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

Bhuku ra Danieri - Nambala Yekutanga Nezana neGumi neTatu

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

Kufumura Uko Ubuhanuzi Bukoreshwa mu Nzego Eshatu: Gusobanukirwa n’Icyo Tariki ya 11 Nzeri 2001 Isobanura mu Rwego rwa Bibiliya

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.

Xana Hosi a rhangela vanhu va Yena va masiku yo hetelela ku tlhelela eka “tindlela ta khale” ta Yeremiya hi September 11, 2001, a a se a tivisile nawu wa ku tirhisiwa ka vuprofeta hi mikarhi yinharhu.

> 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.

> Zvino ndizvo zvinotaura Jehovha, zvichinzi, Mirai panzira, mutarise, mubvunze nzira dzekare, kuti iri kupi nzira yakanaka; mufambe nayo, mugowana zororo remweya yenyu. Asi vakati, Hatingafambi nayo. Uyezve ndakaisa varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi vakati, Hatingateereri. Jeremia 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.

Nkambo naacu noakabwezya bantu Bakwe ku nzila zyakale, bayo jana kuumuna (mvula yamasiku aacilila), alimwi balindizi bakapegwa butumwa bwa mpeta. Basyi bamprofita boonse balatondezya cakumaninina mamanino a mazuba aakumamanino, aboobo butumwa bwa mpeta bwa mazuba aakumamanino bube butumwa bwa mpeta bwakumamanino, obo buli mpeta ya ciloba, eyo ili ngozi ya citatu.

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.

Loko vanhu vaKhe va maḓuvha a vhufhelo vha tshi thoma u tshimbila ngomu kha nḓila dza kale, zwo ḓivhea uri zwiṱaluli zwa khombo ya u thoma, zwo sumbedza murangaphanḓa wa ḓivhazwakale wa tshifanyiso o khetheaho (Mohammed), nahone uri khombo ya vhuvhili, yo ita zwi fanaho (Osman). Zwo wanala uri phalaphala iṅwe na iṅwe ya nṋa dza u thoma nayo yo vha i na vharangaphanḓa vha tshifanyiso vho khetheaho vha u ṱalusa phalaphala, nahone nga murahu ha zwenezwo zwo ḓivhea uri Osama bin Laden o vha e murangaphanḓa wa tshifanyiso wa khombo ya vhuraru.

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.

Mohammed aibatanidzwa neArabia, uye Osman aiva chiratidzo cheHumambo hweOttoman muTurkey, uye Osama bin Laden aimiririra hupanduki hwechiIslam hwepasi rose, kunyange zvazvo iye, sezvakanga zvakaitawo Mohammed, aiva muArabia.

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.

Zvakazivikanwawo kuti nhamo yokutanga yakakuvadza mauto eRoma, uye kuti nhamo yechipiri yakauraya mauto eRoma. Zvino Gunyana 11, 2001 yakazozivikanwa senzvimbo yenguva apo ChiIslam chenhamo yechitatu chakakuvadza uto reRoma (United States), asi kuti paSvondo mutemo, chichauraya uto reRoma, sezvo United States ichisvika pamagumo ayo soumambo hwechitanhatu hweuporofita hweBhaibheri, uye ichikumikidza ushe hwayo hwenyika kumubatanidzwa wakapetwa katatu weshato, chikara, nomuporofita wenhema.

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.

Zvakazivikanwa kuti United States ndiyo chikara chepanyika chine nyanga mbiri dzesimba. Chimiro chikuru chechiporofita chechikara chepanyika ndechekuti chinoshanduka kubva pagwayana chova dhiragoni. Muchiporofita, nyanga dzinomirira simba, uye simba rechikara chepanyika raiva Republicanism neProtestantism, zvichimiririrwa senyanga mbiri dzechikara chepanyika. Asi zvino mumazuva okupedzisira, masimba maviri echikara chepanyika ashänduka kuva simba remauto nesimba rehupfumi. Musi wa11 Gunyana, 2001, Islam yedambudziko rechitatu yakarova nyika, chiratidzo chechikara chepanyika, Pentagon, chiratidzo chesimba rayo remauto, uye Twin Towers muNew York City, chiratidzo chesimba rayo rehupfumi.

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.

