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# The Book of Daniel - Number One-Hundred and Thirteen

Buku Daniel - Satu Ratus Tiga Belas

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Ukutyhilwa Kokusetyenziswa Kathathu Kwesiprofeto: Ukuqonda Intsingiselo kaSeptemba 11, 2001, Kumxholo WeBhayibhile

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Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Bana ba Hae ba matsatsi a bofelo ba etselletšwego ke Morena ba boela “ditseleng tša kgale” tša Jeremia ka la 11 September 2001, O be a šetše a hlaotše molao wa tiragatšo ya boporofeta ka makga a mararo.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Keshi uswi Bꞌáhigoii, Dóógo nítózhí bikááꞌgi nilį́įgo, nihá shikaadééł, dóó íhoołꞌaahgo nihá daꞌałtsoh bee haneꞌígíí, háádę́ę́ꞌ éí atah nizhónígo, dóó yikááꞌgo deeshnííł, dóó niyolgo ałdóꞌ nihíjiꞌígíí tꞌáá shoodí yee nidáhwiilnih. Tꞌáá áko tꞌéiyá łaꞌ daaníłtaꞌ, Díí bikááꞌgi doo deeshááł da. Ałk'idáágo ałtsé nihá naatꞌáanii yishą́ągo nihá bikáaꞌgi yáhootꞌééł, Tłꞌóół łikanígíí bił haneꞌgo shił bééhózin. Tꞌáá áko tꞌéiyá łaꞌ daaníłtaꞌ, Doo shił bééhózin da. Jeremiah 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Tatkala Tuhan memulangkan umat-Nya ke jalan-jalan yang lama, mereka akan mendapat perhentian (hujan akhir), dan kepada para penjaga kemudian diberikan suatu pekabaran sangkakala. Semua nabi dengan sangat sempurna menandai penutup zaman akhir, maka pekabaran sangkakala pada akhir zaman itu ialah sangkakala yang terakhir, yaitu sangkakala yang ketujuh, yakni malapetaka yang ketiga.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Bila umat-Nya pada akhir zaman mulai berjalan di dalam jalan-jalan yang lama, disadari bahwa ciri-ciri malapetaka yang pertama menunjuk kepada seorang pemimpin historis simbolis tertentu (Mohammed), dan bahwa malapetaka yang kedua melakukan hal yang sama (Osman). Ditemukan bahwa masing-masing dari keempat sangkakala yang pertama juga memiliki pemimpin-pemimpin simbolis tertentu untuk mengidentifikasi sangkakala itu, dan kemudian disadari bahwa Osama bin Laden adalah pemimpin simbolis dari malapetaka yang ketiga.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Mohammed o ne a amahanngwa le Arabia, mme Osman e ne e le sesupo sa Mmusomogolo wa Ottoman kwa Turkey, mme Osama bin Laden o ne a emela botlhokotsebe jwa Boislamo jwa lefatshe lotlhe, le fa ene, jaaka go ntse ka Mohammed, e ne e le Moarabia.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Ia juga diakui bahwa celaka yang pertama melukai bala tentara Roma dan bahwa celaka yang kedua membunuh bala tentara Roma. 11 September 2001 kemudian diakui sebagai saat ketika Islam dari celaka yang ketiga melukai bala tentara Roma (Amerika Serikat), tetapi bahwa pada hukum hari Minggu, ia akan membunuh bala tentara Roma, ketika Amerika Serikat sampai pada kesudahannya sebagai kerajaan keenam dari nubuatan Alkitab, dan menyerahkan kedaulatan nasionalnya kepada persatuan tiga serangkai dari naga, binatang, dan nabi palsu.