Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
Islaming bilai katelu mlebet ing sajarah kenabian tanggal 11 September 2001, lan sanalika iku uga kaempet. Ing wektu iku udan pungkasan wiwit tumiba, nanging “diukur”.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Kanthi ukuran, nalika iku metokake pucuke, Panjenengane bakal rembugan karo iku; Panjenengane nahan angin kang atos ing dina angin wetan. Mulané, kanthi iki pialané Yakub bakal disucekaké; lan iki sakèhé wohé, yaiku kanggo nyingkiraké dosané; nalika panjenengané ndadèkaké sakèhé watu mesbèh kaya watu kapur kang diremuk dadi pecah-pecah, wit-witan keramat lan reca-reca ora bakal tetep ngadeg. Nanging kutha kang santosa iku bakal dadi sepi, lan papan padunungan bakal katilar lan ditinggal kaya ara-ara samun: ana ing kono pedhèt bakal mangan, ana ing kono iya bakal turu, lan ngentèkaké pang-pangé. Nalika pang-pangé wis garing, iku bakal dipataki; para wanita teka lan ngobong iku: amarga iku bangsa kang tanpa pangerten; mulané Panjenengane kang nitahaké wong-wong iku ora bakal melasi marang wong-wong mau, lan Panjenengane kang mbentuk wong-wong iku ora bakal nedahaké sih-rahmat marang wong-wong mau. Lan bakal kelakon ing dina iku, yèn Pangéran bakal nggebag saka aliraning kali nganti tekan ilining Mesir, lan kowé bakal diklumpukaké siji-siji, hé para anak Israèl. Lan bakal kelakon ing dina iku, yèn kalasangka gedhé bakal diunekaké, lan wong-wong kang wis meh nemoni karusakan ana ing tanah Asyur, lan wong-wong buwangan ana ing tanah Mesir, bakal teka lan padha nyembah Pangéran ana ing gunung suci ing Yérusalèm. Yesaya 27:6–13.
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
“dina angin wetan” iku nandhakaké rawuhipun udan pungkasan, lan uga Islam saking bilai kaping tiga. Uga dadi pratandha wiwitaning sajarah nalika “pialaning Yakub karesiki.” Dina angin wetan rawuh ing tanggal 11 September 2001, lan ing wekdal punika pangadilan tumrap wong urip kawiwitan. Pangadilan tumrap wong urip punika pakaryan panutuping malaékat kaping tiga, lan ana ing ngriku pambusakaning dosa-dosané satus patang puluh papat ewu kawiwitan. Mekaten tegesipun ingkang dipunmaksud déning Yesaya nalika piyambakipun nyerat, “Kanthi iki.”
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
Tembung-tembung sing ndhisiki, “Marga saka iki,” yaiku, “Kanthi ukuran, nalika iku metu njeblug, sira bakal padudon karo iku: Panjenengane nahan anginé kang atos ing dina angin wetan.” “Marga saka iki,” lagi nandhakake kayekten-kayekten pangujian kang mligi, kang ngresiki dosa saka wong-wong kang dilambangaké dadi Yakub. Kayekten-kayekten mau nyakup prastawa (9/11), kang nandhani rawuhipun udan pungkasan. Kayekten-kayekten mau uga nyakup tegesipun udan pungkasan minangka “sawijining pesen,” lan “pesen” iku yaiku Islam. Iku uga nyakup kayekten manawa “angin wetan” iku Islam saka Cilaka kaping telu, lan uga nyakup sipat kenabian ngenani pangekangan Islam sawisé kuwi (nahan).
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
Pacoban iku piyambak digambarake déning “padebatan,” kang wiwit tanggal 11 September 2001. Yeremia, nalika makili kuciwa kapisan, diparingi pitutur supaya “bali” marang Gusti Allah lan misahake kang aji saka kang asor. “Woh” saka pesen pacoban iku ngasilake rong golongan wong kang nyembah.
