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# The Book of Daniel - Number Sixty-Seven

Littafin Daniyel - Na Sittin da Bakwai

Prophetic Insights: Islam, September 11, 2001, and the Day of the East Wind

Hangen Cikin Annabci: Musulunci, 11 ga Satumba, 2001, da Ranar Iskar Gabas

Author

Jeff Pippenger

Published

January 31, 2024

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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”.

Musuluncin masifar nan ta uku ya shigo cikin tarihin annabci a ranar 11 ga Satumba, 2001, kuma nan da nan aka hana shi. A wancan lokaci ne ruwan sama na ƙarshe ya fara sauka, amma an “auna” shi.

> 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.

> A gwargwado, sa’ad da ya tsiro, za ka yi musu gardama da shi: yana tsayar da iskar sa mai ƙarfi a ranar iskar gabas. Saboda haka, ta wannan ne za a tsarkake muguntar Yakubu; kuma wannan ne dukan ’ya’yan da za su sa a kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka farfashe ƙuru-ƙuru, kurmomin gumaka da siffofi ba za su ƙara tsaya ba. Duk da haka birni mai kagara zai zama kufai, kuma mazauni a yashe, a bar shi kamar jeji: a can maraƙi zai yi kiwo, a can kuma zai kwanta, ya cinye rassansa. Sa’ad da rassansa suka bushe, za a kakkarya su: mata za su zo, su kunna su da wuta: gama wannan jama’a ce marar fahimta: saboda haka shi wanda ya yi su ba zai ji tausayinsu ba, shi kuma wanda ya siffanta su ba zai nuna musu alheri ba. Kuma zai faru a wannan rana, Ubangiji zai kakkaɓe daga mashigin kogin har zuwa rafin Masar, kuma za a tattara ku ɗaya bayan ɗaya, ya ku ’ya’yan Isra’ila. Kuma zai faru a wannan rana, za a busa babbar ƙaho, kuma waɗanda suka kusa halaka a ƙasar Assuriya, da korarru a ƙasar Masar, za su zo su bauta wa Ubangiji a kan tsattsarkan dutse a Urushalima. Ishaya 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.”

“Ranar iskar gabas” tana nuna isowar ruwan sama na ƙarshe, haka kuma Musulunci na annoba ta uku. Haka kuma tana alamar farkon tarihin da a cikinsa ake “tsarkake muguntar Yakubu.” Ranar iskar gabas ta iso a ranar 11 ga Satumba, 2001, kuma a wannan lokaci ne shari’ar rayayyu ta fara. Shari’ar rayayyu ita ce aikin rufewa na mala’ika na uku, kuma a can ne cire zunuban mutum dubu ɗari da arba’in da huɗu ya fara. Wannan shi ne abin da Ishaya yake nufi sa’ad da ya rubuta, “Ta haka.”

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).

Kalmomin da suke gabatar da, “Da wannan,” su ne, “A gwargwado, sa’ad da ta fito, za ka yi muhawara da ita: ya dakatar da iska mai ƙarfi tasa a ranar iskar gabas.” “Da wannan,” yana bayyana takamaiman gaskiyoyin gwaji da suke tsarkake zunubi daga waɗanda aka wakilta a matsayin Yakubu. Waɗannan gaskiyoyi sun haɗa da abin da ya faru (9/11), wanda yake alamar zuwan ruwan sama na ƙarshe. Waɗannan gaskiyoyi sun haɗa da ma’anar ruwan sama na ƙarshe a matsayin “saƙo,” kuma “saƙon” shi ne Musulunci. Haka kuma ya haɗa da gaskiyar cewa “iskar gabas” ita ce Musulunci na Bala’i na uku, kuma ya haɗa da sifar annabci ta takurawar Musulunci da ta biyo baya (ya dakatar).

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.

Jarrabawar da kanta ana wakilta ta ta wurin “muhawara,” wadda ta fara a ranar 11 ga Satumba, 2001. Irmiya, sa’ad da yake wakiltar baƙin cikin farko, an shawarce shi ya “koma” ga Allah ya kuma raba abin daraja daga marar amfani. “’Ya’yan itacen” saƙon gwajin suna haifar da rukuni biyu na masu sujada.