Pakazivikanwawo kuti nhoroondo yokutanga yenhamo yokutanga, pamwe nenhoroondo yokupedzisira yenhamo yechipiri, zvose zvaipa mufananidzo wokusimbiswa kwezana nezviuru makumi mana nezvina, kwakazivikanwa kuti pakusvika kwenhamo yechitatu, apo zvivako zvikuru zveNew York zvakawisirwa pasi, zvakaziviswa kuti nzira yokusimbiswa kwezana nezviuru makumi mana nezvina yakanga yatanga.

> “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.

> “అయితే నేను న్యూయార్క్ ఒక మహా అలచే కొట్టివేయబడవలెనని ప్రకటించితిని అనే మాట ఎక్కడి నుండి వచ్చింది? నేను అట్టి మాట ఎప్పుడును చెప్పలేదు. అక్కడ అంతస్తు మీద అంతస్తుగా ఎత్తుకు ఎదుగుచున్న మహా భవనములను చూచినప్పుడు నేను, ‘భూమిని భయంకరముగా కంపింపజేయుటకు ప్రభువు లేచినప్పుడు ఎలాంటి భయానక దృశ్యాలు సంభవించునో!’ అని చెప్పితిని. అప్పుడు ప్రకటన 18:1–3 వచనములు నెరవేర్చబడును. ప్రకటన గ్రంథములోని పద్దెనిమిదవ అధ్యాయం అంతయు భూమిమీదికి వచ్చుచున్న వాటిగూర్చిన ఒక హెచ్చరికయే. అయితే న్యూయార్క్ మీదికి ఏమి వచ్చునో దాని విషయమై నాకు ప్రత్యేకమైన వెలుగు లేదు; కాని ఒక దినమున అక్కడి మహా భవనములు దేవుని శక్తి తిప్పుటచేతను తలక్రిందులు చేయుటచేతను కూలదోసివేయబడును అని నాకు తెలిసియున్నది. నాకు అనుగ్రహింపబడిన వెలుగుచేత, లోకమందు వినాశనము ఉన్నదని నేను ఎరుగుదును. ప్రభువునుండి ఒక్క మాట, ఆయన బలముగల శక్తియొక్క ఒక్క స్పర్శ—చాలు, ఈ విపులమైన నిర్మాణములు కూలిపోవును. వాటి భయానకతను మనము ఊహింపలేనంతటి దృశ్యాలు సంభవించును.” Review and Herald, July 5, 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.

“Kubonongeka kuri mu isi” ni imico ya Isilamu, kuko imico yayo igereranywa na Apoliyoni na Abadoni mu Byahishuwe, igice cya cyenda, umurongo wa cumi n’umwe.

> 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).

> Vakanga vaiva namambo pamusoro pavo, unova mutumwa wegomba risina pasi, ane zita rake mururimi rwechiHebheru rinonzi Abhadhoni, asi mururimi rwechiGiriki zita rake ndiAporiyoni. Zvakazarurwa 9:11 (NINE ELEVEN).

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.

Zina la mfalme, au tabia yake, anayewatawala Uislamu, katika Kiebrania na Kiyunani, kama inavyowakilishwa na majina hayo mawili, ni “mauti” na “uharibifu,” yaliyojitokeza mnamo Septemba 11, 2001, wakati majengo makubwa ya New York yalipoangushwa. Wakati huo, Ufunuo sura ya kumi na nane, aya ya kwanza hadi ya tatu, ilianza kutimizwa.

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.

Zvaizivikanwa kuti kutaurwa kwokutanga kwomunhu womusango weIslam mubhuku raGenesi kwakashandisa shoko rechiHebheru rinoreva “dhongi romusango reArabhiya,” iro rakashandurwa mundima iyoyo richinzi “munhu womusango.” Chiratidzo cheIslam imhuri yebhiza, uye muna Zvakazarurwa chitsauko chepfumbamwe, yakamirirwawo sebhiza rehondo. Pamachati matsvene aHabhakuki, ayo vanhu vaMwari vakanga vaziviswa kuti “haafaniri kushandurwa,” Islam yakamirirwawo namabhiza ehondo.

> 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.

