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# The Book of Daniel - Number Sixty-Seven

Buku Daniel - Enam Puluh Tujuh

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

Kulezgo ka Siprofeto: Islamu, Seetembere 11, 2001, ni Siku ya Upepo wa Mashariki

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”.

Islam wokin bong pangkat gitamko September 11, 2001, aro uni rang∙ko dakgipa ong∙a ine katchinikgimin itihaso sokbaaha, aro uamangko rang∙sanan dondake dakaha. Ua somoio ja∙manchi chu∙sokani cha∙ani ga∙akna a∙bachengaha, indiba iani “sisiako man∙gimin” ong∙aha.

> 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.

> Dalam sukatan, apabila ia bertunas, Engkau akan berperkara dengannya; Ia menahan angin-Nya yang keras pada hari angin timur. Oleh sebab itu, kesalahan Yakub akan disucikan; dan inilah seluruh buahnya, yaitu penghapusan dosanya; apabila ia menjadikan segala batu mezbah seperti batu kapur yang diremukkan berkeping-keping, maka tiang-tiang berhala dan patung-patung tidak akan tetap berdiri. Namun kota yang berkubu itu akan menjadi sunyi sepi, dan tempat kediaman akan ditinggalkan, serta dibiarkan seperti padang gurun; di sana anak lembu akan makan rumput, dan di sana ia akan berbaring, serta memakan habis cabang-cabangnya. Apabila ranting-rantingnya telah menjadi kering, semuanya akan dipatahkan; perempuan-perempuan datang lalu membakarnya; kerana itulah suatu bangsa yang tidak berpengertian; sebab itu Dia yang menjadikan mereka tidak akan berbelas kasihan kepada mereka, dan Dia yang membentuk mereka tidak akan menunjukkan kemurahan kepada mereka. Maka akan terjadi pada hari itu, bahawa Tuhan akan mengirik dari saluran sungai itu sampai ke anak sungai Mesir, dan kamu akan dihimpunkan seorang demi seorang, hai bani Israel. Maka akan terjadi pada hari itu, bahawa sangkakala besar akan ditiup, lalu mereka yang hampir binasa di tanah Asyur, dan mereka yang terbuang di tanah Mesir, akan datang dan akan menyembah Tuhan di gunung kudus di Yerusalem. Yesaya 27:6–13.

The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”

“တောင်လေ၏နေ့” သည် နောက်မိုးရွာချိန်၏ ရောက်ရှိလာမှုကိုလည်းကောင်း၊ တတိယအမင်္ဂလာနှင့်ဆိုင်သော အစ္စလာမ်ကိုလည်းကောင်း ဖော်ညွှန်းသည်။ ထို့ပြင် “ယာကုပ်၏ဒုစရိုက်ကို သန့်စင်ဖယ်ရှားသော” သမိုင်းကာလ၏ အစကိုလည်း သတ်မှတ်ပေးသည်။ တောင်လေ၏နေ့သည် ၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်နေ့တွင် ရောက်ရှိလာခဲ့ပြီး၊ ထိုအချိန်မှစ၍ အသက်ရှင်သူတို့၏ တရားစီရင်ခြင်းသည် စတင်ခဲ့သည်။ အသက်ရှင်သူတို့၏ တရားစီရင်ခြင်းသည် တတိယကောင်းကင်တမန်၏ ပိတ်သိမ်းရေးအမှုဖြစ်ပြီး၊ ထိုနေရာ၌ပင် တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ အပြစ်များကို ဖယ်ရှားခြင်းသည် စတင်ခဲ့သည်။ ထိုအရာကိုပင် ဟေရှာယက “ဤအရာအားဖြင့်” ဟု ရေးသားသောအခါ ဆိုလိုခြင်းဖြစ်သည်။

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).

