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# The Book of Daniel - Number Sixty-Seven

Akwụkwọ Daniel - Nọmba Iri Isii na Asaa

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

Nghọta Amụma: Alakụba, Septemba 11, 2001, na Ụbọchị Ifufe Ọwụwa Anyanwụ

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”.

Alakụba nke ahụhụ nke atọ batara n’akụkọ amụma n’abalị iri na otu Septemba, 2001, e wee gbochie ya ozugbo. N’oge ahụ ka mmiri ikpeazụ ahụ malitere ịda, ma a “turu ya n’ọ̀tụ̀tụ̀”.

> 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.

> N’ókè, mb͕e ọ na-apụtapụta, ị ga-esoro ya rịta ụka: ọ na-egbochi ifufe ya dị ike n’ụbọchị ifufe ọwụwa anyanwụ. Ya mere, site n’ihe a ka a ga-eji sachapụ ajọ omume nke Jekọb; nke a kwa bụ mkpụrụ ya nile, iwepụ mmehie ya; mgbe ọ na-eme ka nkume nile nke ebe-ichu-àjà dị ka nkume nzu a tịwara n’ibe, ọhịa arụsị na ihe oyiyi agaghị eguzo ọzọ. Ma obodo ahụ e wusiri ike ga-abụ ebe tọgbọrọ n’efu, ebe obibi ahụ agbahapụkwa, a ga-ahapụkwa ya dịka ọzara: n’ebe ahụ ka nwa ehi ga-ata nri, n’ebe ahụkwa ka ọ ga-edina ala, rie alaka ya nile. Mgbe alaka ya akpọnwụwo, a ga-agbajikwa ha pụọ: ụmụ nwanyị ga-abịa, tukwasị ha ọkụ: n’ihi na ọ bụ ndị na-enweghị nghọta: ya mere, Onye kere ha agaghị emere ha ebere, Onye kpụrụ ha agaghị egosikwa ha amara. Ọ ga-erukwa n’ụbọchị ahụ, na Onyenwe anyị ga-eti mkpụrụ ya site n’ọwa mmiri ahụ ruo n’iyi Ijipt, a ga-achịkọtakwa unu n’otu n’otu, unu ụmụ Izrel. Ọ ga-erukwa n’ụbọchị ahụ, na a ga-afụ opi ukwu ahụ, ha ga-abịa bụ ndị fọrọ nke nta ka ha laa n’iyi n’ala Asiria, na ndị a chụpụrụ achụpụ n’ala Ijipt, ha ga-efekwa Onyenwe anyị ofufe n’ugwu nsọ ahụ dị na Jerusalem. Aịsaịa 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.”

“Ụbọchị nke ifufe ọwụwa anyanwụ” na-egosi ọbịbịa nke mmiri ozuzo nke ikpeazụ, ma na-egosikwa Alakụba nke ahụhụ nke atọ. Ọ na-akwadokwa mmalite nke akụkọ ihe mere eme ebe a “na-ekpochapụ ajọ omume nke Jekọb.” Ụbọchị nke ifufe ọwụwa anyanwụ bịarutere na Septemba 11, 2001, ma n’oge ahụ ka ikpe ndị dị ndụ malitere. Ikpe ndị dị ndụ bụ ọrụ mmechi nke mmụọ ozi nke atọ, ọ bụkwa n’ebe ahụ ka iwepụ mmehie nke narị puku otu na iri anọ na anọ malitere. Nke ahụ bụ ihe Aịzaya pụtara mgbe o dere, “Site n’ihi nke a.”

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).

Okwu ndị na-eduga ruo n’ebe e kwuru, “Site n’ihe a,” bụ, “N’otù nlele, mgbe ọ pụtara, ị ga-agba ya arụmụka: ọ na-egbochi ifufe ya ike n’ụbọchị ifufe ọwụwa anyanwụ.” “Site n’ihe a,” na-akọwapụta eziokwu ule ndị ahụ kpọmkwem nke na-asachapụ mmehie n’aka ndị a na-anọchi anya dịka Jekọb. Eziokwu ndị ahụ gụnyere ihe omume ahụ (9/11), nke na-akara mbata nke mmiri ozuzo ikpeazụ. Eziokwu ndị ahụ gụnyekwara nkọwa nke mmiri ozuzo ikpeazụ dịka “ozi,” ma “ozi” ahụ bụ Alakụba. Ọ gụnyekwara eziokwu ahụ na “ifufe ọwụwa anyanwụ” bụ Alakụba nke Ahụhụ nke atọ, ọ gụnyekwara njirimara amụma banyere mgbochi Alakụba na-esote ya (na-egbochi).

