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

Kitaabka Daanyeel - Boqol iyo Sagaalaad

Unveiling the Triple Application of Prophecy: The Prophetic Significance of Revelation Chapter Nine and the Modern Reformatory Movement

Daah-furka Codsiga Saddex-geesoodka ah ee Waxsii-sheegidda: Ahmiyadda Waxsii-sheegid ee Muujintii Cutubka Sagaalaad iyo Dhaqdhaqaaqa Casriga ah ee Dib-u-habaynta

Author

Jeff Pippenger

Published

March 1, 2024

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The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.

Qaybta hore ee Muujintii cutubka sagaalaad waxa ay tilmaamaysaa buunka shanaad, kaas oo ah hoogga kowaad, halka qaybta dambe ee cutubkuna tilmaamayso buunka lixaad, kaas oo ah hoogga labaad. Labada buunba si muuqaal ah ayaa loogu sawiray jaantusyadii hormuudka ee 1843 iyo 1850. Markii lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad la furfuray wakhtiga dhammaadka sannadkii 1989, iyadoo Midowgii Soofiyeeti burburay, ayaa bilaabmay dhaqdhaqaaqii dibu-habaynta ee boqol iyo afar iyo afartan kun.

Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.

Runaha la aqoonsaday sannadkii 1989 waxaa ka mid ahaa dhaqdhaqaaqyadii waaweynaa ee dib-u-habaynta ee taariikhda Kitaabka Quduuska ah, iyo in dhammaantood ay isu barbar socdeen. Nebiyadii oo dhan, sidaas darteedna taariikh kasta oo quduus ah, oo ay ku jiraan dhaqdhaqaaqyada quduuska ah ee dib-u-habaynta, waxay tusaale u yihiin dhaqdhaqaaqa ugu dambeeya ee weyn ee dib-u-habaynta ee boqol iyo afartan iyo afar kun, kaas oo sidoo kale ah dhaqdhaqaaqa xoogga badan ee malaa’igta saddexaad. Marka hawsha shaabadayntu bilaabato, sidaas oo kale waxaa bilaabma rusheynta roobka dambe. Furfuriddii qarsoonaanta dhaqdhaqaaqyada dib-u-habaynta ee 1989, oo ay xigtay furfuriddii qarsoonaanta lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad sannadkii 1992, waxay dhalisay jawi iska-caabin ah, sida had iyo goor dhacda marka run cusub oo waqtigeeda joogta ah la furfuro.

In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.

Markii laga horyimid runta lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobanka, Rabbigu wuxuu daaha ka qaaday runta ah in taariikhda nebiyadeed ee Roomaankii jaahilka ahaa, marka lagu daro taariikhda nebiyadeed ee Roomaankii baabbanimada, sida lagu adkeeyey laba markhaati, ay aqoonsanayso taariikhda nebiyadeed ee Roomaanka casriga ah. Xeerka adeegsiga saddex-geesoodka ah ee wax sii sheegidda waa la gartay, dabadeedna waxaa loo adeegsaday in khaladka laga difaaco oo runta lagu aqoonsado laguna adkeeyo. Xeerarka taageera in khad kasta oo dibuhabayn ahi uu la siman yahay khadadka kale ee dibuhabaynta, iyo xeerarka la xidhiidha adeegsiga saddex-geesoodka ah ee wax sii sheegidda, waxay noqdeen saldhigga xeerarkii lagu aasaasay dhaqdhaqaaqa malaa’igta saddexaad, sida hore loogu sii tusay xeerarkii lagu aasaasay, lagu adeegsaday, laguna daabacay taariikhda Millerite-ka.

The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.

Adeegsiga saddex-geesoodka ah ee wax sii sheegidda, sida caadiga ah, waxaa loo furay dhaqdhaqaaqa boqolka iyo afartan iyo afarta kun, waayo iyagu waa dhaqdhaqaaqii roobka dambe, Islaamka hoogga saddexaadna waa farriinta roobka dambe. Mabda’a adeegsiga saddex-geesoodka ah ee wax sii sheegidda waxaa aqoonsaday Libaaxa qabiilka Yahuudah, si wanaagsan ka hor intii aanu Islaamka hoogga saddexaad taariikhda ku soo gelin Sebtembar 11, 2001, waayo wuxuu doonayay in dadkiisa maalmaha ugu dambeeya ay si fudud u gartaan farriinta uu matalayay imaatinka hoogga saddexaad markii uu dadkiisa ku soo celiyey jidadkii hore ee Yeremyaah.