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Ho ile ha hlokomeloa hore United States e ne e le sebata sa lefatše se nang le manaka a mabeli a matla. Tšobotsi e ka sehloohong ea boporofeta ea sebata sa lefatše ke hore se fetoha ho tloha ho konyana ho ea ho drakone. Ka boporofeta, manaka a emela matla, ’me matla a sebata sa lefatše e ne e le Republicanism le Protestantism, tse emetsoeng e le manaka a mabeli a sebata sa lefatše. Empa joale matsatsing a ho qetela, matla ana a mabeli a sebata sa lefatše a fetohile matla a sesole le a moruo. Ka la 11 Loetse, 2001, Boislamo ba bomalimabe ba boraro bo ile ba hlasela lefatše, e leng letšoao la sebata sa lefatše, Pentagon, e leng letšoao la bonatla ba sona ba sesole, le Twin Towers tsa New York City, e leng letšoao la matla a sona a moruo.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Apabila juga diakui bahawa sejarah permulaan malapetaka pertama, dan sejarah pengakhiran malapetaka kedua, kedua-duanya mempersembahkan suatu gambaran tentang pemeteraian seratus empat puluh empat ribu itu, maka pada ketibaan malapetaka ketiga, ketika bangunan-bangunan besar di New York dijatuhkan, telah dikenal pasti bahawa proses pemeteraian seratus empat puluh empat ribu itu telah bermula.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ukufika manje yini izwi engilimemezele lokuthi i-New York iyakukhukhulwa igagasi elikhulu lolwandle? Lokhu angikaze ngikusho. Engakusho yilokhu: njengoba ngangibuka izakhiwo ezinkulu zakhiwa lapho, isitezi phezu kwesitezi, ngathi, ‘Yeka izigcawu ezesabekayo eziyakwenzeka lapho iNkosi isukuma ukuzamazamisa umhlaba ngokwesabekayo! Khona-ke amazwi eSambulo 18:1–3 ayakugcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili seSambulo siyisexwayiso ngalokho okuzofika emhlabeni. Kodwa anginakho ukukhanya okuqondile ngokuphathelene nalokho okuzofika e-New York, ngaphandle kokuthi ngiyazi ukuthi ngolunye usuku izakhiwo ezinkulu zalapho ziyakuwiswa phansi ngokuphendulwa nangokuphenywa kwamandla kaNkulunkulu. Ngokukhanya engikunikiweyo, ngiyazi ukuthi ukubhujiswa kusemhlabeni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulu ziyakuwa. Kuyokwenzeka izigcawu ezinokwesabeka esingeke sikwazi ukukucabanga.” Review and Herald, July 5, 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“Permusnahan yang ada di dalam dunia” ialah watak Islam, kerana wataknya digambarkan sebagai Apollyon dan Abaddon dalam Wahyu fasal sembilan, ayat sebelas.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> Na ba ne ba e-na le morena holim’a bona, e leng lengeloi la mohohlo o se nang sekoti, leo lebitso la lona ka puo ea Seheberu e leng Abaddon, empa ka puo ea Segerike lebitso la lona ke Apollyon. Tšenolo 9:11 (ROBEDI LE MOTSO O MONG).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Maksud nama, atau watak, raja yang memerintah Islam, baik dalam bahasa Ibrani mahupun Yunani, sebagaimana diwakili oleh dua nama itu, ialah “maut” dan “kebinasaan,” yang datang pada 11 September 2001, apabila bangunan-bangunan besar di New York dijatuhkan. Pada ketika itu, Wahyu fasal lapan belas, ayat satu hingga tiga mula digenapi.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Disadari bahwa penyebutan pertama tentang manusia liar Islam dalam kitab Kejadian menggunakan kata Ibrani untuk “keledai liar Arab,” yang dalam ayat itu diterjemahkan sebagai “manusia liar.” Lambang Islam ialah keluarga kuda, dan dalam Wahyu pasal sembilan, Islam juga dilambangkan sebagai kuda perang. Pada bagan-bagan suci Habakuk, yang umat Allah telah diberi tahu “tidak boleh diubah,” Islam juga dilambangkan oleh kuda-kuda perang.

