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# The Book of Daniel - Number Sixty-Seven

Kitaabka Daanyeel - Lixdan iyo Toddobaatan

Prophetic Insights: Islam, September 11, 2001, and the Day of the East Wind

Aragtiyo Nebinimo: Islaamka, Sebtembar 11, 2001, iyo Maalinta Dabaysha Bari

Author

Jeff Pippenger

Published

January 31, 2024

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Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.

Islaamkii hooggii saddexaad wuxuu soo galay taariikhda nebinnimada 11-kii Sebtembar, 2001, waxaana isla markiiba la xannibay. Waqtigaas ayaa roobkii dambe bilaabmay inuu da’o, laakiin wuxuu ahaa “la qiyaasay”.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Qiyaas ahaan, markay soo baxdo ayaad la murmi doontaa; isagu dabayshiisii kululayd wuu celiyaa maalinta dabaysha bari. Sidaas daraaddeed ayaa xumaanta Yacquub loo daahirin doonaa; tanuna waa midhaha oo dhan ee dembigiisa lagu qaadayo; markuu dhagaxyada allabariga oo dhan ka dhigo sida dhagaxyada nuuradda ah oo la jajabiyey, geedaha Asheeraah iyo sanamyaduna ma sii taagnaan doonaan. Habase ahaatee magaalada deyrka leh way cidloobi doontaa, hoygiina waa laga tegi doonaa, oo waxaa looga tagi doonaa sida lamadegaan oo kale; halkaas ayuu dibigu daaqi doonaa, halkaasaynuu ku jiifsan doonaa, oo laamihiisana wuu cuni doonaa. Markay laamihiisu engegaan, waa la jebin doonaa; dumarku way iman doonaan, oo dab bay ku shidi doonaan; waayo, waa dad aan wax garasho lahayn; sidaas daraaddeed kii iyaga sameeyey uma naxariisan doono, kii iyaga uumayna nicmo uma muujin doono. Oo waxay dhici doontaa maalintaas in Rabbigu uu ka tumo kanaalka webiga ilaa durdurka Masar, oo idinkana mid mid baa laydiin soo ururin doonaa, kuwiinna reer binu Israa'iil ahow. Oo waxay dhici doontaa maalintaas in buunka weyn la afuufi doono, markaasna waxaa iman doona kuwii qarka u saarnaa inay ku halligmaan dalka Ashuur, iyo kuwa qaxootiga ah ee dalka Masar jooga, oo Rabbiga ku caabudi doona buurta quduuska ah ee Yeruusaalem. Ishacyaah 27:6–13.

The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”

“Maalinta dabaysha bari” waxay tilmaamaysaa imaatinka roobka dambe, waxayna sidoo kale tilmaamaysaa Islaamka hoogga saddexaad. Waxa kale oo ay calaamad u tahay bilowga taariikhda halkaas oo “xumaanta Yacquub laga daahirinayo.” Maalinta dabaysha bari waxay timid Sebtembar 11, 2001, waxaana markaas bilaabmay xukunkii kuwa nool. Xukunka kuwa nool waa shaqada gabagabada ee malaa’igta saddexaad, waana halka ay ka bilaabatay ka qaadista dembiyada boqolka iyo afartan iyo afarta kun. Taasu waa waxa Ishacyaah ula jeedo markii uu qoray, “Taas aawadeed.”

The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).

Erayada ka horreeya, “Tan,” waa, “Qiyaas ahaan, markay soo baxdo, waad la dooddi doontaa; dabayshiisa kululna wuu celiyaa maalinta dabaysha bari.” “Tan” waxay tilmaamaysaa runaha imtixaanka ee gaarka ah ee dembiga ka daahiriya kuwa loo metelay Yacquub ahaan. Runahaas waxaa ku jira dhacdada (9/11), taas oo calaamad u ah imaatinka roobka dambe. Runahaas waxaa ku jira qeexidda roobka dambe inuu yahay “farriin,” farriintaasuna waa Islaamka. Waxay kaloo ku jirtaa runta ah in “dabaysha bari” ay tahay Islaamka hoogga saddexaad, waxaana ku jirta astaanta nebiyadeed ee xakamayntiisa dambe ee Islaamka (wuu celiyaa).