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.

A na-anọchi anya ule ahụ n’onwe ya site n’“arụmụka” ahụ, nke malitere na Septemba 11, 2001. A dụrụ Jeremaya ọdụ, mgbe ọ nọchiri anya nkụda mmụọ mbụ ahụ, ka ọ “laghachikwute” Chineke ma kewapụ ihe dị oké ọnụ ahịa n’ebe ihe rụrụ arụ dị. “Mkpụrụ” nke ozi ule ahụ na-emepụta ìgwè abụọ nke ndị na-efe ofufe.

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.

A na-anọchi anya ikpe nke onye nzuzu dịka, “mgbe o mere ka nkume niile nke ebe-ichu-àjà dị ka nkume nzu ndị a kụrisịrị kụrie, ọhịa arụsị na ihe oyiyi agaghị eguzo.” Isaiah na-ezo aka n’ikwuputa ikpe megide ndị na-atụgharị ihe n’isi ala n’isi n’isiakwụkwọ iri abụọ na asatọ na iri abụọ na itoolu. Ha bụ ndị na-apụghị ịghọta akwụkwọ e mechiri emechi. Ọrụ (mkpụrụ) nke ndị ajọ omume ka a ga-ewere dịka ụrọ onye ọkpụ ite.

> 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.

> Ya mere, lee, aga m anọgide ime ọrụ ịtụnanya n’etiti ndị a, ọbụna ọrụ ịtụnanya na ihe mgbagwoju anya: n’ihi na amamihe nke ndị amamihe ha ga-ala n’iyi, nghọta nke ndị nwere uche ha ga-ezochikwa. Ahụhụ ga-adịrị ndị na-achọsi ike izochi ndụmọdụ ha n’ime omimi pụọ n’ihu Onyenwe anyị, ndị ọrụ ha nọkwa n’ọchịchịrị, ha na-asịkwa, Ònye na-ahụ anyị? ònye makwaara anyị? N’ezie, a ga-ewere ịtụgharị ihe unu n’isi-ala-elu dị ka ụrọ nke onye ọkpụ ite: n’ihi na ọrụ ọ̀ ga-asị onye mere ya, Ọ meghị m? ma ọ bụ ihe ahụ a kpụrụ akpụ ọ̀ ga-asị onye kpụrụ ya, O nweghị nghọta? Aịsaịa 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.

Ọrụ nke ndị ajọ omume ga-adị ka ụrọ onye na-akpụ ite; ma n’isi nke iri abụọ na asaa, a kọwara ọrụ ha n’ụzọ yiri nke a, dịka nkume nzu a tịwara tipịa. Nzu ma ọ bụ ụrọ onye na-akpụ ite na-adị mfe ịtụgharị ka ọ bụrụ uzuzu site n’itipịa ya; ma akara nke ọrụ nke ime “ka nkume nile nke ebe-ichụ-aja dị ka nkume nzu ndị a tịawara tipịa,” tinyere ọrụ nke ịkwatu “ụlọ arụsị dị n’ọhịa na onyinyo arụrụ arụ,” nke mere na ha “agaghị ebili ọzọ,” bụ ọrụ a nọchiri anya ya site na mmeghari na ndozigharị nke eze Josaya. N’ime mgbake ikpeazụ na ndozigharị ikpeazụ, nke mmeghari Josaya nọchiri anya ya, usoro ụlọọrụ Adventist ga-abụ ihe tọgbọrọ n’efu, n’ihi na “obodo e wusiri ike ga-abụ ebe tọgbọrọ n’efu, ebe obibi ahụ ga-ahapụkwa, a ga-ahapụ ya dịka ọzara.” Ọrụ ha nile, ya bụ, puku-puku ụka, ụlọ akwụkwọ, kọleji, mahadum, ụlọ ọgwụ na ụlọ ọrụ dị iche iche n’ụwa nile, ka a ga-etipịa n’amụma ka ha bụrụ uzuzu na-abaghị uru.