> 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.

> នោះទេវតារបស់ព្រះអម្ចាស់បានមានបន្ទូលមកនាងថា៖ «មើល៍ អ្នកមានផ្ទៃពោះ ហើយនឹងសម្រាលបានកូនប្រុសម្នាក់ ហើយត្រូវដាក់ឈ្មោះគាត់ថា អ៊ីស្មាអែល ពីព្រោះព្រះអម្ចាស់បានឮទុក្ខវេទនារបស់អ្នក។ ហើយគាត់នឹងជាមនុស្សព្រៃ; ដៃរបស់គាត់នឹងប្រឆាំងនឹងមនុស្សគ្រប់គ្នា ហើយដៃរបស់មនុស្សគ្រប់គ្នាក៏នឹងប្រឆាំងនឹងគាត់ដែរ; ហើយគាត់នឹងរស់នៅចំពោះមុខបងប្អូនទាំងអស់របស់គាត់»។ លោកុប្បត្តិ 16:11, 12។

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Kenyelletso ea pele ea tsoalo ea Ishmaele e ne e amahanngoa le “thibelo,” e ileng ea fetoha letšoao le ka sehloohong le amanang le Boislamo.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Béhla zîngawm Sarai chuan a pasal Abram hrangah fa a nei lo va; a hnenah salnu pakhat, Aigupta hmeichhia, a hming chu Hagar a ni. Tichuan Sarai chuan Abram hnenah, “Ngai teh, Lalpa chuan fa ka neih loh tûrin min khap a ni; ka ngen che, ka salnu hnenah lût rawh; a hmang hian kei hian fa ka neih theih ang tih a ni maw,” a ti. Tin, Abram chuan Sarai aw a ngaihsak a. Genesis 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Mo go bolelo bjo bo swanago le bjona bja pele bja Islamo, bjalo ka ge bo emetšwe ke tswalo ya Ishmaele, go gatelelwa boikokobetšo. Kgopolo ya boikokobetšo ke motheo wa bodumedi bja Islamo. Lentšu “Islamo” le tšwa mantšung a mabedi a Searabia, “salaam,” ao a bolelago “khutšo”, le “aslama,” leo le bolelago “go ikokobetša” goba “go ineela”. Islamo e ruta gore badumedi ba swanetše go ikokobeletša thato ya bona thatong ya Allah (Modimo) dikarolong tšohle tša bophelo. Ge Sara a šetše a lemogile gore o dirile sephetho se sebe ka go hlohleletša Aborahama go tšea Hagara le go belega Ishmaele, o ile a hwetša tumelelo go tšwa go Aborahama ya gore a swere Hagara gampe, gomme seo sa dira gore Hagara a tšhabe legaeng la Aborahama. Ke moo a ilego a amogela molaetša go tšwa go morongwa.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 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 16:6–12.

> Tetapi Abram berkata kepada Sarai, “Lihatlah, hambamu itu ada dalam tanganmu; perbuatlah kepadanya menurut apa yang baik dalam pandanganmu.” Dan ketika Sarai memperlakukannya dengan keras, larilah Hagar dari hadapannya. Lalu malaikat Tuhan mendapati dia di dekat sebuah mata air di padang gurun, yakni mata air di jalan menuju Syur. Dan Ia berkata, “Hagar, hamba Sarai, dari manakah engkau datang, dan ke manakah engkau hendak pergi?” Jawabnya, “Aku lari dari hadapan nyonyaku, Sarai.” Maka malaikat Tuhan berkata kepadanya, “Kembalilah kepada nyonyamu dan taklukkanlah dirimu di bawah tangannya.” Lagi malaikat Tuhan berkata kepadanya, “Aku akan membuat keturunanmu sangat banyak, sehingga tidak akan dapat dihitung karena banyaknya.” Dan malaikat Tuhan berkata kepadanya, “Sesungguhnya, engkau sedang mengandung dan akan melahirkan seorang anak laki-laki, dan engkau akan menamai dia Ismael; sebab Tuhan telah mendengar penderitaanmu. Dan ia akan menjadi seperti keledai liar di antara manusia; tangannya akan melawan setiap orang, dan tangan setiap orang akan melawan dia; dan ia akan diam di hadapan semua saudaranya.” Kejadian 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Penganan Islam, “penyerahan” yang melambangkan watak agama Islam, dan peranan Islam semuanya terdapat dalam penyebutan pertama tentang Ismael, dan melambangkan DNA kenabian Islam yang diwakili oleh tiga malapetaka dalam Wahyu. Setelah Tuhan membawa umat-Nya kepada jalan-jalan lama Yeremia, mereka juga menyedari bahawa “empat angin” yang ditahan oleh empat malaikat dalam Wahyu fasal tujuh, secara khusus ialah empat angin Islam.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Malaika ba tshwere diphefo tse nne, tse di emetsweng jaaka pitse e e galefileng e e batlang go itlhatlosa e bo e tabogela godimo ga lefatshe lotlhe, e rwetse tshenyo le loso mo tseleng ya yone.” Manuscript Releases, bolumo 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

