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# The Book of Daniel - Number Twenty-One

Kitaabka Daanyeel - Labaatan iyo Kow

In Measure

Qiyaas ahaan

Author

Jeff Pippenger

Published

December 16, 2023

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We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

Waxaan ka shaqaynaynaa Ishacyaah cutubka toddoba iyo labaatan, waayo wuxuu dhisayaa macnaha guud ee cutubyada xiga ee Ishacyaah. Cutubyadaas xiga waxay aqoonsanayaan roobka dambe inuu yahay habraaca saxda ah ee kitaabiga ah. Habraacaas, marka la garto oo la adeegsado, wuxuu daaha ka qaadaa farriinta nebiyadeed oo, haddii la aqbalo, soo saarta waayo-aragnimo u dhiganta.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

11-kii Sebtembar, 2001, gabayga lagu qaadayo dadkii axdigii hore ee Ilaah, kuwaas oo ah dadka Seventh-day Adventist, waa in uu yahay in laga gudbayo iyaga sidii dadkii Ilaah, maxaa yeelay ma ay soo bixin midhihii Ilaah ugu talagalay in beertiisu soo saarto. Gabaygu waa in uu ku salaysnaado xidhiidhka axdiga, oo uu matalo beerta canabka ah ee Ilaah beeray iyo weliba diidmadoodii dhagaxii turunturrada ee 1863. Waxay noqdeen La'odikiya 1856, oo toddoba sannadood, ama “toddoba jeer”, ama laba kun shan boqol iyo labaatan maalmood, Ilaah wuxuu doonayay gelitaan, laakiinse waxay albaabka ka xidheen isaga 1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

Tan iyo Sebtembar 11, 2001, waxaa lagu xidhxidhayaa xidhmooyin ka hor inta aan si buuxda afkiisa looga tufin xeerka Axadda. Farriinta ay tahay in loo heeso Adventism-ka tan iyo Sebtembar 11, 2001 waa farriinta La’odikiya, taas oo ah farriinta beerta canabka oo xambaarsan dhagaxa turunturrada ah ee burburiya ku alla kii diida inuu “arko” oo “dhadhamiyo” dhagaxa qaaliga ah. Ballanqaadka loo sameeyey reer La’odikiya ee ku jira qisada Ishacyaah waa in Adventist kasta oo doorta inuu aqbalo digniintan ugu dambaysa uu weli haysto waqti uu “ku qabsado” Masiixa “xooggiisa, si ay” “nabad ula sameeyaan” Masiixa, waayo Masiixu weli wuu doonayaa “inuu nabad la sameeyo” iyaga. Laakiin qaylada saqda dhexe, wax yar ka hor xeerka Axadda ee dhowaan imanaya, fursaddaasu weligeed way dhammaanaysaa.

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

Xilligii wakhtiga ahayd ee bilaabatay 11-kii Sebtembar, 2001, Ilaah wuxuu ballanqaaday inuu kuwa “waagii hore aan dad ahayn” ka yeelo “xidid ka soo baxa dhul engegan”, inuu “xidid qaato,” “ubaxo oo buro dhalo, oo wejiga dunida midho ka buuxiyo.” Waxa sababa in xididka Yesay uu ubaxo oo buro dhalo waa roobka dambe; waayo, xididka loo qoondeeyey inuu ubaxo oo buro dhalo ayaa si nebinnimo ah loogu talagalay inuu noqdo calanka kor loo qaado, calankuna waa xididka Yesay.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> Oo maalintaas waxaa jiri doona xididkii Yesay, kaas oo u istaagi doona calan quruumaha; isaga ayay dadka aan Yuhuudda ahayn doondooni doonaan; oo nasashadiisuna waxay ahaan doontaa mid ammaansan. Ishacyaah 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Roobkii dambena wuxuu sabab u noqday in xididkii Yesay uu ubaxo oo laamo soo bixiyo laga bilaabo Sebtembar 11, 2001, waxaana sharciga Axadda ee dhowaan imanaya xididku dunida oo dhan ka buuxin doonaa miro. Sharciga Axadda ee ku qoran Ishacyaah cutubka toddoba iyo labaatanaad waa taariikhda horusocodka ah ee sidoo kale lagu metelay cutubyada koowaad ilaa saddexaad ee kitaabka Daanyeel. Roobkii dambena wuxuu bilaabay inuu si dhibco ah u da’o markii quruumihii cadhoodeen Sebtembar 11, 2001, markaas oo Islaamkii hoogga saddexaad la sii daayay dabadeedna isla markiiba la xakameeyay.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.

