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# The Book of Daniel - Number One-Hundred and Thirteen

Littafin Daniyel - Na Dari da Sha Uku

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Bayyanar Aikace-aikacen Sau Uku na Annabci: Fahimtar Muhimmancin 11 ga Satumba, 2001, a Cikin Mahallin Littafi Mai Tsarki

Author

Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Lokacin da Ubangiji ya mai da mutanensa na kwanaki na ƙarshe ga “tsoffin hanyoyi” na Irmiya a ranar 11 ga Satumba, 2001, tuni ya riga ya bayyana ƙa’idar aikace-aikacen annabci sau uku.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku tambayi tsoffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta, za ku kuwa sami hutawa ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Na kuma sa masu tsaro a kanku, ina cewa, Ku saurari ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Sa’ad da Ubangiji ya maido mutanensa zuwa tsofaffin hanyoyi, za su sami hutu (ruwan sama na ƙarshe), sa’an nan kuma aka ba masu tsaro saƙon ƙaho. Dukan annabawa suna bayyana ƙarshen kwanaki na ƙarshe da cikakkiyar daidaito, saboda haka saƙon ƙahon kwanaki na ƙarshe zai zama ƙaho na ƙarshe, wato ƙaho na bakwai, wanda shi ne masifa ta uku.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Sa’ad da mutanensa na kwanaki na ƙarshe suka fara tafiya cikin tsofaffin hanyoyi, sai aka gane cewa siffofin bala’i na fari sun bayyana wani takamaiman jagora na tarihi na alama (Mohammed), kuma bala’i na biyu ma ya yi haka nan (Osman). Aka gano cewa kowanne daga cikin ƙahonin farko huɗu shi ma yana da takamaiman shugabanni na alama domin a gane ƙahon; sannan kuma aka fahimci cewa Osama bin Laden shi ne jagoran alama na bala’i na uku.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

An danganta Mohammed da Larabawa, kuma Osman ya kasance alamar Daular Usmaniyya a Turkiyya, kuma Osama bin Laden ya wakilci ta’addancin Musulunci na duniya baki ɗaya, ko da yake shi, kamar Mohammed, Balarabe ne.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

An kuma gane cewa masifa ta fari ta raunana rundunonin Roma, kuma masifa ta biyu ta kashe rundunonin Roma. Daga nan aka gane 11 ga Satumba, 2001 a matsayin lokacin da Musulunci na masifa ta uku ya raunana rundunar Roma (Amurka), amma cewa a lokacin dokar Lahadi zai kashe rundunar Roma, yayin da Amurka take kaiwa ga ƙarshenta a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, kuma ta miƙa ikon mulkinta na ƙasa ga haɗin kai mai sassa uku na maciji, dabbar, da annabin ƙarya.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