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.”

Ndị òtù ahụ kwa ga-abụ ndị a tọgbọ n’iyi, n’ihi na ndị ahụ “ndị mmadụ na-enweghị nghọta” ga-adị ka “alaka” ndị “akpọnwụwo” nke “a ga-awapụ,” “wee tụba n’ọkụ,” n’ihi na “onye mere ha agaghị emere ha ebere, onye kpụrụ ha agaghịkwa egosi ha amara.”

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.”

Mgbe nkewa nke ozi nnwale na-arụzu zuru ezu, olu nke abụọ nke Mkpughe isi nke iri na asatọ na-akpọ ìgwè atụrụ ndị ọzọ nke Chineke ka ha si na Babilọn pụta; n’ihi na n’ụbọchị ahụ “ọ ga-eru na” “a ga-afụ nnukwu opi ahụ, ndị nọ ná njikere ịla n’iyi n’ala Asiria, na ndị a chụpụrụ n’ala Ijipt, ga-abịakwa fee Jehova ofufe n’ugwu nsọ ahụ dị na Jerusalem.”

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.

Akụkụ Akwụkwọ Nsọ ahụ (Aịsaịa iri abụọ na asaa, amaokwu nke asatọ ruo nke iri na atọ) anyị na-atụle, na-akọwa akụkọ amụma ahụ nke malitere na Septemba 11, 2001, ma na-egosi nnwale na ime ka ndị ahụ ga-emecha kpọọ atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta dị ọcha. Amaokwu mmalite nke isiakwụkwọ ahụkwa na-akọwa abụ a ga-abụ n’oge akụkọ ahụ kpọmkwem.

> 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.

> N’ụbọchị ahụ bụọnụ ya abụ, sị, Ubi-vain nke mmanya uhie. Mụ onwe m, Onyenwe anyị, na-echekwa ya; aga m aṅụ ya mmiri mgbe niile: ka ọ ghara inwe onye ga-eme ya ihe ọjọọ, aga m eche ya abalị na ehihie. Iwe adịghị n’ime m: ònye ga-edobe ogwu na uke imegide m n’agha? Aga m esi n’etiti ha gafee, aga m akpọọ ha ọkụ ọnụ. Ma ọ bụ ka ya jide ike m, ka o wee mee ka ya na m dị n’udo; ya na m ga-adịkwa n’udo. Ọ ga-eme ka ndị si n’Jekọb bịa gbaa mgbọrọgwụ: Izrel ga-agbawa okooko ma puo ome, ma jupụta ihu ụwa niile n’mkpụrụ. Ò tiela ya ihe dị ka O si tie ndị tiri ya? Ma ọ bụ e gburu ya dị ka ogbugbu ndị O ji ya gbuo? Aịsaịa 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.

Abụ nke ubi-vain bụ abụ nke mbụ na-akọwapụta ndị nke Chineke dịka ubi-vain nke Ọ hụrụ n’anya ma lekọta. Ọ na-esote site n’iweta nkwa nke nnabata nye onye ọbụla ga-achọ ijide ezi omume nke Kraịst. Ọ na-esotekwa site n’ịkọwapụta nkwa nke ịwụsa Mmụọ Nsọ, nke e ji akụkụ abụọ nke mmiri ozuzo nọchite anya ya. Akụkụ mbụ nke mmiri ozuzo na-eme ka ifuru na mkpụrụ-bud dị ndụ, akụkụ nke abụọ kwa na-eme ka ụwa jupụta na mkpụrụ.

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.

Abụ nke ubi vaịn bụ abụ nke na-akọwapụta oge ahụ mgbe Chineke na-agafe ndị mmadụ e họrọburu mbụ, ka Ọ na-abanyekwa n’ọgbụgba ndụ ya na ndị mmadụ ọhụrụ a họpụtara. Amaokwu nke asatọ gaa n’ihu na-eme naanị ikwughachi ma gbasaa ihe e kwuru n’amaokwu mbido nke isi ahụ. Amaokwu mbụ nke isi ahụ na-akọwa otu ihe omume ahụ nke a kọwara dịka “ụbọchị ifufe ọwụwa anyanwụ” n’amaokwu nke asatọ.