> “‘Bilowga wakhtigaas dhibaatada ah,’ ee halkan lagu sheegay, loola jeedo ma aha wakhtiga ay belaayooyinku bilaabmi doonaan in la shubo, ee waxa loola jeedaa muddo gaaban oo ka horraysa intaan la shubin, iyadoo Masiixu ku jiro meesha quduuska ah. Wakhtigaas, inta hawsha badbaadintu xidhmayso, dhib ayaa ku soo degi doona dhulka, quruumuhuna way cadhoon doonaan, hase yeeshee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Wakhtigaas ayaa ‘roobka dambe,’ ama soo-noolaynta ka timaadda hortiisa Rabbiga, iman doona si uu awood u siiyo codka weyn ee malaa’igta saddexaad, oo quduusiintana ugu diyaariyo inay istaagaan muddada la shubi doono toddobada belaayo ee ugu dambeeya.” Early Writings, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

Qoraalkan gudaheeda Walaasha White waxay caddaynaysaa in uu jiro wakhti gaaban oo badbaadadu weli furan tahay. “Wakhtiga dhibaatada” ee ay ka hadlayso wuu ka duwan yahay wakhtiga weyn ee dhibaatada, kaas oo bilaabma marka muddada imtixaanka si buuxda loo xiro. Diinta Adventist-ka gudaheeda si sax ah ayaa loogu yeedhaa “wakhtiga yar ee dhibaatada” marka loo eego wakhtiga weyn ee dhibaatada ee bilaabma marka Miikaa’iil istaago. “Wakhtiga yar ee dhibaatada” wuxuu ka dhigan yahay muddada uu halaagga qaran bilaabmo marka sharciga Axadda ee dhowaan imanaya uu dhaqan galo, wuxuuna socdaa ilaa muddada imtixaanku xirmo.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

