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”.
Islam tina balai katilu sumping kana sajarah nubuat dina 11 Séptémber 2001, sarta harita kénéh geuwat dikekang. Dina mangsa éta hujan panungtungan mimiti turun, tapi éta “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.
Dina ukuran, nalika eta mitembeyan kaluar, manehna bakal ngabantah jeung eta; Mantenna nahan angin-Na anu kasar dina poé angin wetan. Ku sabab kitu, kajahatan Yakub bakal dipupus; jeung ieu sakabéh buahna pikeun ngaleungitkeun dosana; nalika manehna ngajadikeun sakabéh batu altar jadi kawas batu kapur anu dihancurkeun nepi ka remuk, rungkun-rungkun suci jeung arca-arca moal nangtung deui. Tapi kota anu dibenteng bakal jadi suwung, jeung tempat padumukan ditinggalkeun, sarta jadi kawas padang gurun: di dinya anak sapi bakal ngarumput, jeung di dinya manehna bakal ngagoler, sarta ngahakan dahan-dahanna. Nalika ranting-rantingna geus garing, éta bakal dipatahkeun: para awéwé datang, tuluy ngadurukna ku seuneu: sabab ieu téh umat anu teu boga pangarti: ku sabab éta, Mantenna anu nyiptakeun maranéhna moal nembongkeun rahmat ka maranéhna, jeung Mantenna anu ngawangun maranéhna moal méré kasaéan ka maranéhna. Sarta bakal kajadian dina poé éta, yén Gusti bakal ngagebug ti saluran walungan nepi ka walungan Mesir, sarta maranéh bakal dikumpulkeun saurang-saurang, hé barudak Israil. Sarta bakal kajadian dina poé éta, yén tarompet gedé bakal ditiup, jeung maranéhna bakal datang anu geus ampir binasa di tanah Asyur, jeung anu dipiceun di tanah Mesir, sarta bakal nyembah ka Gusti di gunung suci di Yerusalem. 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.”
“poé angin ti wetan” nandakeun datangna hujan panungtungan, sarta ogé Islam tina cilaka katilu. Éta ogé nandaan awal sajarah nalika “kajahatan Yakub dipupus.” Poé angin ti wetan téh sumping dina 11 Séptémber 2001, sarta dina mangsa éta pangadilan ka nu hirup mimiti lumangsung. Pangadilan ka nu hirup téh nya éta pagawéan panutup tina malaikat katilu, sarta di dinya dimimitian dipiceunna dosa-dosa saratus opat puluh opat rébu. Éta anu dimaksud ku Yesaya nalika anjeunna nyerat, “Ku ieu.”
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).
Kecap-kecap anu miheulaan “Ku ieu,” nya éta, “Dina ukuranana, nalika éta mimiti nembongan, maneh bakal ngadakwa ka dinya: Mantenna nahan angin-Na anu kasar dina poe angin ti wetan.” “Ku ieu,” nandakeun bebeneran-bebeneran pangujian anu tangtu anu nyucikeun dosa ti jalma-jalma anu digambarkeun minangka Yakub. Bebeneran-bebeneran éta ngawengku kajadian (9/11), anu nandaan datangna hujan panungtung. Bebeneran-bebeneran éta ngawengku harti hujan panungtung minangka “hiji pesen,” sarta “pesen” éta nyaéta Islam. Éta ogé ngawengku bebeneran yén “angin ti wetan” téh Islam tina Woe katilu, sarta ngawengku sipat profétik ngeunaan panahanan Islam saterusna (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.
Ujian éta sorangan dilambangkeun ku “perdebatan,” anu mimiti dina 11 Séptémber 2001. Yeremia, nalika ngagambarkeun kuciwa anu kahiji, dipapatahan supaya “balik” ka Allah sarta misahkeun anu mulya tina anu hina. “Buah” tina amanat pangujian ngahasilkeun dua golongan anu 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.
Panghukuman ka nu bodo digambarkeun kieu: “nalika manehna ngajadikeun sakabéh batu altar jadi kawas batu kapur anu diremuk-remuk, mangka groves jeung images moal nangtung deui.” Yesaya nuju ngarujuk kana panyanggakeun hukuman ngalawan jalma-jalma anu ngabalikkeun sagala hal tibalik dina bab dua puluh dalapan jeung dua puluh salapan. Maranéhna téh jalma-jalma anu teu mampuh ngarti kana kitab anu disegel. Pagawéan (buah) jalma-jalma jahat kudu dianggap kawas taneuh liat tukang kendi.
