Article

# The Book of Daniel - Number Sixty-Seven

Kitabu cha Danieli - Nambari Sitini na Saba

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

Uelewa wa Kinabii: Uislamu, 11 Septemba 2001, na Siku ya Upepo wa Mashariki

Author

Jeff Pippenger

Published

January 31, 2024

Formats

PDF
Word

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”.

Uislamu wa ole wa tatu uliwasili katika historia ya kinabii tarehe 11 Septemba 2001, na mara moja ukazuiliwa. Wakati huo mvua ya mwisho ilianza kunyesha, lakini ilikuwa "imepimwa".

> 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.

> Kwa kiasi, ikichipuka, utabishana nayo; huizuia pepo yake kali katika siku ya upepo wa mashariki. Kwa sababu hii basi, uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake; atakapoyafanya mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwapondwa, maashera na sanamu hazitasimama. Hata hivyo mji wenye ngome utakuwa ukiwa, makao yataachwa, na kuachwa kama jangwa; ndama atachunga humo, naye atalalia humo, na kula matawi yake. Matawi yake yanapokauka, yatakatwa; wanawake huja na kuyatia moto; kwa kuwa ni watu wasio na ufahamu; kwa hiyo yeye aliyewaumba hatawarehemu, na yeye aliyewaunda hatawaonyesha fadhili. Na itakuwa katika siku hiyo, Bwana atapepeta kutoka mkondo wa mto hata kijito cha Misri, nanyi mtakusanywa mmoja mmoja, enyi wana wa Israeli. Na itakuwa katika siku hiyo, tarumbeta kuu itapigwa, nao watakuja waliokuwa karibu kuangamia katika nchi ya Ashuru, na waliotupwa katika nchi ya Misri, nao watamwabudu Bwana katika mlima mtakatifu huko Yerusalemu. Isaya 27:6-13.

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

"Siku ya "upepo wa mashariki" inaonyesha kuwasili kwa mvua ya mwisho, na pia Uislamu wa ole wa tatu. Pia inaashiria mwanzo wa historia ambapo "uovu wa Yakobo unatakaswa." Siku ya upepo wa mashariki ilifika tarehe 11 Septemba 2001, na wakati huo hukumu ya walio hai ilianza. Hukumu ya walio hai ni kazi ya kufunga ya malaika wa tatu, na ndipo hapo kuondolewa kwa dhambi za wale mia na arobaini na nne elfu kulianza. Hilo ndilo Isaya alilomaanisha alipoandika, "Kwa hili.""

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).

Maneno yanayotangulia, "Kwa hili," ni, "Kwa kipimo, wakati inapochipuka, utajadiliana nacho; yeye huizuia upepo wake mkali katika siku ya upepo wa mashariki." "Kwa hili," kunatambulisha kweli mahususi za majaribu zinazoyasafisha dhambi kutoka kwa wale wanaowakilishwa kama Yakobo. Kweli hizo zinajumuisha tukio (9/11), linaloashiria kuwasili kwa mvua ya mwisho. Kweli hizo zinajumuisha ufafanuzi wa mvua ya mwisho kuwa "ujumbe," na "ujumbe" huo ni Uislamu. Inajumuisha pia ukweli kwamba "upepo wa mashariki" ni Uislamu wa Ole wa tatu, na inajumuisha sifa ya kinabii ya kuzuiliwa kwa Uislamu baadaye (huizuia).

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.

Mtihani wenyewe unawakilishwa na "mjadala," ulioanza tarehe 11 Septemba 2001. Yeremia, alipokuwa akiwakilisha kukatishwa tamaa kwa mara ya kwanza, alishauriwa "kurudi" kwa Mungu na kutenganisha kile chenye thamani na kile kilicho kiovu. Matunda ya ujumbe wa mtihani huzalisha makundi mawili ya waabudu.

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.