Taariikhda ka bilaabata Sebtembar 11, 2001 ilaa xeerka Axadda, nadiifinta ugu dambaysa iyo xukunka Adventism-ka waxaa lagu muujiyey inay dhacayaan inta lagu jiro “rusheynta” roobka dambe. Taasi waa muddada uu roobka dambe, kaas oo sidoo kale ah “nasinta,” ku bilaabmo sidii “rusheyn”, laakiin uu ku sii socdo ilaa daadinta buuxda marka la gaadho xeerka Axadda. Muddadaas, oo bilaabmata marka Islaamka hooggii saddexaad quruumaha ka cadhaysiiyo, roobka dambe wuxuu bilaabaa inuu da’o, qaarna way gartaan roobka dambe oo way qaataan, qaarna ma gartaan roobka dambe. Qaar waxay gartaan in wax dhacayaan, laakiin ma fahmaan waxa ay tahay, oo way iska horyimaadaan.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Kuwo badan ayaa si weyn ugu guuldaraystay inay helaan roobkii hore. Ma ayan helin dhammaan faa’iidooyinkii Ilaah sidaas ugu diyaariyey iyaga. Waxay filayaan in waxaas maqan lagu buuxin doono roobka dambe. Marka hodantinimada ugu badan ee nimcadu la bixiyo, waxay ku talo jiraan inay qalbiyadooda furaan si ay u helaan. Waxay ku jiraan khalad aad u daran. Shaqada Ilaah ka bilaabay qalbiga aadanaha markuu siinayo iftiinkiisa iyo aqoontiisa waa inay si joogto ah u sii socotaa. Qof walba waa inuu gartaa baahidiisa gaarka ah. Qalbigu waa in laga madhxiyaa wasakh kasta, oo loo nadiifiyaa degganaanshaha Ruuxa. Waxay ahayd qirashada iyo ka tegidda dembiga, tukasho kulul, iyo is-u-goynta ay naftooda Ilaah ugu gooyeen, in xertii hore ay isku diyaariyeen daadinta Ruuxa Quduuska ah maalintii Bentakostiga. Isla shaqadaas, laakiin heer ka sii weyn, waa in hadda la qabtaa. Markaas wakiilka aadanahu wuxuu kaliya u baahnaa inuu weyddiisto barakada, oo uu sugo Rabbiga inuu kaammilo shaqada isaga ku saabsan. Waa Ilaah kan shaqada bilaabay, isaguna wuu dhammaystiri doonaa shaqadiisa, isagoo ka dhigaya aadanaha mid ku dhan Ciise Masiix. Laakiin waa in aanay jirin dayacaad nimcada uu matalay roobkii hore. Keliya kuwa ku nool iftiinka ay haystaan ayaa heli doona iftiin ka sii weyn. Haddii aynaan maalin kasta hore ugu socon muujinta wanaagyada Masiixiga ee firfircoon, garan mayno muuqashooyinka Ruuxa Quduuska ah ee roobka dambe. Waxaa laga yaabaa inuu ku da’ayo qalbiyo inagu wareegsan oo dhan, hase ahaatee annagu ma kala garan doonno mana heli doonno.” Testimonies to Ministers, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Roobka dambe hadda way soo da’aysaa, waxaana jira kuwo garta oo sidaas daraaddeed hela, waxaana jira kuwo aan garanayn, oo sidaas daraaddeed aan helin. Roobka dambe waa in la gartaa si loo helo. Roobka dambe ma aha waayo-aragnimo keliya oo qudha; waa waayo-aragnimo uu farriin dhaliso, hase yeeshee farriinta waxaa la heli karaa oo keliya marka la adeegsado habraaca saxda ah ee lagu dhisayo farriinta. Iyadoo aan la garan habraaca dhisa farriinta roobka dambe, waxay u dhowdahay wax aan suurtoobayn in la fahmo casharrada nebinnimo ee lagu matalay koritaanka iyo dhicitaanka boqortooyooyinka lagu soo bandhigay kutubta Daanyeel iyo Muujintii.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

Calaamadda dunida loo taagay Ishacyaah wuxuu ku aqoonsadaa inay tahay “xididka Yesay,” oo cutubka toddoba iyo labaatanaad kuwa “Yacquub ka yimaada” waxay “xidid yeeshaan.” Kuwa ah “xididka Yesay” halkaasna waxaa sidoo kale lagu aqoonsadaa inay yihiin “Israa’iil,” waana kuwa marka hore ubaxla oo biqla, dabadeedna dunida oo dhan midho ka buuxiya. Shuruucda dabiicaddu kama hor imanayaan shuruucda wax sii sheegidda, waayo waa isla Kan Sharciga Bixiyey ee soo saaray labadaba dabiicadda iyo wax sii sheegidda. Ka hor intuusan geed midho dhalin, waa inuu marka hore ka soo toosaa hurdadii koritaanka, taas oo lagu garto biqillada, dabadeedna ubaxyada. Israa’iilka ruuxiga ah, oo ah “xididka Yesay,” wuxuu helaa shubasho roob oo isa sii kordhaysa. Waxay ku bilaabataa “rushayn” oo waxay ku sii kacdaa ilaa ay gaadho shubasho buuxda marka dunidu ay ka buuxsanto midhaha ay calaamaddu soo bandhigtay.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