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.

An wakilta hukuncin wawaye da cewa, “sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka farfashe, kurmomin gumaka da siffofin sassaka ba za su tsaya ba.” Ishaya yana nuni ne ga furucin hukunci a kan waɗanda suke juya al’amura a babi na ashirin da takwas da na ashirin da tara. Su ne waɗanda ba za su iya fahimtar littafin da aka hatimce ba. Aikin (’ya’yan) mugaye ya kamata a ɗauke shi kamar lãkawar maginin tukwane.

> 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.

> Saboda haka, ga shi, zan ci gaba da aikata abin al’ajabi a tsakiyar wannan jama’a, wato abin al’ajabi da abin mamaki; gama hikimar masu hikimarsu za ta hallaka, fahimtar masu basirarsu kuma za ta buya. Kaiton waɗanda suke ƙoƙarin ɓoye shawarar su sosai daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, Wa yake ganinmu? wa kuma ya san mu? Lalle juyar da al’amura da kuke yi baya ga gaba za a ɗauke ta kamar yumɓun maginin tukwane ne: gama shin abin da aka yi zai ce game da wanda ya yi shi, Bai yi ni ba? ko kuma abin da aka ƙera zai ce game da wanda ya ƙera shi, Ba shi da fahimta? Ishaya 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.

Aikin mugaye zai zama kamar yumɓun maginin tukwane, kuma a sura ta ashirin da bakwai an kwatanta aikinsu ta irin wannan hanya, kamar duwatsun alli da ake farfashewa. Alli ko yumɓun maginin tukwane abu ne mai sauƙin murƙushewa ya zama gari, kuma alamar aikin mayar da “dukan duwatsun bagaden kamar duwatsun alli da aka farfashe,” tare da haɗa aikin rushe “kurminai da gumaka,” domin su “ba za su ƙara tsayawa ba,” shi ne aikin da gyaran sarki Yosiya yake wakilta. A cikin farkawa da gyara na ƙarshe, wanda gyaran Yosiya yake wakilta, tsarin haɗin gwiwar Adventist zai zama kufai, gama “gari mai katanga zai zama kufai, mazaunin kuwa a yashe shi, a bar shi kamar jeji.” Dukan ayyukansu, ma’ana dubban ikkilisiyoyi, makarantu, kwalejoji, jami’o’i, asibitoci da gine-ginen ofisoshi a faɗin duniya, a annabce za a farfashe su su zama gari marar amfani.

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.”

Mambobin ma za su zama kufai, gama waɗannan “mutanen da ba su da fahimta” za su kasance kamar “rassana” “busassu” da “za a kakkarya” “a kuma jefa su cikin wuta,” gama “wanda ya halicce su ba zai ji tausayinsu ba, wanda kuma ya siffanta su ba zai nuna musu alheri ba.”

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.”

Sa’ad da rarrabuwar da saƙon gwaji ya kawo ta cika, sai murya ta biyu ta sura ta goma sha takwas ta Ru’ya ta Yohanna ta kira sauran garken Allah su fito daga Babila, gama a wannan rana “zai faru” “a busa babbar ƙaho, sa’an nan waɗanda suke dab da hallaka a ƙasar Assuriya, da korarru a ƙasar Masar, za su zo, su yi wa Ubangiji sujada a kan tsattsarkan dutse a Urushalima.”

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.

Nassin (Ishaya ashirin da bakwai, ayoyi takwas zuwa sha uku) da muke dubawa, yana bayyana tarihin annabci da ya fara a ranar 11 ga Satumba, 2001, kuma yana kwatanta jarabawa da tsarkakewar waɗanda a ƙarshe za su kira sauran garken Allah su fito daga Babila. Ayoyin farko na wannan sura ɗaya kuma suna bayyana waƙa da za a rera a cikin wannan tarihin nan take.

> 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.

