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”.

តាមទំនាយក្នុងប្រវត្តិសាស្ត្រ អ៊ីស្លាមនៃវេទនាទីបីបានមកដល់នៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ហើយភ្លាមៗនោះវាត្រូវបានទប់ស្កាត់។ នៅពេលនោះ ភ្លៀងក្រោយបានចាប់ផ្តើមធ្លាក់ចុះ ប៉ុន្តែវាត្រូវបាន «វាស់»។

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.

Han kanendean, neren garaian, hik harekin auzitan ariko haiz; ekialdeko haizearen egunean, haren haize zakarra eutsiko dio. Beraz, honen bidez garbituko da Jakoben gaiztakeria; eta hau izango da haren bekatua kentzearen fruitu osoa: aldareko harri guztiak xehaturiko klarion-harriak bezala bihurtzen dituenean, baso sakratuak eta idolo-irudiak ez dira zutik geldituko. Hala ere, hiri gotortua hondaturik geratuko da, bizilekua utzirik, eta basamortu baten antzera abandonaturik: han txahalak bazkatuko du, han etzango da, eta haren adarrak irentsiko ditu. Haren adarrak ihartu direnean, hautsiak izango dira; emakumeak etorriko dira, eta sutan ezarriko dituzte; zeren adimenik gabeko herria baita: horregatik, egin zituenak ez die errukirik izango, eta eratu zituenak ez die mesederik erakutsiko. Eta gertatuko da egun hartan, Jaunak jotzen eta bereizten ariko dela ibaiaren ubidetik Egiptoko errekaraino, eta zuek banan-banan bilduak izango zarete, oi Israelgo seme-alabak. Eta gertatuko da egun hartan, turuta handia joko dela, eta etorriko direla Asiriako lurrean galtzeko zorian zeudenak, eta Egiptoko lurrean erbesteratuak, eta Jerusalemen, mendi santuan, Jauna gurtuko dutela. Isaias 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.”

«ଖଣ୍ଡ ପବନର ଦିନ» ପରବର୍ତ୍ତୀ ବର୍ଷାର ଆଗମନକୁ, ଏବଂ ତୃତୀୟ ହାୟର ଇସ୍ଲାମକୁ ମଧ୍ୟ, ଚିହ୍ନିତ କରେ। ଏହା ସେହି ଇତିହାସର ଆରମ୍ଭକୁ ମଧ୍ୟ ସୂଚିତ କରେ, ଯେଉଁଠାରେ «ୟାକୁବଙ୍କର ଅନର୍ଥ ପରିଶୋଧିତ ହୁଏ»। ଖଣ୍ଡ ପବନର ଦିନ 11 ସେପ୍ଟେମ୍ବର 2001 ରେ ଆସିଥିଲା, ଏବଂ ସେହି ସମୟରେ ଜୀବିତମାନଙ୍କର ବିଚାର ଆରମ୍ଭ ହେଲା। ଜୀବିତମାନଙ୍କର ବିଚାର ତୃତୀୟ ଦୂତଙ୍କର ସମାପନ କାର୍ଯ୍ୟ ଅଟେ, ଏବଂ ସେଠାରେ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କର ପାପଗୁଡ଼ିକର ଅପସାରଣ ଆରମ୍ଭ ହେଲା। ଇଶାୟା «ଏହା ଦ୍ୱାରା» ବୋଲି ଲେଖିଥିବାବେଳେ, ସେଥିର ଅର୍ଥ ଏହାହିଁ।

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).