Ishacyaah cutubka toddoba iyo labaatanaad, barta laga bilaabayo rusheynta roobka waxaa lagu muujiyey inay dhacdo marka burooyinku “soo baxaan.” Markii ay ugu horrayn “soo baxaan,” roobka waxaa lagu tilmaamay in lagu shubayo “qiyaas ahaan.” “Qiyaas ahaan, markuu soo baxo.” Sebtembar 11, 2001 rusheyntii roobka dambe waxay billowday in lagu shubo “qiyaas ahaan,” waayo wakhtigaas sarreenka iyo gocondhada, ama kuwa xigmadda leh iyo kuwa nacasyada ah, weli way isku qasnaayeen.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Daadinta weyn ee Ruuxa Ilaah, oo iftiimisa dhulka oo dhan ammaantiisa, ma iman doonto ilaa aynu yeelanno dad la iftiimiyey oo waayo-aragnimo ku garanaya waxa ay ka dhigan tahay in lala shaqeeyo Ilaah. Markaan yeelanno quduus-ka-dhigid dhammaystiran oo qalbi dhan ah oo loogu go’ay adeegga Masiixa, Ilaah xaqiiqadaas wuxuu ku aqoonsan doonaa daadinta Ruuxiisa oo aan qiyaas lahayn; laakiin tani dhici mayso inta qaybta ugu badan ee kaniisaddu aanay ahayn kuwa Ilaah la shaqeeya. Ilaah ma daadin karo Ruuxiisa marka damac-nafsi iyo is-raacsiin ay sidaas u muuqdaan; marka ruuxi talinayo oo, haddii erayo lagu cabbiro, muujin lahaa jawaabtaas Qaabiil,—‘Miyaan ahay ilaaliyaha walaalkay?’ Haddii runta wakhtigan, haddii calaamadaha dhinac kasta ku soo badanaya oo ka marag kacaya in dhammaadka wax walba soo dhow yahay, aanay ku filnayn inay toosiyaan tamarta hurudda ee kuwa qirta inay runta yaqaaniin, markaas gudcur u dhigma iftiinkii ku dul ifayay ayaa nafahan ku soo degi doona. Ma jiro xataa wax u eg marmarsiiyo ay awoodi doonaan inay Ilaah hortiisa ku keenaan maalinta weyn ee xisaabta ugu dambaysa. Ma jiri doonto sabab ay soo bandhigaan oo ku saabsan sababta ay ugu noolaan waayeen, ugu socon waayeen, uguna shaqayn waayeen iftiinka runta quduuska ah ee ereyga Ilaah, oo sidaasna ay ugu muujin waayeen dunida dembigu madoobeeyey, hab-dhaqankooda, damqashadooda, iyo qiirohooda, in xoogga iyo xaqiiqada injiilka aan la inkiri karin.” Review and Herald, July 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

Ishacya toddoba iyo labaatanaad wuxuu tilmaamayaa taariikhda bilowga shubidda roobka dambe, marka xididku ka soo biqlo dhul engegan, dabadeedna uu sii socdo ilaa ay dhulku miro ka buuxsanto. Cutubku wuxuu caddeynayaa in “si qiyaas ah, markay soo baxdo, waad la doodaysaa.” Marka roobka dambe lagu qiyaasayo “rusheyn”, Sister White waxay sheegaysaa in roobka dambe, “uu ku da’ayo qalbiyo inagu wareegsan oo dhan, laakiinse innagu ma kala garan doonno mana heli doonno.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

Markay sidaas yeelayso, waxay aqoonsanaysaa kaniisad ku dhex jirto isku-dar ka kooban kuwa garanaya iyo kuwo aan garanayn da’itaanka roobka. Tuducii hore waxay ku caddaynaysaa in marka Ilaah da’o roobka dambe si aan qiyaas lahayn ay taasi calaamad u tahay xilliga aan mar dambe jirin isku-dar bikrado caqli leh iyo bikrado nacas ah, iyadoo leh, “Marka aynu helno quduus-ka-dhigis dhan oo qalbi oo dhan ah oo loogu go’ay adeegga Masiixa, Ilaah wuxuu xaqiijin doonaa xaqiiqadaas daadinta Ruuxiisa oo aan qiyaas lahayn; laakiin tani ma ahaan doonto inta qaybta ugu weyn ee kaniisaddu aanay ahayn hawl-wadaagayaal Ilaah la jira.”