> A wannan rana ku rera mata waƙa, gonar inabin jan giya. Ni Ubangiji ne nake kiyaye ta; zan shayar da ita koyaushe: domin kada wani ya cuce ta, zan tsare ta dare da rana. Fushi ba ya cikina: wa zai kafa mini ƙayayuwa da sarƙaƙƙiya a cikin yaƙi? Zan bi ta cikinsu, zan ƙone su gaba ɗaya. Ko kuwa bari ya kama ƙarfina, domin ya yi sulhu da ni; haka kuwa zai yi sulhu da ni. Zai sa waɗanda suka fito daga Yakubu su yi saiwa: Isra’ila za ta yi furanni ta yi toho, ta kuma cika fuskar duniya da ’ya’ya. Shin ya buge shi, kamar yadda ya bugi waɗanda suka buge shi? Ko kuwa an kashe shi bisa ga kisan waɗanda shi ya kashe? Ishaya 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.

Waƙar gonar inabin ita ce waƙar da da farko take bayyana mutanen Allah a matsayin gonar inabi wadda Ya ƙauna, Ya kuma kula da ita. Sa’an nan kuma tana gabatar da alkawarin karɓuwa ga duk wanda zai so ya riƙe adalcin Almasihu. Daga nan kuma tana bayyana alkawarin zubowar Ruhu Mai Tsarki, wanda ake wakilta ta matakai biyu na ruwan sama. Mataki na farko na ruwan sama yana kawo furanni da ƙwayayen fure su rayu, mataki na biyu kuma yana cika duniya da ’ya’ya.

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.

Waƙar gonar inabi ita ce waƙar da ke bayyana lokacin da Allah yake ƙetare wani mutanen zaɓaɓɓu na dā, alhali kuma yana shiga cikin alkawari da wani sabon mutanen zaɓaɓɓu. Ayoyi na takwas da masu biye da shi, kawai suna maimaitawa ne kuma suna faɗaɗa abin da aka buɗe da shi a farkon ayoyin surar. Aya ta farko ta surar tana bayyana wannan lamari ɗaya da aka bayyana a matsayin “ranar iskar gabas” a aya ta takwas.

> 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.

> A ranar nan Ubangiji da takobinsa mai tsanani, mai girma, kuma mai ƙarfi zai hukunta Leviyatan, macijin nan mai saurin gudu, wato Leviyatan, macijin nan mai karkacewa; kuma zai kashe dodon da yake cikin teku. Ishaya 27:1.

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

Macijin nan shi ne Shaiɗan, amma a ma’ana ta biyu, shi ne Roma ta arna.

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

> “Saboda haka, yayin da dodon, da farko, yake wakiltar Shaiɗan, a ma’ana ta biyu kuma, alama ce ta Roma ta arna.” 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.

Sarakuna goma na Roma ta arna, a cikin babi na bakwai na Daniyel, kuma a cikin babi na goma sha biyu na Ru’ya ta Yohanna, suna wakiltar sarakuna goma na Ru’ya ta Yohanna babi na goma sha bakwai—a cikin kwanaki na ƙarshe.

> “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.

> “Sarakuna da masu mulki da gwamnoni sun ɗora wa kansu alamar maƙiyin Almasihu, kuma an wakilta su a matsayin macijin nan wanda yake tafiya ya yi yaƙi da tsarkaka—da waɗanda suke kiyaye umarnan Allah kuma suke da bangaskiyar Yesu.” 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”.

Aya ta farko ta Ishaya 27 tana nuna farkon shari’ar macijin, wadda ta fara a ranar iskar gabas, a ranar 11 ga Satumba, 2001. Ana cika shari’ar sarakunan duniya, da abokan hulɗarsu ’yan kasuwa masu goyon bayan tsarin duniya, sa’ad da aka hallaka tsarin kuɗin duniya ta wurin “iskar gabas”, a tsakiyar “tekuna”.

> 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.

> Gama, duba, sarakuna sun taru, sun wuce tare. Suka gan shi, sai suka yi mamaki; suka firgita, suka yi saurin gudu. Tsoro ya kama su a can, da azaba, kamar ta mace mai naƙuda. Kai kana fasa jiragen Tarshish da iskar gabas. Zabura 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.