> 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.

> N’ụbọchị ahụ, Onyenwe anyị ga-eji mma-agha ya dị njọ, nke ukwu, nke siri ike, leta Livaiatan, agwọ ahụ na-agba ọsọ, bụ́kwa Livaiatan ahụ, agwọ ahụ gbagọrọ agbagọ; ọ ga-egbukwa dragọn ahụ nke dị n’ime oké osimiri. Aịzaya 27:1.

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

Agwọ ukwu ahụ bụ Setan, ma n’echiche nke abụọ ọ bụ Rom ndị na-ekpere arụsị.

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

> “Ya mere, ebe dragọn ahụ, n’isi, na-anọchi anya Setan, ọ bụkwa, n’echiche nke abụọ, ihe nnọchianya nke Rom ndị ọgọ mmụọ.” 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.

Ndị eze iri nke Rom ndị ọgọ mmụọ, n’isi nke asaa nke Daniel, na n’isi nke iri na abụọ nke Mkpughe, nọchiri anya ndị eze iri nke Mkpughe iri na asaa—n’ụbọchị ikpeazụ.

> “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.

> “Ndị eze na ndị ọchịchị na ndị gọvanọ etinyewo n’ahụ́ ha akara nke emegide Kraịst, e wee kọwaa ha dịka dragọn ahụ nke na-aga ibu agha megide ndị nsọ—ndị na-edebe iwu nile nke Chineke, ndị nwekwara okwukwe Jisọs.” 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”.

Amaokwu nke mbụ nke Aịsaịa 27 na-akọwapụta mmalite nke ikpe nke dragọn ahụ, nke malitere n’ụbọchị ifufe ọwụwa anyanwụ, n’ụbọchị Septemba 11, 2001. A na-emezu ikpe nke ndị eze nke ụwa, na nke ndị mmekọ ha bụ ndị ahịa globalist, mgbe a ga-ebibi usoro akụ na ụba nke ụwa site n’“ifufe ọwụwa anyanwụ”, n’etiti “oke osimiri” ndị ahụ.

> 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.

> N’ihi na, lee, ndị eze zukọrọ onwe ha, ha gafere ọnụ. Ha hụrụ ya, ya mere ha juru anya; obi lọrọ ha mmiri, ha wee gbapụ ngwa ngwa. Egwu jidere ha ebe ahụ, na ihe mgbu, dị ka nke nwanyị na-amụ nwa. Ị na-eji ifufe ọwụwa anyanwụ agbaji ụgbọ mmiri ndị Taashish. Abụ Ọma 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.

Aịsaịa isi nke iri abụọ na asaa, amaokwu mbụ ruo nke asaa, ka a na-ekwughachi ma na-akọwakwukwu n’amaokwu nke asatọ ruo nke iri na atọ. Ọ na-egosi na n’“ụbọchị ifufe ọwụwa anyanwụ” ndị eze na ndị ahịa nke ụwa ga-eche ihu egwu, egwu ha wee na-abawanye n’akụkọ ihe mere eme site n’oge ahụ gaa n’ihu. Egwu ahụ na-egosi mmegharị ndị na-enweghị ezi uche na ndị a na-eme ngwa ngwa nke ndị globalist na-aga n’ihu nke ụwa dum n’elu ụwa kemgbe Septemba 11, 2001, ka ha na-akwalite ebumnuche ha n’ihu karịa ma n’ụzọ ike karịa ihe a ga-atụ anya ya n’ezi uche. Setan, na ndị nnọchi anya ya, n’ime ndị ahịa na ndị eze nke ụwa (ndị globalist), dịka akara nke dragọn, maara na oge ha dị mkpirikpi.

> 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.

> Ya mere, ṅụrịa ọṅụ, unu eluigwe, na unu ndị bi n’ime ha. Ahụhụ ga-adịrị ndị bi n’ụwa na n’oke osimiri! n’ihi na ekwensu agbadataworo unu, n’oke iwe dị ukwuu, n’ihi na ọ maara na o nwere nanị obere oge. Mkpughe 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.”

