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

Kitabu cha Danieli - Nambari Mia Moja na Kumi na Tatu

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

Kufunua Matumizi Matatu ya Unabii: Kuelewa Umuhimu wa 11 Septemba 2001 katika Muktadha wa Kibiblia

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.

Wakati Bwana alipowaongoza watu wake wa siku za mwisho kurudi kwenye ‘njia za zamani’ za Yeremia mnamo Septemba 11, 2001, alikuwa tayari ametambua kanuni ya matumizi ya mara tatu ya unabii.

> 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.

> Hivi ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na muulize habari za mapito ya zamani; ilipo njia iliyo njema, enendeni katika hiyo, nanyi mtapata raha kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu; lakini walisema, Hatutasikiliza. Yeremia 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.

Wakati Bwana alipowarejesha watu wake katika njia za kale, wangepata pumziko (mvua ya vuli), ndipo walinzi wakapewa ujumbe wa tarumbeta. Manabii wote hutambulisha kwa ukamilifu kabisa mwisho wa siku za mwisho, kwa hiyo ujumbe wa tarumbeta wa siku za mwisho ungekuwa tarumbeta ya mwisho, ambayo ni tarumbeta ya saba, ambayo ndiyo ole wa tatu.

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.

Walipoanza watu Wake wa siku za mwisho kutembea katika njia za kale, ilitambuliwa kwamba sifa za ole wa kwanza zilimtambulisha kiongozi mahususi wa kihistoria wa kifumbo (Mohammed), na kwamba ole wa pili ulifanya vivyo hivyo (Osman). Iligunduliwa kwamba kila moja ya tarumbeta nne za kwanza pia ilikuwa na viongozi mahususi wa kifumbo waliotambulisha tarumbeta hiyo, na ndipo ikatambuliwa kwamba Osama bin Laden alikuwa kiongozi wa kifumbo wa ole wa tatu.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Mohammed alihusishwa na Uarabuni, na Osman alikuwa ishara ya Dola la Ottoman nchini Uturuki, na Osama bin Laden aliwakilisha ugaidi wa Kiislamu duniani kote, ingawa yeye, kama ilivyo kwa Mohammed, alikuwa Mwarabu.

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.

Ilitambuliwa pia kwamba ole wa kwanza uliumiza majeshi ya Roma na kwamba ole wa pili uliua majeshi ya Roma. Kisha tarehe 11 Septemba 2001 ilitambuliwa kuwa wakati ambapo Uislamu wa ole wa tatu uliumiza jeshi la Roma (Marekani), lakini kwamba wakati wa sheria ya Jumapili, utaliua jeshi la Roma, Marekani itakapofikia tamati yake kama ufalme wa sita wa unabii wa Biblia, na kukabidhi uhuru wake wa kitaifa kwa muungano wa mara tatu wa yule joka, mnyama na nabii wa uongo.

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.

Ilibainika kwamba Marekani ilikuwa mnyama wa nchi mwenye pembe mbili za nguvu. Sifa kuu ya kinabii ya mnyama wa nchi ni kwamba hubadilika kutoka mwanakondoo kuwa joka. Kwa mtazamo wa kinabii, pembe zinawakilisha nguvu, na nguvu za mnyama wa nchi zilikuwa Ujamhuri na Uprotestanti, zilizowakilishwa kama pembe mbili za mnyama wa nchi. Lakini sasa, katika siku za mwisho, nguvu mbili za mnyama wa nchi zimebadilika kuwa nguvu za kijeshi na za kiuchumi. Tarehe 11 Septemba 2001, Uislamu wa ole wa tatu uliipiga ardhi, ishara ya mnyama wa nchi, pamoja na Pentagon, ishara ya nguvu zake za kijeshi, na Minara Pacha jijini New York, ishara ya nguvu zake za kiuchumi.

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.