Ishaya sura ta ashirin da bakwai, aya ta ɗaya zuwa ta bakwai, an maimaita ta kuma an faɗaɗa bayani a kanta a aya ta takwas zuwa ta goma sha uku. Tana bayyana cewa a “ranar iskar gabas” sarakuna da ’yan kasuwan duniya za su fuskanci tsoro, kuma tsoronsu yana ƙaruwa a cikin tarihi tun daga wannan lokaci zuwa gaba. Wannan tsoro yana bayyana motsi marasa ma’ana da na gaggawa na masu neman ci gaban tsarin duniya na duniya tun daga 11 ga Satumba, 2001, yayin da suke ƙara tura ajandarsu gaba da kuma cikin tsanani fiye da abin da za a sa ran a bisa hankali. Shaidan, da wakilansa, domin ’yan kasuwa da sarakunan duniya (masu tsarin duniya), a matsayin alamomin macijin dodon, sun san cewa lokacinsu kaɗan ne.

> 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.

> Saboda haka ku yi farin ciki, ku sammai, da ku da kuke zaune a cikinsu. Kaiton mazaunan ƙasa da na teku! gama shaidan ya sauko wurinku, yana da babban fushi, domin ya sani cewa ɗan ƙanƙanin lokaci kaɗai ya rage masa. Wahayin Yahaya 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.”

Ranar iskar gabas, wadda ta haifar da rikicin tattalin arziki a shekara ta 2001, wanda bai yi sai ƙara muni ba, ko da mene ne kafafen yaɗa labarai na masu son mulkin duniya suke ƙoƙarin faɗa, ita ce batun da yake fuskantar duniya a daidai lokacin da macijin ya san cewa lokacinsa ya ƙure. Sa’an nan kuma ya ƙara tsananta motsinsa na neman iko a kan dukan duniya, kuma yana yin haka ne a lokacin da ake kawo “Kaiton” (Kaito na uku) a kan “mazaunan duniya da teku.”

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.

Zuowar Musulunci na Bala’i na uku (iskar gabas), a ranar 11 ga Satumba, 2001, ya haifar da wani bala’in tattalin arziki wanda ya tilasta wa ‘yan dunkulewar duniya su hanzarta ƙoƙarinsu na kakaba gwamnati ɗaya ta duniya a kan duniyar nan. Duk da haka, Musulunci yana ci gaba da cika rawarsa. Wataƙila mafi muhimmiyar bayyanar da Musulunci yake yi a matsayin alamar annabcin Littafi Mai Tsarki ana samun ta ne a farkon ambaton Musulunci.

> 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.

> Sai mala’ikan Ubangiji ya ce mata, Ga shi, kina da ciki, za ki haifi ɗa namiji, za ki kuma sa masa suna Ishma’ilu; gama Ubangiji ya ji wahalarki. Kuma zai zama mutum na jeji; hannunsa zai kasance gāba da kowane mutum, hannun kuma kowane mutum zai kasance gāba da shi; zai kuma zauna a gaban dukan ’yan’uwansa. Farawa 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.

Kalmar Allah ba ta taɓa kasa ba. Yayin da Musulunci yake ci gaba da haifar da azaba kamar mace mai naƙuda, akwai waɗansu waɗanda ma za su iya yarda cewa an bayyana Musulunci a annabcin Littafi Mai Tsarki, amma har yanzu ba su fahimci a fili gaskiya bayyananna da ke cikin ayoyin biyu ba. Waɗansu na iya gane cewa Musulunci ne yake tattara kowane mutum a doron ƙasa domin su yi gaba da abokin gaba guda ɗaya, kuma wannan, ba shakka, gaskiya ne. Amma jumlar ƙarshe a cikin ayar ita ce gaskiyar da ta fi tsanani. Duniya ta girgizu saboda Satumba 11, 2001, kuma kwanan nan ta sake girgizuwa ta wajen harin 7 ga Oktoba na wannan shekara da Hamas ta kai wa Isra’ila. Amma babu wanda yake shirye ya ga cewa ruhun yaƙi da hallaka kwatsam yana “a gaban dukan” ’yan’uwan Ishma’el.

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?