The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.

Fahamkii hormuudka ee buunanka shanaad iyo kan lixaad sida loogu soo bandhigay Muujintii cutubka sagaalaad, waxaa loo fahmay inuu yahay qaybta ku jirta kitaabka Muujintii oo taariikhdu si ugu adag uguna cad u taageertay. Uriah Smith wuxuu ku bilaabaa soo-jeedintiisa Muujintii cutubka sagaalaad isagoo adeegsanaya erayada taariikhyahanka Keith si uu qodobkaas qudhiisa u muujiyo.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.

> “Faahfaahinta buunkan waxaan mar kale ka soo qaadan doonnaa qoraalladii Mudane Keith. Qoraagani si run ah ayuu u leeyahay: ‘Way adag tahay in la helo qayb kale oo ka mid ah Muujintii oo fasirayaashu si isku mid ah ugu wada heshiiyeen sida ku saabsan ku dabaqidda buunka shanaad iyo lixaad, ama hoogga kowaad iyo labaad, Saracens-ka iyo Turkida. Arrintu aad bay u cad tahay oo ay dhib ku tahay in si khaldan loo fahmo. Halkii aayad ama laba aayadood mid kasta lagu tilmaami lahaa, cutubka sagaalaad oo dhan ee Muujintii, isaga oo loo qaybiyey qaybo isle’eg, ayaa lagu mashquulsan yahay sifaynta labadoodaba.’ Uriah Smith, Daniel and Revelation, 495.”

The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.

Qaybinta cutubyada ee hoogga kowaad iyo kan labaad waxay kala qaybisaa taariikhda hoogga kowaad, oo uu matalayo Mohammed. Juqraafi ahaan waxa lagu meeleeyaa waxa taariikhyahanka Alexander Keith ugu yeedho Saracens, taas oo aynu maanta ugu yeedhi lahayn Carabiya. Taariikhda hoogga labaad, oo uu matalayo Osman 1, juqraafi ahaan waxa lagu meeleeyaa Turkiga, kaas oo taariikhyahanku ku aqoonsanayo Turks. Taariikhda hoogga kowaad waxa lagu meeleeyey oo lagu dhammaystiray Carabiya, oo ah halkii uu ka dhashay Islaamku iyo Mohammed. Taariikhda hoogga labaadna waxa lagu meeleeyey oo lagu dhammaystiray Turkiga, oo ah halkii uu ka dhashay Boqortooyadii Cusmaaniyiinta.

The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.

Taariikhda hooggii kowaad waxay tilmaamaysaa dagaal loo jeediyey Rooma oo ay qaadeen dagaalyahanno madax-bannaan, kuwaas oo xidhiidhkooda keliya ee ay wadaagaan uu ahaa diinta Islaamka. Taariikhda hooggii labaadna waxay tilmaamaysaa dagaal loo jeediyey Rooma oo ay hoggaaminayeen diin habaysan iyo awood dawladnimo, taas oo loo yaqaan Khilaafad. Labadaas xaaladoodba, ha noqoto dagaalkii madax-bannaan ee ka dhanka ahaa Rooma ee taariikhda uu matalayey Mohammed, ama dagaalkii habaysnaa ee uu matalayey Ottman, ama Boqortooyadii Cismaaniyiinta, habka dagaalku wuxuu ahaa in si kedis ah oo aan la filayn loo weeraro. Ma ahayn dagaal lagu fuliyo in askarta oo dhan loo geliyo dirays isku midab ah, dabadeedna askarta saf loo habeeyo oo hore loogu sii wado iyagoo gelaya rasaasta, sida uu ahaa dhaqanka ciidan ee wakhtigaas. Ereyga “assassin” wuxuu ku salaysan yahay habkii dagaal ee Islaamka ee ahaa in si kedis ah oo lama filaan ah wax loo dhufto, taas oo badanaa ku dhammaan jirtay dhimashada weeraryahanka laftiisaba.

The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.