Ilipotambuliwa pia kwamba mwanzo wa historia ya ole wa kwanza, na mwisho wa historia ya ole wa pili, vyote vilitoa mfano wa kutiwa muhuri kwa laki moja na arobaini na nne elfu, ilitambuliwa kwamba kulipowasili ole wa tatu, majengo makubwa ya New York yalipoangushwa, ilibainika kuwa mchakato wa kutiwa muhuri kwa laki moja na arobaini na nne elfu ulikuwa umeanza.

> “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.

> "Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 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.

“Uharibifu uliomo duniani,” ni tabia ya Uislamu, kwa maana tabia yake imewakilishwa kama Apollyon na Abaddon katika sura ya tisa, aya ya kumi na moja ya Ufunuo.

> 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).

> Nao walikuwa na mfalme juu yao, yeye ndiye malaika wa shimo lisilo na mwisho, jina lake kwa Kiebrania ni Abadoni, bali kwa Kigiriki jina lake ni Apolioni. Ufunuo 9:11 (TISA KUMI NA MOJA).

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.

Maana ya jina, au tabia, ya mfalme anayetawala Uislamu, kwa Kiebrania na Kigiriki, kama inavyowakilishwa na majina hayo mawili, ni "kifo" na "maangamizi", ambayo yalifika tarehe 11 Septemba 2001, wakati majengo makubwa ya New York yaliangushwa. Wakati huo, Ufunuo sura ya kumi na nane, aya ya kwanza hadi ya tatu zilianza kutimia.

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.

Ilitambuliwa kwamba kumbukumbu ya kwanza ya "mwanamume mwitu" wa Uislamu katika kitabu cha Mwanzo ilitumia neno la Kiebrania la "punda mwitu wa Kiarabu," ambalo katika mstari huo lilitafsiriwa kama "mwanamume mwitu." Ishara ya Uislamu ni familia ya farasi, na katika Ufunuo sura ya tisa, pia iliwakilishwa kama farasi wa vita. Katika chati takatifu za Habakuki, ambazo watu wa Mungu walikuwa wamejulishwa kwamba "zisibadilishwe," Uislamu pia uliwakilishwa na farasi wa vita.

> 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.

> Malaika wa Bwana akamwambia, Tazama, u mja mzito, nawe utazaa mwana wa kiume, nawe utamwita jina lake Ishmael; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa dhidi ya kila mtu, na mkono wa kila mtu utakuwa dhidi yake; naye atakaa mbele ya ndugu zake wote. Mwanzo 16:11, 12.

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

Kutajwa kwa mara ya kwanza kwa kuzaliwa kwa Ismail kulihusishwa na "kujizuia," jambo ambalo baadaye likawa ishara kuu inayohusishwa na Uislamu.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Basi Sarai, mkewe Abramu, hakumzalia watoto; naye alikuwa na mjakazi, Mmisri, aliyeitwa Hagari. Sarai akamwambia Abramu, Tazama sasa, Bwana amenizuia kuzaa; nakusihi uingie kwa mjakazi wangu; labda nipate watoto kwa njia yake. Abramu akasikiliza sauti ya Sarai. Mwanzo 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.

Katika kutajwa kwa mara ya kwanza kabisa kwa Uislamu, kunakowakilishwa na kuzaliwa kwa Ismaeli, suala la kujisalimisha linasisitizwa. Dhana ya kujisalimisha ni ya msingi katika dini ya Uislamu. Neno "Uislamu" linatokana na maneno mawili ya Kiarabu, "salaam," linalomaanisha "amani", na "aslama," linalomaanisha "kujisalimisha" au "kusalimu amri". Uislamu hufundisha kwamba waumini wanapaswa kuyatiisha mapenzi yao kwa mapenzi ya Allah (Mungu) katika nyanja zote za maisha. Mara tu Sara alipotambua kwamba alikuwa amefanya uamuzi mbaya kwa kumhimiza Abrahamu amchukue Hagari na kupata mtoto Ismaeli, alipata ruhusa kutoka kwa Abrahamu kumtendea Hagari kwa ukali, jambo lililosababisha Hagari kukimbia kutoka nyumbani kwa Abrahamu. Huko alipokea ujumbe kutoka kwa malaika.