Wane irin hallaka ne za a aiwatar sa’ad da aka kai hari na bazata daga irin waɗannan ƙasashen Musulunci kamar Saudi Arabia, Haɗaɗɗiyar Daular Larabawa, Qatar, Kuwait, Brunei, da Bahrain? Ruhun Ishma’el yana cikin “dukan ’yan’uwansa,” kuma yaƙin da ya zuwa yanzu aka haifar da Shi ta Uku daga ƙasashe kamar Afghanistan ko Iraq, zai kasance dabam ƙwarai sa’ad da annabcin Ishma’el ya cika sarai. Bama-baman nukiliya nawa ne Pakistan take da su?

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?

Siffar annabci ta yaƙin Musulunci kamar yadda aka nuna a cikin Bala’o’in Musulunci na farko da na biyu ita ce hare-haren bazata, na mamaki. Shin akwai isassun kuɗaɗe a cikin ƙasashen Musulunci masu yalwa domin a ɓoye a samu ko a ƙera makamai da za su fi jiragen sama masu ɗauke da man fetur, bama-baman motoci, tayoyi masu ƙonewa, fyade da wuƙaƙe ci gaba da kuma kisa? Shin ya kamata a gaskata Maganar Allah?

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.

Dukan jauharan mafarkin Miller sun zama gaskiyoyi masu gwadawa a cikin kwanaki na ƙarshe, ko da ba wani abu ba ne face gaskiyar cewa an ƙi waɗannan gaskiyoyin kuma annabci ya nuna cewa za a mayar da su. Amma wasu daga cikin waɗannan jauharai, irin su aikin Almasihu a cikin Wuri Mai Tsarki na samaniya da kuma Musulunci na Masifa ta uku, suna bayyana annabce-annabce da suke cika ne kawai a cikin ainihin kwanaki na ƙarshe. Ɗaya yana wakiltar aikin Almasihu a cikin Wuri Mafi Tsarki, hakika gaskiya ce mai gwadawa ta yanzu, ɗayan kuma yana bayyana saƙon Kukan Tsakiyar Dare, wanda kuma shi ma gaskiya ce mai gwadawa ta yanzu.

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.

Zaren da ya haɗa motsin Millerite da lokacin ƙarshe a shekara ta 1989, wanda kuma daga nan yake gabatar da motsin dubu ɗari da arba’in da huɗu, shi ne “lokuta bakwai,” wanda shi ne jauhari na farko na Miller, kuma shi ne na farko da aka ajiye gefe yayinda Adventism ta bar tsofaffin hanyoyi. Shekaru ɗari da ashirin da shida daga tawayar shekara ta 1863 zuwa lokacin ƙarshe a shekara ta 1989, suna wakiltar “lokuta bakwai.” An raba dubu biyu da ɗari biyar da ashirin zuwa zamani biyu na dubu ɗaya da ɗari biyu da sittin, kuma kashi ɗaya bisa goma, ko ushirin, na dubu ɗaya da ɗari biyu da sittin, shi ne ɗari da ashirin da shida. Dutsen da magina suka ƙi yana da tsawon da har yake haɗa motsin farko da na ƙarshe na mala’iku ukun. Ta haka ne yake bayyana cewa gaskiyar “lokuta bakwai” ita ma gaskiya ce ta gwaji na yanzu, kuma ita ce gaskiyar da ta daina kasancewa kawai dutsen harsashi, ta zama shugaban kusurwa.

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.

Yanzu za mu dakatar da nazarinmu game da ƙaruwar ilimi a cikin motsin Millerite, wadda hangen nesa na Kogin Ulai a cikin littafin Daniyel ya wakilta, mu kuma juya hankalinmu zuwa ga hangen nesa na Kogin Hiddekel, wanda yake wakiltar ƙaruwar ilimi a cikin motsin mutum dubu ɗari da arba’in da huɗu.

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

Sa’an nan kuma za mu fara ta wajen yin nazari a kan ƙarnoni huɗu na Adventism da suka mamaye tsawon shekaru ɗari da ashirin da shida daga 1863 zuwa 1989.

We will start that study in the next article.

Za mu fara wannan nazarin a labari na gaba.

> 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.