Hukumu ya wapumbavu inaonyeshwa kama “wakati anapoyafanya mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwapondwa, miti ya ibada na sanamu hazitasimama.” Isaya anarejea tamko dhidi ya wale wanaogeuza mambo juu chini katika sura ya ishirini na nane na ishirini na tisa. Hao ni wale wasioweza kuuelewa kitabu kilichotiwa muhuri. Kazi (tunda) ya waovu inapaswa kuhesabiwa kama udongo wa mfinyanzi.

> 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.

> Kwa hiyo, tazama, nitaendelea kufanya kazi ya ajabu miongoni mwa watu hawa, kazi ya ajabu na ya kushangaza; kwa maana hekima ya watu wao wenye hekima itaangamia, na ufahamu wa watu wao wenye busara utafichwa. Ole wao wanaotafuta kuficha sana shauri lao kwa Bwana, na matendo yao yako gizani, nao husema, Ni nani atuonaye? na ni nani atujuae? Hakika kugeuza kwenu mambo juu chini kutahesabiwa kama udongo wa mfinyanzi; kwa kuwa je, kazi itamwambia yeye aliyefanya, Hakunifanya? au je, kile kilichoumbwa kitasema juu ya yeye aliyekiumba, Hakuwa na ufahamu? Isaya 29:14-16.

The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.

Kazi ya waovu itakuwa kama udongo wa mfinyanzi, na katika sura ya ishirini na saba kazi yao inaonyeshwa kwa namna ile ile, kama mawe ya chaki yanayopondwa vipande vipande. Chaki au udongo wa mfinyanzi hupondwa kwa urahisi kuwa unga, na ishara ya kazi ya kufanya “mawe yote ya madhabahu yawe kama mawe ya chaki yanayopondwa vipande vipande,” na ikijumuisha kazi ya kubomoa “misitu midogo na sanamu,” ili kwamba “visisimame tena,” ndiyo kazi inayowakilishwa na mageuzi ya mfalme Yosia. Katika uamsho na mageuzi ya mwisho, yanayowakilishwa na mageuzi ya Yosia, muundo wa shirika la Waadventista utakuwa ukiwa, kwa maana “mji wenye ngome utakuwa ukiwa, na makazi yataachwa, na yatabaki kama jangwa.” Kazi zao zote, zikimaanisha maelfu ya makanisa, shule, vyuo, vyuo vikuu, hospitali na majengo ya ofisi duniani kote, zitapondwa kinabii kuwa unga usio na thamani.

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.”

Uanachama pia utakuwa ukiwa, kwa kuwa hao "watu wasio na uelewa" watakuwa kama "matawi" "yaliyonyauka" ambayo "yatakatwa" "na kutiwa motoni," kwa kuwa "yeye aliyewaumba hatawahurumia, na yeye aliyewaunda hatawaonyesha kibali."

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.”

Wakati utengano unaofanywa na ujumbe wa mtihani utakapokamilika, sauti ya pili katika Ufunuo sura ya kumi na nane inaliita kundi lingine la Mungu litoke Babeli, kwa maana katika siku hiyo “itakuja kutimia” “kwamba tarumbeta kuu itapigwa, nao watakuja wale waliokuwa karibu kuangamia katika nchi ya Ashuru, na waliotawanyika katika nchi ya Misri, nao watamwabudu Bwana katika mlima mtakatifu huko Yerusalemu.”

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.

Sehemu (Isaya sura ya ishirini na saba, aya ya nane hadi ya kumi na tatu) tunayozingatia, inabainisha historia ya kinabii iliyoanza tarehe 11 Septemba 2001, na inaonyesha kujaribiwa na kutakaswa kwa wale ambao hatimaye wataliita kundi lingine la Mungu litoke Babeli. Aya za mwanzo za sura hiyo hiyo zinabainisha wimbo utakaokuwa ukiimbwa katika historia hiyo hiyo.

> 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.