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.
Ku sabab kitu, tenjo, Kami rek neraskeun ngalakukeun hiji pagawean anu matak hémeng di antara ieu jalma, enya hiji pagawean anu matak hémeng jeung hiji kaajaiban; sabab hikmah jalma-jalma maranéhna anu wijaksana bakal musna, jeung pangarti jalma-jalma maranéhna anu budi bakal disumputkeun. Cilaka maranéhna anu neangan nepi ka jero pikeun nyumputkeun pituahna ti PANGERAN, jeung lampah-lampahna aya dina poék, sarta maranéhna nyebut, Saha anu ningali ka urang? jeung saha anu nyaho ka urang? Satemenna, malikkeun sagala perkara ku maranéh nepi ka tibalik baris dianggap sarua jeung taneuh liat tukang nyieun kendi: naha hasil pagawean bakal nyebut ngeunaan anu nyieunna, Anjeunna henteu nyieun kuring? atawa naha anu dibentuk bakal nyebut ngeunaan anu ngawangunna, Anjeunna teu boga pangarti? 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.
Pagawéan jalma-jalma durjana bakal siga taneuh liat tukang periuk, sarta dina pasal dua puluh tujuh pagawéan maranéhna digambarkeun ku cara anu sarupa, nya éta salaku batu kapur anu diparecah-pecah. Batu kapur atawa taneuh liat tukang periuk téh gampang pisan ditumbuk nepi ka jadi bubuk, sarta lambang tina pagawéan ngajadikeun “sakabéh batu altar kawas batu-batu kapur anu diparecah-pecah,” bari kaasup pagawéan ngaruntuhkeun “rungkun-rungkun jeung arca-arca,” nepi ka éta “moal nangtung deui,” nyaéta pagawéan anu dilambangkeun ku réformasi raja Yosia. Dina hudangna rohani anu pamungkas jeung réformasi anu pamungkas, anu dilambangkeun ku réformasi Yosia, struktur korporat Advent bakal jadi taringgal, sabab “kota anu dibenteng bakal taringgal, jeung tempat padumukan bakal ditinggalkeun, sarta diantep kawas padang gurun.” Sakabéh pagawéan maranéhna, hartina rébuan garéja, sakola, akademi, paguron luhur, universitas, rumah sakit, jeung gedong-gedong kantor di sakuliah dunya, bakal sacara nubuat ditumbuk nepi ka jadi bubuk anu euweuh hargana.
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.”
Kaanggotaanana ogé bakal jadi surem taya nu nyicingan, sabab maranéhna anu disebut “umat anu teu boga pangarti” bakal kawas “dahan-dahan” anu “garing,” anu “bakal dipotong,” “tuluy dialungkeun kana seuneu,” sabab “Anjeunna anu ngajadikeun maranéhna moal maparin rahmat ka maranéhna, jeung Anjeunna anu ngawangun maranéhna moal mintonkeun kanyaah ka maranéhna.”
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 anu kalaksanakeun ku amanat pangujian téh geus réngsé, sora kadua dina Wahyu pasal dalapan welas nyaur domba-domba Allah anu séjén kaluar ti Babul, sabab dina poé éta “bakal kajadian” yén “tarompét anu agung bakal ditiup, sarta maranéhna anu geus rék binasa di tanah Asyur, jeung anu kapiceun di tanah Mesir, bakal datang sarta nyembah ka PANGERAN di gunung suci di Yerusalem.”
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.
Petikan ieu (Yesaya dua puluh tujuh, ayat dalapan nepi ka tilu belas) anu keur urang tinimbangan, nétélakeun sajarah profétis anu dimimitian dina tanggal 11 Séptémber 2001, sarta ngagambarkeun pangrojong jeung panyucian jalma-jalma anu ahirna bakal nyaur domba-domba Allah anu séjén supaya kaluar ti Babul. Ayat-ayat pambuka dina pasal anu sarua, nétélakeun hiji pupujian anu kudu ditembangkeun salila sajarah éta kénéh.
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.