Aŋaŋne o kɛ ɛkɔma, “Na emi meyɔ,” e kɔni be, “Na o kpɔrɔŋ ni kɛ, a ŋmɔrɔ lɛ o: a ta lɔkɔrɔ ni kaŋa ɔtɔŋ na kalamɔyɔ na ɛsɛt a kɛ.” “Na emi meyɔ,” e nɛ aɲɔrɔ kɛ tɔŋtɔŋ ni ayɛsɛn a ŋɛrɛrɔ a lɔrɛ tɔrɔŋ pinyi paŋaŋ ni aŋɛrɛrɔ Jacob. Aŋaŋ ayɛsɛn kɛtɛ include a kɔrɔŋ (9/11), ni a tɔrɔŋ kɛ arɔt a latter rain. Aŋaŋ ayɛsɛn kɛtɛ include a nɛt a latter rain na “a message,” ka “a message” e Islam. E include a tɔrɔŋ be “the east wind” e Islam na Woe auni, ka e include aŋɛrɛrɔ prophetic a Islam na ɔtɔrɔŋ ni o dɔŋ lɛl (stayeth).

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.

ئه‌زموونه‌که‌ خۆی له‌ «مناظره‌» ـه‌که‌دا نمایان ده‌کرێت، که‌ له‌ 11ی سپتامبری 2001 ده‌ستی پێکرد. ئیرمیا، کاتێک نوێنه‌رایه‌تی ناڕه‌زایی یه‌که‌م ده‌کرد، ئامۆژگاری پێدرا بۆ ئه‌وه‌ی «بگه‌ڕێته‌وه‌» بۆ لای خودا و به‌نرخه‌که‌ له‌ بێ‌به‌هاکه‌ جیا بکاته‌وه‌. «به‌ره‌می» په‌یامی تاقیکردنه‌وه‌که‌ دوو پۆلی په‌رستار ده‌هێنێته‌کایه‌وه‌.

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.

Upumbufu wa wajinga wamewakilishwa kuwa, “wakati afanyapo mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwa vipande-vipande, maashera na sanamu havitasimama.” Isaya anarejelea tangazo dhidi ya wale wanaopindua mambo katika sura ya ishirini na nane na ya ishirini na tisa. Hao ndio wasioweza kuelewa kile kitabu kilichotiwa muhuri. Kazi (tunda) ya waovu yapaswa kuhesabiwa kuwa kama udongo wa mfinyanzi.

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.

Nuko, mbona, nzogenda gukora umurimo utangaje hagati y’ubu bwoko, koko umurimo utangaje n’igitangaza; kuko ubwenge bw’abanyabwenge babo buzashira, kandi ugusobanukirwa kw’abanyabushishozi babo kuzahishwa. Bazabona ishyano abashaka guhisha inama zabo Uwiteka byimbitse, kandi imirimo yabo iri mu mwijima, bakavuga bati: Ni nde utubona? kandi ni nde utuzi? Ni ukuri guhindura ibyintu byanyu mukabicurika bizafatwa nk’ibumba ry’umubumbyi; kuko se igihangano cyabwira uwagikoze kiti: Ntiyandemye? cyangwa se icyabumbwe cyabwira uwakibumbye kiti: Nta bwenge yari afite? 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.

Umurimo w’ababi uzamera nk’ibumba ry’umubumbyi, kandi mu gice cya makumyabiri na karindwi umurimo wabo ugaragazwa mu buryo busa n’ubwo, nk’amabuye ya choka amenagurwa. Choka cyangwa ibumba ry’umubumbyi bimenagurika byoroshye bikavamo ifu, kandi ikimenyetso cy’umurimo wo guhindura “amabuye yose y’igicaniro kuba nk’amabuye ya choka amenaguwe,” no gushyiramo n’umurimo wo gusenya “ibishanga byera n’ibishushanyo,” kugira ngo “bitazongera guhagarara,” ni cyo gikorwa kigereranywa n’ivugurura ry’umwami Yosiya. Mu mperuka y’ububyutse n’ivugurura, bigereranywa n’ivugurura rya Yosiya, imiterere y’ishyirahamwe ry’Abadiventisiti izasigara ari umusaka, kuko “umugi ukomeye uzaba umusaka, kandi ubuturo buzatereranwa, busigare nk’ubutayu.” Imirimo yabo yose, ni ukuvuga ibihumbi by’amatorero, amashuri, za kaminuza, za universite, ibitaro n’inyubako z’ibiro ziri hirya no hino ku isi, izamenagurwa mu buryo bw’ubuhanuzi ihinduke ifu itagira umumaro.

