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

Kitaabka Daanyeel - Boqol iyo Saddex iyo Tobnaad

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

Daah-furidda Adeegsiga Saddex-geesoodka ah ee Waxsii-sheegidda: Fahamka Muhiimadda Sebtembar 11, 2001, ee Macnaha Kitaabka Quduuska ah

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.

Markii Rabbigu dadkiisii maalmaha ugu dambeeya dib ugu hoggaamiyey “waddooyinkii hore” ee Yeremyaah 11kii Sebtembar, 2001, wuxuu mar hore aqoonsaday qaanuunka ku-saabsanaa saddex-geesoodka adeegsiga wax sii sheegidda.

> 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.

> Rabbigu wuxuu leeyahay, Jidadka joogsada, oo fiiriya, oo weyddiista waddooyinkii hore, meeh jidkii wanaagsanaa, oo ku socda; oo waxaad naftiinna u heli doontaan nasasho. Laakiinse waxay yidhaahdeen, Annagu kuma socon doonno. Oo weliba waardiyayaal baan idinka dul dhigay, anigoo leh, Dhawaaqa buunka dhegaysta. Laakiinse waxay yidhaahdeen, Annagu dhegaysan mayno. Yeremyaah 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.

Markii Rabbigu dadkiisii ku soo celiyey waddooyinkii hore, waxay heli lahaayeen nasasho (roobka dambe), waxaana markaas waardiyayaashii la siiyey farriin buun ah. Nebiyadii oo dhammu si qumman bay u tilmaamaan dhammaadka maalmaha ugu dambeeya, sidaas daraaddeed farriinta buunka ee maalmaha ugu dambeeya waxay ahaan lahayd buunka ugu dambeeya, kaas oo ah buunka toddobaad, kaas oo ah hoogga saddexaad.

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.

Markii dadkiisii maalmaha ugu dambeeya ay bilaabeen inay ku socdaan jidadkii hore, waxaa la garwaaqsaday in astaamaha hooggii kowaad ay tilmaamayeen hoggaamiye taariikhi ah oo astaan gaar ah leh (Mohammed), iyo in hooggii labaadna uu sidaas oo kale sameeyey (Osman). Waxaa la ogaaday in afarta buun ee ugu horraysay mid kastaba ay lahayd hoggaamiyeyaal astaan gaar ah leh oo lagu aqoonsado buunkaas, dabadeedna waxaa la garwaaqsaday in Osama bin Laden uu ahaa hoggaamiyaha astaanta ah ee hoogga saddexaad.

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.

Maxamed waxa lala xidhiidhin jiray Carabta, Cismaanna wuxuu ahaa astaanta Boqortooyadii Cusmaaniyiinta ee Turkiga, Osama bin Ladinna wuxuu matalayay argagixisada Islaamiga ah ee dunida oo dhan, in kastoo isaguna, sida Maxamed oo kale, uu Carab ahaa.

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.

Waxaa kale oo la garwaaqsaday in hooggii kowaad uu waxyeeleeyay ciidammadii Rooma, iyo in hooggii labaad uu dilay ciidammadii Rooma. Markaas ayaa Sebtembar 11, 2001 loo aqoonsaday inuu yahay barta uu Islaamka ee hoogga saddexaad ku waxyeeleeyay ciidanka Rooma (Maraykanka), hase ahaatee marka uu yimaado sharciga Axadda, uu dili doono ciidanka Rooma, sida Maraykanku u gaadhayo gunaanadkiisa isagoo ah boqortooyadii lixaad ee waxsii-sheegidda Kitaabka Quduuska ah, oo uu madaxbannaanidiisa qaran ugu gacan gelinayo midowga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah.

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.