ពាក្យដែលនាំមុខឃ្លា «ដោយនេះ» គឺ «តាមខ្នាត ពេលវាបន្លាយចេញមក អ្នកនឹងជជែកដេញដោលជាមួយវា៖ ទ្រង់បានទប់ខ្យល់ដ៏កាចរបស់ទ្រង់ នៅថ្ងៃនៃខ្យល់ខាងកើត»។ «ដោយនេះ» កំពុងកំណត់អត្តសញ្ញាណសេចក្តីពិតជាក់លាក់នៃការសាកល្បង ដែលសម្អាតអំពើបាបចេញពីអ្នកដែលត្រូវបានតំណាងថាជាយ៉ាកុប។ សេចក្តីពិតទាំងនោះរួមមានព្រឹត្តិការណ៍ (9/11) ដែលសម្គាល់ការមកដល់នៃភ្លៀងចុងក្រោយ។ សេចក្តីពិតទាំងនោះរួមមាននិយមន័យនៃភ្លៀងចុងក្រោយថាជា «សារ» ហើយ «សារ» នោះគឺឥស្លាម។ វារួមបញ្ចូលទាំងសេចក្តីពិតថា «ខ្យល់ខាងកើត» គឺជាឥស្លាមនៃវេទនាទីបី ហើយវារួមបញ្ចូលទាំងលក្ខណៈព្យាករណ៍នៃការទប់ស្កាត់ជាបន្តបន្ទាប់របស់ឥស្លាម (ទប់ទុក) ផងដែរ។

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.

Pengujian itu sendiri dilambangkan oleh “perdebatan,” yang bermula pada 11 September 2001. Yeremia, ketika melambangkan kekecewaan yang pertama, dinasihati supaya “kembali” kepada Tuhan dan memisahkan yang berharga daripada yang hina. “Buah” daripada pekabaran pengujian itu menghasilkan dua golongan penyembah.

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.

Ka bukho ba ba se nang botlhale bo emetswe jaana: “fa a dira maje otlhe a aletareng jaaka maje a tšhoko a a robagantsweng, ditlhare tsa medimo le ditshwantsho di se ka tsa ema.” Isaia o kaya tshwetso e e builweng kgatlhanong le ba ba menolang dilo, mo dikgaolong tsa masome a mabedi le boferabobedi le masome a mabedi le boferabongwe. Ke bone ba ba sa kgoneng go tlhaloganya buka e e kanelweng. Tiro (leungo) ya baikepi e tshwanetse go tsewa e le letsopa la mmopi wa dipitsa.

> 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.

> Ka hona, bonang, ke tla tsoela pele ho etsa mosebetsi o hlollang har’a sechaba sena, e leng mosebetsi o hlollang le mohlolo; hobane bohlale ba banna ba bona ba bohlale bo tla timela, ’me kutloisiso ea banna ba bona ba masene e tla patoa. Ho malimabe ba chekang botebong ho pata merero ea bona ho Jehova, le bao mesebetsi ea bona e leng lefifing, ba reng: Ke mang ea re bonang? ’me ke mang ea re tsebang? Kannete ho kheloha ha lōna ha lintho ho li phethola ho tla nkoa joaloka letsopa la ’mōpi; etsoe na mosebetsi o ka re ho ea o entseng: Ha aa ka a nketsa? kapa na ntho e bōpiloeng e ka re ho ea e bōpileng: O ne a se na kutloisiso? Esaia 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.

Tirhegna ka lalau biangin tisa mdw, ma mna phadna saka sni-sni, mara ha ki chapṭar ni somgni snini, a lalau ka donga gipa bewalo minggipa cholonchi rongtalataniko man∙a, chong∙motan, chalk ritingrang gita, jemangko chapchapatachi pil pil pilata. Chalk ba mdwsa sika pil pilgipa ong∙a, aro “altarni pilak rongrangko chalk ritingrang gita chapchapatachi pil pil pilatna” gita dakani chin, aro “groves aro images” rangko galgipa kamko nangrimaniko man∙gipa, manderang “chadengjawa” ine ong∙genchim, uan raja Josiahni reformationchi mesokgipa kam ong∙a. Bon∙kamgipa revival aro reformationo, je reformation Josiahni reformationchi mesokgipa ong∙a, Adventist corporate structure bon∙gimin ong∙gen, maina “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” Uamangni pilak lalau, chong∙motan, a∙gilsak gimikni charchrang, skoolrang, college-rang, university-rang, hospital-rang aro office building-rang hajarrang, katchinikani cholonchi gamgijagipa pil pilgipa mdwsa gita chapchapatachi pil pil pilatako man∙gen.

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.”

Ke maloko le tla boela le be lesupi, hobane bao e leng “batho ba hlokang kutloisiso” ba tla ba joaloka “makala” a “ponetseng” a “tla rojoa” “a beheloe mollong,” hobane “ea ba entseng a ke ke a ba hauhela, ’me ea ba bopileng a ke ke a ba bontša mohau.”

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.”