> 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.

> Lakini Abramu akamwambia Sarai, Tazama, mjakazi wako yuko mikononi mwako; mfanyie kama upendavyo. Na Sarai alipomtendea kwa ukali, akakimbia kutoka mbele yake. Malaika wa Bwana akamkuta karibu na chemchemi ya maji jangwani, karibu na ile chemchemi iliyo njiani kuelekea Shuri. Akasema, Hagari, mjakazi wa Sarai, umetoka wapi? Na unaenda wapi? Akasema, Ninakimbia kutoka mbele ya bibi yangu Sarai. Malaika wa Bwana akamwambia, Rudi kwa bibi yako, ukajinyenyekee chini ya mikono yake. Malaika wa Bwana akamwambia, Nitazidisha sana uzao wako, hata usihesabike kwa wingi. Malaika wa Bwana akamwambia, Tazama, umebeba mimba, na utazaa mwana wa kiume, na utamwita jina lake Ismaeli; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu mwitu; mkono wake utakuwa juu ya kila mtu, na mkono wa kila mtu utakuwa juu yake; naye atakaa mbele ya ndugu zake wote. Mwanzo 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.

Kuzuiwa kwa Uislamu, ile “kujisalimisha” inayowakilisha tabia ya dini ya Uislamu, na jukumu la Uislamu vyote vimo katika kutajwa kwa mara ya kwanza kwa Ismaeli, na vinawakilisha DNA ya kinabii ya Uislamu unaowakilishwa na ole tatu za Ufunuo. Mara tu Bwana alipoleta watu wake kwenye njia za kale za Yeremia, walitambua pia kwamba “upepo nne” unaoshikiliwa na malaika wanne wa Ufunuo sura ya saba ni hasa upepo nne wa Uislamu.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> "Malaika wanazizuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujinasua na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake." Manuscript Releases, juzuu ya 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.

"Farasi mwenye hasira" wa Uislamu, ambaye pia anahusishwa na "upepo wanne" ambao "wamezuiliwa" wakati wa kutiwa muhuri kwa elfu mia moja arobaini na nne kunapokamilishwa, huleta "mauti na uharibifu" (Abaddon na Apollyon) katika "njia" yao. Kama vile kizuizi kilichowekwa juu ya Hagari kilivyoweka sifa hiyo ya kinabii ndani ya ishara ya Uislamu, upepo wanne na farasi mwenye hasira vyote vimezuiliwa, na kwa kuzingatia jambo hilo ilitambuliwa kwamba mwanzo wa ole wa kwanza unatambulisha kizuizi juu ya Uislamu kama inavyowakilishwa na amri ya kihistoria ya 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.

> Na wakaamrishwa wasidhuru majani ya nchi, wala kitu chochote kilicho kijani, wala mti wowote; ila wale tu watu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Mstari juu ya mstari, mwanzo wa ole wa pili, ambao katika matumizi ya mara tatu ya maole hayo matatu umewekwa juu ya mwanzo wa ole wa kwanza, unabainisha kuachiliwa kwa malaika wanne, ambao katika aya huwakilisha kuachiliwa kwa jihadi kubwa ya pili ya Uislamu.

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

> Akasema kwa malaika wa sita mwenye tarumbeta, “Waachilie huru wale malaika wanne waliofungwa katika mto mkubwa Frati.” Ufunuo 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Kwa hiyo ikaeleweka kwamba mwanzoni mwa ole wa tatu, Uislamu ungeachiliwa huru na wakati huohuo kuzuiliwa, jambo ambalo ndilo hasa ushuhuda wa Dada 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.

> Wakati huo, wakati kazi ya wokovu inakaribia kufungwa, dhiki itakuja duniani, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ yaani kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, kuupa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Mapema, 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.”