Waxaa la gartay in Maraykanku yahay bahalkii dhulka ee lahaa laba gees oo xoog ah. Sifo nebiyadeed oo asaasi ah oo bahalka dhulka ah waxaa weeye inuu ka beddelo wan una beddelo masduulaagii. Nebiyannimada ahaan, geesuhu waxay u taagan yihiin xoog, waxaana xoogga bahalka dhulka ahaa Jamhuuriyadnimo iyo Borotestannimo, kuwaas oo lagu matalay labada gees ee bahalka dhulka. Haatanse maalmaha ugu dambeeya, labada xoog ee bahalka dhulka waxay isu beddeleen awood ciidan iyo awood dhaqaale. Sebtembar 11, 2001, Islaamka hoogga saddexaad ayaa ku dhuftay dhulka, oo astaan u ah bahalka dhulka, Pentagon-ka, oo astaan u ah xooggiisa ciidan, iyo Labadii Munaaradood ee New York City, oo astaan u ah xooggiisa dhaqaale.

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.

Markii la aqoonsaday in taariikhdii bilowga hooggii kowaad iyo taariikhdii dhammaadka hooggii labaad labaduba ay soo bandhigeen tusaale muujinaya shaabadaynta boqol iyo afar iyo afartan kun, waxaa la aqoonsaday in imaatinka hooggii saddexaad, markii dhismayaashii waaweynaa ee New York la soo dumiyey, lagu gartay in habkii shaabadaynta ee boqol iyo afar iyo afartan kun uu bilaabmay.

> “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 wuxuu imanayaa hadalka aan ku sheegay in New York lagu xaaqi doono hir weyn oo baddu kiciso? Tan weligay maan odhan. Waxaan idhi, anigoo eegaya dhismayaasha waaweyn ee halkaas laga taagayo, dabaqba dabaqa ka sarreeya, ‘Muuqaallo aad u cabsi badan ayaa dhici doona marka Rabbigu u kaco inuu dhulka si daran u ruxo! Markaas erayada Muujintii 18:1–3 way rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa ku soo socda dhulka. Laakiin iftiin gaar ah kama hayo waxa ku soo socda New York, marka laga reebo inaan ogahay in maalin uun dhismayaasha waaweyn ee halkaas ku yaal la dumin doono rogrogashada iyo afgembiga xoogga Ilaah. Iftiinka la i siiyey ayaan ku ogahay in halaag dunida ku jiro. Hal eray oo Rabbiga ka yimaadda, hal taabasho oo xooggiisa weyn ah, dhismayaashan waaweynna way dumi doonaan. Muuqaallo ayaa dhici doona, cabsi ahaantoodana aynaan qiyaasi karin.” 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.

“halliga ku jirta dunida” waa dabeecadda Islaamka, waayo dabeecaddiisa waxaa lagu metelay Apollyon iyo Abaddon cutubka sagaalaad, aayadda kow iyo tobnaad ee Muujintii.

> 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).

> Oo iyagu waxay lahaayeen boqor ka sarreeya, kaas oo ah malaa’igta yaamayska aan gunta lahayn; magiciisuna afka Cibraaniga waa Abaddon, laakiinse afka Giriigga magiciisu waa Apollyon. Muujintii 9:11 (SAGAAL IYO KOW IYO TOBAN).

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.

Macnaha magaca, ama dabeecadda, boqorka xukuma Islaamka, sida ay u matalaan labada magac ee af Cibraani iyo Giriigba, waa “dhimasho” iyo “burbur,” kuwaas oo yimid Sebtembar 11, 2001, markii dhismayaashii waaweynaa ee New York la dumiyey. Halkaas ayay Muujintii cutubka siddeed iyo tobnaad, aayadaha kow ilaa saddex, ka bilaabeen inay rumoobaan.

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.