“Kuda marah” Islam yang juga merupakan “empat angin” yang “ditahan” sementara pemeteraian atas seratus empat puluh empat ribu sedang dilaksanakan, membawa “maut dan kebinasaan” (Abaddon dan Apollyon) di “jalannya.” Sebagaimana penahanan yang dikenakan atas Hagar menempatkan sifat kenabian itu ke dalam lambang Islam, demikian pula empat angin dan kuda marah itu sama-sama ditahan, dan dengan kenyataan itu ditegakkan, dikenali bahwa permulaan celaka yang pertama menandai suatu penahanan atas Islam sebagaimana diwakili oleh perintah historis Abu Bakar.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Na ba laela hore ba se ke ba senya joang ba lefatše, leha e le ntho efe kapa efe e tala, leha e le sefate sefe kapa sefe; empa e be batho bao feela ba se nang tiiso ea Molimo liphatleng tsa bona. Tšenolo 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Moleng ka moleng, tshimologo ya madimabe a bobedi, eo mo tirisong e e menagane gararo ya madimabe a mararo e beilweng godimo ga tshimologo ya madimabe a ntlha, e supa go gololwa ga baengele ba bane, ba mo temaneng ba emelang go gololwa ga jihad ya bobedi e kgolo ya Boislamo.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Berfirman kepada malaikat yang keenam yang memegang sangkakala itu, “Lepaskanlah keempat malaikat yang terikat pada sungai besar Efrat.” Wahyu 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Ohoole mo go ne ga tlhaloganngwa gore kwa tshimologong ya tatlhego ya boraro, Boiselamo bo ne bo tla gololwa e bile bo tla thibelwa, e leng bosupi jo bo tletseng jwa Kgaitsadi White.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Waktu itu, sementara pekerjaan keselamatan sedang mendekati penutupannya, kesusahan akan datang atas bumi, dan bangsa-bangsa akan menjadi marah, namun tetap ditahan agar tidak menghalangi pekerjaan malaikat ketiga. Pada waktu itu ‘hujan akhir,’ atau penyegaran dari hadirat Tuhan, akan datang untuk memberikan kuasa kepada seruan nyaring malaikat ketiga, dan mempersiapkan orang-orang kudus untuk berdiri teguh pada masa ketika ketujuh malapetaka terakhir akan dicurahkan.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Apabila catatan sejarah Islam diteliti, didapati bahawa peperangan dan pencapaian Islam Arab bagi celaka pertama difahami oleh Islam sebagai “jihad besar yang pertama”, dan bahawa peperangan Empayar Uthmaniyyah yang bermula apabila keempat-empat malaikat itu dilepaskan difahami oleh Islam sebagai “jihad besar yang kedua”. Selaras dengan penerapan rangkap tiga itu, Islam percaya bahawa jihad besar yang ketiga dan terakhir bermula pada 11 September 2001. Seperti yang pernah ditulis oleh William Miller, “Sejarah dan nubuat, memanglah sehaluan.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Ukusetjenziswa kwe-“line upon line” kokukhululwa nokubanjelwa kanyekanye, njengokumelwa kukubeka ndawonye umugqa wokuprofetha wokuthoma wemayezo wokuthoma newesibili, kwaqinisekiswa ngokuphelele nguMoya wesiPhrofetho; begodu msinyana ngemva kobana i-Islam ihlasele ngoSeptemba 11, 2001, uMongameli George W. Bush wabeka ukubanjelwa komhlaba woke phezu kwe-Islam ngokusungula ipi yakhe emelene netwetwe. Ukukhululwa nokubanjelwa kanyekanye kwe-“bhiza elithukutheleko” le-Islam kwaqinisekiswa liBhayibheli, nguMoya wesiPhrofetho, begodu nangokomlando.