> Siku hiyo imbeni juu yake: “Shamba la mizabibu ya divai nyekundu.” Mimi Bwana nalilinda; nitalimwagilia kila wakati; ili mtu asije akalidhuru, nitalilinda mchana na usiku. Sina ghadhabu; ni nani atakayeniwekea michongoma na miiba kinyume changu vitani? Ningepita kati yao, ningeiteketeza yote pamoja. Au na ashike nguvu zangu, ili afanye amani nami; naye atafanya amani nami. Atawafanya wazao wa Yakobo waote mizizi; Israeli itachanua na kuchipua, na kuujaza uso wa ulimwengu kwa matunda. Je, amempiga kama alivyowapiga wale waliompiga yeye? Au ameuawa sawasawa na mauaji ya wale waliouawa kwa mkono wake? Isaya 27:2-7.

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

Wimbo wa shamba la mizabibu ni wimbo ambao kwanza unawatambulisha watu wa Mungu kama shamba la mizabibu ambalo Amelipenda na kulitunza. Kisha unatoa ahadi ya kukubaliwa kwa yeyote anayetaka kushikilia haki ya Kristo. Kisha unabainisha ahadi ya kumiminwa kwa Roho Mtakatifu, inayowakilishwa na vipindi viwili vya mvua. Kipindi cha kwanza cha mvua huleta uhai kwa maua na machipukizi, na kipindi cha pili huijaza ardhi matunda.

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.

Wimbo wa shamba la mizabibu ni wimbo unaotambua kipindi ambacho Mungu anapita kando ya watu waliokuwa wateule hapo awali, huku akiingia katika agano na watu wateule wapya. Kuanzia mstari wa nane na kuendelea, mistari inayofuata inarudia tu na kupanua yaliyomo katika mistari ya mwanzo ya sura. Mstari wa kwanza wa sura unatambua tukio lilelile ambalo, katika mstari wa nane, linatajwa kama "siku ya upepo wa mashariki".

> 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.

> Katika siku hiyo Bwana, kwa upanga wake mkali, mkubwa na wenye nguvu, ataadhibu Lewiatani, yule nyoka achomaye, hata Lewiatani yule nyoka aliyepindika; naye ataua yule joka aliye baharini. Isaya 27:1.

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

Joka ni Shetani, lakini kwa maana ya pili lilikuwa Roma ya kipagani.

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

> Hivyo, ingawa joka kimsingi linamwakilisha Shetani, katika maana ya pili ni ishara ya Roma ya kipagani. Pambano Kuu, 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.

Wafalme kumi wa Roma ya kipagani wanaotajwa katika sura ya saba ya Danieli na katika sura ya kumi na mbili ya Ufunuo wanawakilisha wafalme kumi wa sura ya kumi na saba ya Ufunuo katika siku za mwisho.

> “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.

> "Wafalme na watawala na magavana wamejiwekea alama ya Mpinga Kristo, na wanawakilishwa kama joka aendaye kufanya vita na watakatifu—wale wanaozishika amri za Mungu na wenye imani ya Yesu." Ushuhuda kwa Wahudumu, 38.

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

Aya ya kwanza ya Isaya 27 inaonyesha mwanzo wa hukumu ya joka, ambayo ilianza siku ya 'upepo wa mashariki', tarehe 11 Septemba 2001. Hukumu ya wafalme wa dunia, na washirika wao wafanyabiashara wa utandawazi, inakamilika wakati mfumo wa kifedha wa dunia unapoangamizwa na 'upepo wa mashariki', katikati ya 'bahari'.

> 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.

> Kwa maana, tazama, wafalme walikusanyika, wakapita pamoja. Walipoiona wakastaajabu; wakafadhaika, wakakimbia haraka. Hofu ikawapata huko, na maumivu kama ya mwanamke aliye katika utungu wa kuzaa. Unazivunja merikebu za Tarshishi kwa upepo wa mashariki. Zaburi 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.