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
Paukumaning wong bodho dipralambangaké minangka, “nalika dhèwèké ndadèkaké kabèh watu misbyah dadi kaya watu kapur kang digebugi nganti pecah buyar, patung-patung Asyéra lan reca-reca ora bakal bisa tetep ngadeg.” Yesaya ngrujuk marang ukara pangandika paukuman tumrap wong-wong sing mbalikké samubarang ing bab wolulikur lan songolikur. Wong-wong mau yaiku wong-wong sing ora bisa mangertèni kitab kang kasegel. Pakaryan (woh)é wong ala kudu dianggep kaya lemah tukangé gerabah.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
Mulané, lah Aku bakal nindakaké pagawean kang nggumunaké ana ing satengahing bangsa iki, ya iku pagawean kang nggumunaké lan kaélokan; awit kawicaksanané para wong wicaksana bakal sirna, lan pangertené para wong pinter bakal kasingitaké. Bilai tumrap wong-wong kang ngupaya ndhelikaké rancangané kanthi jeru saka ngarsané Pangéran, lan pakaryané ana ing pepeteng, lan padha kandha, “Sapa sing weruh marang kita? lan sapa sing wanuh marang kita?” Satemené, pambalikaning samubarang déning kowé iku bakal dianggep kaya lempungé tukang grabah; awit apa patut pakaryan kandha bab sing gawé, “Dhèwèké ora gawé aku”? utawa apa patut barang kang dibentuk kandha bab sing mbentuk, “Dhèwèké ora nduwé pangerten”? Yesaya 29:14–16.
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
Pakaryané wong duraka bakal dadi kaya lempungé tukang grabah, lan ing pasal kaping pitulikur pakaryané iku digambarake kanthi cara kang padha, yaiku kaya watu kapur sing digebug nganti pecah-pecah. Watu kapur utawa lempungé tukang grabah iku gampang digebug nganti dadi bubuk, lan pralambang pakaryan anggoné ndadèkaké “kabeh watu mesbèh kaya watu kapur sing digebug pecah-pecah,” sarta nyakup pakaryan anggoné ngrubuhaké “papan-papan pangurbanan ing alas lan reca-reca,” supaya iku “ora bakal ngadeg manèh,” iku minangka pakaryan sing dipralambangaké déning réformasi raja Yosia. Ing wekasaning kawangunan lan réformasi, kang dipralambangaké déning réformasi Yosia, struktur korporat Adventis bakal dadi suwung, amarga “kutha kang dikuwatké bakal dadi suwung, lan padunungané ditilar lan ditinggal kaya ara-ara samun.” Kabèh pakaryané, tegesé éwonan gréja, sekolah, kolèj, universitas, rumah sakit, lan gedhong-gedhong kantor ing saindenging jagad, miturut pralambang kenabian bakal digebug nganti dadi bubuk tanpa paédah.
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
Kaanggotan iku uga bakal dadi sepi lan kasirnakaké, awit wong-wong “kang ora duwe pangerten” iku bakal kaya “pang-pang kang garing” sing “bakal dipatahake” “lan diobong ing geni,” amarga “Panjenengané kang nitahake wong-wong mau ora bakal ngesihi wong-wong mau, lan Panjenengané kang mbentuk wong-wong mau ora bakal maringi sih-rahmat marang wong-wong mau.”
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”
Nalika pamisahan kang katindakake déning piwulang pangujian iku wis rampung, swara kapindho saka Wahyu pasal wolulas nyeluk pepanthaning Allah liyané metu saka Babil, awit ing dina iku “bakal kalakon” “yèn kalasangka gedhé bakal kaunekaké, lan wong-wong kang wus cedhak tiwas ana ing tanah Asyur, sarta para wong buwangan ana ing tanah Mesir, bakal padha teka lan ngabekti marang Pangéran ana ing gunung suci ing Yérusalèm.”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
Pethikan iki (Yésaya pasal selikur pitu, ayat wolu nganti telulas) sing lagi kita rembug, nedahaké sajarah kenabian kang diwiwiti ing tanggal 11 September 2001, lan nggambaraké panggulawenthah lan panyucèné wong-wong kang ing wekasané bakal nimbali pepanthan liyané kagungané Allah metu saka Babil. Ayat-ayat pambuka ing pasal kang padha, nedahaké sawijining kidung kang kudu ditembangaké sajroning sajarah iku mau.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.
