha-la’aantii La’odikiya loona gelayo aragga labaatan-labaatan ee Filadelfiyan. Markaas shuqullada Masiixa ayaa loo soo bandhigay sidii kor u qaadista calamadda.

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

Ibraahim ahaan shuqullada Masiixa ee xariiqda Yooxanaa waxay la jaanqaadaan allabarigii Isxaaq. Butros ahaan xariiqdu waxay ku dhammaataa Qaysariya badda agteeda, Qaysariya Maritima, saacaddii sagaalaad, halkaas oo iskutallaabtu ugu yeedhayso dadka oo dhan guusha xaqnimada rumaysadka lagu helo, taas oo ah farriinta malaa’igta saddexaad. Farriinta malaa’igta saddexaad waa farriinta hoogga saddexaad ee Islaamka oo timid 9/11 kulankii ugu horreeyey ee Balaam la yeeshay dameerka Islaamka, dabadeedna labanlaabid weerarrada ka dhanka ah dalka ammaanta leh ee muuqda Oktoobar 7, 2023, ka dibna weerarkii labaad ee Nashville iyadoo Balaam uu dhex marinayo dameerka Islaamka beeraha canabka ah ee dalka ammaanta leh ee qadiimiga ah ee muuqda iyo kan casriga ah ee ruuxiga ah. Weerarka saddexaad waa dhulgariirka sharciga Axadda ee dhowaan imanaya. Halkaas ayaa Isxaaq lagu bixiyaa, halkaas ayay xertii Yooxanaa, oo astaan u ah dadka badan ee weyn ee la siiyey khamiisyada cadcad ee shahiidnimada, ku maqleen kuna arkeen shuqullada calanka. Bartamaha Bilowgii, Matayos iyo The Desire of Ages waxay tilmaamayaan shaabadaynta boqol iyo afar iyo afartan kun iyo yeedhidda dadka aan Yuhuudda ahayn.

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

Sharaxaaddii Masiixu siiyey Nikodemos waxay ahayd shaqada dabaysha, in kastoo shaqadeedu aan la arkin.

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

> “Nikodemos weli wuu sii wareersanaa, oo Ciise wuxuu dabaysha u adeegsaday inuu ku muujiyo micnihiisa: ‘Dabayshu waxay u dhacdaa meeshay doonto, codkeedana waad maqashaa, laakiinse ma garan kartid meesha ay ka timaaddo iyo meesha ay u socoto; sidaas oo kale waa mid kasta oo Ruuxa ka dhashay.’”

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

> “Dabaysha ayaa laga maqlaa laamaha geedaha, iyadoo ruxaysa caleemaha iyo ubaxyada; hase ahaatee waa aan la arki karin, oo ninna ma oga meesha ay ka timaaddo ama meesha ay u socoto. Sidaas oo kale ayaa hawsha Ruuxa Quduuska ah ee qalbiga ku saabsan tahay. Lama sii sharxi karo in ka badan sida aan loo sharxi karin dhaqaaqyada dabaysha. Qofku ma awoodi karo inuu sheego waqtiga ama goobta saxda ah, ama inuu dabagalo duruufaha oo dhan ee geeddi-socodka toobadkeenka; laakiin taasu ma caddaynayso inuusan toobadkeenin. Iyada oo loo marayo hawlgal aan la arki karin sida dabaysha, Masiixu si joogto ah ayuu qalbiga uga shaqeeyaa. Tartiib tartiib, iyadoo laga yaabo inuusan qaatahu miyir ka qabin, ayaa lagu reebaa saamaynno u janjeedha inay nafta u soo jiidaan Masiixa. Kuwani waxaa lagu heli karaa iyada oo laga fikiro Isaga, iyada oo Qorniinka la akhriyo, ama iyada oo ereyga laga maqlo wacdiyaha nool. Si kedis ah, marka Ruuxu ku yimaado baryo toos ah oo ka sii xoog badan, naftu si farxad leh ayay isu dhiibtaa Ciise. Dad badan ayaa tan ugu yeedha toobadkeen degdeg ah; laakiin waa natiijadii sasabid dheer oo Ruuxa Ilaah ah,—geeddi-socod samir leh oo daba dheeraaday.”