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Ariëte ya “late Lamb” umuleko ku ngwata za kale za ba-Millerite, ba fumana “phomolo,” e leng pula ya morago, yeo Kgaetšedi White a e hlaolago gore e thoma ge ditšhaba di befetšwe, eupša di sa swarwa, bjalo ka ge go bile ka la 11 September 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ka nako eo, ha mosebetsi oa pholoho o se o atamela qetellong, matšoenyeho a tla be a tla holim’a lefatše, ’me lichaba li tla halefa, empa li ntse li thibetsoe hore li se ke tsa sitisa mosebetsi oa lengeloi la boraro. Ka nako eo, ‘pula ea morao,’ kapa khatholoho e tsoang boteng ba Morena, e tla tla, ho nea lentsoe le phahameng la lengeloi la boraro matla, le ho lokisetsa bahalaleli hore ba eme nakong eo likotlo tse supileng tsa ho qetela li tla tšolloa.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Barua ba ba “latela Kwana” morago go ya ditseleng tsa bogologolo tsa Bamilerite ba bona “boikhutso,” jo e leng pula ya morago, jo Kgaitsadi White a bo supang bo simologa fa moengele yo o nonofileng wa Tshenolo kgaolo ya lesome le boferabobedi a ne a fologa ka Lwetse 11, 2001.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Pula yang terkemudian akan turun ke atas umat Tuhan. Seorang malaikat yang perkasa akan turun dari syurga, dan seluruh bumi akan diterangi dengan kemuliaannya.” Review and Herald, 21 April 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Juru Malaikat Sinyen no Turpuk i turun time bangunan-bangunan New York i tumbang, pemeteraian ke atas saratus empat puluh empat ribu i pun bermula, lalu hujan akhir pun mula merenjis. Orang-orang i dipimpin pulang ngagai jalai lama Jeremiah, lalu nemu “perhentian” nya, iya nya hujan akhir, lalu ngelalaika nya bahawa “perhentian enggau penyegaran” Isaiah nya mega hujan akhir, tang iya mega nyadi pengenalan ngagai ujian ti ba 11 September 2001 udah ngadap nembiak Allah Taala, lebih agi ngagai “orang-orang ti ngina” ti “merintah Jerusalem”. Sida pen nemu bahawa ujian nya bepelabuh dua, laban iya ngelambangka amanat Islam ti ari celaka ti ketiga, lalu sama penting nya, iya ngelambangka metodologi alkitabiah ti netapka amanat hujan akhir.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Kepada mereka Ia berfirman, Inilah perhentian yang dengannya kamu dapat memberi perhentian kepada orang yang letih lesu; dan inilah kelegaan; tetapi mereka tidak mau mendengar. Maka firman Tuhan bagi mereka menjadi perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, lalu jatuh terlentang, diremukkan, terjerat, dan tertangkap. Sebab itu dengarkanlah firman Tuhan, hai orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem. Yesaya 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Ka lamlakha hmun hlui zui chu Pathian ni hnuhnung mite hnenah chuan nungrik sawmte thuakchhamna, chu thuakchhamna chu “Adventist mite thil tawnte a entîrtu” a ni tih, chu thuakchhamna chu mi za leh sawmli pali sang tihte seal hun lai chuan “a ziak anga vekin” tihhmuh leh tûr a ni tih an hmuhtîr ta a. Thuakchhamna chu a hmasa ber a lo famkimna chanchin hriatpui hian Habakkuk bung hnih chu thuakchhamna nêna inzawm nghet leh a pêng khat a ni tih a hrilh fiah a. Chuvângin Habakkuk bung hnih-a “debate” tih chu mi hmusit thiante an ngaihthlâk duh loh chawlna leh tihharhsakna fiahna a entîr a ni. Bible zir nghet takte chuan hmun hlui an la zui zêl a, nungrik sawmte thuakchhamna leh Habakkuk bung hnih chauh ni lovin, Ezekiel bung sawm leh hnih pawh hrilhlâwkna pakhat vek a ni tih an hre thiam ta a.