Ing dina iku padha nyanyiaa marang dheweke, Kebon anggur kang ngasilaké anggur abang. Aku, Pangéran, kang njaga; saben wektu Aku bakal nyirami; supaya aja ana sing ngrusak iku, Aku bakal njaga iku wengi lan rina. Bebendu ora ana ana ing Aku; sapa kang bakal ngadhepaké eri lan semak marang Aku ana ing perang? Aku bakal nerobos ing antarané, Aku bakal ngobong kabèh mau bebarengan. Utawa supaya dheweke nyekel kasantosan-Ku, supaya bisa damel katentreman karo Aku; lan dheweke bakal damel katentreman karo Aku. Panjenengané bakal ndadèkaké wong-wong kang asalé saka Yakub ngoyod; Israèl bakal mekrok lan metu tunas, sarta ngebaki lumahing jagad karo woh. Apa Panjenengané wus nggebag dheweke, kaya Panjenengané nggebag wong-wong kang nggebag dheweke? utawa apa dheweke dipatèni miturut panyembelehané wong-wong kang dipatèni déning Panjenengané? Yesaya 27:2–7.
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
Kidung bab pakebonan anggur iku minangka kidung kang sapisanan netepake umat Allah minangka sawijining pakebonan anggur kang wis ditresnani lan dirumat déning Panjenengané. Sabanjuré, kidung iku nyawisake sawijining janji bab katriman tumrap sapa waé kang karsa nyekel kabeneraning Kristus. Banjur kidung iku netepake janji bab kacurahane Roh Suci, kang kaanggé lambang déning rong tataran udan. Tataran udan kang kapisan nggugah kembang lan pucuk supaya urip, lan tataran kang kapindho ngiseni bumi kanthi woh-wohan.
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
Kidunging kebon anggur iku minangka kidung kang nandhani mangsa nalika Allah ngliwati umat pilihan kang biyèn, nalika Panjenengané mlebet ing prajanjian karo umat pilihan kang anyar. Ayat wolu lan sapituruté mung ngulang lan ngrembaka apa kang wis kababar ing ayat-ayat pambuka saka pasal iku. Ayat kapisan saka pasal iku nandhani prastawa kang padha, kang ing ayat wolu kasebut minangka “dina angin wetan”.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
Ing dina iku Sang Yehuwah, nganggo pedhangé kang atos, gedhé, lan rosa, bakal ngukum Léwiatan, ula kang mlayu kanthi cepet, yaiku Léwiatan, ula kang melungker; lan Panjenengané bakal matèni naga kang ana ing segara. Yesaya 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Naga iku Satan, nanging ing teges sekunder iku yaiku Roma kapir.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Mangkono, déné naga iku, ing teges utamané, makili Iblis, nanging ing teges kapindho, iku dadi lambanging Roma kapir.” The Great Controversy, 439.
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
Sepuluh raja saka Roma kapir, ing bab pitu kitab Daniel, lan ing bab rolas kitab Wahyu, nggambarake sepuluh raja ing Wahyu pitulas—ing dina-dina pungkasan.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Para ratu lan para panguwasa sarta para gubernur wus nancepaké marang awaké dhéwé tandha antikristus, lan katuduhaké minangka naga kang lunga arep nindakaké perang nglawan para suci—yaiku wong-wong kang netepi angger-anggeré Gusti Allah lan kang nduwèni pracaya marang Yésus.” Testimonies to Ministers, 38.
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
Ayat kapisan ing Yesaya 27 mratelakake wiwitaning pangadilan marang naga, kang wiwit ing dina angin saka wetan, yaiku tanggal 11 September 2001. Pangadilan marang para ratu ing bumi, lan marang para mitra sudagar globalis mau, katuntasan nalika struktur kauanganing bumi dirusak dening “angin saka wetan”, ing satengahing “segara-segara”.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Amarga, lah para ratu padha nglumpuk, padha liwat bebarengan. Wong-wong mau padha ndeleng iku, banjur padha gumun; padha kagèt, lan cepet-cepet lunga. Wedi nyekel wong-wong mau ana ing kana, lan lara, kaya wong wadon kang lagi nglarani. Paduka ngremuk kapal-kapal Tarsis kanthi angin wetan. Jabur 48:4–7.
