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”.
UbuSilamsi beshwangusha lesithathu bangena kwimbali yesiprofeto ngoSeptemba 11, 2001, yaye ngoko nangoko bathintelwa. Ngelo xesha imvula yasemva yaqala ukuna, kodwa “yalinganiswa”.
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.
Ngomlinganiselo, xa ihlumela, uya kuliphikisa ngayo; uwubambile umoya wakhe orhabaxa ngomhla womoya wasempumalanga. Ngako oko ke, ubugwenxa bukaYakobi buya kucanyagushelwa ngale nto; yaye sonke isiqhamo soko kukususa isono sakhe; xa ewenza onke amatye esibingelelo abe njengamatye ekalika atyunyuzwe abe ziingceba, izibonda zika-Ashera nemifanekiso aziyi kuma. Kanti ke umzi onqatyisiweyo uya kuba yinkangala, nendawo yokuhlala ishiywe, yaze yashiywa yanjengethafa eliyintlango; apho ithole liya kudla khona, apho liya kulala khona, lize lidle amasetyana awo. Xa amasebe awo ebunile, aya kwaphulwa; abafazi baya kuza, bawatshise ngomlilo; kuba bangabantu abangenakuqonda; ngenxa yoko Lowo wabadalayo akayi kuba nanceba kubo, nalowo wababumbayo akayi kubabonisa bubele. Kwaye kuya kuthi ngaloo mini, uYehova avuthulule ukusuka emjelo womlambo kuse emlanjeni waseYiputa, nize niqokelelwe ngabanye ngabanye, nina bantwana bakwaSirayeli. Kwaye kuya kuthi ngaloo mini, kuvuthelwe isigodlo esikhulu; baze beze abo babesele beza kutshabalala ezweni laseAsiriya, nabagxothiweyo ezweni laseYiputa, banqule uYehova entabeni engcwele eYerusalem. Isaya 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.”
“imini yomoya wasempumalanga” ichaza ukufika kwemvula yamva, kwanokufika kobuSilamsi bentsizi yesithathu. Ikwabonisa nokuqalisa kwembali apho “ubugwenxa bukaYakobi bucanyagushelwa.” Imini yomoya wasempumalanga yafika ngomhla we-11 Septemba, 2001, yaye ngelo xesha waqalisa umgwebo wabaphilayo. Umgwebo wabaphilayo ngumsebenzi wokuvala wengelosi yesithathu, yaye kulapho kwaqala ukususwa kwezono zamakhulu alikhulu anamashumi amane anesine amawaka. Yiloo nto uIsaya ayeyithetha xa wabhala, “Ngale nto.”
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).
Amazwi akhokelela ku, “Ngale nto,” ngala: “Ngomlinganiselo, xa kuphuma, uya kuxoxisana nayo; uthintela umoya wakhe onamandla ngemini yomoya wasempuma.” “Ngale nto,” kuchonga ngokukodwa iinyaniso zokuvavanywa ezicoca isono kwabo bamelwe njengoYakobi. Ezo nyaniso zibandakanya isiganeko (9/11), esiphawula ukufika kwemvula yamva. Ezo nyaniso zibandakanya inkcazo yemvula yamva njengo “umyalezo,” yaye “umyalezo” lowo yiSilamsi. Kubandakanya inyaniso yokuba “umoya wasempuma” yiSilamsi yoBububi besithathu, yaye kubandakanya uphawu lobuprofeti lokuthintelwa kwayo okwalandelayo (uthintela).
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.
Uvavanyo ngokwalo lumelwa “yingxoxo-mpikiswano,” eyaqala ngomhla we-11 kuSeptemba, 2001. UYeremiya, xa wayemele ukuphoxeka kokuqala, wacetyiswa ukuba “abuyela” kuThixo aze ahlule okuxabisekileyo kokungendawo. “Isiqhamo” somyalezo wokuvavanya sivelisa iindidi ezimbini zabanquli.
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.