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> “Sehemu ya unabii wa Ezekieli nayo ilikuwa chanzo cha nguvu na faraja kwa waamini: ‘Neno la Bwana likanijia, kusema, Mwanadamu, ni methali gani hiyo mliyo nayo katika nchi ya Israeli, mkisema, Siku zinakawia, na kila maono hayafikii chochote? Basi waambie, Bwana MUNGU asema hivi.... Siku zimekaribia, na utimilifu wa kila maono.... Nitasema, na neno nitakalolinena litatimia; halitakawia tena.’ ‘Watu wa nyumba ya Israeli husema, Maono ayaonayo ni kwa habari ya siku nyingi zijazo, naye anatabiri habari za nyakati zilizo mbali. Kwa hiyo waambie, Bwana MUNGU asema hivi; Hakutakuwa na neno lolote la maneno Yangu litakalokawia tena, bali neno nililolinena litatendeka.’ Ezekieli 12:21–25, 27, 28.” Pambano Kuu, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Tempoh pemeteraian seratus empat puluh empat ribu itu, sebagaimana dilambangkan oleh pergerakan Advent dari tahun 1840 hingga 1844, melambangkan suatu tempoh masa pada akhir zaman, apabila “penggenapan setiap penglihatan” “akan terjadi.” Sejarah nubuatan malapetaka pertama, yang diletakkan di atas sejarah nubuatan malapetaka kedua, mengenal pasti sejarah nubuatan malapetaka ketiga, iaitu sejarah nubuatan pemeteraian seratus empat puluh empat ribu. Ia juga merupakan sejarah tahun 1840 hingga 1844. Ia juga merupakan sejarah ketika pekerjaan utusan yang menyediakan jalan bagi Utusan Perjanjian itu disempurnakan. Inilah sejarah ketika kedua-dua tanduk binatang dari bumi itu mengalami suatu peralihan daripada yang keenam kepada yang “kedelapan” yang “berasal daripada yang tujuh”. Inilah sejarah ketika kedua-dua nabi dibunuh di jalan, dalam pasal sebelas Kitab Wahyu.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Namun yang sama pentingnya ialah kenyataan bahawa, kerana firman Allah tidak pernah gagal, selaras dengan prinsip bahawa semua nabi berbicara lebih banyak tentang hari-hari terakhir daripada mana-mana zaman yang lain, pada 11 September 2001 “hari-hari nubuat sudah dekat,” ketika “firman yang” telah difirmankan Allah “akan terlaksana,” dan “hal itu tidak akan ditangguhkan lagi.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Bofetoheli bja 1863 bo neela Boadventista ba Laodisea gore ba hlahlathele lešokeng go fihlela ge bohle ba hwile. Morena o ile a boela historing yeo ka la 11 Lewedi 2001, bjalo ka ge A ile a dira ka Isiraele ya bogologolo kua Kadeshe.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Kunjungan pertama ke Kadesh menimbulkan pemberontakan sepuluh pengintai, dan mendatangkan masa pengembaraan di padang gurun. Pada akhir empat puluh tahun itu, mereka kembali ke Kadesh, dan di sanalah Musa memukul Batu Karang untuk kedua kalinya dan dilarang masuk ke Tanah Perjanjian, tetapi mereka masuk bersama Yosua. Tanggal 11 September 2001 menandai generasi terakhir, dan Allah tidak akan lagi memperpanjang Firman-Nya.