Ụbọchị nke ifufe ọwụwa anyanwụ, nke kpatara nsogbu akụ na ụba n’afọ 2001, nke na-akawanye njọ naanị ya, n’agbanyeghị ihe mgbasa ozi ndị ọchịchị ụwa na-anwa ikwu, bụ okwu ahụ nke na-eche ụwa ihu n’oge ahụ dragọn ahụ matara na oge ya dị mkpirikpi. Mgbe ahụ, ọ na-eme ka mmegharị ya maka ijide ụwa dum sie ike karị, ọ na-emekwa nke a mgbe a na-eweta “Ahuhu” (Ahuhu nke atọ) n’elu “ndị bi n’ụwa na n’oké osimiri.”

The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.

Mbata nke Islam nke Ahụhụ nke atọ (ifufe ọwụwa anyanwụ), na Septemba 11, 2001, butere ọdachi akụ na ụba nke manyere ndị na-akwado ọchịchị ụwa ọnụ ime ka mgbalị ha dị ngwa iji manye otu ọchịchị ụwa n’elu ụwa a. Ma Islam ka na-aga n’ihu imezu ọrụ ya. Ikekwe mkpughe kasị njọ banyere Islam dị ka akara amụma Akwụkwọ Nsọ dị n’ebe a kpọtụrụ Islam aha ya na nke mbụ.

> 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.

> Mmụọ-ozi nke Onyenwe anyị wee sị ya, Lee, ị dị ime, ị ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmael; n’ihi na Onyenwe anyị anụwo ahụhụ gị. Ọ ga-abụkwa nwoke ọhịa; aka ya ga-adịgide megide mmadụ nile, aka mmadụ nile adịgidekwa megide ya; ọ ga-ebikwa n’ihu ụmụnne ya nile. Jenesis 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.

Okwu Chineke adịghị ada ada mgbe ọ bụla. Ka Alakụba na-aga n’ihu ịmịpụta ihe mgbu dị ka nwanyị ime na-amụ nwa, ụfọdụ, ọbụna ndị pụrụ ikweta na a kpọrọ Alakụba aha n’amụma Baịbụl, aghọtabeghị nke ọma eziokwu doro anya dị n’amaokwu abụọ ahụ. Ụfọdụ pụrụ ịghọta na ọ bụ Alakụba na-akpọkọta mmadụ nile nọ n’elu ụwa ọnụ ka ha guzo imegide otu onye iro a na-ahụkarị, nke a bụkwa eziokwu n’ezie. Ma nkebiokwu ikpeazụ dị n’amaokwu ahụ bụ eziokwu ka njọ n’ibu ya. E mere ka ụwa maa jijiji site n’ihe merenụ na Septemba 11, 2001, ma n’oge na-adịbeghị anya, e mekwara ka ọ maa jijiji ọzọ site n’mbuso agha Hamas wakporo Izrel n’October 7 nke afọ a. Ma ọ dịghị onye dị njikere ịhụ na mmụọ agha na mbibi mberede dị “n’ihu ụmụnne Ishmael niile.”

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?

Kedu ụdị mbibi a ga-eme mgbe a ga-ebuso agha mberede site n’aka mba Alakụba ndị dị ka Saudi Arabia, United Arab Emirates, Qatar, Kuwait, Brunei, na Bahrain? Mmụọ Ishmael dị n’ime “ụmụnne ya niile,” agha e si na Ahụhụ nke atọ mee ruo ugbu a site na mba ndị dị ka Afghanistan ma ọ bụ Iraq, ga-adị nnọọ iche mgbe amụma Ishmael mezuru nke ọma n’ozuzu ya. Bọmbụ nuklia ole ka Pakistan nwere?

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?

Àgwà amụma nke agha Alakụba, dịka e gosiri ya n’ime Ahụhụ mbụ na nke abụọ nke Alakụba, bụ mwakpo mberede na nke na-abịa n’atụghị anya. Ò nwere ego zuru ezu n’ime mba Alakụba ndị bara ụba iji n’ụzọ nzuzo nweta ma ọ bụ mepụta ngwá agha ga-adị ọkaibe karị, ma bụrụkwa nke na-egbu egbu karịa ụgbọelu ndị juputara na mmanụ ọkụ, bọmbụ ụgbọala, taya na-ere ọkụ, idina mmadụ n’ike, na mma? A ga-ekwere Okwu Chineke?

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.