Umgwebo wesidenge umelwe ngolu hlobo: “xa ewenza onke amatye esibingelelo abe njengamatye etshokhwe aqhekezwe aba ziingceba, izibonda zamasimi angcwele nemifanekiso aziyi kuma.” UIsaya ubhekisa kwisibhengezo esichasene nabo baguqula izinto bazijike ngobuso phantsi kwizahluko zamashumi amabini anesibhozo namashumi amabini anesithoba. Ngabo abo bangenako ukuqonda incwadi etywiniweyo. Umsebenzi (isiqhamo) wabangendawo umele ukuqwalaselwa njengodongwe lombumbi.
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.
Ngako oko, yabonani, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, ewe, umsebenzi omangalisayo nesimanga; ngokuba ubulumko babantu babo abalumkileyo buya kutshabalala, nokuqonda kwabantu babo abanengqiqo kuya kufihlwa. Yeha kubo abafuna ukufihla ngokunzulu amacebo abo kuYehova, nemisebenzi yabo isebumnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? Inene, ukuguqula kwenu izinto nizenze zijonge ezantsi ziphezulu kuya kuthathwa njengodongwe lombumbi; kuba umsebenzi wona ungathi na kulowo uwenzileyo, Akandenzanga? nokanye into ebunjiweyo ingathi na kulowo uyibumbileyo, Wayengenakuqonda? Isaya 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.
Umsebenzi wabangendawo uya kuba njengodongwe lombumbi, yaye kwisahluko samashumi amabini anesixhenxe umsebenzi wabo uzotywe ngendlela efanayo, njengamatye ekalika abethwe aqhekeqeka. Ikalika okanye udongwe lombumbi luyabethwa lula lube ngumgubo, yaye umqondiso womsebenzi wokwenza “onke amatye esibingelelo abe njengamatye ekalika abethwe aqhekeqeka,” kuquka nomsebenzi wokudiliza “izibonda ezingcwele nemifanekiso,” ukuze “zingabi nako ukuphinda zime,” ngumsebenzi omelwe luhlaziyo lokumkani uYosiya. Kuvuselelo lokugqibela nohlaziyo, olumelwe luhlaziyo lukaYosiya, isakhiwo sentlanganisela se-Adventist siya kuba yinkangala, kuba “isixeko esinqatyisiweyo siya kuba yinkangala, nendawo yokuhlala iya kushiywa, ishiywe njengentlango.” Yonke imisebenzi yabo, okuthetha amawaka amabandla, izikolo, iikholeji, iiyunivesithi, izibhedlele nezakhiwo zeeofisi ehlabathini lonke, iya kubethwa ngokwesiprofeto ibe ngumgubo ongenaxabiso.
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.”
Amalungu nawo aya kuba yinkangala, kuba abo “bantu bangenangqondo” baya kuba “ngamasebe” “abunileyo” aya “kuqhawulwa” “aze aphoswe emlilweni,” kuba “Lowo wabenziyo akayi kuba nenceba kubo, nalowo wababumbayo akayi kubabonisa babalo.”
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.”
Xa ukwahlulwa okufeziwe ngumyalezo wokuvavanya kugqityiwe, ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo, libiza omnye umhlambi kaThixo uphume eBhabheli, kuba ngaloo mini “kuya kuthi kwenzeke” “ukuba ixilongo elikhulu liya kuvuthelwa, baze beze abo babesele belungele ukutshabalala ezweni laseAsiriya, nabagxothiweyo ezweni laseYiputa, banqule uYehova entabeni engcwele eYerusalem.”
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.
Isiqendu (uIsaya amashumi amabini anesixhenxe, iindima zesibhozo ukuya kweshumi elinesithathu) esisicingayo, sichaza imbali yesiprofeto eyaqala ngomhla we-11 kuSeptemba, 2001, kwaye sibonakalisa ukuvavanywa nokuhlanjululwa kwabo abaya kuthi ekugqibeleni babize omnye umhlambi kaThixo uphume eBhabheli. Iindima zokuqala zeso sahluko sinye, zichaza ingoma emele ukuculwa ngelo kanye xesha lembali leyo.
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.