Isaya sura ya ishirini na saba, aya ya kwanza hadi ya saba, inarudiwa na kufafanuliwa zaidi katika aya ya nane hadi ya kumi na tatu. Inabainisha kwamba katika “siku ya upepo wa mashariki” wafalme na wafanyabiashara wa dunia watakabiliwa na hofu, na hofu yao huongezeka kadri historia inavyoendelea tangu hapo. Hofu hiyo inaonyesha mienendo isiyo na mantiki na ya haraka ya wafuasi wa utandawazi wa mrengo wa mageuzi wa sayari dunia tangu 11 Septemba 2001, wanaposukuma ajenda yao mbele zaidi na kwa ukali zaidi kuliko ambavyo mantiki ingetarajia. Shetani, pamoja na wawakilishi wake—yaani wafanyabiashara na wafalme wa dunia (wafuasi wa utandawazi)—kama vielelezo vya joka, wanajua kwamba muda wao ni mfupi.

> 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.

> Kwa hiyo furahini, enyi mbingu, nanyi mkaao humo. Ole kwa wakaao duniani na baharini! Kwa maana Ibilisi amewashukia, akiwa na ghadhabu kuu, kwa kuwa anajua ya kuwa ana muda mfupi tu. Ufunuo 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.”

Siku ya upepo wa mashariki, iliyoleta mgogoro wa kiuchumi mwaka 2001, ambao umeendelea kuwa mbaya zaidi, bila kujali kile ambacho vyombo vya habari vya wafuasi wa utandawazi vinajaribu kudai, ndilo suala linaloikabili dunia wakati ambapo joka linajua kwamba muda wake ni mfupi. Kisha linaongeza kasi ya harakati zake za ku idhibiti dunia nzima, nalo hufanya hivyo wakati “Ole” (Ole wa tatu) unapoletwa juu ya “wakaao duniani na baharini.”

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.

Kuwasili kwa Uislamu wa Ole wa Tatu (upepo wa mashariki), mnamo tarehe 11 Septemba 2001, kulisababisha janga la kiuchumi ambalo limewalazimisha wafuasi wa utandawazi kuharakisha juhudi zao za kulazimisha serikali moja ya ulimwengu juu ya sayari ya Dunia. Hata hivyo, Uislamu unaendelea kutekeleza jukumu lake. Huenda ufunuo wenye uzito mkubwa zaidi kuhusu Uislamu kama ishara ya unabii wa Biblia unapatikana katika rejea ya kwanza kuhusu Uislamu.

> 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.

> Malaika wa Bwana akamwambia, Tazama, u mja mzito, nawe utazaa mwana wa kiume, nawe utamwita jina lake Ishmael; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa dhidi ya kila mtu, na mkono wa kila mtu utakuwa dhidi yake; naye atakaa mbele ya ndugu zake 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.

Neno la Mungu halishindwi kamwe. Kadiri Uislamu unavyoendelea kuleta maumivu kama mwanamke aliye katika uchungu wa kujifungua, baadhi ya wale ambao huenda hata wanakubali kwamba Uislamu umetambuliwa katika unabii wa Biblia, bado hawajaweka akilini ukweli ulio dhahiri katika mistari hii miwili. Wengine wanaweza kufahamu kwamba ni Uislamu unaowaunganisha watu wote duniani ili kumpinga adui wa pamoja, na hili bila shaka ni kweli. Hata hivyo, sehemu ya mwisho ya mstari huo ndiyo iliyo na ukweli mzito zaidi. Ulimwengu ulitikiswa na Septemba 11, 2001, na hivi karibuni umetikiswa tena na shambulio la Oktoba 7 la mwaka huu la Hamas dhidi ya Israeli. Lakini hakuna anayetaka kuona kwamba roho ya vita na uharibifu wa ghafla iko “mbele ya wote” wa ndugu zake Ismaeli.

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?