The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.

Imtixaanka laftiisa waxa uu u taagan yahay “doodda,” taas oo bilaabatay Sebtembar 11, 2001. Yeremyaah, markii uu matalayay niyad-jabkii ugu horreeyey, waxaa lagula taliyey inuu Ilaah “ugu soo noqdo” oo uu kuwa qaaliga ah kuwa xunxun ka sooco. “Midhaha” farriinta imtixaanku waxa ay soo saaraan laba qaybood oo caabudayaal ah.

The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.

Xukunka nacasyada ah waxaa lagu muujiyey sidan: “markuu ka dhigo dhagaxyada meeshii allabariga oo dhan sida dhagaxyo nuurad ah oo la kala jebiyey, geedaha Asheeraah iyo sanamyaduna ma taagnaan doonaan.” Ishacyaah wuxuu tixraacayaa xukunka lagu dhawaaqay ee ka geesta ah kuwa wax walba madax‑ka‑rogaya cutubyada siddeed iyo labaatan iyo sagaal iyo labaatan. Iyagu waa kuwa aan fahmi karin kitaabka la shaabadeeyey. Shuqulka (midhaha) kuwa sharka leh waa in loo qaddariyaa sida dhoobada dheryasameeyaha.

> Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.

> Sidaas daraaddeed, bal eega, waxaan mar kale dadkan ku dhex samayn doonaa shaqo yaab leh, haa, shaqo yaab leh iyo mucjiso; waayo, xigmaddii kuwa xigmadda leh way baabbi’i doontaa, oo garashadii kuwa miyirka lehna waa la qarin doonaa. Waxaa hoogay kuwa si qoto dheer u doondoona inay Rabbiga ka qariyaan taladooda, oo shuqulladooduna gudcur bay ku jiraan, oo waxay yidhaahdaan, Yaa na arka? oo yaa na yaqaan? Hubaal, wax rogiddiinna geddigood waa in loo tixgeliyaa sida dhoobada dheryasameeyaha; waayo, miyey shuqulku ka odhan karaa kii sameeyey, Isagu ima uu samayn? mise shayga la sameeyey ma ka odhan karaa kii sameeyey, Isagu wax garasho ah ma uu lahayn? Ishacyaah 29:14–16.

The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.

Shaqada kuwa sharka leh waxay ahaan doontaa sida dhoobada dheryasameeyaha; cutubka toddoba iyo labaatanaadna shaqadooda si la mid ah ayaa loo muujiyey, sidii dhagaxyo nuuradeed oo la kala tumay. Nuurad ama dhoobada dheryasameeyaha si fudud ayaa budo loogu tumaa, oo astaanta shaqada ah in “dhagaxyada allabariga oo dhan laga dhigo sida dhagaxyo nuuradeed oo la kala tumay,” iyo ku jiridda shaqada duminta “geedaha Asheeraah iyo sanamyada,” si ay “u sii taagnaan waayaan,” waa shaqada uu matalayo dibu-habayntii boqor Yoosiyaah. Soo-nooleynta iyo dibu-habaynta ugu dambaysa, oo ay matalayso dibu-habayntii Yoosiyaah, qaab-dhismeedka urureed ee Adventist-ku wuxuu ahaan doonaa cidlo, waayo “magaalada deyrka leh waxay ahaan doontaa cidlo, hoygiina waa laga tegi doonaa, oo waxaa looga tegi doonaa sida cidlada.” Shuqulladooda oo dhan, taasoo loola jeedo kumanaanka kaniisadood, dugsiyo, kulliyado, jaamacado, isbitaallo, iyo dhismayaal xafiisyo ah oo dunida ku baahsan, si nebinnimo ah ayaa loogu tumi doonaa budo aan qiimo lahayn.

The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”

Xubinnimaduna sidoo kale waxay noqon doontaa cidla, waayo kuwaas “dad aan garasho lahayn” waxay ahaan doonaan “laamo” “engegay” oo “la jebin doono” “dabkana lagu ridi doono,” maxaa yeelay “kii iyaga sameeyey uma naxariisan doono, kii iyaga uumayna wax raalli ahaansho ah uma muujin doono.”