Waxaa la garwaaqsaday in xusitaankii ugu horreeyey ee ninka duurjoogta ah ee Islaamka ee ku jira kitaabka Bilowgii lagu adeegsaday erayga Cibraaniga ah ee loogu yeedho “dameerka Carbeed ee duurjoogta ah,” kaas oo aayadda lagu turjumay “nin duurjoog ah.” Astaanta Islaamku waa qoyska faraska, oo Muujintii cutubka sagaalaadna waxaa sidoo kale loogu matalay faras dagaal. Dusha jaantusyada quduuska ah ee Xabaquuq, kuwaas oo dadka Ilaah lagu wargeliyey “aan la beddelin,” Islaamka waxaa sidoo kale lagu matalay fardaha dagaalka.

> 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 iyada, Bal eeg, uur baad leedahay, oo wiil baad dhali doontaa, magiciisana waxaad u bixin doontaa Ismaaciil; maxaa yeelay Rabbigu wuu maqlay dhibaatadaada. Oo isagu wuxuu ahaan doonaa nin duurjoog ah; gacantiisu nin kasta way ku ahaan doontaa, oo nin kasta gacantiisu isagay ku ahaan doontaa; oo wuxuu degganaan doonaa dhammaan walaalihiis hortooda. Bilowgii 16:11, 12.

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

Xusiddii ugu horraysay ee dhalashada Ismaaciil waxaa lala xiriiriyey “xannibaad,” taas oo noqotay astaan weyn oo la xiriirta Islaamka.

> 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.

> Haddaba Saaray oo ahayd naagtii Aabraam, carruur umay dhalin; hase yeeshee waxay lahayd addoonad, Masri ah, oo magaceedu ahaa Haagar. Markaasaa Saaray waxay Aabraam ku tidhi, Bal eeg hadda, Rabbigu wuu iga xidhay dhalidda; waan ku baryayaaye, u gal addoonaddayda; waxa laga yaabaa inaan iyada carruur kaga helo. Oo Aabraamna codkii Saaray wuu maqlay. Bilowgii 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.

Xusiddii ugu horraysay ee Islaamka la xuso, sida uu u matalayo dhalashadii Ismaaciil, is-hoosaysiinta ayaa la adkaynayaa. Fikradda is-hoosaysiintu waa tiir aasaasi u ah diinta Islaamka. Ereyga “Islam” waxa uu ka soo farcamay laba eray oo Carabi ah, “salaam,” oo macnihiisu yahay “nabad”, iyo “aslama,” oo macnihiisu yahay “is-dhiibid” ama “hoggaansamid”. Islaamku waxa uu baraa in mu’miniintu ay doonistooda u hoggaansamaan doonista Allah (Ilaah) dhinac kasta oo nolosha ah. Markii Saara garatay inay samaysay go’aan xun oo ahayd inay Ibraahim ku dhiirrigelisay inuu Haagaar qaato oo Ismaaciil dhalo, ayay Ibraahim ka heshay oggolaansho ay Haagaar si qallafsan ula dhaqanto, taas oo keentay in Haagaar ka cararto gurigii Ibraahim. Halkaas ayay farriin kaga heshay malaa’igta.

> 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.

> Laakiinse Abaram wuxuu Saaray ku yidhi, Bal eeg, addoontaadu gacantaada ayay ku jirtaa; ku samee sida kula wanaagsan. Oo markii Saaray si qallafsan ula macaamishay iyada, ayay ka carartay horteeda. Markaasaa malaa’igtii Rabbigu ka heshay iyada il biyo ah oo cidlada ku taal, ilihii jidka Shuur ku yiil. Oo wuxuu ku yidhi, Haagaar, addoontii Saaray, xaggee baad ka timid? xaggeese baad u socotaa? Oo iyana waxay tidhi, Waxaan ka cararayaa horta marwadaydii Saaray. Markaasaa malaa’igtii Rabbigu ku tidhi, U noqo marwadayda, oo gacmaheeda hoostooda isku dhiib. Oo malaa’igtii Rabbigu ku tidhi, Farcankaaga aad iyo aad baan u badin doonaa, si aan loo tirin karin badnaantiisa aawadeed. Oo malaa’igtii Rabbigu ku tidhi, Bal eeg, uur baad leedahay, oo wiil baad dhali doontaa, magiciisana waxaad u bixin doontaa Ismaaciil; waayo, Rabbigu wuu maqlay dhibaatadaada. Oo wuxuu ahaan doonaa nin duurjoog ah; gacantiisu nin walba way ka gees ahaan doontaa, oo gacanta nin walbana isagay ka gees ahaan doontaa; oo wuxuu degganaan doonaa walaalihiis oo dhan hortooda. Bilowgii 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.