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

> “In kasta oo dabayshu lafteedu aanay muuqan, haddana waxay keentaa raadad la arko oo la dareemo. Sidaas oo kale, shaqada Ruuxa ee nafta saaran waxay isu muujin doontaa fal kasta oo ka yimaadda kii dareemay xooggeeda badbaadinta. Marka Ruuxa Ilaah qalbiga la wareego, wuxuu beddelaa nolosha. Fikradaha dembiga leh waa la fogeeyaa, falimaha sharka ahna waa laga tanaasulaa; jacayl, is-hoosaysiin, iyo nabad ayaa beddela xanaaqa, xaasidnimada, iyo muranka. Farxad ayaa beddesha murugada, wejiguna wuxuu ka tarjumaa iftiinka samada. Qofna ma arko gacanta culayska qaadda, mana daawado iftiinka ka soo degaya maxkamadaha sare. Barakadu waxay timaaddaa marka naftu rumaysad ku isu dhiibto Ilaah. Markaas awooddaas aan il bini’aadan arki karin waxay ku abuurtaa makhluuq cusub ekaanta Ilaah.” The Desire of Ages, 172, 173.

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

9/11-kii ayaa roobkii dambe bilaabay inuu da’ yar u billowdo. 9/11-kii Islaamku, oo lagu matalay “dabaysha bari” ee waxsii sheegista Kitaabka Quduuska ah, ayaa yimid isla markii bilaabmay shaabadaynta boqol iyo afar iyo afartan kun. Roobka dambe, kaas oo ah farriin lagu matalay “saliidda dahabka ah” ee ka soo degta labada dhuun ee dahabka ah ee Sekaryaah, ayaa bilaabay u yeedhidda Adventistayaasha Toddobaadka ee La’odikiya si ay toobadkeen u sameeyaan. Dabayshii Ruuxa Quduuska ah ayaa billowday shaqadeedii ahayd inay barato wax kasta oo qoran, iyadoo adeegsanaysa farriinta Waddooyinkii Hore ee Yeremyaah si ay ula hadasho qalbiyada La’odikiyaanka indhaha la’. Hawsha Ruuxa Quduuska ah ee Nikodemos lagu matalay, iyadoo si ka sii buuxda loo sharraxay, waa “tallaabo tallaabo,” “shaqada lagama maarmaanka u ah in lagu qabto qalbiyada kuwa doonaya inay dhaxlaan boqortooyada samada.” Habkaas Masiixu wuxuu la barbardhigay shaqada dabaysha, habkaasuna wuxuu dhacaa muddada “dabaysha bari,” oo timid 9/11. Ishacyaahna isla muddadan ayuu kaga hadlaa isagoo ku tilmaamaya dabaysha kulul ee daran.

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

> Qiyaas ahaan, markay soo baxdo ayaad la murmi doontaa; maalinta dabaysha bari ayuu joojiyaa dabayshiisa kulul. Sidaas daraaddeed ayaa dembiga Yacquub loo kafaaraggudi doonaa; oo kanuna waa midhaha oo dhan ee dembigiisa lagu qaadi doono; markuu dhagaxyada meeshii allabariga oo dhan ka dhigo sidii dhagaxyo nuurad ah oo la jajabiyey, geedihii Asheeraah iyo sanamyadiina ma sii taagnaan doonaan. Ishacyaah 27:8, 9.

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

Nebiyadii oo dhammu way isku waafaqaan maalmaha ugu dambeeya, oo “dabaysha kulul” ee Ishacyaah waa dabaylaha dirirta ee Yooxanaa, kuwaas oo la xannibo inta lagu jiro shaabadaynta boqol iyo afartan iyo afar kun. Dabaysha kulul ee Ishacyaah waa dabaysha bari oo lagu “joojiyey” markhaatifurka Ishacyaah, laguna xannibay kii Yooxanaa. Dabaylaha dirirta ee Yooxanaa waa la hayaa inta dadka Ilaah la shaabadaynayo, oo dabaysha bari ee Ishacyaah waxaa lagu tilmaamay inay tahay wakhtiga marka “xumaanta Yacquub” “laga nadiifiyo.” Ereyga Cibraaniga ah ee “laga nadiifiyo” wuxuu ka dhigan yahay in kafaaraggud loo sameeyo. Shaabadaynta Yooxanaa waa isla tan ku jirta Yexesqeel cutubka sagaalaad, waana isla tan nadiifinta xumaanta Yacquub. Malaa’igta dhex marta Yeruusaalem oo calaamad saarta kuwa taaha oo qayliya waa malaa’igta ka soo kacda “bariga.”