When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”

Marka kala soocidda uu dhammeeyo farriinta imtixaanka lagu gaadho ay buuxsanto, codka labaad ee Muujintii cutubka siddeed iyo tobnaad wuxuu adhiga kale ee Ilaah uga yeedhaa Baabuloon; waayo maalintaas “way dhici doontaa” in “buunka weyn la afuufi doono, oo waxay iman doonaan kuwii ku sigtay inay ku halligmaan dalkii Ashuur, iyo kuwii la masaafuriyey dalkii Masar, oo Rabbiga ku caabudi doonaan buurta quduuska ah ee Yeruusaalem.”

The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.

Qoraalka (Ishacyaah toddoba iyo labaatan, aayadaha siddeed ilaa saddex iyo toban) ee aynu ka fiirsanayno, wuxuu tilmaamayaa taariikhda nebinnimada ee bilaabatay Sebtembar 11, 2001, wuxuuna muujinayaa imtixaanka iyo daahirinta kuwa ugu dambaysta u yeedhi doona adhiga kale ee Ilaah inay Baabuloon ka soo baxaan. Aayadaha furitaanka ee isla cutubkaasuna waxay tilmaamayaan gabay ay tahay in la qaado intii lagu jiray isla taariikhdaas.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.

> Maalintaas iyada ka qaada gabaygan, Beero canab ah oo khamri guduudan leh. Aniga Rabbiga ah ayaa ilaaliya; daqiiqad kasta waan waraabin doonaa; si aan cidina u dhaawicin, habeen iyo maalinba waan dhawri doonaa. Cadhona iguma jirto; bal yaa qodxaha iyo yamaarugga dagaal iigu hor dhigi lahaa? Waan dhex mari lahaa, oo kulligood waan wada gubi lahaa. Ama ha qabsado xooggayga, si uu nabad ila yeesho; oo nabad buu ila yeelan doonaa. Kuwa Yacquub ka soo farcama ayuu xidid yeelan doonaa; reer binu Israa'iil way ubaxi doonaan oo biqi doonaan, oo wejiga dunida oo dhan ayay midho ka buuxin doonaan. Miyuu isagii u dhuftay siduu u dhuftay kuwii isaga dhuftay? Mise isaga baa loo laayay sidii gowracii kuwii uu laayay? Ishacyaah 27:2–7.

The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.

Heesta beertu canabka waa heesta ugu horraysa ee dadka Ilaah ku aqoonsata beertii canabka ahayd ee uu jeclaa oo uu daryeelay. Dabadeedna waxay soo bandhigtaa ballan aqbalid ah oo loo fidinayo ku alla kii doonaya inuu qabsado xaqnimada Masiixa. Markaasna waxay tilmaantaa ballanka daadinta Ruuxa Quduuska ah, oo lagu matalo laba marxaladood oo roob ah. Marxaladda koowaad ee roobku waxay nooleysaa ubaxyada iyo burooyinka, marxaladda labaadna waxay dhulka ka buuxisaa miro.

The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.

Heesta beerta canabka waa heesta tilmaamaysa xilliga marka Ilaah ka sii gudbayo dad hore loo doortay, isaga oo isla markaas axdi la gelaya dad cusub oo la doortay. Aayadaha siddeedaad iyo kuwa ka dambeeya waxay si fudud u celinayaan oo u sii faahfaahinayaan aayadaha furitaanka cutubka. Aayadda koowaad ee cutubku waxay tilmaamaysaa isla dhacdadaas oo aayadda siddeedaad loogu tilmaamay “maalinta dabaysha bari.”

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.

> Maalintaas Rabbigu wuxuu ku ciqaabi doonaa Leviyaataan, abeesada dheereysa, seefdiisa adag oo weyn oo xoogga badan, xataa Leviyaataan, abeesada qalloocan; oo wuxuu dili doonaa bahalka weyn ee badda ku jira. Ishacyaah 27:1.

The dragon is Satan, but in a secondary sense it was pagan Rome.