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

Qaybta weyn ee kaniisadda, ama aqlabiyadda kaniisadda, waxaa Matayos shan iyo labaatanaad lagu metelay bikrado nacas ah, waayo kitaab ahaan “kuwo badan” baa loo yeedhaa, laakiin “in yar” baa la doortaa. Kuwa xigmadda leh iyo kuwa nacasyada ah waxaa si talo Rabbaani ah loogu kala saaraa xilliga qalalaasaha ee saqda dhexe, kaas oo ka horreeya sharciga Axadda ee dhowaan imanaya. Kala-soociddaasu waxay abuurtaa dad markaas heli kara daadinta buuxda ee Ruuxa ee roobka dambe, oo noqda “qaranka maalin qudha ku dhashay”. Markaasaa xididka Yesay kor loo qaadi doonaa isagoo calamad ah, oo dunida oo dhan midho ka buuxin doona.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

Ishacya toddoba iyo labaatanaad wuxuu tilmaamayaa in markii roobkii dambe la bilaabay in lagu shubo “qiyaas ahaan”, 11 Sebtembar 2001, “adigu waad la dooddi doontaa isaga.” “Qiyaas ahaan, marka uu soo baxo, adigu waad la dooddi doontaa isaga.” Dhacdadii 11 Sebtembar 2001 waxay markiiba dunida iyo kaniisaddaba ka noqotay dood. Ilaa maanta la joogo—wax ka badan labaatan sano ka dib—weli waxaa jira dooddo ka soo horjeeda in dhacdooyinkaas loo nisbeeyo fal Islaam, halkii ay ka ahaan lahaayeen nooc ka mid ah shirqool caalami-raac ah. Doodda la xidhiidha imaatinka rusheynta roobka dambe waxay bilaabatay 11 Sebtembar 2001, laakiin doodaha dunida ka socda ma aha “doodda” lagu aqoonsaday Erayga nebinnimada ee Ilaah. Dooddu waxay ku saabsan tahay saadaallo sida tan xigta.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Maalin, anigoo ku sugan magaalada New York, ayaa xilliga habeenkii laygu yeedhay inaan arko dhismayaal dabaqba dabaq uga sii kacaya xagga samada. Dhismayaashaas waxaa lagu dammaanad qaaday inay yihiin kuwo aan dab qabsanayn, waxaana loo dhisay in lagu ammaano milkiilayaashooda iyo kuwii dhisayba. Kor iyo weliba ka sii kor bay dhismayaashaas u kacayeen, waxaana lagu isticmaalay agabka ugu qaalisan. Kuwii ay dhismayaashaas lahaayeen isma ay weydiinayn: ‘Sidee baynu Ilaah ugu ammaani karnaa sida ugu wanaagsan?’ Rabbigu kuma jirin fikirradooda.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Waxaan is iri: “Hadday kuwii sidaas ku maalgelinaya hantidooda arki lahaayeen jidkooda sida Ilaah u arko! Waxay isu ururinayaan dhismayaal heer sare ah, laakiin sida nacasnimada ah ee qorshayntooda iyo hindisayaashoodu ugu muuqdaan indhaha Taliyaha koonka oo dhan! Kuma dadaalayaan xoogagga oo dhan ee qalbiga iyo maanka inay ogaadaan sida ay Ilaah u ammaani karaan. Waxay ka lumeen aragtida tan, oo ah waajibka ugu horreeya ee aadanaha.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Markii dhismooyinkan dhaadheer la taagayey, milkiilayaashoodu waxay ku farxeen kibir hammi leh, iyagoo haysta lacag ay ugu adeegtaan raalli-gelinta naftooda oo ay ku kiciyaan masayrka deriskooda. Lacagta inteeda badan ee ay sidaas ku maalgeliyeen waxaa lagu helay dulmi iyo ku tumasho dadka saboolka ah. Waxay illoobeen in samada lagu hayo xisaabta macaamil kasta oo ganacsi; heshiis kasta oo caddaalad-darro ah, fal kasta oo khiyaano ah, halkaas baa lagu diiwaangeliyaa. Wakhtigu waa imanayaa marka ay dadku khiyaanadooda iyo isla weynidooda ku gaadhi doonaan heer aan Rabbigu u oggolaan doonin inay ka gudbaan, markaasay ogaan doonaan in dulqaadka Rabbiga Jehovah uu leeyahay xad.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.