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

> Oo waxyaalahaas dabadeed waxaan arkay afar malaa’igood oo taagan afarta geesood ee dhulka, iyagoo haya afarta dabaylood ee dhulka, si aanay dabayli ugu dhicin dhulka, iyo badda, iyo geedna toona. Oo waxaan arkay malaa’ig kale oo bari ka soo koraysa, oo sidata shaabaddii Ilaaha nool; markaasay cod weyn ugu dhawaaqday afartaas malaa’igood oo la siiyey inay waxyeelleeyaan dhulka iyo badda, iyadoo leh, Ha waxyeellaynina dhulka, ama badda, ama geedaha, ilaa aannu ku shaabadaynno addoommada Ilaaheenna wejiyadooda. Muujintii 7:1–3.

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

Malaa’igtu waa Masiixa, oo Wuxuu kor u baxay dhammaadka afartan maalmood oo uu xilli Bentakostiga si fool ka fool ah wax ugu barayay xertii; sidoo kalena Wuxuu kor u baxaa iidda buunanka ee Laawiyiintii saddex iyo labaatanaad dhammaadka soddonka maalmood ee waxbaridda fool-ka-foolka ah ee uu la leeyahay wadaaddada, kuwaas oo ay metelayso tirada soddon.

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

2026 waa doorashooyinka xilliga dhexe, doorashooyinkaasna mar hore ayaa loo xaqiijiyey inay yihiin calaamado nebiyadeed. Haddii aanay Dimuqraadiyiintu xadin doorashadii 2020, Trump ma uu buuxin lahayn halxidhaalaha Rooma. Halxidhaalaha Rooma waxa weeye in uu yahay kii siddeedaad, haddana uu ka mid yahay toddobada. Halxidhaalahaasu wuxuu Trump u aqoonsanayaa inuu yahay wakiilka sawirka bahalka, kaas oo had iyo goor u soo baxa kii siddeedaad, hase ahaatee uu ka mid yahay toddobada. Daanyeel toddoba, saddex ka mid ah tobanka gees ee Rooma jaahiliga ah ayaa loo baahnaa in la rujiyo si geeska yaru u soo baxo. Halkaas Rooma baadariga ahi waxay u soo baxday iyadoo ah kii siddeedaad oo ka dhexaysa toddoba gees oo kale, haddana waxay ka soo farcantay Rooma jaahiliga ah, waayo waxay ahayd inay ka mid noqoto toddobada. Daanyeel siddeed, boqortooyadii Maadooy iyo Faaris waxaa lagu matalay laba gees, dabadeed Giriiggu wuxuu ahaa hal gees, kaas oo markii la jebiyey soo saaray afar gees; sidaas darteed, ka hor intaan Rooma iman waxaa jiray toddoba gees, geeska yar ee Roomana waa kii siddeedaad. Waxaa jira markhaatiyo kale oo caddaynaya xaqiiqda ah in Rooma had iyo goor u soo baxdo iyadoo ah kii siddeedaad oo ka mid ah toddobada, hase ahaatee meesha ugu weyn ee halxidhaaluhu tixraacayo waa Muujintii cutubka toddoba iyo tobnaad.

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

> Oo halkan waxaa yaal maskaxda xigmadda leh. Toddobada madax waa toddoba buurood oo ay naagtu ku fadhido. Waxaana jira toddoba boqor: shan waa dhaceen, mid baa jira, kan kalena weli ma iman; oo markuu yimaaddo, waa inuu sii jiro wakhti gaaban. Bahalkii jiray oo aan hadda jirin, isaguna waa kii siddeedaad, wuxuuna ka mid yahay toddobada, oo halaag buu u socdaa. Muujintii 17:9–11.