Xakamaynta Islaamka, “is-dhiibidda” ka tarjumaysa dabeecadda diinta Islaamka, iyo doorka Islaamkuba dhammaantood waxay ku jiraan xuska ugu horreeya ee Ismaaciil, waxayna metelaan hidde-sidaha nebiyadeed ee Islaamka ay matalaan saddexda hoog ee Muujintii. Markii Rabbigu dadkiisii keenay jidadkii hore ee Yeremyaah, waxay kaloo garteen in “afarta dabaylood” ee ay xannibaan afarta malaa’igood ee Muujintii cutubka toddobaad ay si gaar ah u yihiin afarta dabaylood ee Islaamka.

> “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.

> “Malaa’igahu waxay hayaan afarta dabaylood, kuwaas oo lagu matalay faras cadhaysan oo doonaya inuu iska furfuro oo ku boodo oogada dhulka oo dhan, isaga oo jidkiisa ku sida halaag iyo dhimasho.” 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.

“Faraska cadhaysan” ee Islaamka oo sidoo kale ah “afarta dabaylood” ee “la xannibay” inta la dhammaystirayo shaabadaynta boqol iyo afar iyo afartan kun, waxay ku sidaan “dhimasho iyo halaag” (Abaddon iyo Apollyon) “jidkooda.” Sida xannibaaddii lagu saaray Haagaar ay sifadaas nebiyadeed ugu dhex gelisay astaanta Islaamka, afarta dabaylood iyo faraska cadhaysan labaduba waa la xannibay, oo markii xaqiiqadaas la sugay ayaa la gartay in bilowga hoogga kowaad uu tilmaamayo xannibaad saaran Islaamka sida ay u metelayso amarkii taariikhiga ahaa ee Abubakar.

> 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.

> Oo waxaa lagu amray inaanay waxyeellayn cawska dhulka, ama wax kasta oo cagaaran, ama geedna; laakiin ragga keliya oo aan lahayn shaabadda Ilaah wejiyadooda dushooda. Muujintii 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.

Sadarba sadar, bilowga hoogga labaad, kaas oo adeegsiga saddex-geesoodka ah ee saddexda hoog lagu dul dhigay bilowga hoogga kowaad, wuxuu tilmaamayaa sii-daynta afarta malaa’igood, kuwaas oo aayadda ku metelaya sii-daynta jihaadkii labaad ee weynaa ee Islaamka.

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

> Isagoo malaa’igta lixaad ee buunka haysay ku leh, Furo afarta malaa’igood oo ku xiran webiga weyn ee Yuufraad. Muujintii 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.

Sidaas darteed waxaa la garwaaqsaday in bilowga hoogga saddexaad Islaamku uu ahaan doono mid isla mar ahaantaana la sii daayay oo la xakameeyay, taasoo ah markhaatiga qudhiisa ee 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.

> “Waqtigaas, intii hawsha badbaadadu soo xidhmayso, dhib baa dunida ku soo degi doona, quruumuhuna way cadhoon doonaan, hase ahaatee waa la xakamayn doonaa si aanay u hor istaagin shaqada malaa’igta saddexaad. Waqtigaas ‘roobka dambe,’ ama dibu‑noolaysiinta ka timaadda hortiisa Rabbiga, ayaa iman doona, si uu xoog u siiyo codka weyn ee malaa’igta saddexaad, oo uu quduusiinta ugu diyaariyo inay istaagaan muddada toddobada belaayo ee ugu dambaysa la daadin doono.” 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.”