> Zvino mutumwa waJehovha akati kwaari, Tarira, une mimba, uye uchabereka mwanakomana, ugomutumidza zita rokuti Ishmaeri; nokuti Jehovha wakanzwa kutambudzika kwako. Uye iye achava munhu wesango; ruoko rwake ruchava pamusoro pavanhu vose, uye maoko avanhu vose achava pamusoro pake; uye achagara pamberi pehama dzake dzose. Genesisi 16:11, 12.

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

Kutajwa kwa kwanza kwa kuzaliwa kwa Ishmaeli kulihusishwa na “kizuizi,” ambacho kilikuja kuwa ishara kuu inayohusishwa na Uislamu.

> 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.

> Sarai, mukadzi waAbram, akanga asina kumuberekera vana; uye akanga aine murandakadzi, muEgipita, ainzi Hagari. Sarai akati kuna Abram, Tarira zvino, Jehovha akandidzivisa kubereka; ndinokumbira, pindai kumurandakadzi wangu; zvimwe ndingawana vana naye. Abram akateerera inzwi raSarai. Genesisi 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.

Mu kutangurwa kwa mbere nyine kuvugwa kwa Isilamu, nk’uko kugereranywa no kuvuka kwa Ishimayeli kubigaragaza, ukwemera kugengwa no kwiyoroshya no kwishyira munsi birashimangirwa. Igitekerezo cyo kwishyira munsi ni inkingi y’ingenzi y’idini ya Isilamu. Ijambo “Isilamu” rikomoka ku magambo abiri y’Icyarabu, “salaam,” risobanura “amahoro”, na “aslama,” risobanura “kwishyira munsi” cyangwa “kwemera kugengwa”. Isilamu yigisha ko abayizera bagomba gushyira ubushake bwabo munsi y’ubushake bwa Allah (Imana) mu bice byose by’ubuzima. Sara amaze kumenya ko yari yafashe icyemezo kibi ubwo yashishikarizaga Aburahamu gufata Hagari no kubyara Ishimayeli, yahawe uruhushya na Aburahamu rwo gufata Hagari nabi, bituma Hagari ahunga ava mu rugo rwa Aburahamu. Aho ni ho yaherewe ubutumwa n’umumalayika.

> 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.

> Asi Abrama akati kuna Sarai, Tarira, murandakadzi wako ari muruoko rwako; muitire sezvazvinokufadza. Zvino Sarai akati amuitira zvakaomarara, akatiza pachiso chake. Uye mutumwa waJehovha akamuwana patsime remvura murenje, patsime riri munzira inoenda kuShuri. Akati, Hagari, murandakadzi waSarai, wabva kupi, uye unoenda kupi? Iye akati, Ndiri kutiza pachiso chatenzikadzi wangu Sarai. Mutumwa waJehovha akati kwaari, Dzokera kuna tenzikadzi wako, uzvininipise pasi pamaoko ake. Mutumwa waJehovha akatiwo kwaari, Ndichawanza kwazvo mbeu yako, zvokuti haingaverengwi nokuda kwokuwanda kwayo. Mutumwa waJehovha akatiwo kwaari, Tarira, une pamuviri, uchabereka mwanakomana, uye uchamutumidza zita rinonzi Ishmaeri; nokuti Jehovha anzwa kutambudzika kwako. Uye iye achava munhu womusango; ruoko rwake ruchava pamusoro pavanhu vose, uye ruoko rwavanhu vose ruchava pamusoro pake; uye achagara pamberi pehama dzake dzose. Genesisi 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.

Kudzora kweIslamu, “kuzviisa pasi” kunomiririra hunhu hwechitendero cheIslamu, uye basa reIslamu, zvose zviri mukutaurwa kwekutanga kwaIshmaeri, uye zvinomiririra DNA yechiporofita yeIslamu inomiririrwa nenhamo nhatu dzaZvakazarurwa. Ishe paakangounza vanhu Vake kunzira dzekare dzaJeremia, vakazivawo kuti “mhepo ina” dzakabatwa dzichidzorwa nengirozi ina dzaZvakazarurwa chitsauko 7, ndidzo chaidzo mhepo ina dzeIslamu.

> “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.

> “Malaika anazizuia pepo nne, zikionyeshwa kama farasi mwenye hasira anayetaka kujinasua na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.” Manuscript Releases, volume 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.