Bila pengasingan yang disempurnakan oleh perkhabaran ujian itu telah lengkap, maka suara yang kedua dalam Wahyu fasal delapan belas memanggil kawanan Allah yang lain keluar dari Babilon, kerana pada hari itu “akan terjadi” bahawa “sangkakala besar akan ditiup, dan mereka yang hampir binasa di negeri Asyur, dan orang-orang buangan di negeri Mesir, akan datang dan akan menyembah TUHAN di gunung yang kudus, di Yerusalem.”

The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.

Petikan (Yesaya dua puluh tujuh, ayat lapan hingga tiga belas) yang sedang kita pertimbangkan ini mengenal pasti sejarah nubuat yang bermula pada 11 September 2001, dan menggambarkan ujian serta penyucian mereka yang akhirnya akan memanggil kawanan Allah yang lain keluar dari Babel. Ayat-ayat pembukaan dalam fasal yang sama mengenal pasti suatu nyanyian yang harus dinyanyikan pada masa sejarah itu juga.

> 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.

> Ka letsatsi leo, mo opeleng ka ga ene lo re: Tšhemo ya merara ya beine e khibidu. Nna Morena ke a e boloka; ke tla e nosa ka dinako tsotlhe; gore e se ka ya gobala, ke tla e boloka bosigo le motshegare. Bogale ga bo yo mo go nna: ke mang yo o ka ntlhomelang mmitlwa le mebitlwa mo ntweng? Ke ne ke tla feta mo gare ga tsone, ke di fisetse tsotlhe mmogo. Kgotsa a a tshware nonofo ya me, gore a tle a dire kagiso le nna; mme o tla dira kagiso le nna. O tla dira gore ba ba tswang mo go Jakobe ba mele medi: Iseraele o tla thunya a bo a mela matlhogela, mme a tlatse lefatshe lotlhe ka maungo. A o mo iteile jaaka a iteile ba ba mo iteileng? Kgotsa a o bolailwe go ya ka polao ya ba ba bolailweng ke ene? Isaia 27:2–7.

The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.

Lagu kebun anggur itu ialah lagu yang mula-mula mengenal pasti umat Tuhan sebagai sebuah kebun anggur yang telah dikasihi dan dipelihara-Nya. Kemudian lagu itu mengemukakan suatu janji penerimaan bagi sesiapa pun yang ingin berpegang pada kebenaran Kristus. Selanjutnya, lagu itu mengenal pasti janji pencurahan Roh Kudus, yang dilambangkan oleh dua tahap hujan. Tahap hujan yang pertama menghidupkan bunga-bunga dan tunas-tunas, dan tahap yang kedua memenuhi bumi dengan buah.

The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.

Nyimbo ya shamba la mizabibu ndiyo wimbo unaotambua kipindi cha wakati ambapo Mungu anawapita watu wa zamani walioteuliwa, huku akiingia katika agano na watu wapya walioteuliwa. Aya ya nane na kuendelea ni kurudia tu na kufafanua kwa upana zaidi aya za mwanzo za sura hiyo. Aya ya kwanza ya sura hiyo inatambua tukio lilo hilo linalotambuliwa kama “siku ya upepo wa mashariki” katika aya ya nane.

> 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.

> အဲဒီနေ့၌ ထာဝရဘုရားသည် မိမိ၏ ပြင်းထန်၍ ကြီးမြတ်သန်မာသော ထားဖြင့် လျှောကောက်သွားတတ်သော မြွေ လေဝိသန်ကို အပြစ်ပေးတော်မူမည်။ ကွေ့ကောက်သော မြွေ လေဝိသန်ကိုပင် အပြစ်ပေးတော်မူ၍ ပင်လယ်၌ရှိသော နဂါးကို သတ်တော်မူမည်။ ဟေရှာယ ၂၇:၁။

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

Naga itu ialah Iblis, tetapi dalam pengertian sekunder ia juga ialah Rom kafir.

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

> “Ka hona, leha drakone, haholo-holo, e emela Satane, ka kutloisiso ea bobeli, ke letšoao la Roma ea bohetene.” 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.

Dikgosi tše lesome tša Roma ya boheitene, go tema ya bošupa ya Daniele, le go tema ya lesomepedi ya Kutollo di emela dikgoši tše lesome tša Kutollo lesomepedi le šupa—mehleng ya bofelo.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Raja-raja, pemerintah-pemerintah, dan para gabenor telah mengenakan pada diri mereka sendiri tanda antikristus, dan digambarkan sebagai naga yang pergi berperang melawan orang-orang kudus—mereka yang menuruti perintah-perintah Allah dan yang memiliki iman Yesus.” Testimonies to Ministers, 38.

Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.

Ayat pertama dalam Yesaya 27 menandai permulaan penghakiman atas naga itu, yang dimulai pada hari angin timur, pada 11 September 2001. Penghakiman atas raja-raja bumi, beserta para mitra saudagar globalis mereka, digenapi ketika struktur keuangan bumi dihancurkan oleh suatu “angin timur”, di tengah-tengah “lautan-lautan”.

> 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.

> “Lihatlah, raja-raja telah berhimpun, mereka berjalan bersama-sama. Mereka melihatnya, lalu tercengang; mereka terkejut, lalu lari terbirit-birit. Kegentaran mencekam mereka di sana, dan kesakitan seperti perempuan yang hendak melahirkan. Dengan angin timur Engkau memecahkan kapal-kapal Tarsis.” Mazmur 48:4–7.

Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.

Yesaya bab dua puluh tujuh, ayat satu hingga tujuh, diulangi dan diperluaskan dalam ayat lapan hingga tiga belas. Bahagian ini mengenal pasti bahawa pada “hari angin timur” raja-raja dan saudagar-saudagar bumi akan berhadapan dengan ketakutan, dan ketakutan mereka meningkat sepanjang sejarah dari titik itu dan seterusnya. Ketakutan itu menandakan tindakan-tindakan tidak logik dan tergesa-gesa golongan globalis progresif di planet bumi sejak 11 September 2001, ketika mereka mendorong agenda mereka lebih jauh dan dengan lebih agresif daripada apa yang secara logiknya dijangkakan. Iblis, dan wakil-wakilnya, iaitu saudagar-saudagar dan raja-raja bumi (golongan globalis), sebagai lambang naga, mengetahui bahawa waktu mereka singkat.

> 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.

> Oleh itu, bersukacitalah, hai syurga, dan kamu yang diam di dalamnya. Celakalah para penghuni bumi dan laut! kerana Iblis telah turun kepadamu dengan murka yang besar, kerana ia tahu bahawa waktunya tinggal sedikit. Wahyu 12:12.

The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”

Umlanga womoya wasempumalanga, owabangela inhlekelele yomnotho ngo-2001, eye yaqhubeka iba yimbi nakakhulu, kungakhathaliseki ukuthi abezindaba bomhlaba wonke abalandela i-globalism bazama ukuthini, yilo daba olubhekene nomhlaba ngesikhathi lapho udrako azi khona ukuthi isikhathi sakhe sifushane. Ngaleso sikhathi ube esenyusa imizamo yakhe yokulawula umhlaba wonke, futhi ukwenza lokho ngesikhathi “uMaye” (uMaye wesithathu) ulethwa phezu “kwabakhileyo emhlabeni nasolwandle.”

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.

Kedatangan Islam dari Celaka ketiga (angin timur), pada 11 September 2001, telah menimbulkan suatu bencana ekonomi yang memaksa kaum globalis mempercepat upaya mereka untuk memaksakan suatu pemerintahan dunia tunggal atas planet bumi. Namun demikian, Islam terus melaksanakan peranannya. Mungkin penyingkapan yang paling serius mengenai Islam sebagai suatu lambang nubuatan Alkitab terdapat dalam rujukan pertama kepada Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Na malaika wa Bwana akamwambia, Tazama, una mimba, nawe utazaa mwana, nawe utamwita jina lake Ishmaeli; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa juu ya kila mtu, na mkono wa kila mtu juu yake; naye atakaa mbele ya nduguze wote. Mwanzo 16:11, 12.

God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.

Firman Tuhan tidak pernah gagal. Sementara Islam terus mendatangkan kesakitan seperti seorang perempuan yang hendak bersalin, sebagian orang, yang bahkan mungkin menerima bahwa Islam dikenali dalam nubuat Alkitab, masih belum memahami sepenuhnya kenyataan yang nyata dalam kedua ayat itu. Sebagian mungkin mengerti bahwa Islamlah yang menghimpunkan setiap orang di muka bumi untuk menentang satu musuh bersama, dan ini tentu benar. Namun frasa terakhir dalam ayat itu adalah kebenaran yang lebih serius. Dunia diguncangkan oleh 11 September 2001, dan baru-baru ini diguncangkan lagi oleh serangan 7 Oktober tahun ini oleh Hamas terhadap Israel. Tetapi tidak seorang pun mau melihat bahwa roh peperangan dan kebinasaan yang mendadak ada “di hadapan semua” saudara-saudara Ismael.