Dina poe eta pujilah manéhna, Hiji kebon anggur beureum. Kami, PANGERAN, anu ngajaga éta; unggal waktu Kami bakal nyiraman éta; sangkan ulah aya nu nganyenyeri éta, beurang jeung peuting Kami bakal ngajaga éta. Kaceuceub teu aya dina Kami: saha anu rek nangtang Kami ku rungkun biang jeung cucuk dina peperangan? Kami bakal nembus ngaliwatan éta, Kami bakal ngaduruk éta sakaligus. Atawa muga anjeunna nyekel kakuatan Kami, supaya anjeunna meunang karapihan jeung Kami; jeung anjeunna bakal meunang karapihan jeung Kami. Anjeunna bakal ngajadikeun jalma-jalma anu asalna ti Yakub ngakar: Israil bakal mekar jeung bertunas, sarta ngeusian sakuliah beungeut dunya ku buah. Naha Anjeunna geus neunggeul anjeunna, sakumaha Anjeunna neunggeul jalma-jalma anu neunggeul anjeunna? atawa naha anjeunna dipaéhan nurutkeun pameuncitan jalma-jalma anu dipaéhan ku anjeunna? 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.
Lagu ngeunaan kebon anggur téh nyaéta lagu anu mimiti ngaidéntifikasi umat Allah salaku hiji kebon anggur anu ku Anjeunna dipikacinta jeung dipiara. Saterusna éta ngedalkeun jangji panarimaan pikeun saha waé anu daék nyekel kana kabeneran Kristus. Tuluy éta ngaidéntifikasi jangji ngeunaan curahan Roh Suci, anu dilambangkeun ku dua tahap hujan. Tahap kahiji hujan ngahudangkeun kembang-kembang jeung pucuk-pucukna kana kahirupan, sedengkeun tahap kadua ngeusian bumi ku buah.
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.
Lagu ngeunaan kebon anggur téh nya éta lagu anu nandaan mangsa nalika Allah keur ngaliwatan hiji bangsa pilihan baheula, bari nincak kana perjangjian jeung hiji bangsa pilihan anu anyar. Ayat dalapan jeung satuluyna ngan saukur ngulang deui sarta ngalegaan kana ayat-ayat bubuka dina éta pasal. Ayat kahiji dina éta pasal nandaan kajadian anu sarua jeung anu disebut minangka “poé angin ti wetan” dina ayat dalapan.
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.
Dina poé éta PANGERAN ku pedang-Na anu seukeut, anu gedé, jeung anu kuat bakal ngahukum Léwiatan, éta oray anu ngabelesat, nyaéta Léwiatan, éta oray anu melengkung; sarta Mantenna bakal meuncit naga anu aya di laut. Yesaya 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Naga éta nyaéta Sétan, tapi dina harti kadua éta téh Roma pagan.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ku kituna, sanajan naga téh, utamana, ngagambarkeun Iblis, dina harti kadua, éta téh lambang 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.
Sapuluh raja ti Roma kafir, dina pasal tujuh Kitab Daniel, jeung dina pasal dua belas Kitab Wahyu, ngalambangkeun sapuluh raja dina Wahyu tujuh belas—dina poé-poé panungtungan.
“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.
“Raja-raja, pangawasa-pangawasa, jeung gubernur-gubernur geus nempatkeun kana dirina tanda antikristus, sarta digambarkeun minangka naga anu indit pikeun ngalakukeun perang ngalawan para wali—nya éta jalma-jalma anu ngajaga parentah-parentah Allah jeung anu mibanda iman ka Yesus.” 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 kahiji tina Yesaya 27 nandakeun mimiti pangadilan ka naga, anu mimiti dina poé angin ti wétan, dina tanggal 11 Séptémber 2001. Pangadilan ka raja-raja di bumi, jeung ka mitra padagang globalis maranéhna, kalaksanakeun nalika struktur kauangan bumi diruksak ku hiji “angin ti wétan”, di tengah-tengah “sagara-sagara”.
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.