“හිතකෝපිත අශ්වයා” වන ඉස්ලාමය, එසේම එක්ලක්ෂ හතළිස් හතර දහස මුද්‍රා තැබීම සම්පූර්ණ කරනු ලබන අතරතුර “නවත්වනු ලැබූ” “සුළං හතර” ද, තමන්ගේ “මාර්ගය” තුළ “මරණය හා විනාශය” (Abaddon සහ Apollyon) දරයි. හාගර් මත පනවන ලද එම නියමනය, එම අනාවැකිමය ලක්ෂණය ඉස්ලාමයේ සංකේතය තුළ තැබූ ලෙසම, සුළං හතර සහ හිතකෝපිත අශ්වයා දෙකම නවත්වනු ලැබේ; එම සත්‍යය ස්ථාපිත වූ කල, පළමු ශෝකයේ ආරම්භය, Abubakarගේ ඓතිහාසික ආඥාව මගින් නිරූපිත ඉස්ලාමය මත පනවන ලද නියමනයක් හඳුන්වා දෙන බව හඳුනා ගන්නා ලදී.

> 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.

> Nakawaagizwa wasiyadhuru majani ya nchi, wala kitu chochote kibichi, wala mti wo wote; ila wale watu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 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.

Mutsetse pamusoro pemutsetse, kutanga kwenhhamo yechipiri, uko mukushandiswa kwakapetwa katatu kwenhhamo nhatu kunoiswa pamusoro pekutanga kwenhhamo yokutanga, kunoratidza kusunungurwa kwavatumwa vana, avo mundima iyoyo vanomirira kusunungurwa kwejihadi yechipiri huru yeIslam.

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

> Achiti kwa malaika wa sita aliyekuwa na tarumbeta: Wafungue wale malaika wanne waliofungwa katika mto mkubwa Frati. Ufunuo 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.

Kwa hiyo ilieleweka kwamba mwanzoni mwa ole wa tatu, Uislamu ungeachiliwa na pia kuzuiwa, jambo ambalo ndilo ushuhuda wenyewe wa Sister 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.

> “Pa iyo nguva iyoyo, apo basa reruponeso rinenge rava kuvharwa, kutambudzika kuchange kuchiuya panyika, uye ndudzi dzichange dzakatsamwa, asi dzakadzorwa kuti dzirege kudzivisa basa rengirozi yechitatu. Panguva iyoyo ‘mvura yekupedzisira,’ kana kuti kuzorodzwa kunobva pamberi paShe, kuchauya, kuti kupe simba kuzwi guru rengirozi yechitatu, uye kugadzirira vatsvene kuti vamire munguva iyo matenda manomwe okupedzisira achadururwa.” 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.”

Kana nhoroondo yezvakaitika zveIslam yakanzverwa, zvakawanikwa kuti hondo nemabudiriro eIslam yechiArabhu ye“nhamo yokutanga” zvinonzwisiswa neIslam se“jihad huru yokutanga,” uye kuti hondo dzeHumambo hweOttoman dzakatanga apo ngirozi ina dzakasunungurwa, dzinonzwisiswa neIslam se“jihad huru yechipiri.” Zvichienderana nokushandiswa katatu uku, Islam inotenda kuti jihad huru yechitatu neyokupedzisira yakatanga musi wa11 Gunyana 2001. Sokunyora kwakamboitwa naWilliam Miller, “Nhoroondo nechiporofita zvinowirirana.”

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.

Kushandiswa kwe“mutsara pamusoro pemutsara” kwekusunungurwa pamwe chete nekudziviswa panguva imwe, sezvinomiririrwa nokuisa mutsara wokutanga wouporofita wenhamo yokutanga neyechipiri pamusoro peumwe nomumwe, kwakanyatsotsinhirwa noMweya Wouporofita; uye pakarepo mushure mokunge Islam yarova musi waSeptember 11, 2001, Mutungamiri George W. Bush akaisa kudziviswa kwapasi rose pamusoro peIslam nokutanga hondo yake yokurwisa ugandanga. Kusunungurwa nokudziviswa panguva imwe chete kwe“bhiza rakatsamwa” reIslam kwakatsinhirwa neBhaibheri, noMweya Wouporofita, uyewo nenhoroondo.

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.

Avo vanotevera “Gwayana” vachidzokera kunzira dzekare dzeMillerite vanowana “zororo,” iro riri mvura yokupedzisira, iyo Hanzvadzi White inoti inotanga apo ndudzi dzinotsamwa, asi dzichidzorwa, sezvazvakanga zvakaita musi wa11 Gunyana 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.