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

Doorashadii la xaday ee 2020 waxay aqoonsatay doorasho ahaan calaamad nebiyadeed. Marag labaad oo xaqiiqadan caddaynaya wuxuu la xidhiidhaa Madaxweyne Carter. Reagan wuxuu ahaa kii ugu horreeyey ee madaxweynayaashii horseeday in Trump noqdo kii siddeedaad oo ka mid ah toddobada, maadaama uu sameynayo sanamkii Rooma. Reagan wuxuu ahaa kii ugu horreeyey safka siddeedda madaxweyne tan iyo wakhtigii dhammaadka ee 1989. Sannadkii 1989 waxaa lagu dhammaystiray Daanyeel kow iyo tobnaad, aayadaha koowaad ilaa afraad, wuxuuna soo bandhigayaa markhaatiga madaxweynihii ugu taajirsanaa. Reagan waxaa ka horreeyey Madaxweynihii ugu xumaa taariikhda ilaa xilligaas. Carter wuxuu xafiiska kaga tegay iyadoo qalalaasihii Islaamku weli aan la xallin. Toddoba iyo afartan sannadood ka dib, Trump hadda wuxuu xallinayaa dhibaatadii Reagan uga tagtay Dimuqraadigii Carter. Maxaa yeelay kii ugu horreeyey iyo alfa, Reagan, wuxuu ahaa Jamhuuri tusaale u ah Jamhuuri jooga dhammaadka iyo omega, Trump sidoo kale wuxuu u baahnaa inuu dhaxlo qalalaase Islaami ah oo uu abuuray madaxweynihii Dimuqraadiga ahaa ee ka horreeyey, kaas oo sida lama huraanka nebiyadeed ah ahaa inuu noqdo madaxweynihii ugu xumaa taariikhda ilaa xilligaas. Obama, dabcan, wuxuu dhammaystiray dhammaan astaamahaas nebiyadeed, sidaas oo kalena Biden. Si Reagan ugu noqdo tusaale kii ugu dambeeyey, wuxuu sidoo kale lahaa inuu noqdo tusaale aan ahayn oo keliya kii siddeedaad, balse sidoo kale kii lixaad. Marka uu sidaas sameynayo, Libaaxa qabiilka Yahuudah wuxuu khasab ku ahaa inuu xukumo doorashooyinka si loo xaqiijiyo isku xigxigga madaxweynayaal fashilmay oo ka horreeyey Trump labada jeerba. Doorashooyinku waa calaamad nebiyadeed, 2026-na waa doorashooyinka dhexe ee madaxweynaha ah kii siddeedaad oo ka mid ah toddobada.

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

Khadka laba boqol iyo kontonka sannadood ee Maraykanka waxay bilaabantay 1776 oo waxay ku dhammaanaysaa 2026. Khadka laba boqol iyo kontonka sannadood ee 457 BC wuxuu ku dhammaaday 207 BC, inta u dhexaysa aayadaha kow iyo toban iyo shan iyo toban, dagaallada Raphia iyo Panium. Raphia si nebiyaysan ayay ula jaanqaaddaa axdiga gudniinka ee Bilowgii toddoba iyo tobnaad, Panium-na si nebiyaysan ayay ula jaanqaaddaa axdiga boqolka iyo afartan iyo afarta kun ee Matayos lix iyo tobnaad. 2026 waxay la jaanqaaddaa 207 BC, inta u dhexaysa aayadaha kow iyo toban iyo shan iyo toban—inta u dhexaysa Raphia iyo Panium, taas oo sidoo kale ah inta u dhexaysa axdigii ugu horreeyey ee Ilaah la galay qoom la doortay iyo axdigii ugu dambeeyey ee Ilaah la galay qoom la doortay.