An gane cewa Amurka ita ce dabbar duniya mai ƙahoni biyu na iko. Wata babbar siffa ta annabci ta dabbar duniya ita ce tana sauyawa daga ɗan rago zuwa maciji. A ma’anar annabci, ƙahoni suna wakiltar ƙarfi, kuma ƙarfin dabbar duniya shi ne Republicanism da Protestantism, waɗanda aka wakilta a matsayin ƙahoni biyu na dabbar duniya. Amma yanzu a kwanaki na ƙarshe, ƙarfafa biyu na dabbar duniya sun sauya zuwa ikon soja da ƙarfin tattalin arziki. A ranar 11 ga Satumba, 2001, Musulunci na masifa ta uku ya buge duniya, alama ta dabbar duniya, Pentagon, alama ta ƙarfin ikonta na soja, da Hasumiyoyi Biyu a Birnin New York, alama ta ƙarfin tattalin arzikinta.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Sa’ad da kuma aka gane cewa tarihin farkon bala’i na farko, da tarihin ƙarshen bala’i na biyu, dukansu sun gabatar da misali na hatimtar mutane dubu ɗari da arba’in da huɗu, sai aka gane cewa a isowar bala’i na uku, lokacin da aka rushe manyan gine-ginen New York, an nuna cewa aikin hatimtar mutane dubu ɗari da arba’in da huɗu ya riga ya fara.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Yanzu kuwa an zo da maganar da na furta cewa dole ne a share New York da wata babbar igiyar ruwa? Wannan ban taɓa faɗa ba. Na dai faɗa ne cewa, sa’ad da nake kallon manyan gine-ginen da ake ta ginawa a can, bene a kan bene, ‘Wane irin munanan al’amura ne za su faru sa’ad da Ubangiji zai tashi ya girgiza ƙasa da firgici mai tsanani! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta goma sha takwas na Ru’ya ta Yohanna gargaɗi ne game da abin da yake zuwa bisa duniya. Amma ba ni da wani haske na musamman dangane da abin da yake zuwa bisa New York, sai dai kawai na san cewa wata rana manyan gine-ginen da suke can za a jefar da su ƙasa ta wurin juyawa da kifar da ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma guda daga Ubangiji, taɓawa guda kuma daga ikonsa mai girma, kuma waɗannan manyan gine-gine za su fāɗi. Al’amura za su faru waɗanda tsoronsu ba za mu iya tunaninsa ba.” Review and Herald, 5 ga Yuli, 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“hallakar da take cikin duniya,” ita ce ɗabi’ar Musulunci, gama an wakilta ɗabi’arsa a matsayin Apollyon da Abaddon a sura ta tara, aya ta goma sha ɗaya ta Wahayin Yahaya.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> Kuma suna da sarki a kansu, wanda shi ne mala’ikan ramin marar iyaka, wanda sunansa a cikin harshen Ibraniyanci shi ne Abaddon, amma a cikin harshen Helenanci sunansa Apollyon. Ru’ya ta Yohanna 9:11 (TARA GOMA SHA ƊAYA).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Ma’anar sunan, ko halin, sarkin da yake mulkin Musulunci, duka a cikin Ibrananci da Helenanci, kamar yadda sunaye biyu suke wakilta, ita ce “mutuwa” da “hallaka,” waɗanda suka zo a ranar 11 ga Satumba, 2001, sa’ad da aka rushe manyan gine-ginen New York. A wannan lokaci ne, Ru’ya ta Yohanna sura ta goma sha takwas, ayoyi na ɗaya zuwa uku, suka fara cika.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

An gane cewa ambaton farko na mutumin jeji na Musulunci a cikin littafin Farawa ya yi amfani da kalmar Ibrananci ta “jakan jeji na Larabawa,” wadda aka fassara a cikin ayar a matsayin “mutumin jeji.” Alamar Musulunci ita ce dangin doki, kuma a cikin Ru’ya ta Yohanna sura ta tara, an kuma wakilta shi a matsayin dokin yaƙi. A kan tsattsarkan jadawalan Habakkuk, waɗanda aka sanar da mutanen Allah cewa “bai kamata a canja su ba,” an kuma wakilta Musulunci ta wurin dawakan yaƙi.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Kuma mala’ikan Ubangiji ya ce mata, Ga shi, kina da ciki, za ki haifi ɗa namiji, za ki kuma sa masa suna Ishma’el; domin Ubangiji ya ji baƙin cikin wahalarki. Kuma shi zai zama mutum mai kamar jakin jeji; hannunsa zai yi gāba da kowane mutum, hannun kowane mutum kuma zai yi gāba da shi; zai kuma zauna a gaban dukan ’yan’uwansa. Farawa 16:11, 12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Ambaton farko game da haihuwar Ishma’ilu tana da alaƙa da “ƙuntatawa,” wadda ta zama babban alama mai alaƙa da Musulunci.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> To, Sarai matar Abram ba ta haifa masa ’ya’ya ba; kuma tana da baiwa, ’yar Masar, wadda sunanta Hagar. Sai Sarai ta ce wa Abram, Ga shi yanzu, Ubangiji ya hana ni haihuwa; ina roƙonka, ka shiga wurin baiwata; watakila zan samu ’ya’ya ta wurinta. Kuma Abram ya saurari muryar Sarai. Farawa 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