> “Panguva iyoyo, basa reruponeso parinenge richisvika pakupera, kutambudzika kuchange kuchiuya panyika, uye ndudzi dzichange dzakatsamwa, asi dzakabatirwa kudzora kuti dzirege kuvhiringidza basa rengirozi yechitatu. Panguva iyoyo ‘mvura yekupedzisira,’ kana kuzorodzwa kunobva pamberi paShe, ichauya, kuti ipe simba kuzwi guru rengirozi yechitatu, uye kugadzirira vatsvene kuti vamire munguva iyo matenda manomwe okupedzisira achadururwa.” 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.

Avo vanotevera “Gwayana” vachidzokera kunzira dzekare dzechiMillerite vanowana “zororo,” rinova mvura yokupedzisira, inotaurwa naHanzvadzi White ichitanga apo mutumwa ane simba waZvakazarurwa gumi nesere akaburuka musi wa11 Gunyana, 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.

> “Mvura yokupedzisira inofanira kunaya pamusoro pavanhu vaMwari. Mutumwa ane simba mukuru anofanira kuburuka achibva kudenga, uye nyika yose inofanira kuvhenekerwa nokubwinya kwake.” Review and Herald, April 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.

Mngeloi yule wamphamvu inadzatsika pamene nyumba za ku New York zinagwetsedwa pansi; kusindikizidwa kwa anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi kunayamba, ndipo mvula yakumapeto inayamba kuwaza. Iwo amene anatsogoleredwa kubwerera ku njira zakale za Yeremiya, ndipo anapeza “mpumulo,” umene ndi mvula yakumapeto, pamenepo anazindikira kuti “mpumulo ndi kutsitsimula” kwa Yesaya, kunalinso mvula yakumapeto; koma kunalinso kuzindikiritsa kwa mayeso amene pa September 11, 2001 anakumana ndi anthu a Mulungu, ndipo makamaka “anthu onyoza” amene “ankalamulira Yerusalemu.” Iwo anafika pomvetsetsa kuti mayesowo anali awiri mbali, pakuti anayimira uthenga wa Chisilamu wa tsoka lachitatu, ndipo mofananamo mwa kufunika, anayimiranso njira ya m’Baibulo imene inakhazikitsa uthenga wa mvula yakumapeto.

> 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.

> Kwa avo akati, Uku ndiko kuzorora kwamungaita kuti vakaneta vazorore; uye uku ndiko kuzorodza; asi ivo havana kuda kunzwa. Asi shoko raJehovha rakava kwavari murairo pamusoro pomurairo, murairo pamusoro pomurairo; mutsara pamusoro pomutsara, mutsara pamusoro pomutsara; pano zvishoma, napapo zvishoma; kuti vaende, vagowira shure, vapwanywe, vateywe, vabatwe. Naizvozvo inzwai shoko raJehovha, imi varume vanozvidza, vanotonga vanhu ava vari muJerusarema. Isaya 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.

ඉපැරණි මාර්ගවල ගමන් කිරීමෙන්, “ඇඩ්වෙන්ටිස් ජනතාවගේ අත්දැකීම දර්ශනය කරන” දස කන්‍යාවන්ගේ උපමාව, එකලක්ෂ හතළිස් හතර දහසගේ මුද්‍රා තැබීමේ කාලය තුළ, “අකුරක් අකුරක් ලෙසම,” නැවත සිදු විය යුතු බව දෙවියන්වහන්සේගේ අවසාන දිනවල ජනතාවට එවිට දැකගැනීමට හැකි විය. එම උපමාව පළමුව ඉටු වූ ඉතිහාසයේ සාක්ෂිය මගින්, හබක්කුක් දෙවන පරිච්ඡේදය ඒ උපමාව සමඟ සෘජුව සම්බන්ධ වූද, එහි අංගයක් වූද බව හඳුනා දෙන ලදී. එබැවින් හබක්කුක් 2 හි “වාදය,” අපහාසක මනුෂ්‍යයන් අසා සිටීමට ප්‍රතික්ෂේප කළ විශ්‍රාමයේ හා ප්‍රබෝධයේ පරීක්ෂාව නියෝජනය කළේය. විශ්වාසවන්ත බයිබල් ශිෂ්‍යයන් ඉපැරණි මාර්ග තවදුරටත් සොයා බැලූ විට, දස කන්‍යාවන්ගේ උපමාව සහ හබක්කුක් 2 එකම අනාවැකිය වූවා පමණක් නොව, එසේම එසකියෙල් දොළොස්වන පරිච්ඡේදයද එම අනාවැකියම බව ඔවුහු අවබෝධ කරගත්හ.