Masduulaagu waa Shaydaan, laakiin macne labaad ahaan waxa uu ahaa Roomii jaahiliga ahayd.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Sidaas darteed in kastoo masduulaagu, marka hore, matalo Shayddaanka, haddana, macnaha labaad, waa astaan Roomii jaahiliga ah.” The Great Controversy, 439.

The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.

Tobanka boqor ee Roomaankii jaahilka ahaa, ee ku xusan cutubka toddobaad ee Daanyeel, iyo cutubka laba iyo tobnaad ee Muujintii, waxay ka dhigan yihiin tobanka boqor ee Muujintii toddoba iyo tobnaad—wakhtiyada ugu dambeeya.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Boqorro, taliyayaal, iyo guddoomiyeyaalba waxay dushooda saareen summadda ka geeska Masiixa, waxaana lagu matalay masduulaagii u baxay inuu dagaal la galo quduusiinta—kuwa xajiya amarrada Ilaah oo leh iimaanka Ciise.” Testimonies to Ministers, 38.

Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.

Aayadda koowaad ee Ishacyaah 27 waxay tilmaamaysaa bilowga xukunka masduulaagga, kaas oo ka billowday maalintii dabaysha bari, 11-kii Sebtembar, 2001. Xukunka boqorrada dhulka, iyo la-hawlgalayaashooda ganacsato caalamiyeysan, waxaa la dhammaystiraa marka qaab-dhismeedka maaliyadeed ee dhulka lagu baabi’iyo “dabaysha bari”, iyada oo ay ku dhex jirto “badaha”.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> Waayo, bal eeg, boqorradii way isu soo urureen; dhammaantood way wada gudbeen. Way arkeen, markaasay yaabeen; way argagaxeen, oo degdeg bay u carareen. Cabsi baa halkaas ku qabatay, iyo xanuun sidii naag foolanaysa. Adigu waxaad jebisaa maraakiibta Tarshiish dabayl bari ah. Sabuurradii 48:4–7.

Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.

Ishacyaah cutubka toddoba iyo labaatanaad, aayadaha kow ilaa toddoba, ayaa lagu celiyey oo lagu sii ballaariyey aayadaha siddeed ilaa saddex iyo toban. Waxay caddaynaysaa in “maalinta dabaysha bari” boqorrada iyo ganacsatada dhulku ay la kulmi doonaan cabsi, cabsidooduna ay taariikhda ku sii kordhayso laga bilaabo bartaas wixii ka dambeeya. Cabsidaasu waxay muujinaysaa dhaq-dhaqaaqyada aan macquulka ahayn ee degdegga badan ee hormuudka caalamiyeynta horusocodka ah ee meeraha dhulka tan iyo Sebtembar 11, 2001, iyagoo ajandahooda sii riixaya si ka sii fog oo ka sii gardarro badan intii caqli ahaan laga filan lahaa. Shayddaan, iyo wakiilladiisa, oo ah ganacsatada iyo boqorrada dhulka (caalamiyeyaasha), kuwaas oo astaan u ah bahalka weyn, waxay og yihiin in wakhtigoodu gaaban yahay.

> Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.

> Sidaas daraaddeed, samooyinkow farxa, idinkoo ku dhex degganuna sidoo kale farxa. Hoog waxaa leh kuwa dhulka iyo badda deggan! waayo, Ibliisku isagoo cadho weyn qaba ayuu idiin soo degay, maxaa yeelay wuxuu og yahay inuu wakhti gaaban oo keliya haysto. Muujintii 12:12.

The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”

Maalinta dabaysha bari, oo dhalisay qalalaasihii dhaqaale ee 2001, kaas oo sii xumaanayay oo keliya, si kasta ha ahaatee waxa warbaahinta caalamiyeysan isku daydo inay sheegato, waa arrinta dunida wajahaysa marka masduulaagu ogaado in wakhtigiisu gaaban yahay. Markaas ayuu sii xoojiyaa dhaqdhaqaaqyadiisa uu ku doonayo xukunka dhulka oo dhan, wuxuuna sidaas yeelaa marka “Hoog” (Hoogga saddexaad) lagu soo dejiyo “kuwa dhulka iyo badda deggan.”