Uharibifu wa aina gani utafanyika kutakapokuwa na shambulio la kushtukiza linalotekelezwa na mataifa ya Kiislamu kama vile Saudi Arabia, Umoja wa Falme za Kiarabu, Qatar, Kuwait, Brunei na Bahrain? Roho ya Ismaeli imo katika ‘ndugu zake wote’, na vita ambavyo hadi sasa vimetokana na Ole la tatu kutoka nchi kama Afghanistan au Iraq vitakuwa tofauti kabisa wakati unabii wa Ismaeli utakapotimia kikamilifu. Pakistan ina mabomu mangapi ya nyuklia?

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?

Sifa ya kinabii ya vita vya Kiislamu, kama ilivyoonyeshwa katika Ole wa kwanza na wa pili wa Kiislamu, ni mashambulizi ya ghafla ya kushtukiza. Je, kuna rasilimali za kifedha za kutosha katika mataifa tajiri ya Kiislamu ili kwa siri kupata au kutengeneza silaha ambazo zingekuwa za kisasa zaidi na zenye kuua zaidi kuliko ndege zilizojaa mafuta, magari-bomu, matairi yanayowaka moto, ubakaji na visu? Je, Neno la Mungu linaaminika?

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.

Vito vyote vya ndoto ya Miller vinakuwa kweli zinazojaribu katika siku za mwisho, ikiwa si chochote zaidi ya ukweli kwamba kweli hizo zimekataliwa na unabii unaonyesha kuwa zitarejeshwa. Lakini baadhi ya hivyo vito, kama vile kazi ya Kristo katika patakatifu pa mbinguni na Uislamu wa ole wa tatu, vinabainisha utabiri unaotimizwa tu katika siku za mwisho kabisa. Kimoja kinawakilisha kazi ya Kristo katika Patakatifu pa Patakatifu, bila shaka kweli ya wakati huu inayojaribu, na kingine kinatambulisha ujumbe wa Kilio cha Usiku wa Manane, ambacho tena ni kweli ya wakati huu inayojaribu.

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.

Uzi unaounganisha pamoja harakati za Wamileraiti na wakati wa mwisho mwaka 1989, ambao nao unatambulisha harakati ya wale mia arobaini na nne elfu, ni “mara saba”, ambayo yalikuwa kito cha kwanza cha Miller na cha kwanza kuwekwa kando Uadventista ulipoacha njia za kale. Miaka mia na ishirini na sita kuanzia uasi wa 1863 hadi wakati wa mwisho mwaka 1989, inawakilisha “mara saba.” Hesabu ya elfu mbili mia tano ishirini iligawanywa katika vipindi viwili vya elfu moja mia mbili sitini, na sehemu ya kumi au fungu la kumi la elfu moja mia mbili sitini ni mia na ishirini na sita. Jiwe walilolikataa waashi ni refu sana kiasi kwamba linaunganisha harakati za kwanza na za mwisho za malaika watatu. Kwa kufanya hivyo linaonyesha kwamba kweli ya “mara saba” pia ni kweli ya wakati huu inayojaribu, na kwamba ndiyo kweli ambayo haibaki tu kuwa jiwe la msingi, bali inakuwa jiwe kuu la pembeni.

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.

Sasa tutaacha kuchunguza kuongezeka kwa maarifa katika harakati ya Wamilleraiti, kunakowakilishwa na maono ya Mto Ulai katika kitabu cha Danieli, na tuelekeze umakini wetu kwenye maono ya Mto Hiddekel, yanayowakilisha kuongezeka kwa maarifa katika harakati ya wale elfu mia na arobaini na nne.

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

Tutaanza sasa kwa kuzingatia vizazi vinne vya Uadventista vinavyofunika kipindi cha miaka mia moja ishirini na sita kuanzia 1863 hadi 1989.

We will start that study in the next article.

Tutaanza utafiti huo katika makala ijayo.

> 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.