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

Labada xariiq ee laba boqol iyo konton sannadood ah ee ku dhammaada bartamaha 207 BC iyo 2026 waxay la jaanqaadaan xariiqda laba boqol iyo kontonka sannadood ah ee cadaadiska oo bilaabatay markii magaalada Rooma gubatay sannadkii 64. Halkaas ayay ka bilaabmeen toddoba sannadood oo digniin ah oo ku saabsan halaagga imanaya, kuwaas oo nin yaab leh ugu dhawaaqay dadka deggan Yeruusaalem. Markii sannadkii toddobaatan yimid oo Yeruusaalem la baabbi’iyey, kiniisadda Ilaah waa la kala firdhiyey, waxayna injiilka ku faafiyeen dunida oo dhan. Isla wakhtigaas oo kiniisadda Efesos ay ku dhawaaqaysay farriinta Bentakostiga ee sarakicidda, ayaa cadaadiska ay matalayso kiniisadda Simurna bilaabmay, waayo labada kiniisadood, baahi nebiyadeed darteed, waxay in muddo ah u socon lahaayeen si is barbar socda. Bawlos wuxuu ahaa hoggaamiye ka tirsan kiniisadda nebiyadeed ee Efesos, hase yeeshee wuxuu wax ka qoray labadaba taariikhooda.

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

> Silcinnadii iyo dhibaatadii igu dhacday Antiokhiya, Iyooniyon, iyo Lustra; silcinnadee baanan u adkaystay; laakiinse Rabbigu kulligood wuu iga samatabbixiyey. Oo weliba kulli kuwa doonaya inay Ciise Masiix ku noolaadaan nolol cibaado leh way silcinmi doonaan. 2 Timoteyos 3:11, 12.

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

A.T. Jones wuxuu tilmaamayaa muddada laba boqol iyo konton sannadood ah ee ka bilaabmata sannadka 64 kuna dhammaata Xeerkii Milan ee 313. Intii sannadahaas lagu jiray, cadaadis ka dhan ah dadka Ilaah waxaa fulinaysay Roomaankii jaahiliga ahaa; hase yeeshee, farriintii loo diray kaniisadda Simirna waxay tilmaantay toban maalmood, kuwaas oo matalaya cadaadiska ugu daran ee muddadaas.

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

> Ha ka cabsan waxyaalaha aad u xanuunsan doonto; bal eeg, Ibliisku wuxuu qaarkiin ku tuuri doonaa xabsi, in laydin imtixaamo; oo waxaad yeelan doontaan dhibaatayn toban maalmood ah: daacad u noqo ilaa dhimasho, anna waxaan ku siin doonaa taajka nolosha. Muujintii 2:10.

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

Muddadii silcintaas ee uu matalayey Boqorkii Diocletian waxay ahayd toban sannadood, iyada oo bilaabatay 303 kuna dhammaatay 313, markaas oo uu talinayey Boqor Constantine the Great, sidii uu talada u hayey xeerkii Axaddii ee ugu horreeyey ee 321, iyo markii uu Rooma u kala qaybiyey bari iyo galbeed 330. Sannadkii 313 si nebiyaysan ayaa loo calaamadeeyey guurkii diblomaasiyadeed ee Milan markii Boqor Constantine (taliyihii Galbeedka) uu habeeyey guurka walaashiis kala-bar, Flavia Julia Constantia, iyo Licinius, boqorkii gacanta ku hayey qaybta bari (ama qaybtii dhowaan noqon lahayd bari) ee Boqortooyada Roomaanka. Guurkaas si astaan ahaan ah ayuu ku dhammaaday markii Constantine uu boqortooyada u kala qaybiyey bari iyo galbeed 330.

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

Muddadii 250-ka sano ee Nero waxay ku bilaabmaysaa muddo toddoba sannadood ah oo ku bilaabata kuna dhammaata go’doomin astaan u ah dhammaadka dunida. Dhammaadka muddadaasna waxaa jiray toban sannadood oo kala soocan oo silcin ah. Muddadu waxay bilaabatay wakhtigii Efesos, dabadeedna waxay daboolaysay taariikhdii Simurna ilaa kaniisaddii isu-tanaasulka ee Constantine, markaas oo kaniisaddii Bergamos timid sannadkii 313.