Sabab, tingal, para raja geus karumpul, maranéhna ngaliwat babarengan. Maranéhna ningali éta, tuluy maranéhna gumun; maranéhna kalisah, sarta gancang ngalungsur. Di dinya sieun nyekel maranéhna, jeung nyeri, saperti awewe keur ngalahirkeun. Maneh ngarempag kapal-kapal Tarsis ku angin ti 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 pasal dua puluh tujuh, ayat hiji nepi ka tujuh, diulang sarta dipedar leuwih jembar dina ayat dalapan nepi ka tilu belas. Ieu nandeskeun yén dina “poé angin wetan” raja-raja jeung padagang-padagang bumi bakal nyanghareupan kasieun, sarta kasieun maranéhna beuki ngaronjat sapanjang sajarah ti éta titik ka hareup. Kasieun éta nandaan gerak-gerik anu henteu logis jeung buru-buru ti para globalis progresif di planét bumi ti saprak 11 Séptémber 2001, nalika maranéhna ngadorong agenda maranéhna leuwih jauh jeung leuwih agrésif tibatan anu sacara logis dipiharep. Iblis, jeung para wakilna, nyaéta para padagang jeung raja-raja bumi (para globalis), salaku lambang naga, nyaho yén waktuna pondok.
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.
Ku sabab éta giranglah, hé sawarga, jeung maranéh anu cicing di dinya. Cilaka ka nu nyicingan bumi jeung laut! sabab Iblis geus turun ka maranéh, bari pinuh ku amarah anu kacida gedéna, lantaran anjeunna nyaho yén waktuna ngan kari sakeudeung. 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.”
Poé angin ti wétan, anu ngabalukarkeun krisis ékonomi dina taun 2001, anu ngan beuki parah waé, sanajan média globalis ngusahakeun ngaku sabalikna, nyaéta perkara anu nyanghareupan dunya dina mangsa naga nyaho yén waktuna pondok. Satuluyna manéhna ngagedékeun gerakan-gerakanana pikeun ngawasa sakumna bumi, sarta manéhna ngalakukeun éta nalika “Cilaka” (Cilaka anu katilu) ditimpakeun ka “nu nyicingan bumi jeung laut.”
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.
Datangna Islam tina Bencana katilu (angin ti wétan), dina 11 Séptémber 2001, nimbulkeun musibah ékonomi anu maksa para globalis pikeun ngagancangan upaya maranéhna dina maksa pamaréntahan hiji dunya ka sakuliah planét bumi. Sanajan kitu, Islam terus ngalaksanakeun peranna. Bisa jadi panyingkepan anu pangseriusna ngeunaan Islam minangka hiji lambang dina nubuat Alkitab kapanggih dina rujukan anu kahiji kana 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.
Lajeng malaikat PANGERAN ngandika ka manehna, “Maneh keur kakandungan, sarta baris ngalahirkeun saurang putra, sarta kudu mere ngaran anjeunna Ismael; sabab PANGERAN parantos ngadangu kasangsaraan maneh. Jeung anjeunna bakal jadi jalma liar; leungeunna bakal ngalawan unggal jalma, sarta leungeun unggal jalma ngalawan anjeunna; sarta anjeunna bakal cicing di payuneun sakumna dulur-dulurna.” Kajadian 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.
Firman Allah henteu kungsi gagal. Nalika Islam terus ngahasilkeun kanyeri saperti awéwé anu keur ngalahirkeun, sawatara jalma, sanajan maranéhna bisa waé narima yén Islam téh diidéntifikasi dina nubuat Alkitab, can kénéh ngararangkepkeun dina pikiranana kana kanyataan anu écés dina éta dua ayat. Aya nu bisa waé ngartos yén Islamlah anu ngahijikeun unggal lalaki di sakuliah planét bumi pikeun ngalawan hiji musuh anu sarua, sarta ieu tangtu leres. Tapi frasa panungtungan dina éta ayat téh mangrupa bebeneran anu leuwih serius. Dunya kungsi diguncang ku kajadian 11 Séptémber 2001, sarta anyar-anyar ieu diguncang deui ku serangan 7 Oktober taun ieu ku Hamas ngalawan Israél. Tapi teu aya saurang ogé anu daék ningali yén sumanget peperangan jeung karuksakan dadakan téh aya “di payuneun sakumna” dulur-dulur Ismail.
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?