Ngwongwo niile nke nrọ Miller ghọrọ eziokwu nke ule n’ụbọchị ikpeazụ, ma ọ bụrụgodị na ọ dịghị ihe ọzọ karịa eziokwu ahụ bụ na a jụrụ eziokwu ndị ahụ, ma amụma na-akọwa na a ga-eweghachi ha. Ma ụfọdụ n’ime ngwongwo ndị ahụ, dị ka ọrụ Kraịst n’ebe nsọ nke eluigwe na Islam nke Ahụhụ nke atọ, na-egosi amụma ndị a na-emezu naanị n’ụbọchị ikpeazụ nke ikpeazụ. Otu na-anọchite anya ọrụ Kraịst n’Ebe Kachasị Nsọ, nke bụ n’ezie eziokwu ule nke ugbu a, ebe nke ọzọ na-akọwa ozi nke Mkpu Etiti Abalị, nke ọzọkwa bụ eziokwu ule nke ugbu a.

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.

Eriri nke na-akpa ọnụ ngagharị Millerite na oge ọgwụgwụ n’afọ 1989, nke n’aka nke ya na-ebute ngagharị nke otu narị puku iri anọ na anọ, bụ “oge asaa,” nke bụ ọla mbụ nke Miller ma bụrụkwa nke mbụ e wepụrụ n’akụkụ ka Adventism hapụrụ ụzọ ochie. Otu narị afọ iri abụọ na isii site n’inupụ isi nke 1863 ruo n’oge ọgwụgwụ n’afọ 1989, na-anọchi anya “oge asaa.” E kewara puku abụọ narị ise na iri abụọ ahụ n’oge abụọ nke puku otu narị abụọ na iri isii, ma otu ụzọ n’ụzọ iri ma ọ bụ otu ụzọ n’ụzọ iri nke puku otu narị abụọ na iri isii bụ otu narị afọ iri abụọ na isii. Nkume ahụ ndị na-ewu ụlọ jụrụ dị ogologo nke ukwuu nke na ọ na-ejikọta ngagharị mbụ na nke ikpeazụ nke ndị mmụọ ozi atọ ahụ. N’ime ime nke a, ọ na-akọwapụta na eziokwu nke “oge asaa” bụkwa eziokwu nnwale nke ugbu a, nakwa na ọ bụ eziokwu ahụ nke na-abụghịzi naanị nkume ntọala, kama ọ bụrụ isi nkuku.

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.

Ugbu a, anyị ga-ahapụ nleba anya anyị banyere mmụba nke ihe ọmụma n’ime mmegharị Millerite, nke e ji ọhụụ Osimiri Ulai n’akwụkwọ Daniel nọchite anya ya, ma tụgharịa uche anyị n’ebe ọhụụ Osimiri Hiddekel dị, nke na-anọchi anya mmụba nke ihe ọmụma n’ime mmegharị nke otu narị puku na puku iri anọ na anọ.

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

Anyi ga-amalite, n’ihu, site n’ịtụle ọgbọ anọ nke Adventism nke na-agbatị n’ime otu narị afọ na afọ iri abụọ na isii site n’afọ 1863 ruo 1989.

We will start that study in the next article.

Anyị ga-amalite ọmụmụ ahụ n’isiokwu na-esonụ.

> 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.