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
Yesaya bab rong puluh pitu, ayat siji nganti pitu, diulang lan dielaborasi luwih jembar ing ayat wolu nganti telulas. Iki nedahaké yèn ing “dina angin wetan” para ratu lan para sudagar ing bumi bakal diadhepi rasa wedi, lan rasa wedi mau saya mundhak sajroning sajarah wiwit saka titik iku lan terus lumaku. Rasa wedi iku nandhani tumindak-tumindak sing ora logis lan kesusu saka para globalis progresif ing planet bumi wiwit 11 September 2001, nalika padha nyurung agendané saya adoh lan saya agresif ngluwihi apa sing lumrahé bisa diarep-arep miturut logika. Sétan, lan para wakilé, tumrap para sudagar lan para ratu ing bumi (para globalis), minangka pralambang naga, padha mangertèni yèn wektu wong-wong mau wus cendhak.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
Mulané padha bungaha, hé langit-langit, lan kowé para sing manggon ana ing kono. Bilai tumrap para pedununging bumi lan sagara! amarga Iblis wus tumurun marani kowé kanthi bebendu kang gedhé, awit dhèwèké weruh manawa wektu kang diduwèni mung kari sawatara cendhak. Wahyu 12:12.
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
Dina angin saka wetan, sing njalari krisis ékonomi ing taun 2001, sing mung saya saya ala, sanadyan media globalis ngupaya ngaku apa waé, iku prakara sing ngadhepi donya ing wektu nalika naga ngerti yèn wektuné cendhak. Banjur dhèwèké nggedhèkaké obahe kanggo nguwasani sakabèhé bumi, lan iku ditindakaké nalika “Bilai” (Bilai kaping telu) ditibakaké marang “para pedununging bumi lan segara.”
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
Rawuhipun Islam saking Bilai ingkang kaping tiga (angin wétan), ing tanggal 11 September 2001, ndadosaken bilai ékonomi ingkang sampun meksa para globalis nyepetaken upaya-upayanipun kanggé meksa pamréntahan donya tunggal tumrap planit bumi. Nanging Islam taksih nindakaken peranipun. Mbokmanawi wahyu ingkang paling serius ngenani Islam minangka pralambang ing ramalan Kitab Suci kapanggih wonten ing rujukan ingkang kapisan dhateng Islam.
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.
Malaékaté Pangéran banjur ngandika marang dhèwèké, Lah, kowé lagi ngandheg, lan bakal nglairaké anak lanang, sarta kowé bakal maringi jeneng Ishmael marang dhèwèké; amarga Pangéran wus mireng kasangsaranmu. Lan dhèwèké bakal dadi manungsa galak; tangane bakal nglawan saben wong, lan tangan saben wong nglawan dhèwèké; lan dhèwèké bakal manggon ana ing ngarepé sakèhé seduluré. Purwaning Dumadi 16:11, 12.
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
Pangandikané Gusti Allah ora tau gagal. Nalika Islam terus nuwuhaké kasangsaran kaya wong wadon kang lagi nglarani arep nglairaké, ana sawatara wong, malah sing bisa uga nampa yèn Islam iku kaidhèntifikasi ana ing wangsit Kitab Suci, durung bisa nyekel kanthi cetha kasunyatan kang temen-temen cetha ana ing rong ayat iku. Sawatara bisa uga mangertèni yèn Islam iku kang nglumpukaké saben manungsa ing saindenging bumi supaya bebarengan nglawan satru kang padha, lan iki mesthi bener. Nanging ukara pungkasan ing ayat iku minangka bebener kang luwih nggegirisi. Donya kaguncang déning 11 September 2001, lan bubar iki kaguncang manèh déning serangan Hamas marang Israèl tanggal 7 Oktober taun iki. Nanging ora ana wong kang gelem ndeleng yèn roh peperangan lan karusakan kang dumadakan iku ana “ing ngarepé kabèh” para saduluré Ismael.
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
Karusakan kaya apa kang bakal ditindakake nalika ana serangan dadakan sing dilakokaké déning bangsa-bangsa Islam kayata Arab Saudi, Uni Emirat Arab, Qatar, Kuwait, Brunei, lan Bahrain? Roh Ismael ana ing “kabeh para saduluré,” lan peperangan sing nganti saiki wis diasilaké déning Bilai katelu saka nagara-nagara kayata Afghanistan utawa Irak, bakal temen béda nalika ramalan bab Ismael kaleksanan kanthi pepak. Pira cacahé bom nuklir sing diduwèni Pakistan?