A cikin wannan farkon ambaton addinin Musulunci ɗin nan guda ɗaya, kamar yadda aka wakilta ta wurin haihuwar Isma’ilu, an nanata miƙa kai. Tunanin miƙa kai muhimmin ginshiƙi ne na addinin Musulunci. Kalmar “Musulunci,” an samo ta ne daga kalmomin Larabci guda biyu, “salaam,” wadda ke nufin “salama”, da “aslama,” wadda ke nufin “miƙa kai” ko “sallamawa”. Musulunci yana koyar da cewa ya kamata muminai su miƙa nufinsu ga nufin Allah (God) a cikin kowane fanni na rayuwa. Da Saratu ta gane cewa ta yi mummunar shawara sa’ad da ta ƙarfafa Ibrahim ya auri Hajara kuma ya haifi Isma’ilu, sai ta sami izini daga Ibrahim ta yi wa Hajara tsanantawa, abin da ya sa Hajara ta gudu daga gidan Ibrahim. A can ne ta karɓi saƙo daga mala’ikan.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Amma Abram ya ce wa Sarai, Ga baiwarki tana hannunki; ki yi da ita yadda ya gamshe ki. Da Sarai kuwa ta tsananta mata, sai ta gudu daga gabanta. Sai mala’ikan Ubangiji ya same ta a bakin maɓuɓɓugar ruwa a cikin jeji, a bakin maɓuɓɓugar da take kan hanyar zuwa Shur. Sai ya ce, Hagar, baiwar Sarai, daga ina kika fito? Kuma ina za ki tafi? Ta kuwa ce, Ina gudu daga gaban uwargidata Sarai. Sai mala’ikan Ubangiji ya ce mata, Ki koma wurin uwargidarki, ki kuma miƙa kanki a ƙarƙashin hannunta. Sai mala’ikan Ubangiji ya ce mata, Zan riɓaɓɓanya zuriyarki ƙwarai, har ba za a iya ƙidaya ta ba saboda yawanta. Sai mala’ikan Ubangiji ya ce mata, Ga shi, kina da ciki, za ki haifi ɗa, kuma za ki sa masa suna Isma’ilu; gama Ubangiji ya ji wahalarki. Kuma zai zama mutum kamar jaki na jeji; hannunsa zai kasance gāba da kowa, hannun kowa kuma gāba da shi; kuma zai zauna a gaban dukan ’yan’uwansa. Farawa 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Takurawar Musulunci, “mika kai” wadda take wakiltar halin addinin Musulunci, da kuma rawar Musulunci, dukkansu suna cikin ambaton farko na Ishmael, kuma suna wakiltar DNA na annabci na Musulunci wanda annabawar uku ta littafin Ru’ya ta Yohanna ta wakilta. Da zarar Ubangiji ya kawo mutanensa zuwa tsoffin hanyoyin Irmiya, sai kuma suka gane cewa “iskoki huɗu” waɗanda mala’iku huɗu na Ru’ya ta Yohanna sura ta bakwai suke riƙe su a kange, su ne a takamaiman ma’ana iskoki huɗu na Musulunci.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Mala’iku suna riƙe da iskokin huɗu, waɗanda aka wakilta su a matsayin doki mai fushi yana neman kubcewa ya yi hanzarin ratsa fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.” Manuscript Releases, juzu’i na 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