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.”

Buihluemnaak ahte pawh a ruak ral ang; ziak a ni angin, “hriatthiamna nei lo mite” chu “tluang” “bah” anga niin, “tan bo” leh “mei-ah thlak” an ni ang; a chhan chu, “an siamtu chuan an chungah khawngaihna a nei dawn lo va, an siam chhuaktu chuan an chungah duhsakna a lantir dawn lo” tih hi a ni.

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.”

Rwa omwatano ogukorwa n’obutumwa obw’okugezesebwa gumalirizibwa rwonna, iraka rya kabiri ryo mu Okusuurwa esuura ya ikumi n’omunaana rihamagara obushyo bwa Ruhanga obusigire kuruga i Babulooni; ahakuba kuri olwo lunaku “kiriba,” “engoma enkuru eriteerwa, kandi abo abaali bari haihi okufa omu nsi ya Ashuri, n’abagobirwe omu nsi ya Misri, baliija, kandi baramya Mukama aha lusozi orurikwera e Yerusaalemu.”

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.

Re kikarakani re shi (Isaiah mirongo ibili na irinda, nshororokya ya munani kugera ku ya ikumi na isatu) kihamya amateka ya ubuhanuzi yatangiriye ku wa 11 Nzeri 2001, kandi kikerekana igeragezwa n’ukwezwa kw’abazahamagara amaherezo izindi ntama z’Imana ngo zive i Babuloni. Imirongo ibanza y’icyo gice nyine na yo igaragaza indirimbo igomba kuririmbwa muri ayo mateka nyene.

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.

Omu suku, mumwimbile nti, Omusiri gwa divai emmyufu. Nze Mukama ngukuuma; ndigifukirira buli kaseera: waleme okubaawo agikosa, ndigikuuma emisana n’ekiro. Obusungu tebuli mu nze: ani anditeekedde amaggwa n’amaggwa amato mu lutalo okunwanyisa? Nandibiyiseemu, nandibyokesezza wamu. Oba aleme kukwata ku maanyi gange, alyoke akole emirembe nange; era alikola emirembe nange. Alireetera abo abava mu Yakobo okusimba emmizi: Isiraeri alimulisa ebimuli n’amera, era alijjuza ensi yonna ebibala. Yakamukuba nga bwe yakuba abo abaamukuba? Oba attiddwa ng’okuttibwa kw’abo abattiddwa gy’ali? Isaaya 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.

Lubirimbo rw’umuzabibu ni yo ndirimbo ibanza kumenya abantu b’Imana nk’umuzabibu yari yarakunzwe kandi yitaweho na We. Hanyuma itanga isezerano ryo kwemerwa ku muntu wese wifuza gufata ku gukiranuka kwa Kristo. Maze ikagaragaza isezerano ryo gusukwa kwa Mwuka Wera, ugereranywa n’ibice bibiri by’imvura. Icyiciro cya mbere cy’imvura gitera indabyo n’udusabo kubaho, naho icyiciro cya kabiri kikuzuza isi imbuto.

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.

Rwa mizaabibu ni rwaa rw’igihe kimenyesha igihe Imana iri kurenga ku bwoko bwahoze bwatoranijwe, mu gihe iri kwinjirana isezerano n’ubwoko bushya bwatoranijwe. Imirongo ya munani n’iyikurikiyeho, ni ugusubiramo gusa no kwagura ibyavuzwe mu mirongo ibanza y’uwo mutwe. Umurongo wa mbere w’uwo mutwe werekana icyo gikorwa kimwe n’icyo mu murongo wa munani cyiswe “umunsi w’umuyaga w’iburasirazuba.”

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.

Пĕр кунра Хуҫа хӑйӗн хытă, аслă тата вăйлă хĕçĕпе Левиафана — шăтăкланса иртекен çĕлене, çав Левиафана — кĕрелсе пӗкӗрленекен çĕлене — тӳрлет; вăл тинĕсри аждахана вӗлерĕ. Исаия 27:1.