Wakati rekodi ya kihistoria ya Uislamu ilipochunguzwa, ilibainika kwamba vita na mafanikio ya Uislamu wa Kiarabu wa kipindi cha ole wa kwanza yanaeleweka katika Uislamu kama "jihad kuu ya kwanza", na kwamba vita vya Dola ya Uthmani vilivyoanza wakati malaika wanne walipofunguliwa vinaeleweka katika Uislamu kama "jihad kuu ya pili". Kwa kuafikiana na utumiaji wa mara tatu, Uislamu unaamini kwamba jihad kuu ya tatu na ya mwisho ilianza tarehe 11 Septemba 2001. Kama William Miller aliwahi kuandika, "Historia na unabii hupatana."

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.

Utumiaji wa “mstari juu ya mstari” wa dhana ya kuachilia na kuzuia kwa wakati mmoja, kama unavyoonyeshwa kwa kuweka juu ya mwingine mstari wa mwanzo wa unabii wa ole wa kwanza na wa pili, ulithibitishwa kikamilifu na Roho ya Unabii, na mara tu baada ya Uislamu kushambulia tarehe 11 Septemba 2001, Rais George W. Bush aliweka zuio la ulimwenguni kote juu ya Uislamu kwa kuanzisha vita yake dhidi ya ugaidi. Kuachiliwa na kuzuiliwa kwa wakati mmoja kwa “farasi mwenye hasira” wa Uislamu kulithibitishwa na Biblia, Roho ya Unabii, na pia historia.

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.

Wale "wanaomfuata Mwanakondoo" kurudi kwenye njia za kale za Wamillerite wanapata "pumziko," ambalo ni mvua ya mwisho, ambalo Dada White anabainisha kwamba linaanza wakati mataifa yanapokasirishwa, ilhali yanazuiliwa, kama yalivyokuwa tarehe 11 Septemba 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.

> Wakati huo, wakati kazi ya wokovu inakaribia kufungwa, dhiki itakuja duniani, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ yaani kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, kuupa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Mapema, 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.

Wale wanaomfuata "Mwana-Kondoo" kurudi kwenye njia za kale za Wamileraiti hupata "pumziko", ambalo ni mvua ya mwisho, ambayo Dada White anabainisha kuwa huanza wakati yule malaika mwenye nguvu wa Ufunuo kumi na nane alishuka tarehe 11 Septemba 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.

> Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 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.

Malaika yule mwenye nguvu alishuka wakati majengo ya New York yalipoangushwa, kutiwa muhuri kwa wale mia arobaini na nne elfu kulipoanza, na mvua ya masika ilipoanza kunyesha kwa manyunyu. Wale walioongozwa kurudi kwenye njia za kale za Yeremia, na wakapata "raha," ambayo ni mvua ya masika, kisha wakatambua kwamba "raha na kuburudishwa" kwa Isaya nako kulikuwa mvua ya masika; lakini pia kulikuwa ni utambulisho wa mtihani ambao tarehe 11 Septemba 2001 uliwakabili watu wa Mungu, na hasa wale "wanaume wa dhihaka" waliokuwa "wakitawala Yerusalemu". Wakaelewa kwamba mtihani huo ulikuwa wa sehemu mbili, kwa maana uliwakilisha ujumbe wa Uislamu wa ole wa tatu, na vilevile uliwakilisha mbinu ya kibiblia iliyothibitisha ujumbe wa mvua ya masika.

> 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.