Markii la baadhay diiwaanka taariikheed ee Islaamka, waxaa la ogaaday in dagaalladii iyo guulihii Islaamka Carbeed ee hooggii kowaad ay Islaamku u fahmaan inay yihiin “jihaadkii weynaa ee kowaad,” iyo in dagaalladii Boqortooyada Cusmaaniyiinta ee bilaabmay markii afartii malaa’igood la sii daayay ay Islaamku u fahmaan inay yihiin “jihaadkii weynaa ee labaad.” Iyadoo la waafajinayo adeegsiga saddex-geesoodka ah, Islaamku wuxuu rumaysan yahay in jihaadkii weynaa ee saddexaad oo ugu dambeeyey uu bilaabmay Sebtembar 11, 2001. Sida uu mar qoray William Miller, “Taariikhda iyo waxsii sheegiddu way isku waafaqaan.”

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.

Adeegsiga “xarriiq dul xariiq” ee sii-dayn iyo isla mar ahaantaana xannibaad, sida ay u matalayso in xariiqii nebinnimada ee bilowga hoogga koowaad iyo kan labaad la is dul saaro, waxaa si buuxda u xaqiijiyey Ruuxa Waxsii sheegidda; isla markiiba ka dib markii Islaamku wax ku dhuftay Sebtembar 11, 2001, Madaxweyne George W. Bush wuxuu Islaamka saaray xannibaad caalami ah isagoo bilaabay dagaalkiisii argagixisada ka dhanka ahaa. Sii-daynta iyo xannibaadda isla mar ahaanta ah ee “faraska cadhaysan” ee Islaamka waxaa xaqiijiyey Kitaabka Quduuska ah, Ruuxa Waxsii sheegidda, iyo sidoo kale taariikhda.

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.

Kuwa “Raaca Wanka” oo ku noqda jidadkii hore ee Milleriyiinta waxay helaan “nasashada,” taas oo ah roobka dambe, oo Sister White ay tilmaamayso inuu bilaabmo marka quruumuhu cadhoonayaan, hase yeeshee la xajinayo, sida ay ahaayeen Sebtembar 11, 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.

> “Waqtigaas, intii hawsha badbaadadu dhammaanayso, dhib baa ku soo degi doona dhulka, quruumuhuna way cadhoon doonaan, hase ahaatee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Waqtigaas ayaa ‘roobka dambe,’ ama baraarujinta ka timaadda Rabbiga hortiisa, iman doona, si uu xoog ugu siiyo codka weyn ee malaa’igta saddexaad, oo quduusiinta ugu diyaariyo inay istaagaan wakhtiga toddobada belaayo ee ugu dambaysa la daadshin doono.” 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.

Kuwa “Raaca Wanka” dib ugu noqda jidadkii hore ee Millerite waxay helaan “nasashada,” taas oo ah roobka dambe, oo Sister White ay tilmaamayso inuu bilaabmo markii malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad ay soo degtay 11-kii Sebtembar, 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.

> “Roobka dambena waxay ku soo degaysaa dadka Ilaah. Malaa’ig xoog weyn leh ayaa samada ka soo degi doonta, oo dhulka oo dhan waxaa iftiimin doonta ammaantiisa.” 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.

Malaa’igtaas xoogga badanu wuxuu soo degay markii dhismayaashii New York la dumiyey; markaas waxaa billowday shaabadaynta boqol iyo afartan iyo afarta kun, roobkii dambena wuxuu bilaabay inuu saydho. Kuwii dib loogu hoggaamiyey jidadkii hore ee Yeremyaah, oo helay “nasashada,” taas oo ah roobka dambe, waxay markaas garteen in “nasashada iyo qaboojinta” ee Ishacyaah ay iyaduna ahayd roobka dambe; hase yeeshee waxay sidoo kale ahayd aqoonsi tijaabadii 11 Sebtembar, 2001, la hor timid dadka Ilaah, gaar ahaan “ragga quudhsada” ee “Yeruusaalem xukumi jiray.” Waxay fahmeen in tijaabadu ay laba-geesood ahayd, waayo waxay matalaysay farriinta Islaamka ee hoogga saddexaad, isla markaana sidaas oo kale muhiim u ahayd, waxay matalaysay hab-raaca Kitaabiga ah ee dhisay farriinta roobka dambe.