We will address this fact in the next article.

Setho sa se tla se lebelela mo setlhogong se se latelang.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> “Riwayat kehidupan Israel di padang gurun telah dicatatkan demi faedah Israel milik Allah hingga ke penutupan zaman. Perlakuan Allah terhadap para pengembara di padang belantara itu dalam segala perjalanan mereka yang berulang-alik, dalam pendedahan mereka kepada kelaparan, kehausan, dan keletihan, serta dalam pernyataan-pernyataan kuasa-Nya yang mengagumkan bagi melegakan mereka, merupakan suatu perumpamaan ilahi, sarat dengan amaran dan pengajaran bagi umat-Nya pada segala zaman. Pengalaman yang beraneka ragam yang dialami oleh orang Ibrani merupakan suatu sekolah persediaan bagi rumah perjanjian mereka di Kanaan. Allah menghendaki agar umat-Nya pada akhir zaman ini meninjau kembali, dengan hati yang rendah dan roh yang mahu diajar, akan ujian-ujian yang bernyala-nyala yang telah dilalui oleh Israel purba, supaya mereka mendapat pengajaran dalam persediaan mereka bagi Kanaan syurgawi.

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> “Batu yang, setelah dipukul oleh perintah Allah, memancarkan air hidupnya, adalah lambang Kristus, yang dipukul dan diremukkan supaya oleh darah-Nya suatu mata air dapat disediakan bagi keselamatan manusia yang sedang binasa. Sebagaimana batu itu telah dipukul satu kali, demikian pula Kristus harus ‘dipersembahkan satu kali untuk menanggung dosa banyak orang.’ Tetapi ketika Musa dengan gegabah memukul batu itu di Kadesh, lambang Kristus yang indah itu telah dinodai. Juruselamat kita tidak boleh dikorbankan untuk kedua kalinya. Sebagaimana persembahan yang agung itu dilakukan hanya satu kali, demikian hanya perlu bagi mereka yang mencari berkat kasih karunia-Nya untuk meminta dalam nama Yesus,—mencurahkan keinginan hati dalam doa pertobatan. Doa yang demikian akan membawa ke hadapan Tuhan semesta alam luka-luka Yesus, dan kemudian akan mengalir kembali darah yang memberi hidup itu, yang dilambangkan oleh aliran air hidup bagi Israel yang kehausan.”

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Le ka go phela ka tumelo e phelago go Modimo, le ka go kwa ditaelo tša gagwe ka boikokobetšo, motho a ka holofela go amogelwa ke Modimo. Ka nako ya mohlolo woo o mogolo kua Kadeshe, Moshe, a lapile ke go ngongorega le borabele bja setšhaba ka mehla, o ile a se sa bona Mothuši wa gagwe yo Matlaohle; ga se a ka a hlokomela taelo ye e rego, ‘Bolelang le leswika, gomme le tla ntšha meetse a lona;’ gomme ka ge maatla a Modimo a be a se gona go yena, o ile a tlogelwa gore a senye pego ya gagwe ka pontšo ya kgalefo le bofokodi bja botho. Monna yo a bego a swanetše, e bile a ka be a ile a ema a hlwekile, a tiile, a se na boithati go fihla mafelelong a modiro wa gagwe, o ile a fenywa mafelelong. Modimo o ile a hlomphollwa pele ga phuthego ya Isiraele, mola a ka be a ile a hlompšhwa, gomme leina la gagwe la tagafatšwa.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “কাদেশত শাস্তির আর্তি লেপগু মওসেসনি মঙআনি গিমিক অনি দঙচকগিজাগু, অরংব, মহাকনা বিদ্রোহী ইস্রায়েলগা লোইননা যর্দান খান্দোকনির আগেতোদু সিৎনা সিগনাংনবা। অদুবু, মি অমনা পুখ্রিগদ্রবা, প্রভুনা মহাক্কি দাস অদুবু অদোমক ওইনা অসি এক অফেন্স অমগী মরমদা তীব্র ওইনা তৌরে হায়না? ঈশ্বরনা মওসেসবু অদোম অতোপ্পা মি অমত্তবু ওইনা তৌদ্রিবা মখোই অদুগী মচা ওইনা মানপা পীখ্রে। মহাক্না মহাক্কি মরমসিং অদু অমুক অমুক খংহনখ্রে। মহাক্কি প্ৰার্থনাসিং অদু মহাক্না তারখ্রে, অদুগা মি অমনা মহাক্কি মচানুপা অমগা ৱারী সান্নবনি খুদোল মচা ওইনা, মহাক্কা মখোম-মখোমনা ৱারী সান্নখ্রে। মওসেসনা ফংখিবা আলো অমসুং জ্ঞান অদুগী মাত্রাদা, মহাক্কি অপরাধতাও অদুমক হেন্না চানখ্রে।” Signs of the Times, October 7, 1880.

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