Karuksakan kumaha anu baris dilaksanakeun nalika aya serangan ngadadak anu dilakukeun ku bangsa-bangsa Islam saperti Arab Saudi, Uni Émirat Arab, Qatar, Kuwait, Brunei, jeung Bahrain? Roh Ismael aya dina “sadayana dulur-dulurna,” sarta peperangan anu nepi ka ayeuna geus dihasilkeun ku Bala Katilu ti nagara-nagara saperti Afghanistan atawa Irak, baris kacida bédana nalika nubuat ngeunaan Ismael geus kacumponan sapinuhna. Sabaraha bom nuklir anu dipiboga ku 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 tina perang Islam sakumaha dipintonkeun dina Kasangsaraan Islam kahiji jeung kadua nyaéta serangan ngadadak anu matak reuwas. Naha aya cekap waragad di nagara-nagara Islam anu makmur pikeun sacara rusiah meunangkeun atawa ngahasilkeun pakarang anu leuwih canggih, jeung leuwih maéhan, tibatan jet anu pinuh ku suluh, bom mobil, ban kaduruk, perkosa, jeung péso? Naha Firman Allah kudu dipercanten?
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.
Sakabéh permata tina impian Miller jadi bebeneran-bebeneran pangujian dina poé-poé pamungkas, sanajan euweuh deui iwal kanyataan yén bebeneran-bebeneran éta geus dipiceun sarta nubuat netelakeun yén éta-éta bakal dipulihkeun. Tapi sawatara tina permata éta, saperti pagawean Kristus di Bait Suci sawarga jeung Islam tina Woe katilu, nandakeun ramalan-ramalan anu kakara digenepan ngan dina poé-poé anu pangpamungkas pisan. Nu hiji ngagambarkeun pagawean Kristus di Tempat Nu Maha Suci, tangtu hiji bebeneran pangujian kiwari, jeung nu séjén nandakeun amanat Midnight Cry, anu deuih mangrupa bebeneran pangujian kiwari.
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 anu ngajalin gerakan Millerite jeung mangsa ahir dina taun 1989, anu satuluyna ngenalkeun gerakan saratus opat puluh opat rébu, nyaéta “tujuh kali,” anu mangrupa permata kahiji Miller jeung anu kahiji disisihkeun nalika Adventisme ninggalkeun jalan-jalan baheula. Saratus dua puluh genep taun ti pambrontakan 1863 nepi ka mangsa ahir dina taun 1989 ngawakilan “tujuh kali.” Dua rébu lima ratus dua puluh dibagi jadi dua mangsa sarébu dua ratus genep puluh, jeung saparapat kasapuluh atawa perpuluhan tina sarébu dua ratus genep puluh nyaéta saratus dua puluh genep. Batu anu ditampik ku para tukang ngadeg gedong téh panjang pisan nepi ka nyambungkeun gerakan kahiji jeung panungtung tina tilu malaikat. Ku kitu, éta nandakeun yén bebeneran ngeunaan “tujuh kali” ogé mangrupa bebeneran pangujian pikeun mangsa ayeuna, sarta yén éta téh bebeneran anu henteu deui ngan saukur jadi batu pondasi, tapi jadi batu hulu juru.
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.
Ayeuna urang bakal ngeureunkeun heula panitén urang ngeunaan nambahanana pangaweruh dina gerakan Millerite, anu dilambangkeun ku tetenjoan Walungan Ulai dina kitab Daniel, tuluy ngalihkeun panitén urang kana tetenjoan Walungan Hiddekel, anu ngagambarkeun nambahanana pangaweruh dina gerakan saratus opat puluh opat rébu.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Salajengna urang baris ngamimitian ku ngémutan opat generasi Adventisme anu ngawengku saratus dua puluh genep taun ti 1863 nepi ka 1989.
We will start that study in the next article.
Urang baris ngamimitian éta pangajaran dina artikel salajengna.
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.