> Aliwaambia, Hiki ndicho pumziko ambalo mnaweza kuwafanya waliochoka wapumzike; na hiki ndicho burudisho; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguka nyuma, wakavunjika, wakategwa, na kushikwa. Kwa hiyo, sikieni neno la Bwana, enyi wenye dharau, mnaotawala watu hawa walioko Yerusalemu. Isaya 28:12-14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Kutembea katika njia za zamani kuliwaruhusu watu wa Mungu wa siku za mwisho kuona kwamba mfano wa wanawali kumi, ambao “unaonyesha uzoefu wa watu wa Waadventista,” ulipaswa kurudiwa “kwa kila herufi,” wakati wa kutiwa muhuri wa wale mia na arobaini na nne elfu. Ushuhuda wa historia ambamo mfano huo ulitimizwa kwa mara ya kwanza ulibainisha kwamba Habakuki sura ya pili ilikuwa imeunganishwa moja kwa moja na ilikuwa sehemu ya mfano huo. Kwa hiyo “mjadala” wa Habakuki sura ya pili uliwakilisha mtihani wa pumziko na uburudisho ambao watu wenye dhihaka walikataa kulisikia. Wakati wanafunzi waaminifu wa Biblia walipoendelea kuchunguza njia za zamani, waligundua kwamba si tu kwamba mfano wa wanawali kumi na Habakuki sura ya pili ni unabii uleule, bali pia Ezekieli sura ya kumi na mbili.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> "Sehemu ya unabii wa Ezekieli pia ilikuwa chanzo cha nguvu na faraja kwa waamini: 'Neno la Bwana likanijia, kusema, Mwana wa mwanadamu, methali hiyo mlio nayo katika nchi ya Israeli ni nini, isemayo, Siku zinarefushwa, na kila njozi hushindikana? Basi waambie, Hivi asema Bwana Mungu. . . . Siku ziko karibu, na utimilizo wa kila njozi. . . . Nitasema, na neno nitakalolinena litatimia; halitacheleweshwa tena.' 'Watu wa nyumba ya Israeli husema, Njozi aionayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati zilizo mbali. Kwa hiyo waambie, Hivi asema Bwana Mungu; Hakuna hata mojawapo ya maneno yangu litakalocheleweshwa tena, bali neno nililonena litatendeka.' Ezekieli 12:21-25, 27, 28." Pambano Kuu, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, kama kinavyoakilishwa na harakati ya Advent ya 1840 hadi 1844, kinawakilisha kipindi cha siku za mwisho, wakati ambapo "athari ya kila maono" "itatimia." Historia ya kinabii ya ole wa kwanza, ikiwekwa juu ya historia ya kinabii ya ole wa pili, hutambulisha historia ya kinabii ya ole wa tatu, ambayo ndiyo historia ya kinabii ya kutiwa muhuri kwa mia moja arobaini na nne elfu. Pia ni historia ya 1840 hadi 1844. Pia ni historia ambamo kazi ya mjumbe anayeiandaa njia kwa ajili ya Mjumbe wa Agano inakamilishwa. Ni historia ambamo pembe mbili za mnyama wa nchi zinapitia mpito kutoka wa sita hadi "wa nane" ambaye "ni wa wale saba". Ni historia ambamo manabii wawili wanauawa barabarani, katika sura ya kumi na moja ya Ufunuo.

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.”

Kilicho muhimu vilevile ni kwamba, kwa kuwa neno la Mungu halishindwi kamwe, pamoja na kanuni kwamba manabii wote wanasema zaidi kuhusu siku za mwisho kuliko kipindi kingine chochote, mnamo 11 Septemba 2001 “siku za kinabii zimewadia” ambapo “maneno yale” ambayo Mungu amesema “yatatimia,” na “halitacheleweshwa tena.”

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.

Uasi wa 1863 uliuhukumu Uadventista wa Laodikia kutangatanga jangwani hadi wote walipokufa. Bwana alirejea kwenye historia hiyo tarehe 11 Septemba 2001 kama alivyofanya na Israeli ya kale kule Kadeshi.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Ziara ya kwanza Kadeshi ilisababisha uasi wa wapelelezi kumi, na ikaleta kipindi cha kutangatanga jangwani. Mwisho wa miaka arobaini, walirudi Kadeshi, na ndipo Musa alipoupiga Mwamba mara ya pili na akazuiliwa kuingia katika Nchi ya Ahadi, lakini wao waliingia pamoja na Yoshua. Tarehe 11 Septemba 2001 inatambulisha kizazi cha mwisho, na Mungu hatalichelewesha tena Neno lake.

We will address this fact in the next article.