“Dokin fushi” na Musulunci wanda shi ne kuma “iskoki huɗu” waɗanda ake “riƙewa” yayin da ake kammala hatimcewar dubu ɗari da arba’in da huɗu, suna ɗauke da “mutuwa da hallaka” (Abaddon da Apollyon) a cikin “tafarkinsu.” Kamar yadda ƙuntatawar da aka sa wa Hajar ta sanya wancan sifar annabci a cikin alamar Musulunci, haka nan iskoki huɗu da dokin fushi dukansu an riƙe su, kuma da wannan gaskiya ta tabbata a wurin, sai aka gane cewa farkon masifa ta fari yana nuna wata ƙuntatawa a kan Musulunci kamar yadda umarnin tarihi na Abubakar ya wakilta.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Kuma aka umarce su kada su cutar da ciyawar ƙasa, ko wani abu mai kore, ko kuwa wani itace; sai dai mutanen nan kaɗai waɗanda ba su da hatimin Allah a goshinsu. Ru’ya ta Yohanna 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Layi bisa layi, farkon masifa ta biyu, wadda a cikin ninkin sau uku na aikace-aikacen masifu uku aka ɗora a kan farkon masifa ta farko, yana bayyana sakin mala’iku huɗu, waɗanda a cikin ayar suke wakiltar sakin babban jihadi na biyu na Musulunci.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Yana ce wa mala’ika na shida mai ƙaho, Ka kwance mala’iku huɗu da aka ɗaure a babban kogin Yufiretis. Ru’ya ta Yohanna 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Saboda haka aka fahimta cewa, a farkon masifa ta uku, za a sake Musulunci kuma a ɗaure shi a lokaci guda, abin da shi ne ainihin shaidar ’Yar’uwa White.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “A wancan lokaci, yayinda aikin ceto yake gab da rufewa, wahala za ta zo a kan duniya, al’ummai kuma za su yi fushi, duk da haka za a kame su domin kada su hana aikin mala’ika na uku. A wancan lokaci kuma ‘ruwan sama na ƙarshe,’ wato wartsakewa daga gaban Ubangiji, zai zo domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya daram a lokacin da annoba bakwai na ƙarshe za a zubo.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Sa’ad da aka binciki tarihin Musulunci, an gano cewa yaƙe-yaƙe da nasarorin Musuluncin Larabawa na masifa ta fari, ana fahimtarsu a cikin Musulunci a matsayin “babban jihadi na farko”, kuma yaƙin Daular Usmaniyya da ya fara sa’ad da aka sake mala’iku huɗun, ana fahimtarsa a cikin Musulunci a matsayin “babban jihadi na biyu”. Cikin daidaituwa da wannan aikace-aikace sau uku, Musulunci ya gaskata cewa babban jihadi na uku kuma na ƙarshe ya fara a ranar 11 ga Satumba, 2001. Kamar yadda William Miller ya taɓa rubutawa, “Tarihi da annabci, sun yi daidai.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Aiwatar da “layi bisa layi” na sakewa da kuma takaita lokaci guda, kamar yadda aka wakilta ta wurin ɗora farkon layin annabci na masifun farko da na biyu ɗaya a kan ɗaya, an tabbatar da shi sarai ta wurin Ruhun Annabci; kuma nan da nan bayan Musulunci ya kai hari a ranar 11 ga Satumba, 2001, Shugaba George W. Bush ya ɗora wa Musulunci takaita a faɗin duniya ta wajen ƙaddamar da yaƙinsa da ta’addanci. Sakewa da kuma takaita “dokin fushi” na Musulunci a lokaci guda, Littafi Mai Tsarki ya tabbatar da su, haka kuma Ruhun Annabci, da kuma tarihi ma.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Waɗanda suke “bin Ɗan Ragon” su koma ga tsoffin hanyoyin Millerite suna samun “hutun,” wanda shi ne ruwan sama na ƙarshe, wanda ’Yar’uwa White ta bayyana cewa yana farawa sa’ad da al’ummai suka fusata, duk da haka ana riƙe su a kame, kamar yadda aka yi a ranar 11 ga Satumba, 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “A wancan lokaci, yayin da aikin ceto yake gab da kammaluwa, wahala za ta zo bisa duniya, al’ummai kuma za su yi fushi, duk da haka za a hana su wuce gona da iri domin kada su hana aikin mala’ika na uku. A wancan lokaci ‘ruwan sama na ƙarshe,’ ko kuwa wartsakewa daga gaban Ubangiji, zai zo domin ya ba da iko ga babbar murya ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya a lokacin da annobai bakwai na ƙarshe za a zubo.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Waɗanda suke “bin Ɗan Ragon” komawa ga tsofaffin hanyoyin Milleriyawa suna samun “hutun,” wato ruwan sama na ƙarshen zamani, wanda Sister White ta bayyana cewa ya fara ne sa’ad da babban mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko a ranar 11 ga Satumba, 2001.