The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.

Imaatinka Islaamka ee hooggii saddexaad (dabaysha bari), 11-kii Sebtembar, 2001, waxay dhalisay masiibo dhaqaale oo ku qasabtay caalamiyiinta inay dedejiyaan dadaalladooda ay ku doonayaan inay ku maquuniyaan dawlad dunida oo keliya meeraha dhulka. Hase yeeshee, Islaamku weli wuu sii wadaa gudashada doorkiisa. Waxaa laga yaabaa in muujinta ugu culus ee Islaamka ahaan calaamad ka mid ah waxsii-sheegidda Kitaabka Quduuska ah laga helo tixraaca ugu horreeya ee Islaamka.

> 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.

> Markaasaa malaa’igtii Rabbigu waxay ku tidhi, Bal eeg, uur baad leedahay, oo waxaad dhali doontaa wiil, magiciisana waxaad u bixin doontaa Ismaaciil; waayo, Rabbigu wuu maqlay dhibaatadaada. Oo isagu wuxuu ahaan doonaa nin duurjoog ah; gacantiisuna waxay ka gees ahaan doontaa nin walba, oo nin walbana gacantiisu waxay ka gees ahaan doontaa isaga; oo wuxuu degganaan doonaa walaalihiis oo dhan hortooda. Bilowgii 16:11, 12.

God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.

Ereyga Ilaah marnaba ma fashilanto. Sida Islaamku u sii wado inuu soo saaro xanuun sida naag foolanaysa, qaar xataa aqbali kara in Islaamka lagu aqoonsaday wax sii sheegidda Kitaabka Quduuska ah weli ma ay qabsan maskaxdooda xaqiiqda cad ee ku jirta labada aayadood. Qaar baa laga yaabaa inay fahmaan in Islaamku yahay kan isu keena nin kasta oo ku nool meeraha dhulka si loo horgeeyo cadow guud, taasuna dabcan waa run. Hase yeeshee weedha ugu dambaysa ee aayaddu waa runta ka sii culus. Dunidu waxay la gariirtay Sebtembar 11, 2001, waxaana mar kale dhawaan gilgilay weerarkii Xamaas ee sannadkan Oktoobar 7 ku qaaday Israa’iil. Laakiin cidina diyaar uma aha inay aragto in ruuxa dagaalka iyo baabba’a kediska ahi uu “joogo hortiisa dhammaan” walaalihii Ismaaciil.

What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?

Burbur noocee ah ayaa la fulin doonaa marka uu dhaco weerar lama filaan ah oo ay fuliyaan quruumaha Islaamiga ah ee sida Sucuudi Carabiya, Imaaraadka Carabta ee Midoobay, Qadar, Kuwayt, Brunei iyo Baxrayn? Ruuxa Ismaaciil wuxuu ku jiraa “walaalihiis oo dhan,” dagaalkii ilaa hadda ka dhashay Hoogga saddexaad ee ka yimid dalal ay ka mid yihiin Afgaanistaan ama Ciraaqna, wuxuu ahaan doonaa mid aad uga duwan marka waxsii sheegidda Ismaaciil si buuxda u rumoowdo. Immisa bam oo nukliyeer ah ayay Baakistaan haysataa?

The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?

Astaanta nebinnimo ee dagaalka Islaamka sida lagu muujiyey hoogga koowaad iyo labaad ee Islaamka waa weerarro kedis ah oo lama filaan ah. Ma jiraan dhaqaale ku filan quruumaha Islaamka ee hodanka ah si si qarsoodi ah loogu helo ama loogu soo saaro hub ka sii casrisan oo ka dhimasho badan diyaarado shidaal ku raran yahay, baabuur-bambooyin, taayirro gubanaya, kufsi, iyo mindiyo? Miyay tahay in Erayga Ilaah la rumaysto?

All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.