> O wee ruo n’afọ nke isii, n’ọnwa nke isii, n’ụbọchị nke ise nke ọnwa ahụ, mgbe m nọ ọdụ n’ụlọ m, ndị okenye Juda nọkwa ọdụ n’ihu m, na aka Onyenwe anyị BỤ CHINEKE dakwasịrị m n’ebe ahụ. Mgbe ahụ, ahụrụ m, ma lee, oyiyi dị ka ọdịdị ọkụ: site n’ọdịdị úkwù ya gbadaa n’ala, ọ bụ ọkụ; sitekwa n’úkwù ya gbagoo n’elu, dị ka ọdịdị ìhè na-enwu enwu, dị ka agba amber. O setịrị ụdị aka, were m n’otu igbe ntutu isi m; Mmụọ ahụ weliri m elu n’etiti ụwa na eluigwe, wee kpọrọ m n’ọhụụ nke Chineke bịa Jerusalem, n’ọnụ ụzọ ama dị n’ime nke chere ihu n’ugwu; ebe oche arụsị ekworo ahụ dị, nke na-akpalite ekworo. Ma, lee, ebube nke Chineke nke Izrel nọ n’ebe ahụ, dị ka ọhụụ ahụ m hụrụ n’ala dị larịị. Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, bulie anya gị ugbu a n’ụzọ nke ugwu. Ya mere, e buliri m anya m n’ụzọ nke ugwu, ma lee, n’akụkụ ugwu n’ọnụ ụzọ ama ebe ịchụàjà dị, arụsị ekworo a nọ n’ọnụ mbata. Ọ sịrịkwa m ọzọ, Nwa nke mmadụ, ị na-ahụ ihe ha na-eme? ọbụna nnukwu arụ arụ ndị ụlọ Izrel na-eme n’ebe a, ka m wee si n’ebe nsọ m pụọ n’ebe dị anya? ma tụgharịa onwe gị ọzọ, ị ga-ahụkwa arụ arụ ka ukwuu. O wee kpọrọ m ruo n’ọnụ ụzọ nke ogige ahụ; ma mgbe m lere anya, lee, oghere dị n’ime mgbidi ahụ.

> 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.

> Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, gwuo ugbu a n’ime mgbidi ahụ: ma mgbe m gwusịrị n’ime mgbidi ahụ, le, ọnụ ụzọ dị. Ọ sịrịkwa m, Banye, hụkwa arụ arụ ọjọọ ndị ha na-eme n’ebe a. Ya mere, abanyere m wee hụ; ma lee, ụdị ihe niile na-akpụ akpụ, na anụ ọhịa ndị arụ, na arụsị niile nke ụlọ Izrel, e sere ha gburugburu n’elu mgbidi ahụ. Ndị okenye iri asaa nke ụlọ Izrel guzoro n’ihu ha, Jaazania nwa Shefan nọkwa n’etiti ha, onye ọbụla ji ihe-esi-ìsì-ọma ya n’aka; igwe ojii dị arọ nke ìsì-ìsì-ọma wee rịgoro elu. Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, ị hụla ihe ndị okenye nke ụlọ Izrel na-eme n’ọchịchịrị, onye ọbụla n’ime ụlọ nzuzo nke ihe oyiyi ya? N’ihi na ha na-asị, Onyenwe anyị ahụghị anyị; Onyenwe anyị ahapụwo ụwa. Ọ sịkwara m, Chigharịa ọzọ, ị ga-ahụkwa arụ arụ ndị ka ukwuu ha na-eme. Mgbe ahụ, o duru m ruo n’ọnụ ụzọ ámá ụlọ Onyenwe anyị nke dị n’akụkụ ugwu; ma lee, ndị inyom nọ ọdụ ebe ahụ na-akwa ákwá maka Tammuz. Mgbe ahụ, ọ sịrị m, Ị hụla nke a, O nwa nke mmadụ? chigharịa ọzọ, ị ga-ahụkwa arụ arụ ndị ka ukwuu karịa ndị a. O wee duru m banye n’ogige ime ụlọ Onyenwe anyị, ma lee, n’ọnụ ụzọ ụlọ nsọ nke Onyenwe anyị, n’etiti owuwu mbata na ebe ịchụàjà, e nwere ihe dị ka ndị ikom iri abụọ na ise, azụ ha chere ihu n’ụlọ nsọ nke Onyenwe anyị, ihu ha chere ihu n’ebe ọwụwa anyanwụ; ha wee fee anyanwụ ofufe n’ebe ọwụwa anyanwụ. Mgbe ahụ, ọ sịrị m, Ị hụla nke a, O nwa nke mmadụ? Ọ̀ bụ ihe nta n’anya ụlọ Juda na ha na-eme arụ arụ ndị a ha na-eme n’ebe a? n’ihi na ha ejupụtawo ala ahụ n’ihe ike, ha alaghachikwokwa ime ka iwe m bilie: ma lee, ha na-etinye alaka n’imi ha. Ya mere, M ga-eji ọnụma meekwa omume: anya m agaghị echefu, agaghịkwa m ebere ha: ma ọbụna mgbe ha jiri olu ukwu tie mkpu n’ntị m, agaghị m anụ ha. Izikiel 8:1–18.

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