Ereyga “assassin” waxa ay ka soo farcantay erayga Carabiga ah “hashshashin,” kaas oo ka yimid “hashish,” oo macnihiisu yahay “xashiish” ama “cannabis.” Ereygan markii hore waxa loo adeegsan jiray in lagu tilmaamo koox qarsoodi ah oo xagjirnimo ku caan baxday oo ka tirsanayd Muslimiinta Nizari Ismaili ee Bariga Dhexe xilligii dhexe. Xubnaha kooxdan waxa lagu yiqiin habab aan caadi ahayn oo marar badan rabshado wata, kuwaas oo ay ka mid ahaayeen adeegsiga dilal siyaasadeed si ay u gaadhaan ujeeddooyinkooda. Waxa la sheegaa in ay mararka qaarkood cuni jireen xashiish si ay ugu diyaar garoobaan hawlgalladooda, taasina waxa ay horseedday in dunida Reer Galbeedka laga isticmaalo erayga “hashshashin” ama “assassins.” Kooxda Assassins waxa ay firfircoonayd xilligii dhexe, gaar ahaan Faaris iyo Suuriya, waxaana ay door muuqda ka ciyaareen isku dhacyo siyaasadeed oo kala duwan iyo dilal dhacay muddadaas. Ereyga “assassin” ugu dambayntii waxa uu galay afafka Yurub, halkaas oo uu si guud ugu noqday tilmaamidda shakhsiyaadka fuliya dilal siyaasadeed ama dilal bartilmaameed ah.

This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.

Habkan dagaalku waa astaan nebiyadeed oo muhiim ah oo ka mid ah saddexda hoog, waayo doorka nebiyadeed ee Islaamku waa inuu dagaal dhaliyo. Islaamku, sida astaan ahaan loo adeegsanayo, gebi ahaanba wuxuu ku saabsan yahay dagaal; Muujintii cutubka sagaalaadna, Islaamka hoogga kowaad iyo kan labaad waa tusaale muujinaya dagaalkooda. Dagaalkooda waxaa lagu aqoonsaday kitaabka Muujintii inay tahay ficilka ka cadhaysiiya quruumaha, wax yar ka hor intaan albaabka nimcadu xidhmin.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Quruumihii way cadhoodeen, oo cadhadaadiina way timid, iyo wakhtigii kuwii dhintay in la xukumo, iyo inaad abaalkooda siiso addoommadaada nebiyada ah, iyo quduusiinta, iyo kuwa magacaaga ka cabsada, yar iyo weynba; iyo inaad baabbiʼiso kuwa dhulka baabbiʼiya. Muujintii 11:18.

The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.

“Quruumaha” waa la “cadhaysiiyaa”, wax yar ka hor intuusan iman cadhada Ilaah, cadhada Ilaahna, sida lagu metelay kitaabka Muujintii, waa toddobada belaayo ee u dambeeya oo yimaada marka fursadda tijaabada aadanuhu xidhanto. Aayaddan waxaa ku jira saddex calaamadood oo jidka ah: cadhaysiinta quruumaha, cadhada Ilaah, iyo wakhtiga la xukumo kuwii dhintay. Xukunka kuwii dhintay ee halkan lagu tilmaamay waa xukunka kuwa sharka leh ee dhintay ee dhaca inta lagu jiro kunka sano ee millenniyumka, ee ma aha xukunka baadhitaanka ee kuwii dhintay oo bilowday Oktoobar 22, 1844. Sister White si cad bay u sheegaysaa in saddexda calaamadood ee jidka ah ee aayaddan ku jira ay kala duwan yihiin, oo ay u dhacaan sida ay aayaddu u kala horreyso.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Waxaan arkay in cadhada quruumaha, cadhada Ilaah, iyo wakhtiga lagu xukumi doono kuwii dhintay ay ahaayeen kuwo kala go’an oo kala duwan, midba midka kale uu ka dambeeyo; sidoo kale waxaan arkay in Miikaa’iil uusan weli istaagin, iyo in wakhtiga dhibaatada, oo aan weligeed oo kale dhicin, uusan weli bilaabmin. Quruumuhu imminka way cadhaysanayaan, laakiin marka Wadaadkeenna Sare uu dhammaysto shaqadiisa meesha quduuska ah, wuu istaagi doonaa, oo xidhan doonaa dharka aargudashada, dabadeedna toddobada belaayo ee ugu dambaysa waa la ku shubi doonaa.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Waxaan arkay in afarta malaa’igood ay hayn doonaan afarta dabaylood ilaa shaqada Ciise ku dhammaato meesha quduuska ah, dabadeedna ay iman doonaan toddobada belaayo ee ugu dambaysa.” Early Writings, 36.

The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.