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

Ikiyoka ni Satani, ariko mu buryo bwa kabiri yari Roma y’abapagani.

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

“Ni yo, wa murelyango, igikoko kinini kigereranya Satani, ariko kandi, mu yindi nsobanuro, ni ikimenyetso cya Roma ya gipagani.” 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.

Muafalme kumi wa Rumi ya kipagani, katika sura ya saba ya Danieli, na katika sura ya kumi na mbili ya Ufunuo, wanawawakilisha wafalme kumi wa Ufunuo kumi na saba—katika siku za mwisho.

“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.

“Bafumu ne batungashi ne bafwalisi badiibikile pa bo bene cimanyikilo ca antiklisto, kabidi badi balombolola nga ni dragon udi uya ku kufanya nkondo ne basantu—ne abo badi babatila mikenji ya Nzambi ne badi ne diitabuuja dia Yezu.” 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”.

Isaya 27:1 uri kugaragaza intangiriro y’urubanza rw’ikiyoka, rwatangiriye ku munsi w’umuyaga w’iburasirazuba, ku wa 11 Nzeri 2001. Urubanza rw’abami b’isi n’abafatanyabikorwa babo b’abacuruzi b’abanyaglobalizasi ruruzura igihe imiterere y’imari y’isi irimbuwe n’“umuyaga w’iburasirazuba”, hagati y’“inyanja”.

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.

Kusababga, tan-awa, ang mga hari nanagkatigum; nanag-agi sila sa tingub. Ilang nakita kini, ug busa nanghibulong sila; nangalisang sila, ug midali sa pagpalayo. Didto gidakop sila sa kahadlok, ug sa kasakit, sama sa babaye nga nagbati. Imong ginalumpag ang mga sakayan sa Tarshish pinaagi sa hangin sa sidlakan. Mga Salmo 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 sura ya ishirini na saba, mistari ya kwanza hadi ya saba, inarudiwa na kufafanuliwa zaidi katika mistari ya nane hadi ya kumi na tatu. Inaonyesha kwamba katika “siku ya upepo wa mashariki” wafalme na wafanyabiashara wa dunia watakabiliwa na hofu, na hofu yao huongezeka katika historia tangu wakati huo na kuendelea. Hofu hiyo hutambulisha mienendo isiyo ya kimantiki na ya haraka ya waulimwengu wanaoendeleza utandawazi wa dunia hii tangu Septemba 11, 2001, wanaposukuma ajenda yao mbele zaidi na kwa ukali mkubwa kuliko ambavyo ingetazamiwa kwa mantiki. Shetani, na wawakilishi wake, yaani wafanyabiashara na wafalme wa dunia (waulimwengu wa utandawazi), kama alama za joka, wanajua kwamba wakati wao ni mfupi.

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.

Nĩ ũndũ ũcio, ũrĩaiguanĩre, inyuĩ matu, na inyuĩ mũikaraga thĩinĩ wayo. Wee-rĩ, aikari a thĩ na a iria! nĩgũkorwo mbaara ĩcio nĩikũrũkĩte kũrĩ inyuĩ ĩrĩ na thayũ mũnene, tondũ nĩĩmenyete atĩ arĩ na ihinda inini rĩa gũikara. ũguo 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.”

Ọjọọgụ nke ifufe ọwụwa-anyanwụ, nke butere ọgba aghara akụ na ụba n’afọ 2001, nke na-aga n’ihu ịka njọ naanị ya, n’agbanyeghị ihe mgbasa ozi ndị ụwa ọnụ na-achọ ikwu, bụ okwu ahụ na-eche ụwa ihu n’oge dragọn ahụ matara na oge ya dị mkpirikpi. Mgbe ahụ ọ na-eme ka mmegharị ya maka ijide ụwa nile n’okpuru ọchịchị ya sie ike karị, ọ na-emekwa nke a mgbe a na-ewetara “Ahụhụ” (“Ahụhụ” nke atọ) n’elu “ndị bi n’ụwa na n’oke osimiri.”