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

Toddobada iyo tobankaas sano ee u dhexeeya 313 ilaa 330 waxay dhiggooda ka helayaan taariikhda Raphia iyo Panium, halkaas oo dagaalkii 217 BC iyo dagaalkii 200 BC ay isu jiraan toddoba iyo toban sano. Dagaalkii Raphia, Ptolemy ayaa guulaystay, laakiin wuu dhiman lahaa oo tegi lahaa ka hor dagaalkii Panium. Habase yeeshee, wuxuu boqornimo hayay toddoba iyo toban sano laga bilaabo 221 BC ilaa 204 BC. Saddex sadar oo min 250 sano ah oo ay isku xidhayaan saddex toddoba iyo toban ayaa qasbaya in la tixgeliyo in 313 la jaanqaaddo 2026.

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

313 wuxuu ahaa kala-guur cad oo ka yimid silcin una gudbay tanaasul, sidaas darteedna 313 wuxuu calaamad u noqday isbeddel leh dabeecad wax sii sheegid ah oo lagu matalay isbeddelkii ka yimid Smyrna una gudbay Pergamos. Tallaabadii ugu horraysay waxaa lagu metelay guur diblomaasiyadeed oo ku dhammaaday furniin toddoba iyo toban sannadood ka dib. Tallaabadii labaadna waxay ahayd sharcigii ugu horreeyey ee Axadda. Waxyigu wuxuu inoo sheegayaa in sharciga Axadda ay ka horrayso hab-socod tartiib-tartiib ah oo tallaabo-tallaabo ah, kaas oo ay ku jiraan sharciyo Axadeed oo ka horreeya sharciga Axadda ee lagu qeexay in lagugu khasbo dhawridda Axadda isla markaana lagugu silciyo dhawridda Sabtida maalinta toddobaad ee Ilaah.

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

> “Haddii akhristuhu doonayo inuu fahmo awoodaha lagu adeegsan doono halganka dhowaan imanaya, wuxuu u baahan yahay oo keliya inuu raadraaco diiwaanka hababkii Rooma u adeegsatay isla ujeeddadaas qarniyadii hore. Haddii uu doonayo inuu ogaado sida Baabtiistayaasha iyo Protestanka midoobay ula macaamili doonaan kuwa diida caqiidooyinkooda, ha arko ruuxa ay Rooma ka muujisay Sabtida iyo kuwii difaacayay.”

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

> “Xeerarro boqortooyo, goleyaal guud, iyo qaynuunno kaniisadeed oo ay xoojinaysay awoodda cilmaaniyaddu waxay ahaayeen tallaabooyinkii uu iidda jaahiligu ku gaadhay maqaamkeedii sharafta lahaa ee dunida Masiixiyiinta. Tallaabadii ugu horraysay ee dadweyne ee lagu khasbayay ilaalinta Axadda waxay ahayd sharcigii uu dejiyey Constantine. (A.D. 321.) Digreetadan waxay ku amraysay dadka magaalooyinka deggan inay nastaan ‘maalinta qorraxda ee la karaameeyo,’ hase yeeshee waxay u oggolaanaysay dadka miyiga inay sii wataan hawlahooda beeraha. In kasta oo ay dhab ahaan ahayd qaynuun jaahili ah, haddana boqorku wuu dhaqan-geliyey ka dib aqbalaaddiisii magac-u-yaalka ahayd ee Masiixiyadda.” The Great Controversy, 573, 574.

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

Amarkii Milano ee sannadkii 313, wuxuu ahaa “amarkii boqornimada” ee ay ku xigeen “golayaal guud iyo xeerar kaniisadeed oo ay taageeraysay awood maaddi ahi waxay ahaayeen tillaabooyinka.” Kuwanu waxay ahaayeen tillaabooyin isdaba-joog ah oo horseeday sharcigii ugu horreeyey ee Axadda sannadkii 321. Mid ka mid ah tillaabooyinkaas waa “xeerar kaniisadeed,” sida dhawridda Axadda, oo “ay taageerayso awood maaddi ahi.” Xilligii 1888 wuxuu tilmaamayaa taxane sharciyo Axadeed ah oo Senator Blair ku soo bandhigay Golaha Senate-ka kuwaas oo aan meelna gaarin, hase yeeshee isla taariikhdaas gobollo badan ayaa ansixinayey sharciyo Axadeed oo gobolladu dhaqan-gelinayeen. Labadan markhaati waxay qeexayaan 313 inay tahay calaamad-taariikheed uu “amar boqornimo,” sida amar fulineed, ku tilmaamayo kala-guur ku yimid taariikhda bahalka dhulka, kaas oo loo qaddaray inuu u hadlo sida masduulaagii.