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, Afrilu 21, 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Wancan mala’ika mai ƙarfi ya sauko sa’ad da aka ruguza gine-ginen New York, aka fara hatimce dubu ɗari da arba’in da huɗu, kuma ruwan sama na ƙarshe ya fara yayyafi. Waɗanda aka bishe su aka komo da su ga tsofaffin hanyoyin Irmiya, suka kuma sami “hutun,” wato ruwan sama na ƙarshe, a sa’an nan suka gane cewa “hutu da wartsakewa” na Ishaya shi ma ruwan sama na ƙarshe ne, amma kuma ya kasance shaidar gwajin da a ranar 11 ga Satumba, 2001 ya fuskanci mutanen Allah, musamman ma “mazan masu ba’a” waɗanda suka “yi mulkin Urushalima”. Suka fahimci cewa gwajin na da fuska biyu, domin yana wakiltar saƙon Musulunci na annoba ta uku, kuma daidai wannan muhimmanci, yana wakiltar hanyar Littafi Mai Tsarki da ta kafa saƙon ruwan sama na ƙarshe.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Ga waɗanda ya ce musu, Wannan ne hutun da za ku sa gajiyayyu su huta da shi; wannan kuma shi ne wartsakewa: duk da haka ba su yarda su ji ba. Amma maganar Ubangiji ta zama a gare su umarni a kan umarni, umarni a kan umarni; layi a kan layi, layi a kan layi; kaɗan a nan, kaɗan a can; domin su tafi, su faɗi a baya, a karya su, a sa musu tarko, a kuma kama su. Saboda haka ku ji maganar Ubangiji, ku mutane masu reni, masu mulkin wannan jama’a da yake a Urushalima. Ishaya 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Tafiya cikin tsofaffin hanyoyi ta ba mutanen Allah na kwanaki na ƙarshe damar ganin cewa misalin budurwai goma, wanda “yana kwatanta kwarewar mutanen Adventist,” zai sake cika “har da kowane harafi,” a lokacin hatimcewar dubu ɗari da arba’in da huɗu. Shaidar tarihin da aka fara cika misalin a cikinsa ta nuna cewa Habakkuk sura ta biyu tana da alaƙa kai tsaye da misalin, kuma tana daga cikinsa. Saboda haka “muhawarar” da ke cikin Habakkuk biyu ta wakilci gwajin hutun nan da wartsakewar nan da mutanen masu izgili suka ƙi su ji. Yayin da amintattun masu nazarin Littafi Mai Tsarki suka ci gaba da binciken tsofaffin hanyoyi, sai suka gane cewa ba misalin budurwai goma kaɗai ba, da Habakkuk biyu, suke annabci ɗaya, amma haka ma Ezekiyel sura ta goma sha biyu.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> Wani ɓangare na annabcin Ezekiyel shi ma ya zama tushen ƙarfi da ta’aziyya ga masu bi: “Maganar Ubangiji ta zo gare ni, tana cewa, Ɗan mutum, mece ce wannan karin magana da kuke da ita a ƙasar Isra’ila, kuna cewa, Kwanaki suna ta tsawaita, kuma kowane wahayi yana fāɗuwa? Saboda haka ka faɗa musu, Ga abin da Ubangiji Allah yana cewa.... Kwanakin sun yi kusa, da cikar kowane wahayi.... Zan yi magana, kuma maganar da zan faɗa za ta cika; ba za a ƙara tsawaita ta ba.” “Su na gidan Isra’ila suna cewa, Wahayin da yake gani na kwanaki masu yawa ne masu zuwa, kuma yana yin annabci ne game da lokuta masu nisa. Saboda haka ka faɗa musu, Ga abin da Ubangiji Allah yana cewa; Babu ɗaya daga cikin maganganuna da za a ƙara tsawaitawa, amma maganar da na faɗa za a aikata.” Ezekiyel 12:21–25, 27, 28.” The Great Controversy, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Lokacin hatimin dubu ɗari da arba'in da huɗu, kamar yadda motsin Zuwan Almasihu na 1840 zuwa 1844 ya wakilta, yana wakiltar wani zamani ne a kwanaki na ƙarshe, sa’ad da “cikar kowace wahayi” “za ta faru.” Tarihin annabci na masifa ta fari, sa’ad da aka ɗora shi a kan tarihin annabci na masifa ta biyu, yana bayyana tarihin annabci na masifa ta uku, wanda shi ne tarihin annabci na hatimin dubu ɗari da arba'in da huɗu. Haka kuma shi ne tarihin 1840 zuwa 1844. Haka kuma shi ne tarihin da ake cika aikin manzon da yake shirya hanya domin Manzon Alkawari. Shi ne tarihin da ƙahonin biyu na dabbar ƙasa suke shiga wani canji daga na shida zuwa “na takwas” wanda “yana daga cikin bakwai ɗin.” Shi ne tarihin da ake kashe annabawa biyu a titi, a sura ta goma sha ɗaya ta Ru’ya ta Yohanna.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Amma abin da ya yi daidai da muhimmanci kuma shi ne, saboda maganar Allah ba ta taɓa kasa cika ba, tare da wannan ƙa’ida cewa dukan annabawa sun fi yin magana game da kwanaki na ƙarshe fiye da kowane sauran zamani, a ranar 11 ga Satumba, 2001 “kwanakin annabci sun zo kusa,” inda “maganganun da” Allah ya faɗa “za su cika,” kuma “ba za a ƙara jinkirta shi ba.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Tawayen shekara ta 1863 ya sa Adventisancin Laodiceya ya yi ta yawo cikin jeji har sai da dukkansu suka mutu. Ubangiji ya koma ga wannan tarihi a ranar 11 ga Satumba, 2001, kamar yadda Ya yi da Isra’ila ta dā a Kadesh.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Ziyara ta farko zuwa Kadesh ta haifar da tawayen ’yan leƙen asiri goma, kuma ta kawo lokacin yawo a cikin jeji. A ƙarshen shekaru arba’in, suka komo Kadesh, kuma a can ne Musa ya bugi Dutsen a karo na biyu, aka kuma hana shi shiga Ƙasar Alkawari, amma suka shiga tare da Joshua. Satumba 11, 2001, ya nuna tsara ta ƙarshe, kuma Allah ba zai ƙara tsawaita Kalmarsa ba.