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.

Suku ya kusikila ya Islam ya Ole wa tatu (upepo wa mashariki), tarehe 11 Septemba 2001, yalitokeza janga la kiuchumi ambalo limewalazimisha walimwengu kuharakisha juhudi zao za kuilazimisha dunia yote serikali moja ya ulimwengu. Hata hivyo, Islam inaendelea kutimiza wajibu wake. Labda ufunuo ulio mzito zaidi wa Islam kama ishara ya unabii wa Biblia unapatikana katika rejea ya kwanza kwa 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.

ئەوەی فریشتەی یەزدان پێی وت: ئەوەتا، تۆ سکپڕیت و کوڕێکت دەبێت، ناویشی دەنێیت ئیسماعیل؛ چونکە یەزدان گوێی لە ناڵەی تۆ بووە. ئەویش پیاوێکی کێوی دەبێت؛ دەستی ئەو دژ بە هەموو کەس دەبێت، و دەستی هەموو کەس دژ بە ئەو؛ و لە بەردەم هەموو براکانی خۆی نیشتەجێ دەبێت. پەیدابوون 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.

Kalamu ya Mungu haishindwi kamwe. Wakati Uislamu unapoendelea kuzaa maumivu kama mwanamke aliye katika utungu wa kuzaa, baadhi ya watu ambao huenda hata wakakubali kwamba Uislamu umetambuliwa katika unabii wa Biblia, bado hawajafahamu kikamilifu ukweli ulio wazi katika mistari hiyo miwili. Wengine wanaweza kuelewa kwamba ni Uislamu unaowaleta pamoja watu wote wa dunia ili wampinge adui wa pamoja, na bila shaka hilo ni kweli. Hata hivyo, kishazi cha mwisho katika mstari huo ndicho kilicho kweli iliyo nzito zaidi. Dunia ilitikiswa na Septemba 11, 2001, na hivi karibuni imetikiswa tena na shambulio la Oktoba 7 la mwaka huu la Hamas dhidi ya Israeli. Lakini hakuna aliye tayari kuona kwamba roho ya vita na uangamivu wa ghafula iko “mbele ya” ndugu wote wa Ishmaeli.

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?

Nang ania a kitaen ti pannakadadael ti maipatungpal inton adda maysa a kellaat nga oppat a maipatungpal babaen kadagitoy a pagilian a Islamico a kas iti Saudi Arabia, United Arab Emirates, Qatar, Kuwait, Brunei, ken Bahrain? Ti espiritu ni Ismael adda iti “amin a kakabsatna,” ket ti gubat a nagtaud agingga ita iti maikatlo a Ay-ayab manipud kadagiti pagilian a kas iti Afghanistan wenno Iraq ket mailasin unay inton ti padto maipapan ken Ismael ket naan-anay a matungpal. Mano a nuklear a bomba ti adda iti 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?

Ũrĩa wa kĩunabii wa njĩra cia mbaara ya Kiislamu, o ta ũrĩa wonekithĩtio nĩ mĩthĩĩrĩ ya mbere na ya kerĩ ya Kiislamu, nĩ kũhĩtũkĩra kwa gũkĩra na mahinda ma gũthĩkĩra mũno. Ngwĩkĩrĩire indo cia mbeca nyingĩ nginya kũrĩ ndũrĩri cia Kiislamu irĩa itonga, nĩguo ciikare ciagĩrĩire na ũhitho kwĩheana kana kũhanda mbaara cia kĩgĩrĩrĩro iria irĩ na ũmenyi mũingĩ, na iria ciũragia mũno gũkĩra ndege iria ikũrũrĩte mafuta, mabomu ma motoka, matai ma gũcinwo, kũnyitwo na mĩriũ? Rĩrĩa rĩu, Icokererio rĩa Ngai nĩ rĩa gwĩtĩkĩrwo?

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.