> “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.

> “Sehemu ya unabii wa Ezekieli pia ilikuwa chanzo cha nguvu na faraja kwa waamini: ‘Neno la Bwana likanijia, kusema, Mwanadamu, ni methali gani hiyo mlio nayo katika nchi ya Israeli, mkisema, Siku zinakawia, na kila ono linashindwa? Basi waambie, Bwana MUNGU asema hivi.... Siku zimekaribia, na utimilifu wa kila ono.... Nitanena, na neno nitakalolinena litatimia; halitakawia tena kamwe.’ ‘Watu wa nyumba ya Israeli husema, Ono alionalo ni la siku nyingi zijazo, naye anatabiri habari za nyakati zilizo mbali. Kwa hiyo waambie, Bwana MUNGU asema hivi; Hakuna tena neno lolote la maneno Yangu litakalokawia, bali neno nililolinena litatendeka.’ Ezekieli 12:21–25, 27, 28.” Pambano Kuu, 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.

Nthawi ya kusindikizidwa kwa zana limodzi ndi makumi anayi ndi anayi a zikwi, monga ikuimiridwa ndi gulu la Adventi la 1840 kufika 1844, ikuimira nyengo ya masiku otsiriza, pamene “zotsatira za masomphenya aliwonse” “zidzakwaniritsidwa.” Mbiri yauneneri ya tsoka loyamba, ikaikidwa pa mbiri yauneneri ya tsoka lachiwiri, imazindikiritsa mbiri yauneneri ya tsoka lachitatu, yomwe ndi mbiri yauneneri ya kusindikizidwa kwa zana limodzi ndi makumi anayi ndi anayi a zikwi. Ilinso mbiri ya 1840 kufika 1844. Ilinso mbiri imene ntchito ya mthenga wokonza njira ya Mthenga wa Chipangano imakwaniritsidwa. Ndi mbiri imene nyanga ziwiri za chilombo cha padziko lapansi zimadutsa m’kusintha kuchokera pa lachisanu ndi chimodzi kufika pa “lachisanu ndi chitatu” limene “ndi la zisanu ndi ziwiri.” Ndi mbiri imene aneneri awiri amaphedwa m’khwalala, mu chaputala khumi ndi chimodzi cha Chivumbulutso.

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.”

Asi zvakangokoshawo ndezvekuti, nokuti shoko raMwari harimbokundikani, pamwe chete nemusimboti wokuti vaporofita vose vari kutaura pamusoro pamazuva okupedzisira kupfuura chero imwe nguva ipi zvayo, musi waSeptember 11, 2001 “mazuva ouporofita asvika,” apo “mashoko awo” Mwari aakataura “achaitika,” uye “hazvichazononokizve.”

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.

Kupanduka kwa mwaka wa 1863 kuliweka Uadventista wa Laodikia wazurure nyikani mpaka wote walipokufa. Bwana alirejea kwenye historia hiyo tarehe 11 Septemba 2001 kama alivyofanya kwa Israeli wa kale huko Kadeshi.

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.

Kushanya kwekutanga kuKadheshi kwakabereka kupanduka kwevasori gumi, uye ndokuuya nenguva yokutenderera murenje. Pakupera kwamakore makumi mana, vakadzokerazve kuKadheshi, uye ndipo paakarova Mozisi Dombo kechipiri, akadziviswa kupinda muNyika Yakapikirwa; asi ivo vakapinda naJoshua. Gunyana 11, 2001, rinoratidza chizvarwa chokupedzisira, uye Mwari haachazononotsi Shoko Rake.

We will address this fact in the next article.

ଏହି ସତ୍ୟକୁ ଆମେ ପରବର୍ତ୍ତୀ ଲେଖାରେ ଆଲୋଚନା କରିବୁ।

> “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.