Dhammaan jawharadaha riyadii Miller waxay maalmaha ugu dambeeya ku noqdaan runno imtixaan ah, haddii aan sabab kale jirin mooyaane xaqiiqda ah in runnahaas la diiday, oo wax sii sheegiduna tilmaamayso in dib loo soo celin doono. Hase ahaatee, qaar ka mid ah jawharadahaas, sida shaqada Masiixa ee meesha quduuska ah ee jannada ku taal iyo Islaamka hooggii saddexaad, waxay tilmaamayaan wax sii sheegiddo rumooba oo keliya maalmaha ugu dambeeya ee ugu dambaysta ah. Midkood wuxuu metelaa shaqada Masiixa ee Meesha ugu Quduuska ah, taasoo hubaal ah run imtixaan ah oo waqtigan taagan, kan kalena wuxuu tilmaamayaa farriinta Qaylada Saqda Dhexe, taas oo haddana mar kale ah run imtixaan ah oo waqtigan taagan.

The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.

Dunta isku xidha dhaqdhaqaaqii Millerite iyo wakhtiga dhammaadka ee 1989, kaas oo isaguna soo bandhigaya dhaqdhaqaaqa boqol iyo afartan iyo afar kun, waa “toddobadii wakhti,” taas oo ahayd jawhartii ugu horraysay ee Miller iyo tii ugu horraysay ee dhinac loo dhigo markii Adventism-ku ka leexday jidadkii hore. Boqol iyo lix iyo labaatan sannadood laga bilaabo kacdoonkii 1863 ilaa wakhtiga dhammaadka ee 1989, waxay ka dhigan yihiin “toddobadii wakhti.” Laba kun iyo shan boqol iyo labaatan waxaa loo qaybiyey laba xilli oo min kun iyo laba boqol iyo lixdan ah, oo toban meelood meel ama toban meelood oo meel laga qaato kun iyo laba boqol iyo lixdan waa boqol iyo lix iyo labaatan. Dhagixii ay kuwii wax dhisayay diideen aad buu u dheer yahay, sidaas darteedna wuxuu isku xidhaa dhaqdhaqaaqyadii ugu horreeyey iyo kuwa ugu dambeeya ee saddexda malaa’igood. Markuu sidaas yeelayo, wuxuu caddaynayaa in runta “toddobadii wakhti” ay sidoo kale tahay run imtixaanaysa oo hadda taagan, iyo inay tahay runta aan mar dambe ahayn si fudud oo keliya dhagixii aasaaska, balse ah madaxa geeska.

We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.

Haddaba waxaannu ka tagaynaa ka fiirsashadeennii ku saabsanaa korodhka aqoonta ee dhaqdhaqaaqii Millerite, oo lagu matalayay araggii Webiga Ulai ee kitaabka Daanyeel, waxaana aynu u jeedinaynaa dareenkeenna aragga Webiga Hiddeqel, kaas oo matalaya korodhka aqoonta ee dhaqdhaqaaqa boqol iyo afar iyo afartan kun.

We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.

Marka xigta waxaannu ku bilaabi doonnaa tixgelinta afarta fac ee Adventism-ka ee ku fidsan boqol iyo lix iyo labaatanka sannadood laga soo bilaabo 1863 ilaa 1989.

We will start that study in the next article.

Waxaan daraasaddaas ka bilaabi doonnaa maqaalka xiga.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.