> 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.

> Kuwii uu ku yidhi, Kanu waa nasashadii aad kuwa daallan ku nasin lahaydeen; kanuna waa dib-u-cusboonaantii; hase ahaatee ma ay doonaynin inay maqlaan. Laakiinse eraygii Rabbigu wuxuu iyaga ugu noqday amar dul amar, amar dul amar; sadar dul sadar, sadar dul sadar; wax yar halkan, wax yarna halkaas; si ay u socdaan, oo dib ugu dhacaan, oo loo jebiyo, oo loo dabto, oo loo qabsado. Haddaba bal maqla erayga Rabbiga, nimanyahow wax quudhsadaow, idinka oo xukunta dadkan Yeruusaalem jooga. Ishacyaah 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.

Ku socoshada jidadkii hore waxay u saamaxday dadka Ilaah ee maalmaha ugu dambeeya inay markaas arkaan in masalka tobanka gabdhood ee bikradaha ah, kaas oo “muujinaya waayo-aragnimada dadka Adventist-ka ah,” ay ahayd in dib loo soo celiyo “xarfihiisa ilaa xarfihiisa,” inta lagu jiro wakhtiga shaabadaynta ee boqol iyo afar iyo afartan kun. Markhaatifurka taariikhda ee masalku markii ugu horraysay ku rumoobay wuxuu caddeeyey in cutubka labaad ee Xabaquuq si toos ah ula xidhiidhay oo qayb ka ahaa masalka. Sidaas daraaddeed “muran”-ka ku jira Xabaquuq laba wuxuu matalay imtixaankii nasashada iyo qaboojinta ee nimankii quudhsiga badnaa ay diideen inay maqlaan. Iyadoo ardayda aaminka ah ee Kitaabka Quduuska ahi sii wadeen baadhitaanka jidadkii hore, waxay garteen in aanay ahayn oo keliya in masalka tobanka gabdhood ee bikradaha ah iyo Xabaquuq laba ay ahaayeen isla wax sii sheegid, balse sidoo kale uu sidaas oo kale ahaa cutubka laba iyo tobnaad ee Yexesqeel.

> “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.

> Qayb ka mid ah waxsii sheegiddii Yexesqeelna waxa ay ahayd il xoog iyo qalbiqaboojin u ah mu’miniinta: “Oo haddana Eraygii Rabbigu waa ii yimid, isagoo leh, Wiilka Aadamow, maahmaahdee baa idinku dhex taal dalka reer binu Israa’iil, oo leh, Wakhtigu waa sii dheeraadaa, oo wax kasta oo la arkayna way baabba’aan? Sidaas daraaddeed u sheeg, Rabbiga Ilaah ahu wuxuu leeyahay.... Wakhtigu waa dhow yahay, oo wax kasta oo la arkayna way rumoobi doonaan.... Anigu waan hadli doonaa, oo erayga aan ku hadlana waa uu dhici doonaa; mar dambe dib looma dhigi doono.” “Kuwa guriga reer binu Israa’iil ka mid ahi waxay leeyihiin, Aragtida uu arkayaa waa maalmo badan oo iman doona, oo wuxuu wax ka sii sheegaa wakhtiyo fog. Sidaas daraaddeed waxaad ku tidhaahdaa, Rabbiga Ilaah ahu wuxuu leeyahay; Erayadayda middoodna mar dambe dib looma dhigi doono, laakiinse eraygii aan ku hadlay waa la oofin doonaa.” Yexesqeel 12:21–25, 27, 28.” Dagaalkii Weynaa, 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.