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
Ciri kenabian saka peperangan Islam, kaya kang katuduhaké ing Bilai Islam kapisan lan kapindho, yaiku serangan ndadak kang ngagetaké. Apa ana dana kang cukup ing bangsa-bangsa Islam kang sugih kanggo kanthi ndhelik njamin utawa ngasilaké gegaman kang bakal luwih canggih lan luwih matèni tinimbang jet kebak bahan bakar, bom mobil, ban kobong, pangawulan, lan lading? Apa Sabdaning Allah kudu dipracaya?
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
Kabèh permata ing impèné Miller dadi kayektèn pangujian ing dina-dina wekasan, sanadyan ora luwih saka kasunyatan yèn kayektèn-kayektèn mau wis ditampik lan ramalan netepaké yèn iku bakal dibalèkaké manèh. Nanging sapérangan saka permata-permata kuwi, kayata pakaryané Kristus ing papan kasucèn swarga lan Islam saka Bilai katelu, nuduhaké pratélan-pratélan sing kacumponan mung ing dina-dina sing saestu pungkasan. Sing siji nggambarake pakaryané Kristus ing Papan Mahasuci, temtu sawijining kayektèn pangujian kanggo jaman saiki, lan sijiné manèh nuduhaké pesen Panguwuh Tengah Wengi, sing sepisan manèh uga minangka kayektèn pangujian kanggo jaman saiki.
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
Benang sing nenun bebarengan gerakan Millerit lan wektu wekasan ing taun 1989, kang salajengipun ngenalaken gerakan satunggal atus patang dasa sekawan ewu, yaiku “pitu mangsa,” kang dados permata kapisanipun Miller lan ingkang kapisan dipun sisihaké nalika Adventisme nilar margi-margi ingkang lawas. Satunggal atus rong puluh enem taun wiwit saking pambrontakan taun 1863 dumugi wektu wekasan ing taun 1989 nglambangaken “pitu mangsa.” Kalih ewu gangsal atus kalih dasa punika dipun bagi dados kalih periode satunggal ewu kalih atus suwidak, lan saprasepuluh utawi prasepuluhan saking satunggal ewu kalih atus suwidak punika satunggal atus rong puluh enem. Watu ingkang dipun tampik déning para tukang yasa punika mekaten dawahipun ngantos nyambungaken gerakan kapisan lan pungkasan saking telung malaékat. Kanthi mekaten, punika nandhesaken bilih kayektèn bab “pitu mangsa” punika ugi minangka kayektèn pangrêji kanggé jaman samenika, lan bilih punika kayektèn ingkang boten namung dados watu dhasar malih, nanging dados watu pucaking pojok.
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
Saiki kita bakal mungkasi pambiyantu kita ngenani tambahing kawruh ing gerakan Millerite, kang dilambangaké déning wahyu ing pinggir Kali Ulai ing kitab Daniel, lan ngarahaké manah kita marang wahyu babagan Kali Hiddekel, kang nglambangaké tambahing kawruh ing gerakané wong satus patang puluh papat ewu.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Sabanjuré kita bakal miwiti kanthi nimbang papat generasi Adventisme sing nyakup wektu satus rong puluh nem taun, saka 1863 nganti 1989.
We will start that study in the next article.