Ngaloo mini culani ngaye, Isidiliya sewayini ebomvu. Mna, uYehova, ndiyasigcina; ndiya kusinkcenkceshela ngamaxesha onke; hleze kubekho osenzakalisayo, ndiya kusigcina ubusuku nemini. Ingqumbo ayikho kum: ngubani onokumisela kum amatyholo namakhakakhaka emfazweni? Ndiya kudlula kuwo, ndiya kuwavutha kunye. Okanye makabambelele emandleni am, ukuze enze uxolo nam; yaye uya kwenza uxolo nam. Uya kubenza abo bavela kuYakobi bendele iingcambu: uSirayeli uya kutyatyamba ahlume, awuzalise umhlaba ngeziqhamo. Umbethile na njengokuba wababetha abo babembethayo? okanye ubulewe na ngokokubulawa kwabo babulawa nguye? Isaya 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.
Ingoma yesidiliya yingoma ethi kuqala ichonge abantu bakaThixo njengesidiliya awayesithandile waza wasinyamekela. Emva koko iveza isithembiso sokwamkelwa kuye nabani na onqwenela ukubambelela ebulungiseni bukaKristu. Emva koko ichaza isithembiso sokuthululwa koMoya oyiNgcwele, omelwe zizigaba ezibini zemvula. Isigaba sokuqala semvula sivuselela iintyatyambo namahlumela ukuba aphile, yaye isigaba sesibini sizalisa ihlabathi ngesiqhamo.
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.
Ingoma yesidiliya yingoma echaza ixesha apho uThixo egqitha ngakubantu ababekade bekhethiweyo, ngoxa engena emnqophisweni nabantu abatsha abakhethiweyo. Iivesi zesibhozo nokuqhubeka kwazo zibuye nje ziphindaphinde zize zandisele koko kuthethwa ziivesi zokuqala zesahluko. Ivesi yokuqala yesahluko ichaza kweso siganeko sinye esichazwa njenge “mini yomoya wasempuma” kwivesi yesibhozo.
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.
Ngaloo mini uYehova uya kohlwaya iLeviyatan ngenkemba yakhe ebukhali, enkulu, enamandla, inyoka ebalekileyo; ewe, iLeviyatan loo nyoka ijijekileyo; yaye uya kuyibulala inamba eselwandle. Isaya 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Inamba nguSathana, kodwa ngokwesibini yayiliRoma yobuhedeni.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ngoko ke lo gama inamba, ikakhulu, imela uSathana, ikwanguwo, ngengqiqo yesibini, umqondiso weRoma yobuhedeni.” Imbambano Enkulu, 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.
Ookumkani abalishumi baseRoma yobuhedeni, kwisahluko sesixhenxe sikaDaniyeli, nakwisahluko seshumi elinesibini seSityhilelo, bamele ookumkani abalishumi beSityhilelo ishumi elinesixhenxe—ngemihla yokugqibela.
“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.
“Ookumkani nabalawuli neerhuluneli bazibeke phezu kwabo uphawu lomchasi-Kristu, yaye bamelwe yinamba eya kwenza imfazwe nabangcwele—nabo bagcina imithetho kaThixo nabano kholo lukaYesu.” 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”.
Indima yokuqala ka-Isaya 27 ichaza ukuqala komgwebo wenamba, owaqalayo ngemini yomoya wasempuma, ngomhla we-11 kuSeptemba, 2001. Umgwebo wookumkani bomhlaba, kunye namaqabane abo abarhwebi behlabathi, uzaliseka xa isakhiwo sezemali somhlaba sitshatyalaliswa “ngumoya wasempuma”, phakathi “kweelwandle”.
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.
Kuba khangela, ookumkani babehlanganisene, badlula kunye. Bakubona oko, baza bamangaliswa; bakhathazeka, baza bakhawuleza bemka. Uloyiko lwabamba khona apho, neentlungu, njengezomfazi ozalayo. Waphula iinqanawa zaseTarshishe ngomoya wasempuma. IiNdumiso 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.