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?

Apakah jenis kehancuran yang akan dilaksanakan apabila berlaku suatu serangan mengejut yang dilakukan oleh negara-negara Islam seperti Arab Saudi, Emiriah Arab Bersatu, Qatar, Kuwait, Brunei dan Bahrain? Roh Ismael ada dalam “semua saudaranya,” dan peperangan yang setakat ini telah dihasilkan oleh Malapetaka yang ketiga dari negara-negara seperti Afghanistan atau Iraq, akan menjadi sangat berbeza apabila nubuat tentang Ismael digenapi sepenuhnya. Berapakah jumlah bom nuklear yang dimiliki oleh Pakistan?

The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?

Ciri kenabian peperangan Islam, sebagaimana ditunjukkan dalam Sengsara Islam yang pertama dan kedua, ialah serangan mengejut yang datang secara tiba-tiba. Adakah terdapat dana yang mencukupi di negara-negara Islam yang makmur untuk secara rahsia memperoleh atau menghasilkan persenjataan yang lebih canggih dan lebih mematikan daripada pesawat yang sarat dengan bahan api, bom kereta, tayar yang dibakar, rogol, dan pisau? Adakah Firman Tuhan patut dipercayai?

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.

Ar ka simik hmuahhmuah a tel lo chu Miller mang in a hmuhte hi ni hnuhnung berah chuan fiahna thutak an ni vek ang a, chutiang ni lo mah se, chûng thutakte chu hnawlhin an awm tawh a, zâwlnei thuin an lo siamṭhat leh dâwn tih a sawi hi chu a tak tak a ni. Nimahsela, chûng simik thenkhatte—vân biak inah Krista hnathawh leh Vawk Pathumnaa Islam angte—chuan hrilhlawkna thenkhat, ni hnuhnung ber chauha famkim tûrte, an sawi chhuak a ni. Pakhat chuan Hmun Thianghlim Berah Krista hnathawh a entîr a, chu chu tunlai fiahna thutak a ni ngei a; pakhat dang chuan Zanriah Laite auhna thuchah a hriattîr leh a, chu pawh tunlai fiahna thutak a ni leh bawk.

The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.

Benang yang menenun bersama gerakan Millerite dan masa akhir pada tahun 1989, yang pada gilirannya memperkenalkan gerakan seratus empat puluh empat ribu, ialah “tujuh masa,” yang merupakan permata pertama Miller dan yang pertama diketepikan ketika Adventisme meninggalkan jalan-jalan lama. Seratus dua puluh enam tahun dari pemberontakan tahun 1863 hingga masa akhir pada tahun 1989 melambangkan “tujuh masa.” Dua ribu lima ratus dua puluh dibahagikan kepada dua tempoh seribu dua ratus enam puluh, dan sepersepuluh atau persepuluhan daripada seribu dua ratus enam puluh ialah seratus dua puluh enam. Batu yang ditolak oleh para pembina itu demikian panjang sehingga menghubungkan gerakan pertama dan terakhir daripada tiga malaikat. Dengan berbuat demikian, hal itu mengenal pasti bahawa kebenaran “tujuh masa” itu juga merupakan kebenaran ujian masa kini, dan bahawa itulah kebenaran yang tidak lagi sekadar menjadi batu asas, melainkan kepala penjuru.

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.

Sekarang kita akan menghentikan pembahasan kita mengenai pertambahan pengetahuan dalam pergerakan Millerite, yang dilambangkan oleh penglihatan Sungai Ulai dalam kitab Daniel, dan mengalihkan perhatian kita kepada penglihatan Sungai Hiddekel, yang melambangkan pertambahan pengetahuan dalam pergerakan seratus empat puluh empat ribu.

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

Ka leh bynta kaba bud da kaba pyrkhat ïa ki saw pateng jong ka Adventism kiba kynthup ïa ka shi spah arphew hynriew snem naduh 1863 haduh 1989.

We will start that study in the next article.

យើង​នឹង​ចាប់ផ្ដើម​ការ​សិក្សា​នោះ​នៅ​ក្នុង​អត្ថបទ​បន្ទាប់។

> 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.