Miller rüyasındaki bütün mücevherler, son günlerde sınayıcı gerçekler hâline gelir; en azından şu bakımdan ki, bu gerçekler reddedilmiştir ve peygamberlik onların yeniden ihya edileceğini bildirmektedir. Ancak bu mücevherlerden bazıları—örneğin, Mesih’in göksel tapınaktaki işi ve üçüncü Vay’ın İslâm’ı—yalnızca en son günlerde gerçekleşen öngörüleri belirtir. Bunlardan biri, Mesih’in En Kutsal Yer’deki hizmetini temsil eder; bu kuşkusuz şimdiki zamana ait sınayıcı bir gerçektir; diğeri ise Gece Yarısı Çığlığı’nın mesajını belirtir ki, bu da yine şimdiki zamana ait sınayıcı bir gerçektir.

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.

Uzi unaounganisha harakati ya Wamilleri na wakati wa mwisho katika mwaka 1989, ambao nao huanzisha harakati ya wale mia moja arobaini na nne elfu, ni “nyakati saba,” ambayo ilikuwa lulu ya kwanza ya Miller na ya kwanza kuwekwa kando wakati Uadventista ulipoziacha njia za kale. Miaka mia moja ishirini na sita tangu uasi wa 1863 hadi wakati wa mwisho katika 1989, inawakilisha “nyakati saba.” Elfu mbili mia tano na ishirini iligawanywa katika vipindi viwili vya elfu moja mia mbili sitini, na sehemu ya kumi au zaka ya elfu moja mia mbili sitini ni mia moja ishirini na sita. Jiwe walilolikataa wajenzi ni refu sana kiasi kwamba linaunganisha harakati za kwanza na za mwisho za malaika watatu. Kwa kufanya hivyo linatambulisha kwamba kweli ya “nyakati saba” pia ni kweli ya sasa ya kujaribu, na kwamba ndiyo kweli ambayo haibaki tena kuwa jiwe la msingi tu, bali jiwe kuu la pembeni.

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.

ئێمە ئێستا لە بیرکردنەوەی خۆمان سەبارەت بە زیادبوونی زانیاری لە جووڵەی میلەری، کە لە بینینی ڕووباری ئۆولای لە پەرتووکی دانیالدا نیشان دراوە، دەست هەڵدەگرین و سەرنجی خۆمان ئاراستەی بینینی ڕووباری حیددەکەل دەکەین، کە زیادبوونی زانیاری لە جووڵەی سەد و چل و چوار هەزارەکەدا نیشان دەدات.

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

Emzota tórika kuvé tserola i nâri ifyá Adventizmu, ta i spaná i semadé i zharéet i hundo i vinti-sheks yáren de 1863 a 1989.

We will start that study in the next article.

Tukabanda kuutandika kwiga okwo mu kiwandiiko ekikurataho.

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.

Na ikawa katika mwaka wa sita, katika mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda walikuwa wameketi mbele yangu, ndipo mkono wa Bwana MUNGU ukaniangukia hapo. Ndipo nikatazama, na tazama, mfano mmoja wenye sura kama ya moto: tangu sura ya viuno vyake na kushuka chini, moto; na tangu viuno vyake na kupanda juu, kama sura ya mng’ao, kama rangi ya kaharabu. Naye akanyosha mfano wa mkono, akanishika kwa pindo la nywele za kichwa changu; na Roho akaniinua kati ya nchi na mbingu, akanipeleka katika maono ya Mungu mpaka Yerusalemu, penye mlango wa lango la ndani litazamalolo kaskazini; hapo palikuwa mahali pa sanamu ya wivu, itiazo wivu. Na tazama, utukufu wa Mungu wa Israeli ulikuwa huko, sawasawa na maono niliyoyaona bondeni. Kisha akaniambia, Mwanadamu, inua sasa macho yako upande wa kaskazini. Basi nikainua macho yangu upande wa kaskazini, na tazama, upande wa kaskazini wa lango la madhabahu, palikuwa na sanamu hii ya wivu katika njia ya kuingilia. Akaniambia tena, Mwanadamu, waona wayafanyayo? naam, machukizo makuu ambayo nyumba ya Israeli huyatenda hapa, hata nijitenge mbali na patakatifu pangu? lakini ugeuke tena, nawe utaona machukizo makuu zaidi. Naye akanipeleka mpaka mlangoni pa ua; nami nilipotazama, tazama, palikuwa na tundu ukutani.