UIsaya isahluko samashumi amabini anesixhenxe, iivesi zokuqala ukuya kwezesixhenxe, ziphindwa zize zandiswe kwiivesi zesibhozo ukuya kwezilishumi elinesithathu. Ichaza ukuba “ngomhla womoya wasempumalanga” ookumkani nabarhwebi bomhlaba baya kujamelana noloyiko, yaye olo loyiko lwabo luyanda kuyo yonke imbali ukusukela kuloo ndawo ukuya phambili. Olo loyiko lubonakalisa iintshukumo ezingavisisaniyo nengqiqo nezingxamileyo zabakhuthazi benkqubela yehlabathi jikelele bomhlaba ukususela ngomhla we-11 kuSeptemba, 2001, njengoko beqhubela phambili i-ajenda yabo ngakumbi nangobundlobongela obukhulu ngakumbi kunokuba bekunokulindeleka ngokwengqiqo. USathana, nabameli bakhe, kuba abarhwebi nookumkani bomhlaba (abakhuthazi behlabathi jikelele), njengemiqondiso yenamba, bayazi ukuba ixesha labo lifutshane.
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.
Ngako oko, vuyani, mazulu, nani nihlala kuwo. Yeha kubemi bomhlaba nabasolwandle! kuba uMtyholi wehlile weza kuni, enomsindo omkhulu, ngokuba esazi ukuba unesithuba esifutshane kuphela. IsiTyhilelo 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.”
Umhla womoya wasempumalanga, ovelise ingxaki yezoqoqosho ngowama-2001, ethe yaqhubeka iba mandundu ngakumbi, nokuba amajelo eendaba ehlabathi abambelele kubuglobhalizim azama ukuthini na ukubanga okwahlukileyo, ngowona mba ujongene nehlabathi ngelo xesha inamba isazi ukuba ixesha layo lifutshane. Emva koko uyawandisa amanyathelo ayo okulawula umhlaba wonke, yaye oko ikwenza xa “Ishwangusha” (eleshwangusha lesithathu) lisehlelwa “ngabemi bomhlaba nolwandle.”
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.
Ukufika kobuSilamsi besiYeha sesithathu (umoya wasempuma), ngomhla we-11 kuSeptemba 2001, kwavelisa intlekele yezoqoqosho eye yanyanzela abamanyaniseli behlabathi ukuba bakhawulezise iinzame zabo zokunyanzelisa urhulumente omnye wehlabathi phezu komhlaba. Kanti ke ubuSilamsi buyaqhubeka buzalisekisa indima yabo. Mhlawumbi esona sityhilelo sinzulu sobuSilamsi njengophawu lwesiprofeto seBhayibhile sifumaneka kwisalathiso sokuqala sobuSilamsi.
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.
Yaza isithunywa sikaYehova kuye, sathi, Yabona, umithi, yaye uya kuzala unyana, umbize igama lokuba nguIshmayeli; ngokuba uYehova ukuvile ukubandezeleka kwakho. Yena ke uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nabantu bonke, nezandla zabantu bonke zibe nxamnye naye; yaye uya kuhlala ebusweni babazalwana bakhe bonke. Genesis 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.
ILizwi likaThixo alize lisilele. Njengoko ubuSilamsi buqhubeka ukuvelisa intlungu njengomfazi osezibelekweni, abanye abanokude bamkele ukuba ubuSilamsi buchongiwe kwisiprofeto seBhayibhile, abakayiqondi kakuhle inyaniso ecacileyo ekwezi ndinyana zimbini. Abanye banokuqonda ukuba bubona ubuSilamsi obuhlanganisa ndawonye wonke umntu emhlabeni ukuze achase utshaba olunye olufanayo, yaye oku, kambe ke, kuyinyaniso. Noko ke ibinzana lokugqibela elikwesi sahluko liyinyaniso enzulu ngakumbi. Ihlabathi lashukunyiswa nguSeptemba 11, 2001, yaye kutshanje lishukunyiswe kwakhona luhlaselo lwalo nyaka lwe-7 kaOktobha olwenziwa yiHamas nxamnye noSirayeli. Kodwa akukho bani ukulungeleyo ukubona ukuba umoya wemfazwe nentshabalalo yesiquphe “uphambi kwabo bonke” abazalwana bakaIshmayeli.
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?
Luhlobo luni lwentshabalalo oluya kuphunyezwa xa kubakho uhlaselo olungelindelekanga oluqhutywa zizizwe zamaSilamsi ezinjengeSaudi Arabia, i-United Arab Emirates, iQatar, iKuwait, iBrunei neBahrain? Umoya kaIshmayeli ukho “kubo bonke abazalwana bakhe,” yaye imfazwe ethe, kude kube ngoku, yaveliswa ngeShwangusha lesithathu ivela kumazwe afana neAfghanistan okanye neIraq, iya kwahluka kakhulu xa isiprofeto sikaIshmayeli sizaliseka ngokupheleleyo. Zingaphi iibhombu zenyukliya ezinalo iPakistan?