> “Muuqaalka xigay ee indhahayga hortooda maray wuxuu ahaa digniin dab ah. Nimanku waxay eegeen dhismayaasha dhaadheer ee loo haystay in dabku uusan karin, oo waxay yidhaahdeen: “Kuwaasu gebi ahaanba way ammaan yihiin.” Laakiin dhismayaashaas waxaa baabbi’iyey dabkii sidii iyagoo daamur ka samaysan. Gaadiidkii dab-demisku waxba ma ay qaban karin si ay u joojiyaan burburka. Dab-demiyayaashuna ma ay awoodin inay shaqaysiiyaan matoorrada.” Testimonies, volume 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

Kaniisadda Adventist-ka isla markiiba ka dib Sebtembar 11, 2001 waxay doondoonaysay inay dunida ka qariso tuducyo sidan oo kale ah. Sidee bay tani uga hadli weyday Magaalada New York, iyo dhismayaasha aadka u dhaadheer ee baabuurta dab-demisku ay kari waayeen inay joojiyaan dababkii ka sii dhashay? Sidee tuduc sidan oo kale ah oo ka yimid qoraallada ay Kaniisadda Adventist-ku qirato in ay qortay nebiyad aan looga dhawaaqin dushooda guryaha ka dib rumoobid sidan oo kale ah?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Imaatinka rusheynta roobka dambe, oo calaamadisa imaanshaha “doodda” nebinnimada, ayaa sidoo kale muujinaysa fallaagada ugu dambaysa ee Adventism-ka, waayo waa halkaas meesha ay si buuxda u diidaan erayada cad oo fudud ee tan ay u aqoonsan yihiin nebiyeedda hadhayga.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Shaydaanku waa... si joogto ah u soo dhex gelinaya waxa been-abuurka ah—si uu dadka uga leexiyo runta. Khiyaanada ugu dambaysa ee Shaydaanku waxay ahaan doontaa inuu waxba kama jiraan ka dhigo markhaatifurka Ruuxa Ilaah. ‘Meeshii aan waxyigu jirin, dadku way halligmaan’ (Maahmaahyadii 29:18). Shaydaanku si xeel dheer buu u hawlgeli doonaa, siyaalo kala duwan iyo isagoo adeegsanaya wakiillo kala duwan, si uu u wiiqo kalsoonida hadhayga dadka Ilaah ku qabaan markhaatifurka runta ah.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Waxaa la hurin doonaa nacayb ka dhan ah Markhaatifurka kaas oo shaydaannimo ah. Hawlgalka Shaydaanku wuxuu ahaan doonaa inuu gilgilo rumaysadka kaniisadaha ee ku saabsan iyaga, sababtan aawadeed: Shaydaanku ma heli karo jid sidaas u cad oo uu khiyaanooyinkiisa ku soo geliyo oo uu nafaha ugu xidho dhalanteedkiisa haddii digniinaha iyo canaanaha iyo talooyinka Ruuxa Ilaah la maqlo.” Selected Messages, book 1, 48.