> Ikawa katika mwaka wa sita, mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nikiketi katika nyumba yangu, na wazee wa Yuda walipokuwa wameketi mbele yangu, mkono wa Bwana Mungu ukaanguka juu yangu pale. Kisha nikatazama, na tazama, mfano kama mwonekano wa moto; tangu mwonekano wa viuno vyake hata chini, ni moto; na kutoka viuno vyake hata juu, kama mwonekano wa uangavu, kama rangi ya kaharabu. Akanyoosha mfano wa mkono, akanishika kwa konde la nywele za kichwa changu; na roho akanikweza kati ya dunia na mbingu, akanileta katika maono ya Mungu hadi Yerusalemu, hadi mlango wa lango la ndani linalotazama kaskazini; palipokuwa makao ya sanamu ya wivu ichocheayo wivu. Na tazama, utukufu wa Mungu wa Israeli ulikuwa huko, sawasawa na maono niliyoyaona katika uwanda. Kisha akaniambia, Mwanadamu, inua sasa macho yako upande wa kaskazini. Basi nikainua macho yangu upande wa kaskazini, na tazama, upande wa kaskazini, kwenye lango la madhabahu, kulikuwako ile sanamu ya wivu mlangoni. Akaniambia tena, Mwanadamu, je, waona wanayoyafanya? Naam, yale machukizo makubwa ambayo nyumba ya Israeli wanayatenda hapa, ili nipate kujitenga mbali na patakatifu pangu? Lakini geuka tena, nawe utaona machukizo makubwa zaidi. Akanileta kwenye mlango wa ua; nami nilipotazama, tazama, palikuwa na tundu katika ukuta.

> 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.

> Kisha akaniambia, Mwana wa mwanadamu, sasa chimba ukutani; nami nilipochimba ukutani, tazama, mlango. Akaniambia, Ingia, ukaone machukizo maovu wayafanyayo hapa. Basi nikaingia, nikaona; na tazama, kila namna ya viumbe watambaao, na wanyama wa kuchukiza, na sanamu zote za nyumba ya Israeli, zimechorwa ukutani kote kuzunguka. Nao mbele yao walikuwa wamesimama wazee sabini wa nyumba ya Israeli, na katikati yao alisimama Yaazania mwana wa Shafani, kila mtu na chetezo chake mkononi; na wingu zito la uvumba likapaa. Kisha akaniambia, Mwana wa mwanadamu, je, umeona yale wayatendayo gizani wazee wa nyumba ya Israeli, kila mtu katika vyumba vya vinyago vyake? Maana husema, Bwana hatuoni; Bwana ameiacha nchi. Akaniambia pia, Geuka tena, nawe utaona machukizo makubwa zaidi wayafanyayo. Kisha akanipeleka mpaka mlangoni pa lango la nyumba ya Bwana lililokuwa upande wa kaskazini; na tazama, paliketi wanawake wakimlilia Tamuzi. Ndipo akaniambia, Je, umeona hili, ee mwana wa mwanadamu? Geuka tena, nawe utaona machukizo makubwa kuliko haya. Akaniingiza katika ua wa ndani wa nyumba ya Bwana, na tazama, mlangoni pa hekalu la Bwana, kati ya ukumbi na madhabahu, walikuwako watu kama ishirini na watano, wakiwa wameugeuzia mgongo hekalu la Bwana, na nyuso zao zikielekea mashariki; nao waliiabudu jua upande wa mashariki. Kisha akaniambia, Je, umeona hili, ee mwana wa mwanadamu? Je, ni jambo dogo kwa nyumba ya Yuda kwamba watende machukizo wayatendayo hapa? Maana wameijaza nchi jeuri, tena wamerudi kunikasirisha; na tazama, wanaweka tawi puani mwao. Kwa hiyo nami nitatenda kwa ghadhabu: jicho langu halitaonyesha huruma, wala sitahurumia; na ijapokuwa watalia masikioni mwangu kwa sauti kuu, hata hivyo sitawasikia. Ezekieli 8:1-18.

Back to Articles