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?
Uphawu olusisiprofeto wemfazwe yamaSilamsi njengoko lubonisiwe kwiYeha yokuqala neyesibini yamaSilamsi, kukuhlasela ngesiquphe, ngokumangalisayo. Ngaba kukho iimali ezaneleyo kwiintlanga zamaSilamsi ezityebileyo ukuze ngokufihlakeleyo kufunyanwe okanye kuveliswe izixhobo eziya kuba ziphambili ngakumbi, nezibulalayo ngakumbi, kuneenqwelo-moya ezithwele amafutha, iibhombu zeemoto, amavili avuthayo, udlwengulo neemela? Ngaba iLizwi likaThixo lifanele ukukholwa?
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.
Onke amatye anqabileyo ephupha likaMiller aba ziinyaniso zokuvavanya ngemihla yokugqibela, nokuba kungekho nto yimbi ngaphandle kwenyaniso yokuba ezo nyaniso zaliwa yaye isiprofeto sichaza ukuba ziya kubuyiselwa. Kodwa amanye ala matye anqabileyo, anjengomsebenzi kaKristu kwingcwele yasezulwini kunye neSilamsi soYeha wesithathu, achaza iziprofeto ezizalisekiswa kuphela kwezona ntsuku zokugqibela. Enye imele umsebenzi kaKristu eNgcweleni yeeNgcwele, ngokuqinisekileyo iyinyaniso yokuvavanya yangoku, kwaye enye ichaza isigidimi seSikhalo saphakathi kobusuku, esikwangokwakhona siyinyaniso yokuvavanya yangoku.
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.
Umtya odibanisa intshukumo yamaMillerite nexesha lesiphelo ngo-1989, nto leyo ethi yona yazise intshukumo yabo balikhulu elinamashumi amane anesine amawaka, ngu “maxesha asixhenxe,” awayelilitye elinqabileyo lokuqala likaMiller, kwanawokuqala ukubekwa bucala njengoko ubuAdventism babushiya iindlela zamandulo. Iminyaka elikhulu elinamashumi amabini anesithandathu ukusuka kuvukelo luka-1863 ukuya kwixesha lesiphelo ngo-1989, imela “amaxesha asixhenxe.” La mashumi amabini anesihlanu anamakhulu amahlanu anamashumi amabini ahlulwe abe ngamaxesha amabini alikhulu elinamakhulu amabini anamashumi amathandathu, yaye isishumi, okanye isishumi seshumi, salo lukhulu lukhulu alikhulu elinamakhulu amabini anamashumi amathandathu, silikhulu elinamashumi amabini anesithandathu. Ilitye abalakhi abalalayo lide kangangokuba lidibanisa iintshukumo zokuqala nezokugqibela zezithunywa ezithathu. Ngokwenjenjalo lichaza ukuba inyaniso “yamaxesha asixhenxe” nayo ikwayinyaniso yokuvavanywa yangoku, yaye ikwayinyaniso ethi ingabi sasisiseko kuphela nje, kodwa ibe yintloko yekona.
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.
Ngoku siya kuyeka ukuqwalasela kwethu ukwanda kolwazi kwintshukumo yamaMillerite, emelwe ngumbono woMlambo i-Ulai encwadini kaDaniyeli, size sijikisele ingqalelo yethu kumbono woMlambo i-Hiddekel, omela ukwanda kolwazi kwintshukumo yabo ikhulu elinamashumi amane anesine amawaka.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Siza kuqala ngokulandelayo ngokuqwalasela izizukulwana ezine ze-Adventism ezolula kwiminyaka elikhulu elinamashumi amabini anesithandathu ukusuka kowe-1863 ukuya kowe-1989.
We will start that study in the next article.
Siya kuqalisa eso sifundo kwinqaku elilandelayo.
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.