Doorka Islaamku ku leeyahay kitaabka ugu dambeeya ee Kitaabka Quduuska ah waa inay quruumaha ka cadhaysiiyaan, taasna waxay ku sameeyaan dagaal. Doorka Islaamku ku leeyahay kitaabka ugu horreeya ee Kitaabka Quduuska ahna waa inuu keeno in gacanta nin kasta oo dunida ku nool ay isu timaaddo oo ka gees noqoto Islaamka, kaas oo loo metelay Ismaaciil.

> 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 wiil baad dhali doontaa, magiciisana waxaad u bixin doontaa Ismaaciil; maxaa yeelay Rabbigu wuu maqlay dhibaatadaada. Oo isagu wuxuu ahaan doonaa nin duurjoog ah; gacantiisuna waxay ka gees ahaan doontaa nin kasta, gacanta nin kastana way ka gees ahaan doontaa isaga; oo wuxuu degganaan doonaa hortooda walaalihiis oo dhan. Bilowgii 16:11, 12.

The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).

Ereyga “gacan,” marka ay astaan tahay, waxay la mid tahay dhammaan astaamaha Kitaabka Quduuska ah, waxaana laga yaabaa inay leedahay in ka badan hal macne iyadoo ku xiran duruufda lagu adeegsaday. Inta ugu badan, “gacanta,” oo astaan ahaan loogu adeegsado waxsii-sheegidda Kitaabka Quduuska ah, waa astaan dagaal. Ereyga Cibraaniga ah ee loo tarjumay “nin duurjoog ah,” waa erayga loo adeegsado dameerka Carbeed ee duurjoogta ah, kaas oo xambaarsan dhowr tilmaamood oo nebiyadeed oo muhiim ah; midkoodna waa in dameerka Carbeed uu ka tirsan yahay qoyska xayawaannada Equidae, sida faraskuba yahay. Muujintii cutubka sagaalaad, iyo labadaba jaantusyada quduuska ah ee Xabaquuq (jaantusyadii hormuudka ee 1843 iyo 1850), faraska waxaa loo adeegsadaa inuu astaan u noqdo dagaalka uu matalayo Islaamku ee saddexda hoog. Xuska ugu horreeya iyo kan ugu dambeeya ee Islaamka, sida loogu matalay kitaabka Bilowgii iyo kitaabka Muujintii, waxay Islaamka ku aqoonsadaan astaanta qoyska Equidae (dameer ama faras), labaduna waxay adkeeyaan doorka Islaamka inuu yahay inuu dagaal ku keeno “nin kasta” (quruumaha).

In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.

Kitaabka Muujintii, cutubka SAGAALAAD, aayadda KOW IYO TOBAN, waxaa lagu aqoonsadaa dabeecadda Islaamka, waayo xagga wax sii sheegidda dabeecaddu magac bay ku matashaa. Magaca loo bixiyey boqorka ka taliya Islaamka wuxuu ka tarjumayaa tixraacii ugu horreeyey ee Islaamka ee ku jira kitaabka Bilowgii, halkaas oo lagu qoray in dabeecadda ama ruuxa Ismaaciil “uu degganaan doono hortiisa walaalihiis oo dhan.” Boqorka ka taliya Islaamka oo dhan waa ruuxa Ismaaciil (boqorkooda), kaas oo gacantiisu “ka gees tahay nin kasta.”

> 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.

> Oo waxay lahaayeen boqor ka taliya, kaas oo ah malaa’igta yamayska aan gunta lahayn; magiciisuna afka Cibraaniga waa Abaddon, laakiinse afka Giriigga magiciisu waa Apollyon. Muujintii 9:11.

In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:

Axdiga Hore, oo lagu matalo af Cibraani, ama Axdiga Cusub, oo lagu matalo af Giriig, dabeecadda ka talisa kuwa raacsan diinta Islaamka waxaa lagu aqoonsadaa inay tahay midkood Abaddon ama Apollyon, kuwaas oo labaduba ka dhigan “dhimasho iyo halaag.” Dhimasho iyo halaag ayaa ah dabeecadda Islaamka, ha lagu matalo Axdiga Hore ama Axdiga Cusubba. Astaamaha gaarka ah ee ruuxa ka taliya gudaha raace kasta oo Islaamka ah, marka lala xiriiriyo astaanta dameerka ama faraska, labaduba waa qaybo ka mid ah tixraacyada ugu horreeya iyo kuwa ugu dambeeya ee Islaamka. Labadan sifo oo nebiyad ah waxay xambaarsan yihiin saxeexa Alfa iyo Oomeega. Marka Sister White ay aqoonsato farriinta soo nooleysa boqolka iyo afartan iyo afarta kun inay tahay ciidanka xoogga badan ee malaa’igta saddexaad, waxay tiraahdaa sidan soo socota:

> “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.