> Oo waxay noqotay sannaddii lixaad, bishii lixaad, maalintii shanaad oo bisha ah, anigoo gurigayga dhex fadhiya, oo odayaashii Yahuudahna ay hortayda fadhiyeen, in gacantii Sayidka Rabbiga ahi halkaas igu soo degtay. Markaasaan eegay, oo bal eeg, wax u eg ekaanta dab ah; laga bilaabo muuqashadii miskihiisa hoos iyo wixii ka hooseeyeyna dab bay ahaayeen; laga bilaabo miskihiisa kor iyo wixii ka sarreeyeyna waxay u ekaayeen iftiin dhalaalaya, oo ah sida midabka cambarka. Markaasuu soo bixiyey qaab gacan ah, oo wuxuu igu qabtay timaha madaxayga qoor ka mid ah; ruuxiina kor buu ii qaaday, intii u dhexaysay dhulka iyo samada, oo wuxuu riyooyinkii Ilaah igu geeyey Yeruusaalem, iridda iridda gudaha ee woqooyi u jeedda, meeshaas oo ahayd kursigii sanamka masayrka kiciya. Oo bal eeg, ammaantii Ilaaha reer binu Israa'iil halkaasay joogtay, sidii riyadii aan bannaanka ku arkay. Markaasuu igu yidhi, Wiilka Aadamow, indhahaaga imminka woqooyi u qaad. Sidaas daraaddeed ayaan indhahaygii woqooyi u qaaday, oo bal eeg, xagga woqooyi ee iridda meesha allabariga, iridda laga galo waxaa yiilay sanamkan masayrka kiciya. Oo weliba wuxuu igu yidhi, Wiilka Aadamow, ma aragtaa waxay samaynayaan? kuwaas oo ah karaahiyooyinka waaweyn ee reer binu Israa'iil halkan ku samaynayaan, si aan uga fogaado meesheyda quduuska ah? Laakiinse mar kale soo noqo, oo waxaad arki doontaa karaahiyooyin ka sii waaweyn. Markaasuu i geeyey albaabka barxadda; oo markaan eegay, bal eeg, derbiga waxaa ka muuqday dalool.

> Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.

> Markaasuu igu yidhi, Wiilka Aadanahow, imminka gidaarka qod; oo markii aan gidaarka qoday, bal eeg, waxaa yiil albaab. Oo wuxuu igu yidhi, Gudaha gal, oo arag karaahiyooyinka sharka ah oo ay halkan ku samaynayaan. Sidaas daraaddeed ayaan gudaha u galay oo arkay; oo bal eeg, nooc kasta oo wax gurguurta ah, iyo dugaag karaahiyo leh, iyo sanamyadii reer binu Israa’iil oo dhan, ayaa gidaarka hareerihiisa lagu sawiray. Oo hortooda waxaa taagnaa toddobaatan nin oo waayeellada reer binu Israa’iil ah, oo dhexdooda waxaa taagnaa Yaasanyaah ina Shaafaan, nin walbana wuxuu gacanta ku hayay beebkiisii fooxa; oo daruur qaro weyn oo foox ahi kor bay u kacaysay. Markaasuu igu yidhi, Wiilka Aadanahow, ma aragtay waxa waayeellada reer binu Israa’iil gudcurka ku sameeyaan, nin walbana qolalkii sawirradiisa? Waayo, waxay yidhaahdaan, Rabbigu nama arko; Rabbigu dalka wuu ka tegey. Oo haddana wuxuu igu yidhi, Mar kale isu jeedi, oo waxaad arki doontaa karaahiyooyin ka sii waaweyn oo ay samaynayaan. Markaasuu i keenay iridda albaabka guriga Rabbiga ee xagga woqooyi u jeeday; oo bal eeg, halkaas waxaa fadhiyey dumar Tammuus u ooyaya. Markaasuu igu yidhi, Ma aragtay tan, Wiilka Aadanahow? Mar kale isu jeedi, oo waxaad arki doontaa karaahiyooyin kuwan ka sii waaweyn. Oo haddana wuxuu i geliyey barxadda gudaha ee guriga Rabbiga; oo bal eeg, albaabka macbudka Rabbiga agtiisa, inta u dhaxaysa balbalada iyo meesha allabariga, waxaa joogay ku dhowaad shan iyo labaatan nin, iyagoo dhabarkooda u jeediyey macbudka Rabbiga, wajiyadooduna xagga bari u jeedaan; oo qorraxda ayay xagga bari u sujuudayeen. Markaasuu igu yidhi, Ma aragtay tan, Wiilka Aadanahow? Ma wax fudud baa guriga Yahuudah inay sameeyaan karaahiyooyinka ay halkan ku samaynayaan? Waayo, dalka waxay ka buuxiyeen dulmi, oo haddana way soo noqdeen inay cadhaysiiyaan; oo bal eeg, laanta ayay sankooda saaraan. Sidaas daraaddeed anna waxaan kula macaamili doonaa xanaaq; ishaydu ma tudhi doonto, oo weliba uma naxariisan doono; oo in kastoo ay dhegahayga ugu qayliyaan cod weyn, haddana ma maqli doono. Yexesqeel 8:1–18.

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