We will address this fact in the next article.

Za mu yi magana a kan wannan gaskiya a cikin talifi na gaba.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> “An rubuta tarihin rayuwar Isra’ila a cikin jeji domin amfanin Isra’ilar Allah har zuwa ƙarshen zamani. Mu’amalolin Allah da masu yawo a hamada a cikin dukan tafiye-tafiyensu zuwa da komo, a cikin fuskantarsu da yunwa, ƙishirwa, da gajiya, da kuma a cikin bayyanannun bayyanuwar ikonsa domin cetonsu, misali ne na allahntaka, cike da gargaɗi da koyarwa ga mutanensa a dukan zamani. Irin-irin abubuwan da Ibraniyawa suka fuskanta makaranta ce ta shiri domin gidansu na alkawari a Kan’ana. Allah yana so mutanensa a cikin waɗannan kwanaki na ƙarshe su waiwayi baya da zukata masu tawali’u, da ruhohi masu son koyo, su kuma yi nazari a kan jarabawowi masu zafi da Isra’ila ta dā ta ratsa, domin a koya musu a cikin shirinsu domin Kan’ana ta sama.”

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> “Dutsen nan wanda, sa’ad da aka buga shi bisa umarnin Allah, ya fitar da ruwansa mai rai, alama ce ta Almasihu, wanda aka buga aka kuma ƙuje shi domin ta wurin jininsa a tanadi maɓuɓɓuga domin ceton mutum mai halaka. Kamar yadda aka taɓa buga dutsen sau ɗaya, haka ma za a ‘miƙa Almasihu sau ɗaya, domin ya ɗauki zunuban mutane da yawa.’ Amma sa’ad da Musa ya buga dutsen da gaggawa a Kadesh, kyakkyawar alamar Almasihu ta ɓaci. Bai kamata a miƙa Mai Cetonmu hadaya a karo na biyu ba. Da yake an yi wannan babbar hadaya sau ɗaya kawai, abin da kawai ake bukata ga waɗanda suke neman albarkatun alherinsa shi ne su roƙa cikin sunan Yesu,—su zubar da muradun zuciya cikin addu’ar tuba. Irin wannan addu’a za ta kawo raunukan Yesu a gaban Ubangijin runduna, sa’an nan kuma jinin nan mai ba da rai zai sāke gudana, wanda gudan ruwan nan mai rai ga Isra’ila mai ƙishirwa ya kasance alama ce a gare shi.”

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Ta wurin bangaskiya mai rai ga Allah kaɗai, da biyayya mai tawali’u ga umarnansa, mutum ne zai iya sa ran samun yardar Allah. A lokacin wannan babban mu’ujiza a Kadesh, Musa, da gajiyawar gunagunin da tawayen mutane na ci gaba ya rinjaya, ya rasa hangen Mataimakinsa Maɗaukaki; bai saurari umarnin nan ba, ‘Ku yi wa dutsen magana, shi kuwa zai ba da ruwansa;’ kuma da aka bar shi ba tare da ƙarfin Allah ba, sai ya ɓata tarihinsa da nuna fushi da raunin ɗan’adam. Mutumin da ya kamata, kuma zai iya, ya tsaya tsarkake, da ƙarfi, kuma ba tare da son kai ba har zuwa ƙarshen aikinsa, daga ƙarshe ya fāɗi. An wulaƙanta Allah a gaban taron Isra’ila, alhali kuwa da za a girmama shi ne, a kuma ɗaukaka sunansa.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “Hukuncin da aka furta nan da nan a kan Musa ya kasance mai tsananin zafi da wulakanci ƙwarai,—cewa shi tare da Isra’ila mai tawaye dole ne su mutu kafin su haye Urdun. Amma, shin mutum zai yi iƙirarin cewa Ubangiji ya yi wa bawansa tsanani saboda wannan laifi guda ɗaya? Allah ya girmama Musa kamar yadda bai girmama wani mutum dabam da yake a raye a wancan lokaci ba. Ya kāre shari’arsa sau da sau. Ya saurari addu’o’insa, ya kuma yi magana da shi fuska da fuska, kamar yadda mutum yake magana da abokinsa. Daidai gwargwadon haske da sanin da Musa ya more, haka laifinsa ya ƙaru.” Signs of the Times, October 7, 1880.

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