> “Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo loo matalay faras cadhooday oo doonaya inuu iska goosto oo ku boodo oogada dhulka oo dhan, isaga oo sida halaag iyo dhimasho jidkiisa.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Miyaa aynu ku sii seexannaa qarka dunida weligeed ah? Miyaa aynu ahaan doonnaa kuwo caajis ah, qabow, oo meyd ah? Oh, bal in aynu kiniisadaheenna ku lahaanno Ruuxa iyo neefta Ilaah oo lagu afuufay dadkiisa, si ay cagahooda ugu istaagaan oo u noolaadaan. Waxa aynu u baahan nahay in aynu aragno in jidku cidhiidhi yahay, iridduna ay ciriiri tahay. Laakiin marka aynu ka gudubno iridda ciriiriga ah, ballaadhkeedu waa aan xad lahayn.” Manuscript Releases, volume 20, 217.

The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?

Afarta dabaylood waxaa la xannibayaa inta lagu jiro shaabadaynta boqol iyo afar iyo afartan kun, afarta dabayloodna waa “faras cadhaysan” oo jidkiisa ku sida “dhimasho iyo burbur.” Sebtembar 11, 2001, hooggii saddexaad ayaa soo galay taariikhda waxsii-sheegidda isagoo keenaya “dhimasho iyo burbur,” sidaas darteedna “ka cadhaysiinaya quruumaha,” markii uu si “lama filaan ah oo aan la filayn” ugu dhuftay dhulkii ruuxiga ahaa ee ammaanta lahaa. Oktoobar 7, 2023, hooggii saddexaad wuxuu sii watay jidkiisii “dhimashada iyo burburka,” sidaas darteedna wuxuu sii “ka cadhaysiiyey quruumaha” markii uu si “lama filaan ah oo aan la filayn” u weeraray dhulkii muuqda ee ammaanta lahaa. Weerarkii ugu horreeyey ee aan la filayn wuxuu calaamadeeyey bilowgii muddada shaabadaynta boqol iyo afar iyo afartan kun, weerarkii dhawaa ee Oktoobar 7, 2023-na wuxuu calaamadeeyey bilowga muddada gunaanadka ah ama “xiritaanka” shaabadaynta boqol iyo afar iyo afartan kun. Miyaynu seexannaa annagoo jooga qarka dunida weligeed ah?

On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:

Labada jaantus ee quduuska ah ee hormuudka ahba, Islaamka hooggii koowaad iyo kii labaad waxaa si muuqaal cad ah loogu sawiray dagaalyahanno Islaami ah oo saaran fardahooda dagaalka. Fuushanaha saaran faraska dagaalka ee hoogga koowaad ee labada sawirba waxa uu sidaa waran, halka fuushanaha faraska matalaya hoogga labaad uu ridayo qori. Kala-duwanaantaasi si cad ayaa loogu muujiyey Muujintii cutubka sagaalaad, waayo taariikhda hoogga labaad ayay ahayd markii baaruudda la ikhtiraacay oo markii ugu horraysay dagaalka lagu adeegsaday. Isagoo ka faalloonaya aayadaha toddoba iyo tobnaad ilaa sagaal iyo tobnaad ee Muujintii cutubka sagaalaad, Uriah Smith wuxuu diiwaangeliyey sidan soo socota:

> “The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.

> “Qaybta hore ee tilmaantan waxaa laga yaabaa inay tixraacdo muuqaalka fardooleydaas. Dab, isagoo metelaya midab, wuxuu u taagan yahay casaan, maadaama ‘u cas sida dabka’ ay tahay oraah si badan loo adeegsado; yacint, ama hayaasint, wuxuu u taagan yahay buluug; baaruuduna jaalle. Midabbadanna si aad ah bay ugu badnaayeen labiska dagaalyahannadan; sidaas darteed tilmaantu, marka aragtidan la raaco, si sax ah bay ugu habboonaan lahayd dirayska Turkiga, kaas oo intiisa badan ka koobnaa casaan, ama guduudan, buluug, iyo jaalle. Madaxyada farduhuna muuqaal ahaan waxay ahaayeen sida madaxyada libaaxyada si loo muujiyo xooggooda, geesinnimadooda, iyo qalafsanaantooda; halka qaybta dambe ee aayadduna shaki la’aan ay tixraacayso isticmaalka baaruudda iyo hubka dabka ee ujeeddooyinka dagaalka, kuwaas oo markaas dhawaan uun la soo geliyey. Maadaama Turkidu ay hubkooda dabka ka ridi jireen iyagoo fardaha saaran, daawadaha meel fog jooga waxay ula muuqan lahayd in dabkii, qiiqii, iyo baaruuddu ay ka soo baxayeen afafka fardaha, sida lagu muujiyey sawirka la socda.”