Muddada shaabadaynta boqol iyo afar iyo afartan kun, sida uu u metelay dhaqdhaqaaqii Advent-ka ee 1840 ilaa 1844, waxay metelaysaa muddada wakhtiga ee maalmaha ugu dambeeya, marka “saamaynta riyo kasta” “ay rumoobi doonto.” Taariikhda waxsii-sheegista ee hooggii kowaad, marka la dul saaro taariikhda waxsii-sheegista ee hooggii labaad, waxay aqoonsanaysaa taariikhda waxsii-sheegista ee hooggii saddexaad, taas oo ah taariikhda waxsii-sheegista ee shaabadaynta boqol iyo afar iyo afartan kun. Sidoo kale waa taariikhda 1840 ilaa 1844. Sidoo kale waa taariikhda lagu dhammaystiro shaqada rasuulka diyaariya jidka Rasuulka Axdiga. Waa taariikhda ay labada gees ee bahalka dhulka maraan kala-guur ka yimaadda kii lixaad una gudba “kan siddeedaad” oo “ka mid ah toddobada.” Waa taariikhda lagu dilo labada nebiyadood jidka dhexdiisa, cutubka kow iyo tobnaad ee Muujintii.

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.”

Laakiin si la mid ahna waxa muhiim u ah xaqiiqda ah in, maaddaama erayga Ilaah aanu weligiis fashilmin, iyadoo lagu lifaaqayo mabda’a ah in nebiyada oo dhammu ay maalmaha ugu dambeeya ka hadlaan in ka badan xilli kasta oo kale, 11-kii Sebtembar, 2001, “maalmihii nebiyadu waa soo dhowaadeen” halkaas oo “erayadii” Ilaah ku hadlay “ay rumoobi doonaan,” oo “dibna looma sii dhigi doono.”

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.

Caasinnimadii 1863 waxay Adventism‑ka La'odikiya u xukuntay inay cidlada ku wareegaan ilaa ay dhammaantood ka wada dhintaan. Rabbigu taariikhdaas ayuu ku soo noqday Sebtembar 11, 2001, sida uu ugu soo noqday reer binu Israa'iilkii hore Qaadeesh.

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.

Booqashadii ugu horraysay ee Qaadeesh waxay dhalisay fallaagadii tobanka basaase, waxayna keentay wakhtigii warwareegga cidlada. Dhammaadkii afartankii sannadood, waxay ku noqdeen Qaadeesh, halkaasna Muuse mar labaad ku dhuftay Dhagaxii, waxaana laga horjoogsaday inuu galo Dalka Ballanqaadka, hase yeeshee iyagu waxay ku galeen Yashuuca. Sebtembar 11, 2001, waxay tilmaamaysaa jiilkii ugu dambeeyey, Ilaahna mar dambe ma sii dheerayn doono Eraygiisa.

We will address this fact in the next article.

Waxaan xaqiiqadan kaga hadli doonnaa maqaalka xiga.

> “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.

> “Taariikhda noloshii cidlada ee reer binu Israa’iil waxaa loo diiwaangeliyey faa’iidada reer binu Israa’iilka Ilaah ilaa dhammaadka wakhtiga. La macaamilkii Ilaah la macaamilay kuwii cidlada ku warwareegayey, socodkoodii oo dhan ee hore iyo gadaalba, iyo sida ay ugu furnaayeen gaajo, harraad, iyo daal, iyo muujinta yaabka leh ee xooggiisa ee lagu samatabbixinayey, waa masaal rabbaani ah oo ay ku duugan yihiin digniin iyo waxbarid dadkiisa u taal qarni kasta. Waayo-aragnimadii kala duwanaa ee Cibraaniyiintu waxay ahayd dugsi loogu diyaargaroobayo hoygoodii ballanqaadka ahaa ee Kancaan. Ilaah wuxuu doonayaa in dadkiisu maalmahan ugu dambeeya ay qalbiyo is-hoosaysiiya iyo ruuxyo wax-barasho leh ku eegaan dib u milicsiga tijaabooyinkii ololka lahaa ee ay reer binu Israa’iiltii hore soo mareen, si loogu baro diyaarintooda Kancaan jannada ah.”