> Inkangā taḥ a hnuaiakum parukruk ni ah, thla paruknak niang ni ah, ni panga nak ah, ka inn ah ka ṭhu i, Judah upa pawl cu ka hmaiah an ṭhu lai ah, khuaruahhar Bawipa Pathian kut cu cutaka ka cungah a tla. Cun ka zoh i, ngaihṭha, mei bangin a langmi pakhat a um: a tak hniang tanglam ahcun mei a si; a hniang cunglam ahcun tleu tleu mi bangin a lang, amber var bangin a um. Cun kut pianhmang bang a phorh i, ka lu sam chu a kaih; thlarau cun lei le van karah min kai tho i, Pathian hmuhnak ah Jerusalem ah min hruai, sakhuanak inn chhung sangka lei thlanglam ah a hawi mi innka ah; cutaka cun thathnak a totertu ṭhaithen lem ṭhutdan a um. Cun, ngaihṭha, Israel Pathian ropuinak cu cutaka a um, ram hmunphiah ah ka hmuh mi hmuhnak ang khan. Cun anih cun ka hnenah, “Mipa fapa, tu ah i mit kha thlanglam lam panin han zoh,” tiah a ti. Cucaah ka mit ka han zoh, thlanglam lam panin; cun ngaihṭha, biaktheng innka lutnak ah thlanglam ah hin thathnak a totertu hihi a um. Cun anih cun ka hnenah a ti ṭhan, “Mipa fapa, an tuahmi hi i hmu maw? Israel innkuan in hika an tuahmi tenṭhumnak lianzet hi, ka biakinn hnen ihsin ka hlawhter ding ruangah? asinain kir ṭhan rih, tenṭhumnak hleice in lian deuhdeuh na hmu lai,” tiah. Cun anih cun vawlei innka ah min hruai; cun ka zoh ah, ngaihṭha, bangvawng ah khur a um.

> 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.

> Lalu firman-Nya kepadaku, “Hai anak manusia, galilah sekarang pada tembok itu.” Maka ketika aku menggali pada tembok itu, tampaklah sebuah pintu. Dan firman-Nya kepadaku, “Masuklah, dan lihatlah kekejian-kekejian jahat yang mereka lakukan di sini.” Lalu aku masuk dan melihat; dan sesungguhnya ada segala rupa binatang melata, dan binatang-binatang najis yang menjijikkan, dan segala berhala kaum Israel, tergambar pada tembok sekelilingnya. Dan di hadapan semuanya itu berdiri tujuh puluh orang tua-tua dari kaum Israel, dan di tengah-tengah mereka berdiri Yaazanya bin Safan, masing-masing dengan pedupaan di tangannya; dan awan kemenyan yang tebal naik ke atas. Lalu firman-Nya kepadaku, “Hai anak manusia, sudahkah engkau melihat apa yang dilakukan oleh tua-tua kaum Israel dalam gelap, masing-masing di kamar-kamar patungnya? Sebab mereka berkata: TUHAN tidak melihat kami; TUHAN telah meninggalkan negeri ini.” Firman-Nya pula kepadaku, “Berpalinglah sekali lagi, maka engkau akan melihat kekejian-kekejian yang lebih besar, yang mereka lakukan.” Kemudian dibawa-Nya aku ke pintu gerbang rumah TUHAN yang menghadap ke utara; dan sesungguhnya, di sana duduk perempuan-perempuan yang menangisi Tamus. Lalu firman-Nya kepadaku, “Sudahkah engkau melihat hal ini, hai anak manusia? Berpalinglah sekali lagi, maka engkau akan melihat kekejian-kekejian yang lebih besar dari pada ini.” Kemudian dibawa-Nya aku ke pelataran dalam rumah TUHAN, dan sesungguhnya, pada pintu Bait TUHAN, di antara balai depan dan mezbah, ada kira-kira dua puluh lima orang, dengan punggung mereka menghadap Bait TUHAN dan muka mereka menghadap ke timur; mereka sujud menyembah matahari ke arah timur. Lalu firman-Nya kepadaku, “Sudahkah engkau melihat hal ini, hai anak manusia? Adakah perkara yang ringan bagi kaum Yehuda bahwa mereka melakukan kekejian-kekejian yang mereka lakukan di sini? Sebab mereka telah memenuhi negeri ini dengan kekerasan, dan berbalik lagi untuk membangkitkan murka-Ku; dan lihatlah, mereka menaruh ranting itu ke hidung mereka. Sebab itu Aku pun akan bertindak dalam kegusaran; mata-Ku tidak akan menyayangkan, dan Aku tidak akan berbelas kasihan; sekalipun mereka berseru ke telinga-Ku dengan suara nyaring, Aku tidak akan mendengarkan mereka.” Yehezkiel 8:1–18.

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