> “Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’

> “Marka laga hadlayo adeegsiga qoryaha dabka ee Turkidu ku isticmaaleen ololahoodii ka dhanka ahaa Constantinople, Elliott (Horae Apocalypticae, Vol. I, bogg. 482–484) sidan buu u yidhi:—‘Waxay ahayd “dabka iyo qiiqa iyo baaruudda,” kuwaas oo ah madaafiicdii iyo qoryihii dabka ee Mahomet, in ay sabab u ahaayeen dilkii saddex-meelood meel dadka, taas oo ah, qabsashadii Constantinople, iyo sidaas darteed burburkii boqortooyadii Giriigga. Kow iyo kun iyo boqol sano iyo wax ka badan ayaa haatan ka soo wareegay tan iyo aasaaskeedii uu Constantine dhigay. Intii muddadaas lagu jiray, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, iyo weliba Turkidii Cusmaaniyiinta laftoodu, waxay ku qaadeen weerarro colaadeed ama waxay hareereeyeen. Laakiin dhufaysyadu iyaga kama jabin karin. Constantinople way sii taagnayd, waxaana la sii taagnaa boqortooyadii Giriigga. Sidaas awgeed welwelkii Suldaan Mahomet ee ahaa in uu helo wax ka saara caqabaddaas. “Ma samayn kartaa madfac,” ayuu ku yidhi ninkii sameeya madaafiicda ee uga soo goostay, “oo cabbirkiisu ku filan yahay in lagu dumiyo derbiga Constantinople?” Markaas ayaa warshaddii lagu shubo madaafiicda laga aasaasay Adrianople, madaafiicdiina waa la shubay, hubkii madaafiicdana waa la diyaariyey, waxaana bilaabmay go’doomintii.’”

> “It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’

> “Si wanaagsan bay u mudan tahay in la fiirsado sida Gibbon, oo had iyo jeer ah faalleeyaha aan miyir-qabka lahayn ee waxsii-sheegidda Apocalyptic-ka, uu qalabkan cusub ee dagaalka ugu soo hormariyo sawirkiisa, qormadiisa cod-karnimada iyo saamaynta leh ee ku saabsan masiibadii ugu dambaysay ee boqortooyadii Giriigga. Isagoo u diyaarinaya arrintaas, wuxuu bixiyaa taariikhda ikhtiraacidda dhowaan la sameeyey ee baaruudda, ‘isku-darka milix-baaruud, baaruud, iyo dhuxul;’ wuxuu ka warramaa adeegsigeedii hore ee Suldaan Amurath, iyo sidoo kale, sida hore loo sheegay, warshaddii Mahomet ee lagu shubi jiray madaafiic waaweyn ee Adrianople; dabadeedna, intii go’doomintu socotay lafteeda, wuxuu qeexaa sida ‘roobabka warmaha iyo fallaadhuhu ay ula socdeen qiiqa, sanqadha, iyo dabka qoryaha fudud iyo madaafiicda;’ sida ‘safka dheer ee madaafiicda Turkiga loogu jeediyey derbiyada, afar iyo toban baytariyadoodna mar qudha ugu onkodayeen meelaha ugu fudud in laga galo;’ sida ‘dhufaysyadii qarniyo badan ka taagnaa rabshadaha cadowga ay dhammaan dhinacyada kaga burburiyeen madaafiicdii Cusmaaniyiintu, dillaacyo badanna loo furay, agagaarka iridda St. Romanus-na afar munaaradood dhulka lala simay:’ sida, iyadoo ‘khadadka, doonyaha dagaalka, iyo buundadaba ay madaafiicdii Cusmaaniyiintu dhinac kasta kaga onkodaysay, xerada iyo magaalada, Giriigga iyo Turkiguba, ay galeen daruur qiiq ah, taas oo aan kala bixi karin ilaa xoraynta ugu dambaysa ama baabi’inta boqortooyada Roomaanka mooyaane:’ sida ‘labadii derbi madaafiicdu uga dhigtay tuulmo burbur ah:’ iyo sida ugu dambayntii Turkidu, iyagoo ‘ka soo koraya dillaacyadii,’ ay ‘Constantinople qabsadeen, boqortooyadeedii afgembiyeen, diinteediina ay ku tumeen boodhka guuleystayaashii Muslimiinta.’ Waxaan leeyahay, si dhab ah bay u mudan tahay in la fiirsado sida Gibbon si cad oo saamayn leh ugu nisbeeyo qabsashadii magaalada, sidaas darteedna burburkii boqortooyada, madaafiicda Cusmaaniyiinta. Waayo maxay kale tahay haddii aanay ahayn faallo ku saabsan erayadii waxsii-sheegiddeenna? ‘Kuwan saddexdan ayaa qaybtii saddexaad ee dadka lagu dilay, dabka, iyo qiiqa, iyo baaruudda, kuwaas oo afafkooda ka soo baxay.’”