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

Marka Maraykanku u hadasho sida masduulaagii, waxay ku dhammaataa inay noqoto boqortooyada lixaad ee waxsii‑sheegidda Kitaabka Quduuska ah, taasna waxay ku samaysaa iyada oo u hadlaysa si la mid ah sidii ay u hadashay bilowgii xukunkeeda ee boqortooyada lixaad. Sannadkii 1798, Maraykanku wuxuu meel mariyey Xeerarkii Shisheeyaha iyo Kicinta, kuwaas oo astaan u ahaa sharciga Axadda. Xeerarkii Shisheeyaha iyo Kicinta ee 1798 waxay ahaayeen tallaabadii saddexaad ee saddex tallaabo oo ka bilaabmay 1776 Baaqa Madax‑bannaanida, dabadeedna uu xigay Dastuurkii 1789. Saddexdaas tallaabo waxay la jaanqaadaan 313, 321, iyo 330.

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

1776, 1789 iyo 1798 dhammaantood waxay ahaayeen ficillo lagu qeexo “hadlid,” waayo waxyigu wuxuu inoo sheegaa in “hadalka qaran uu yahay ficilka hay’adihiisa sharci-dejinta iyo garsoorka.” 313, 321 iyo 330 dhammaantood waa calaamado jidka ah oo la xidhiidha Constantine the Great. Dhammaadka Israa’iiltii qadiimiga ahayd ee suugaan ahaan loo fahmayo, boqortooyooyinkii woqooyi iyo koonfurba, waxaa lagu asteeyaa furriin, taas oo ah waxa 330 matasho. Furriin u dhexaysa bari iyo galbeed oo ku jira guur bilaabmay toddoba iyo toban sannadood ka hor, guurka Xeerkii Milan. Marka la gaadho sharciga Axadda, Maraykanku wuxuu buuxin doonaa koobkiisa wakhtiga tijaabada, waxaana laga furi doonaa Ilaah marka loo eego ujeeddadiisa nebinnimo, sida uu u yahay tusaalaha dhulkii caanaha iyo malabku ka socdeen ee Israa’iiltii qadiimiga ahayd. Waxyigu wuxuu leeyahay riddada qaran waxaa raaca halaag qaran. Taasu waxay dhacdaa marka Ilaah ka furo dhulka sharafta leh, sida uu matalo sannadka 330. Laga bilaabo guurkii 313 ilaa kii ugu horreeyey ee taxane sharciyo Axadeed oo isa soo taraya ah 321 ilaa furriinkii 330. 1776 waxay la siman tahay 313, 1789-na waxay la siman tahay 321, 1798-na waxay la siman tahay 330.

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

330 sidoo kale waa dhammaystirka 360-kii sannadood tan iyo dagaalkii Actium ee 31 BC. Actium wuxuu ahaa caqabaddii saddexaad ee Rooma, sidaas darteedna wuxuu astaan u yahay sharciga Axadda halkaas oo Rooma casriga ahi kaga adkaato caqabadaheeda labaad iyo saddexaad. Calaamadda jidka ee 330, dagaalkii Panium wuxuu ku biirayaa dagaalkii Actium. Dagaalkii Raphia ee 217 BC wuxuu la jaanqaadayaa dagaalka Yukrayn ee 2014, dabadeedna 2015 Trump wuxuu bilaabay ololihiisii ugu horreeyey ee madaxtinnimo, 2020 labadii gees ee bahalka dhulka waa la dilay, 2023 labadoodiiba waa la sara kiciyey. 2024 tijaabadii aasaasyadu way bilaabatay, 2025-na isbahaysigii nebiyadeed ee madaxweynihii siddeedaad iyo dhiggiisii baadariga ahaa waxaa lagu calaamadeeyey caleemo-saarkoodii wadajirka ahaa.

We will continue these things in the next article.

Waxaan arrimahan ku sii wadi doonnaa maqaalka xiga.

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