Kita bakal miwiti panaliten mau ing artikel sabanjuré.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
Lan kadadéan ing taun kaping nem, ing sasi kaping nem, ing dina kaping lima sasi iku, nalika aku lenggah ing omahku, lan para pinituwa Yehuda padha lenggah ing ngarepku, astané Pangéran Yéhuwah tumiba ana ing kono marang aku. Banjur aku nyawang, lah ana sawiji pepadhaning rupa kaya patingal geni: wiwit saka patingal pinggange mudhun mangisor, geni; lan wiwit saka pinggange munggah mangajeng, kaya patingal pepadhang, kaya warna ambar. Panjenengané banjur nglairaké rupa tangan, lan nyekel aku ing gelungan rambut sirahku; lan roh ngangkat aku ana ing antarané bumi lan langit, sarta nggawa aku ing wahyu-wahyuné Allah menyang Yerusalem, menyang lawanging gapura njero kang madhep ngalor; ing kono ana papané reca meri, kang nuwuhaké meri. Lan lah, kamulyané Allahé Israel ana ing kono, cocog karo wahyu kang dakdeleng ana ing tanah warata. Panjenengané banjur ngandika marang aku, Hé anaking manungsa, saikiné angkatna mripatmu menga ing sisih ngalor. Mulané aku ngangkat mripatku menga ing sisih ngalor, lan lah, ing sisih ngalor lawanging gapura mesbèh ana reca meri iku ing lawang mlebu. Panjenengané ngandika manèh marang aku, Hé anaking manungsa, apa kowé weruh apa kang padha ditindakaké déning wong-wong iku? Ya iku panggawé nistha gedhé kang ditindakaké déning brayat Israel ana ing kéné, nganti Aku kudu adoh saka pasucèn-Ku? Nanging mingerana manèh, lan kowé bakal weruh nistha-nistha kang luwih gedhé. Banjur Panjenengané nggawa aku menyang lawanging plataran; lan nalika aku mirsani, lah ana bolongan ing témbok.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.
Panjenengané banjur ngandika marang aku, “He, anak manungsa, bedhugen saiki témbok iku.” Bareng aku wis mbedhug témbok iku, lah katon ana lawang. Panjenengané banjur ngandika marang aku, “Mlebua, lan delengen barang-barang nistha kang ala, kang padha ditindakaké ana ing kéné.” Mulané aku banjur mlebu lan weruh; lah, ana sakehing rupa kéwan ngremet, lan kéwan-kéwan nistha, lan sakehing brahalaé brayat Israèl, kagambar ana ing sakubengé témbok. Ana pitung puluh wong saka para pinituwané brayat Israèl padha ngadeg ana ing ngarsané, lan ing satengahé wong-wong iku ana Yaazanya bin Safan ngadeg, saben wong nyekel pedupaané ana ing tangané; lan kumelun menyan kang kandel munggah. Panjenengané banjur ngandika marang aku, “He, anak manungsa, apa sira wis weruh apa kang ditindakaké para pinituwané brayat Israèl ana ing pepeteng, saben wong ana ing kamar gegambarané? Awit padha matur, ‘Pangeran Yehuwah ora mirsani aku; Pangeran Yehuwah wis nilar bumi iki.’” Panjenengané uga ngandika marang aku, “Mbalika manèh, lan sira bakal weruh panisthan kang luwih gedhé manèh, kang padha ditindakaké.” Banjur Panjenengané nuntun aku menyang lawanging gapura padalemané Pangeran Yehuwah kang ana ing sisih lor; lan lah, ana para wanita padha lungguh nangisi Tamus. Panjenengané banjur ngandika marang aku, “Apa sira wis weruh iki, he anak manungsa? Mbalika manèh, lan sira bakal weruh panisthan-panisthan kang luwih gedhé tinimbang iki.” Panjenengané banjur nggawa aku mlebu menyang plataran njero padalemané Pangeran Yehuwah, lan lah, ana ing lawanging Pedalemané Pangeran Yehuwah, ana ing antarané serambi lan mesbèh, ana kira-kira selawe wong, mburiné tumuju Pedalemané Pangeran Yehuwah, lan rainé tumuju mangétan; lan padha nyembah srengéngé marang arah mangétan. Panjenengané banjur ngandika marang aku, “Apa sira wis weruh iki, he anak manungsa? Apa iki prakara sepele tumrap brayat Yehuda, yèn padha nindakaké panisthan-panisthan kang padha ditindakaké ana ing kéné? Awit nagara iki wus padha diisèni panganiaya, lan padha mbaleni manèh nesokaké bebenduningSun; lan lah, padha nyèlèhaké pang ing irungé. Mulané Ingsun uga bakal tumindak kanthi mulad-mulad; mripatSun ora bakal melasi, lan Ingsun ora bakal welas asih; sanadyan padha sesambat banter ana ing kupingSun, Ingsun ora bakal miyarsakaké wong-wong mau.” Yehezkiel 8:1–18.