Tutalishughulikia ukweli huu katika makala inayofuata.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> Historia ya maisha ya jangwani ya Israeli iliandikwa kwa manufaa ya Israeli wa Mungu hadi mwisho wa nyakati. Matendo ya Mungu kwa wale waliotangatanga jangwani, katika misafara yao yote ya kwenda huku na huko, katika kukumbwa kwao na njaa, kiu na uchovu, na katika maonyesho ya ajabu ya nguvu zake kwa ajili ya kuwapatia nafuu, ni mfano wa kimungu uliojaa onyo na mafunzo kwa watu wake katika vizazi vyote. Uzoefu mbalimbali wa Waebrania ulikuwa shule ya maandalizi kwa makao yao yaliyoahidiwa Kanaani. Mungu angependa watu wake katika siku hizi za mwisho waangalie upya, kwa mioyo yenye unyenyekevu na roho za kufundishika, majaribu ya moto ambayo Israeli ya kale ilipitia, ili wafundishwe katika maandalizi yao kwa Kanaani ya mbinguni.

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> Mwamba ule uliopigwa kwa amri ya Mungu na ukatoa maji yake yaliyo hai, ulikuwa ishara ya Kristo, aliyepigwa na kujeruhiwa ili kwa damu yake chemchemi iandaliwe kwa wokovu wa mwanadamu anayeangamia. Kama vile mwamba ulivyopigwa mara moja, ndivyo Kristo alivyopaswa ‘kutolewa sadaka mara moja, ili kuyachukua dhambi za wengi.’ Lakini Musa alipoipiga mwamba kwa papara huko Kadeshi, ishara ile nzuri ya Kristo iliharibiwa. Mwokozi wetu hakupaswa kutolewa dhabihu mara ya pili. Kwa kuwa ile sadaka kuu ilitolewa mara moja tu, yatosha kwa wale wanaotafuta baraka za neema yake kuomba kwa jina la Yesu, kumimina matamanio ya moyo katika sala ya toba. Maombi ya namna hiyo yataleta mbele za Bwana wa majeshi majeraha ya Yesu, na hapo ndipo damu iletayo uzima itatiririka upya, ikiashiriwa na mtiririko wa maji yaliyo hai kwa ajili ya Israeli mwenye kiu.

> “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.

> Ni kwa imani iliyo hai kwa Mungu tu, na utii mnyenyekevu kwa amri zake, ndipo mwanadamu anaweza kutumaini kupata kibali cha Mungu. Katika tukio la muujiza ule mkuu huko Kadeshi, Musa, akiwa amechoka kwa sababu ya manung'uniko yasiyokoma na uasi wa watu, alimsahau Msaidizi wake Mwenyezi; hakuzingatia amri, 'Semeni na ule mwamba, utatoa maji yake;' na bila nguvu ya Mungu akaachwa kuharibu kumbukumbu ya matendo yake kwa onyesho la hasira na udhaifu wa kibinadamu. Mtu ambaye alipaswa, na angeweza, kusimama akiwa safi, thabiti, na asiye na ubinafsi hadi mwisho wa kazi yake, hatimaye alishindwa. Mungu alidhalilishwa mbele ya kusanyiko la Israeli, wakati angeweza kuheshimiwa, na jina lake kutukuzwa.

> “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.

> Hukumu iliyotamkwa mara moja dhidi ya Musa ilikuwa kali na ya kuaibisha sana—kwamba yeye pamoja na Waisraeli waasi walipaswa kufa kabla ya kuvuka Yordani. Lakini je, mwanadamu atadai kwamba Bwana alimtendea vikali mtumishi wake kwa kosa hilo moja? Mungu alikuwa amemheshimu Musa kuliko mtu mwingine yeyote aliyekuwa hai wakati huo. Alikuwa amemtetea mara kwa mara. Alikuwa amesikia sala zake, naye alikuwa amenena naye uso kwa uso, kama mtu anenavyo na rafiki. Kadiri tu ya nuru na maarifa aliyokuwa amepewa Musa, ndivyo hatia yake ilivyoongezeka. Signs of the Times, Oktoba 7, 1880.

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