> “Historia ya maisha ya Israeli jangwani yaliandikwa kwa faida ya Israeli wa Mungu hadi mwisho wa wakati. Matendo ya Mungu kwa wale waliotanga-tanga nyikani katika safari zao zote za kwenda huku na huko, katika kukabili kwao njaa, kiu, na uchovu, na katika maonyesho ya kushangaza ya uweza wake kwa ajili ya kuwasaidia, ni mfano wa kimungu, uliojaa onyo na mafundisho kwa watu wake katika vizazi vyote. Uzoefu mbalimbali wa Waebrania ulikuwa shule ya maandalizi kwa ajili ya makao yao yaliyoahidiwa katika Kanaani. Mungu angependa watu wake katika siku hizi za mwisho wapitie tena, kwa mioyo ya unyenyekevu na roho zinazofundishika, majaribu makali ambayo Israeli wa kale alipitia, ili wafundishwe katika maandalizi yao kwa ajili ya Kanaani ya mbinguni.”

> “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.

> “Gombo iro, rakarohwa nokurayira kwaMwari rikabudisa mvura yaro mhenyu, rakanga riri chiratidzo chaKristu, akarohwa nokukuvara kuti neropa rake tsime rigogadzirirwa ruponeso rwomunhu ari kuparara. Sezvo gombo rakanga rarohwa kamwe chete, saizvozvo Kristu aifanira ‘kupiwa kamwe chete, kuti atakure zvivi zvavazhinji.’ Asi Mosesi paakarova gombo paKadheshi nokukurumidza kusina kufunga, chiratidzo chakanaka chaKristu chakakanganiswa. Muponesi wedu akanga asingafaniri kubayirwa kechipiri. Sezvo chipiriso chikuru chakaitwa kamwe chete bedzi, zvinongodiwa chete kuti avo vanotsvaka maropafadzo enyasha dzake vakumbire muzita raJesu,—vadurure zvishuwo zvemwoyo mumunyengetero wokutendeuka. Munyengetero wakadaro uchaunza pamberi paJehovha wehondo maronda aJesu, uye ipapo ropa rinopa upenyu richayerera zvakare, richifananidzirwa nokuyerera kwemvura mhenyu nokuda kwaIsraeri akanga ane nyota.”

> “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.

> “Nga kuukholwa okuphilako kuphela kuNkulunkulu, nangokulalela ngemfanelo nemfudumalo imiyalo yakhe, umuntu angathemba ukuhlangabezana nokwemukelwa nguNkulunkulu. Ngesikhathi salowo mmangaliso omkhulu eKadeshi, uMose, esekhathele ukukhononda okuqhubekayo nokuvukela kwabantu, walahlekelwa ukubona uMsizi wakhe onguSomandla; akalalelanga umyalo othi, ‘Khulumani edwaleni, lona liyakukhipha amanzi alo;’ futhi engenawo amandla kaNkulunkulu washiyeka eyonakalisa umlando wakhe ngokubonakalisa intukuthelo nobuthakathaka bobuntu. Indoda eyayifanele, futhi eyayingakwazi, ukuma imsulwa, iqinile, ingenabugovu kuze kube sekupheleni komsebenzi wayo, yanqotshwa ekugcineni. UNkulunkulu wehliswa isithunzi phambi kwebandla lakwa-Israyeli, lapho ayengadunyiswa khona, negama lakhe likhazinyuliswe.”

> “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.

> “Kuputulwa kwakaziviswa ngokushesha phezu kukaMose kwakubuhlungu kakhulu futhi kumhlazisa,—ukuthi yena kanye no-Israyeli ovukelayo kwakufanele bafe bengakaweli iJordani. Kodwa ingabe umuntu angasho ukuthi iNkosi yaphatha inceku yayo ngolaka olukhulu ngenxa yaleso sono esisodwa? UNkulunkulu wayemhloniphile uMose ngendlela angazange ahloniphe ngayo omunye umuntu ngaleso sikhathi owayephila. Wayeyimele indaba yakhe kaningi futhi kaningi. Wayeyizwile imikhuleko yakhe, futhi wayekhulumile naye ubuso nobuso, njengokuba umuntu ekhuluma nomngane wakhe. Ngokulingana nokukhanya nolwazi uMose ayekujabulele, kwanda nobugebengu bakhe.” Signs of the Times, October 7, 1880.

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