The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Xidhitaankii nebinnimo ee qamadiga iyo haramaha labadaba wuxuu bilaabmay Sebtembar 11, 2001, iyadoo lagu caasiyey Ruuxa Waxsii-sheegidda, taas oo calaamadisay gunaanadka caasinimo tartiib-tartiib u socotay oo ka bilaabatay ka gees-imaatinka Kitaabka Quduuska ah sannadkii 1863.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Annagu dad ahaan waxaynu qirannaa in aynu runta ka haysanno ka hor dadka kale oo dhan ee dunida ku nool. Haddaba nolosheenna iyo dabeecaddeennu waa inay waafaqsanaadaan rumaysad caynkaas ah. Maalintii waxay si dhow inoogu soo dhowdahay marka kuwa xaqa ah loo xidhxidhi doono sida hadhuudh qaali ah oo xidhmooyin loo sameeyey si loogu ururiyo bakhaarka jannada, halka kuwa sharka lehna, sida gocondhada, loo soo ururin doono dababka maalinta ugu dambaysa ee weyn. Laakiin sarreenka iyo gocondhadu ‘way wada koraan ilaa beergoosadka.’” Testimonies, volume 5, 100.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

Sidee bay Adventism-ku u iska indho tiri kartaa tuducan soo socda oo si toos ah u sheegaya in marka dhismayaashaas dumaan, Muujintii siddeed iyo tobnaad, aayadda kow ilaa saddex, la oofin doono?

> “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.

> “Haddaba ma timid ereygii aan ku dhawaaqay ee ahayd in New York lagu xaaqi doono hir duufaan leh? Tan weligay ma aanan odhan. Waxaan idhi, anigoo eegaya dhismayaasha waaweyn ee halkaas ka soo kacaya, dabaqba dabaqa ka sarreeya, ‘Muuqaallo sidee u cabsi badan baa dhici doona marka Rabbigu u kaco inuu dhulka si aad ah u ruxo! Markaas ayaa erayada Muujintii 18:1–3 rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa ku soo socda dhulka. Laakiin iftiin gaar ah kama aanan helin waxa ku soo socda New York, marka laga reebo inaan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaallaa la dumin doono iyadoo ay ugu wacan tahay rogrogidda iyo afgembinta xoogga Ilaah. Sida iftiinka la i siiyey, waxaan ogahay in halaag dunida ku jiro. Hal eray oo xagga Rabbiga ka yimaada, hal taabasho oo ka timaadda xooggiisa weyn, oo dhismayaashan waaweyn way soo dumi doonaan. Muuqaallo dhici doona oo cabsi badnidooda aynaan qiyaasi karin.” Review and Herald, July 5, 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

Arrinta aynu halkan ka hadlaynaa ma aha in tuducyadani ay rumoobeen iyo in kale Sebtembar 11, 2001, waayo si buuxda bay u rumoobeen; balse arrinta aynu doonayno in aynu ka hadalno waa “doodda” markaas bilaaban lahayd. Dooddu waxay ku saabsanayd habraac sax ah ama habraac khaldan. Kaniisadda Adventist-ku waxay billowday diidmadeeda afarta iyo tobanka xeer ee fasiraadda wax sii sheegidda ee William Miller sannadkii 1863, waxayna hadda gaadheen heer aanad iibsan karin buug daraasad Baybal ah oo ay qoreen fiqiyayaal Adventist ah oo aan si isdaba-joog ah u helin taageerada fiqiyayaasha Protestantism-ka riddada ah iyo Roman Catholicism-ka. Laga bilaabo 1863 ilaa 2001, welina maanta, habraacii markii hore uu matalayay xeerarkii William Miller ee fasiraadda wax sii sheegidda waa laga leexday, waxaana lagu beddelay habraacii Roman Catholicism-ka iyo Protestantism-ka riddada ah. “Dooddii” wax sii sheegidda ee bilaabatay markii Muujintii siddeed iyo tobnaad, aayadaha kow ilaa saddex, ay rumoobeen, waxay ku saabsanayd habraac run ah ama habraac been ah.

We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.

Waxaan maqaalka xiga ku sii wadi doonnaa ka fiirsashadeenna ku saabsan “doodda” cutubka toddoba iyo labaatanaad ee Ishacyaah.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Waa in aynu nafteennu ogaanno waxa Masiixiyaddu tahay, waxa runta ah, waxa ay tahay rumaysadka aynu helnay, iyo waxa ay yihiin xeerarka Kitaabka Quduuska ah—xeerarka nalaga siiyey awoodda ugu sarraysa.” The 1888 Materials, 403.

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