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.

ئینجا پێی فەرموو: ئەی کوڕی مرۆڤ، ئێستا دیوارەکە هەڵکۆڵە؛ کاتێک دیوارەکەم هەڵکۆڵی، ئەوەتا دەرگایەک. ئینجا پێی فەرموو: بچۆ ژوورەوە و تەماشا بکە ئەو قێزەونە پیسیانەی کە لێرە دەیکەن. جا چوومە ژوورەوە و بینیم؛ و ئەوەتا هەموو شێوەی خزندەوەکان، ئاژەڵە قێزەونەکان، و هەموو بتەکانی ماڵی ئیسرائیل، لەسەر دیوارەکە بە دەوری خۆیدا وێنەکراو بوون. هەروەها حەفتا پیاو لە پیران و گەورەکانی ماڵی ئیسرائیل لەبەردەمیان وەستابوون، و لە ناوەڕاستیاندا یەعەزەنیا کوڕی شافان وەستابوو، هەر پیاوێکەش مەجمەرەکەی لە دەستدا بوو؛ و هەورێکی ئەستووری بخور بەرز دەبووەوە. ئینجا پێی فەرموو: ئەی کوڕی مرۆڤ، ئایا بینیوتە کە پیران و گەورەکانی ماڵی ئیسرائیل لە تاریکی‌دا چی دەکەن، هەر پیاوێک لە ژوورەکانی وێنە و خەیاڵی خۆیدا؟ چونکە دەڵێن: یەزدان ئێمە نابینێت؛ یەزدان زەویی بەجێهێشتووە. هەروەها پێی فەرموو: جارێکی تر وەرگەڕێ، ئەوەتا قێزەونتر لەمانە دەبینی کە دەیکەن. ئینجا منی هێنایە لای دەرگای دەروازەی ماڵی یەزدان، ئەوەی بەرەو باکوور بوو؛ و ئەوەتا ژنانێک لەوێ دانیشتبوون بۆ تەمموز دەگریان. ئینجا پێی فەرموو: ئەی کوڕی مرۆڤ، ئایا ئەمەشت بینی؟ جارێکی تر وەرگەڕێ، ئەوەتا قێزەونتر لەمەش دەبینی. ئینجا منی هێنایە ناو حەوشەی ناوەوەی ماڵی یەزدان، و ئەوەتا لە بەردەم دەرگای پەرستگای یەزدان، لەنێوان ئەیوان و قوربانگادا، نزیکەی بیست و پێنج پیاو هەبوون، بە پشتەوە بۆ پەرستگای یەزدان و بە ڕووەوە بۆ ڕۆژهەڵات؛ و بەرەو ڕۆژهەڵات خۆریان بۆ خۆر دەبرد. ئینجا پێی فەرموو: ئەی کوڕی مرۆڤ، ئایا ئەمەشت بینی؟ ئایا بۆ ماڵی یەهودا شتێکی سووکە کە ئەم قێزەونانە بکەن کە لێرە دەیکەن؟ چونکە خاکەکەیان پڕ کردووە لە زۆرداری، و گەڕاونەتەوە بۆ ئەوەی تووڕەم بکەن؛ و ئەوەتا لقەکە دەخەنە لووتیان. بۆیە منیش بە تووڕەیی مامەڵەیان لەگەڵ دەکەم؛ چاوم بەزەیی ناهێنێت، نەش دڵسۆزیان پێدەکەم؛ هەرچەندە بە دەنگێکی بەرز هاوار لە گوێم بکەن، گوێیان لێ ناگرم. حەزقیال 8:1–18.