> Sai ya zama a shekara ta shida, a wata na shida, a rana ta biyar ga watan, ina zaune a gidana, dattawan Yahuza kuma suna zaune a gabana, sai hannun Ubangiji Allah ya sauko a can a kaina. Sa’an nan na duba, ga kuma wani kamanni mai siffar wuta: daga kamannin ƙugunsa zuwa ƙasa, wuta; daga ƙugunsa kuma zuwa sama, kamar haske ne, kamar launin amber. Sai ya miƙo siffar hannu, ya kama ni da gashin kaina; ruhu kuwa ya ɗaga ni tsakanin duniya da sama, ya kai ni cikin wahayoyin Allah zuwa Urushalima, zuwa ƙofar ƙofa ta ciki wadda take fuskantar arewa; inda wurin zama na siffar kishi yake, wadda take tayar da kishi. Ga shi kuma, ɗaukakar Allah na Isra’ila tana a can, bisa ga wahayin da na gani a fili. Sa’an nan ya ce mini, Ɗan mutum, ka ɗaga idanunka yanzu wajen arewa. Sai na ɗaga idanuna wajen arewa, ga kuma can arewa a ƙofar bagaden nan wannan siffar kishi a mashiga. Ya kuma ce mini, Ɗan mutum, kana ganin abin da suke yi? wato manyan abubuwan ƙyama da gidan Isra’ila yake aikatawa a nan, har in nisanta daga haikalina? amma ka sāke juyawa, za ka kuma ga abubuwan ƙyama mafi girma. Sai ya kawo ni zuwa ƙofar farfajiyar; da na duba kuwa, ga wani rami a bango.

> 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.

> Sa’an nan ya ce mini, Ɗan mutum, ka haƙa yanzu a cikin bangon; da na kuwa haƙa a cikin bangon, sai ga wata ƙofa. Sai ya ce mini, Ka shiga, ka ga mugayen abubuwan banƙyama da suke yi a nan. Saboda haka na shiga, na duba; sai ga kowane irin halittu masu rarrafe, da dabbobi abin ƙyama, da dukan gumakan gidan Isra’ila, an zana su a kan bangon kewaye. A gabansu kuwa akwai mutum saba’in daga cikin dattawan gidan Isra’ila suna tsaye, a tsakiyarsu kuma akwai Ya’azaniya ɗan Shafan yana tsaye, kowane mutum da turarensa a hannunsa; kuma wani kaurin gizagizai na turare yana tashi sama. Sa’an nan ya ce mini, Ɗan mutum, ka ga abin da dattawan gidan Isra’ila suke yi a cikin duhu, kowane mutum a cikin ɗakunan siffofinsa? Gama suna cewa, Ubangiji ba ya ganinmu; Ubangiji ya yashe ƙasar. Ya kuma ce mini, Ka sake juyawa kuma, za ka ga mafi girman abubuwan banƙyama da suke yi. Sa’an nan ya kai ni ƙofar mashigin gidan Ubangiji da yake wajen arewa; sai ga mata suna zaune suna makoki saboda Tammuz. Sa’an nan ya ce mini, Ka ga wannan, ya ɗan mutum? Ka sake juyawa kuma, za ka ga abubuwan banƙyama mafi girma fiye da waɗannan. Sai ya kai ni cikin farfajiyar ciki ta gidan Ubangiji; sai ga shi, a ƙofar haikalin Ubangiji, tsakanin shirayin gini da bagaden, akwai kamar mutum ashirin da biyar, bayansu suna nufin haikalin Ubangiji, fuskokinsu kuma suna wajen gabas; suna kuwa sujada ga rana wajen gabas. Sa’an nan ya ce mini, Ka ga wannan, ya ɗan mutum? Ashe abu ne mai sauƙi ga gidan Yahuda su aikata abubuwan banƙyama da suke aikatawa a nan? Gama sun cika ƙasar da tashin hankali, sun kuma sāke komawa su tsokane ni zuwa fushi; ga shi kuwa, suna kai reshen ga hancinsu. Saboda haka ni ma zan yi da su cikin fushi mai zafi: idona ba zai ƙyale ba, ba kuma zan ji tausayi ba; ko da yake suna kuka a kunnuwana da babbar murya, duk da haka ba zan saurare su ba. Ezekiyel 8:1–18.

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