> “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.

> “Dhagixii, oo amarkii Ilaah lagu dhuftay oo ka soo burqaday biyihiisii nolosha lahaa, wuxuu calaamad u ahaa Masiixa, oo la garaacay lana nabareeyey si dhiiggiisa loogu diyaariyo il badbaado u noqota binu-aadmiga halaagga ku sii socda. Sida dhagixii mar keliya loo dhuftay, sidaas oo kale Masiixuna wuxuu ahaa in ‘hal mar la bixiyo, si uu dembiyada kuwa badan u qaado.’ Laakiin markii Muuse si degdeg iyo miyir-la’aan ah dhagixii Kaadeesh ku dhuftay, astaantii quruxda badnayd ee Masiixa waa la dhaawacay. Badbaadiyaheenna looma ahayn in mar labaad la allabariyo. Sida allabarigii weynaa hal mar oo keliya loo bixiyey, waxaa loo baahan yahay oo keliya in kuwa doonaya barakooyinka nimcadiisa ay ku baryaan magaca Ciise,—iyagoo rabitaannada qalbiga ku shubaya duco toobad leh. Ducadaas oo kale waxay Rabbiga ciidammada horkeeni doontaa dhaawacyada Ciise, markaasna dhiiggii nolosha bixinayay ayaa mar kale si cusub u qulquli doona, kaas oo uu astaan u ahaa qulqulkii biyaha nool ee u soo burqaday Israa’iilkii oomanaa.”

> “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.

> “Rumaysad keliya oo nool oo Ilaah lagu qabo, iyo addeecid is-hoosaysiin leh oo amarradiisa loo hayo, ayuu aadamigu ku rajayn karaa inuu helo raallinimada rabbaaniga ah. Markii mucjisadaas weyn ay ka dhacday Qaadeesh, Muuse, isagoo ku daalay gunuunaca joogtada ah iyo fallaagowga dadka, wuxuu ka lumiyey araggiisii Kaaliyihiisa Qaadirka ah; ma uu dhegaysan amarkii ahaa, ‘Dhagaxa la hadla, oo wuxuu idin soo dayn doonaa biyihiisa;’ oo isagoo aan lahayn xoogga rabbaaniga ah ayaa looga tagay inuu dhaawaco diiwaankiisa isagoo muujinaya xamaasad iyo tabardarro dadnimo. Ninkii ay ahayd, oo kari karayey, inuu istaago isagoo daahir ah, adag, oo aan naf-jeclaysi lahayn ilaa dhammaadka hawshiisa, ayaa ugu dambayntii laga adkaaday. Ilaah waa lagu maamuus-dilay hortii shirka reer binu Israa’iil, markii ay ahayd in la maamuuso oo magiciisana la ammaano.”

> “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.

> “Xukunkii isla markiiba lagu riday Muuse wuxuu ahaa mid aad u xanuun badan oo dullayn leh,—in isaga iyo reer binu Israa’iil ee caasiyiinta ah ay dhintaan ka hor intaanay ka tallaabin Urdun. Laakiin ma nin baa odhan kara in Rabbigu si daran ula macaamilay addoonkiisa dembigaas keliya aawadiis? Ilaah wuxuu maamuusay Muuse sida uusan u maamuusin nin kale oo markaas noolaa. Marar badan ayuu xaqiisa caddeeyey. Wuxuu maqlay baryadiisa, oo wuxuu ula hadlay fool ka fool, sida nin saaxiibkiis ula hadla. Si waafaqsan qiyaasta iftiinka iyo aqoonta uu Muuse helay, ayaa dembigiisuna u sii weynaa.” Signs of the Times, October 7, 1880.

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