> “‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’

> “AAYADDA 18. Saddexdan ayaa lagu laayay qaybtii saddexaad ee dadka, dabka, iyo qiiqa, iyo baaruudda afkooda ka soo baxaysay. 19. Waayo, xooggoodu wuxuu ku jiraa afkooda iyo dabadooda; waayo, dabadoodu waxay u ekaayeen abeesooyin, oo waxay lahaayeen madaxyo, oo iyaga ayay wax ku dhaawacaan.”

> “These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.

> “Aayadahani waxay muujinayaan saamaynta dilaa ah ee habka cusub ee dagaalka ee la soo kordhiyey. Waxay ahayd iyada oo loo marayo qalabkan,—baaruud, hubka dabka, iyo madaafiicda,—in Constantinople ugu dambayntii la jebiyey, laguna geliyey gacanta Turkida.” Uriah Smith, Daniel and Revelation, 510–514.

We will continue the study of the third woe, in the next article.

Waxaannu sii wadi doonnaa daraasadda hoogga saddexaad, maqaalka xiga.

> “I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.

> “Xalay waxaan ka toosay hurdadaydii anigoo qalbigayga iyo maskaxdayda saaran culays weyn. Waxaan walaalaheen ragga ah iyo walaalaheen dumarka ah u gudbinayay farriin, oo waxay ahayd farriin digniin iyo waxbarid ah oo ku saabsan hawsha qaar ka mid ah kuwa faafinaya aragtiyo qaldan oo ku saabsan helitaanka Ruuxa Quduuska ah iyo hawlgalkiisa uu ku dhex sameeyo adeegayaasha aadanaha.

> “I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.

> “Waxaa lay faray in xamaasad xad-dhaaf ah oo la mid ah tii naloo yeedhay inaannu ka hor nimaadno ka dib dhammaadkii wakhtigii 1844 ay mar kale dhexdeenna iman doonto maalmaha ugu dambeeya ee farriinta, iyo in ay waajib nagu tahay inaannu sharkaas ula kulanno si la mid ah sida aan ugu adkaysi iyo go’aan lahayn hadda, sidii aan ula kulannay waayo-aragnimadeennnii hore.

> “We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.

> “Waxaynu taagan nahay marinka dhacdooyin waaweyn oo murugo iyo qaddarin leh. Waxsii sheegyadu way rumoobayaan. Taariikh yaab leh oo dhacdooyin culus leh ayaa lagu qorayaa buugaagta samada—dhacdooyin la sheegay inay wax yar ka horrayn doonaan maalinta weyn ee Ilaah. Wax kasta oo dunida ku jira waxay ku sugan yihiin xaalad aan degganayn. Quruumuhu way cadhaysan yihiin, diyaargarow weyn oo dagaalna waa la samaynayaa. Qaran ayaa qaran kale shirqool u maleegaya, boqortooyona boqortooyo kale. Maalinta weyn ee Ilaah si weyn bay u soo degdegaysaa. Laakiin inkasta oo quruumuhu urursanayaan xoogaggooda dagaal iyo dhiig daadis, haddana amarkii malaa’igaha lagu siiyey weli wuu taagan yahay, inay qabtaan afarta dabaylood ilaa addoommada Ilaah lagu shaabadeeyo fooddooda.” Selected Messages, book 1, 221.

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