Sarta dina taun kagenep, dina bulan kagenep, dina poé kalima bulan éta, waktu kuring keur calik di jero imah kuring, sarta para kokolot Yuda calik di hareupeun kuring, leungeun PANGERAN Allah turun ka dinya nimpah ka kuring. Tuluy kuring nenjo, jeung lah aya hiji rupa anu kawas pintonan seuneu: ti pintonan cangkéng-Na ka handap, seuneu; sarta ti cangkéng-Na ka luhur, kawas pintonan cahaya nu ngagenclang, kawas warna ambar. Mangka Anjeunna ngalegaan hiji wangun leungeun, tuluy nyekel kuring ku sapucuk buuk sirah kuring; sarta roh ngangkat kuring ka antara bumi jeung langit, tuluy mawa kuring dina titingalian Allah ka Yerusalem, ka lawang gapura jero anu nyanghareup ka kalér; tempat ayana korsi arca timburu anu ngagerakkeun kana timburu. Jeung, lah, kamulyaan Allah Israil aya di dinya, nurutkeun titingalian anu ku kuring katénjo di tanah datar. Tuluy Anjeunna ngandika ka kuring, “Anak manusa, angkat ayeuna panon maneh ka arah kalér.” Ku kituna kuring ngangkat panon kuring ka arah kalér, jeung lah, di beulah kalér gigireun lawang gapura altar aya ieu arca timburu di lawang asup. Anjeunna ngandika deui ka kuring, “Anak manusa, naha maneh ningali naon anu maranéhna lakukeun? nyaéta kajijian-kajijian anu kacida gedéna anu dipilampah ku kaum Israil di dieu, nepi ka Kami kudu ngajauhan tempat suci Kami? tapi balik deui sakali deui, sarta maneh bakal ningali kajijian-kajijian anu leuwih gedé.” Tuluy Anjeunna mawa kuring ka lawang pakarangan; sarta nalika kuring nenjo, lah aya liang dina 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.
Lajeng saur-Na ka abdi, “Eh anak manusa, ayeuna gali témbok éta.” Sanggeus abdi ngagali témbok éta, katingal aya hiji panto. Saur-Na deui ka abdi, “Asup, sarta tingali kakakeueum-kakakeueum jahat anu maranéhna lakukeun di dieu.” Ku kituna abdi asup sarta ningali; sarta, tingali, sagala rupa sato ngarayap, sato-sato najis anu matak jijik, jeung sagala brahala kulawarga Israil, kagambarkeun dina témbok sabudeureunana. Jeung di hareupeun éta nangtung tujuh puluh urang kokolot kulawarga Israil, sarta di tengah-tengah maranéhna nangtung Yaazanya bin Syafan, unggal-unggalna mawa pedupaan dina leungeunna; jeung haseup menyan anu kandel naék ka luhur. Lajeng saur-Na ka abdi, “Eh anak manusa, naha geus katingali ku maneh naon anu dipigawé ku para kokolot kulawarga Israil dina poék, unggal-unggalna di kamar gambarna sorangan? Sabab maranéhna nyebut, ‘PANGERAN henteu ningali ka urang; PANGERAN parantos ninggalkeun ieu bumi.’” Saur-Na deui ka abdi, “Baling deui paningal maneh, sarta maneh bakal ningali kakakeueum anu leuwih gedé deui anu maranéhna lakukeun.” Geus kitu Anjeunna mawa abdi ka lawang gapura Bait PANGERAN anu nyanghareup ka kalér; sarta, tingali, di dinya aya awewe-awewe linggih bari ceurik pikeun Tammuz. Lajeng saur-Na ka abdi, “Naha geus katingali ieu ku maneh, eh anak manusa? Baling deui paningal maneh, sarta maneh bakal ningali kakakeueum anu leuwih gedé ti ieu.” Geus kitu Anjeunna mawa abdi ka palataran jero Bait PANGERAN, sarta, tingali, di lawang Bait Allah PANGERAN, di antara serambi jeung altar, aya kurang leuwih dua puluh lima urang lalaki, tonggong maranéhna nyanghareup ka Bait PANGERAN, jeung beungeut maranéhna nyanghareup ka wetan; sarta maranéhna nyembah panonpoé ka arah wetan. Lajeng saur-Na ka abdi, “Naha geus katingali ieu ku maneh, eh anak manusa? Naha ieu perkara enteng pikeun kulawarga Yuda, nepi ka maranéhna ngalakukeun kakakeueum-kakakeueum anu maranéhna lakukeun di dieu? Sabab maranéhna geus ngeusian ieu nagri ku kajahatan, sarta maranéhna geus balik deui pikeun ngambekkeun Kami; jeung, tingali, maranéhna nempatkeun dahan kana irungna. Ku sabab éta Kami ogé bakal nindak dina amarah; panon Kami moal welas, jeung Kami moal mikeun karunya; sanajan maranéhna ngajerit tarik dina ceuli Kami, Kami moal ngadéngé ka maranéhna.” Yehezkiel 8:1–18.