Kwathi ke ngomnyaka wesithandathu, ngenyanga yesithandathu, ngomhla wesihlanu wenyanga, ndihleli endlwini yam, amadoda amakhulu akwaYuda ehleli phambi kwam, isandla seNkosi uYehova sawela phezu kwam apho. Ndaza ndakhangela, nanko umfanekiselo onjengokubonakala komlilo; kususela ekubonakaleni kwezinqe zakhe kusehla, kwakungumlilo; nakususela ezinqeni zakhe kunyuka, kwakunjengokubonakala kokuqaqamba, kunjengombala wentlaka ekhazimlayo. Waza wolula into engathi sisandla, wandibamba ngomsonto weenwele zentloko yam; umoya wandiphakamisa phakathi komhlaba nezulu, wandisa eYerusalem ngemibono kaThixo, emnyango wesango elingaphakathi elijonge ngasentla, apho kwakukho isihlalo somfanekiso womona, oxhokonxa umona. Nanko ke uzuko loThixo kaSirayeli lwalukho khona, ngokombono endawubonayo ethafeni. Waza wathi kum, Nyana womntu, phakamisa amehlo akho ngoku, ukhangele ngasentla. Ndenyusa ke amehlo am ndajonga ngasentla, nanko ngasentla esangweni lesibingelelo lo mfanekiso womona ekungeneni. Waphinda wathi kum, Nyana womntu, uyakubona na oko bakwenzayo? amasikizi amakhulu awenzayo apha indlu kaSirayeli, ukuze ndibe kude nengcwele yam? kodwa buya ubuye kwakhona, wobona amasikizi amakhulu ngakumbi. Wandizisa emnyango wentendelezo; ndathi ndakukhangela, nanko umngxuma eludongeni.
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.
Wandula ke wathi kum, Nyana womntu, khawumbe ngoku udilize eludongeni; ndathi ndakuba ndidilizile eludongeni, nantso nanku umnyango. Wathi kum, Ngena, ubone amasikizi amabi abawenzayo apha. Ndangena ke ndabona; yaye nanko yonke imifuziselo yezinto ezirhubuluzayo, neyezilwanyana ezinyanyekayo, nazo zonke izithixo zendlu kaSirayeli, ziqingqwe eludongeni macala onke. Kwakumi phambi kwazo amadoda angamashumi asixhenxe kubadala bendlu kaSirayeli, yaye phakathi kwawo kwakumi uYahazaniya unyana kaShafan, indoda nganye inesifutho sayo sesiqhumiso esandleni; kwenyuka ilifu elityebileyo lesiqhumiso. Wandula ke wathi kum, Nyana womntu, ukubonile na oko bakwenzayo ebumnyameni abadala bendlu kaSirayeli, indoda nganye emagumbini emifanekiso yayo? Kuba bathi, UYehova akasiboni; uYehova ulahlile ihlabathi. Wabuya wathi kum, Phinda ujike kwakhona, uze ubone amasikizi amakhulu ngakumbi abawenzayo. Wandisa emnyango wesango lendlu kaYehova elalijonge entla; yaye, nanko ke, kwakuhleli abafazi belilela uTamuz. Wathi kum, Ukubonile na oku, Nyana womntu? Phinda ujike kwakhona, uze ubone amasikizi amakhulu ngakumbi kunala. Wandisa ke entendelezweni engaphakathi yendlu kaYehova; yaye, nanko ke, emnyango wetempile kaYehova, phakathi kwevaranda nesibingelelo, kwakukho malunga namadoda angamashumi amabini anesihlanu, imihlana yawo ijongise etempileni kaYehova, ubuso bawo bujongise empumalanga; ayenqula ilanga ngasempumalanga. Wathi kum, Ukubonile na oku, Nyana womntu? Yinto encinane na na le endlwini kaYuda ukuba yenze amasikizi la ayenzayo apha? Kuba bazalise ilizwe lugonyamelo, babuye bandicaphukise; yaye, nanko ke, babeka isebe empumlweni yabo. Ngenxa yoko nam ndiya kwenza ngomsindo; iliso lam aliyi kusiza, andiyi kuba nanceba; nangona bedanduluka ezindlebeni zam ngezwi elikhulu, andiyi kubaphulaphula. Hezekile 8:1–18.