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# The Book of Daniel - Number Sixty-Seven

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisithupha Nesikhombisa

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

Ukuqonda Okungokwesiprofetho: I-Islamu, uSepthemba 11, 2001, kanye noSuku Lomoya Wasempumalanga

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”.

UbuSulumane bobuhlungu besithathu bangena emlandweni wesiprofetho ngoSepthemba 11, 2001, futhi ngokushesha babanjwa. Ngaleso sikhathi imvula yakamuva yaqala ukuwa, kodwa “yalinganiswa”.

> 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.

> Ngesilinganiso, lapho liqhuma, uyakuphikisana nalo; uyawuvimba umoya wakhe onamandla ngosuku lomoya wasempumalanga. Ngalokho-ke ububi bukaJakobe buyakuhlawulelwa; nalokhu kuyakuba yiso sonke isithelo sokususa isono sakhe; lapho enza wonke amatshe e-altare abe njengamatshe echoki aphihliziweyo, izixuku zezihlahla nezithombe ngeke kusamiswa. Nokho umuzi oqinileyo uyakuba yincithakalo, nendawo yokuhlala iyakushiywa, ishiywe njengenkangala; lapho ithole liyakudla khona, lilale khona, liqede amagatsha awo. Lapho amagatsha awo esebunile, ayakunqunywa; abesifazane bayafika, bawathungela umlilo; ngokuba kungabantu abangenakuqonda; ngalokho owenze bona akayikubabahawukela, nalowo owababumba akayikubabonisa umusa. Kuyakuthi ngalolo suku iNkosi iyakubhula kusukela emseleni womfula kuze kube semfudlaneni waseGibhithe, nani niyakubuthelwa ngamunye ngamunye, nina bantwana bakwa-Israyeli. Kuyakuthi futhi ngalolo suku kukhala icilongo elikhulu, bese kufika labo ababese belungele ukubhubha ezweni lase-Asiriya, nabaxoshiweyo ezweni laseGibhithe, bakhuleke eNkosini entabeni engcwele eJerusalema. U-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.”

“Usuku lomoya wasempumalanga” lukhomba ukufika kwemvula yokugcina, futhi lukhomba ne-Islami yosizi lwesithathu. Luphinde lube uphawu lokuqala komlando lapho “ububi bukaJakobe buhlanjululwa.” Usuku lomoya wasempumalanga lwafika ngoSepthemba 11, 2001, futhi ngaleso sikhathi ukwahlulelwa kwabaphilayo kwaqala. Ukwahlulelwa kwabaphilayo kuwumsebenzi wokuphetha wengelosi yesithathu, futhi kulapho kwaqala khona ukususwa kwezono zabayikhulu namashumi amane nane ezinkulungwane. Yilokho u-Isaya akushoyo lapho ebhala ethi, “Ngalokhu.”

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).

Amazwi aholela ku, “Ngalokhu,” athi, “Ngesilinganiso, lapho ihlumela, uyakuxoxisana nayo; uyawumisa umoya wakhe onolaka ngosuku lomoya wasempumalanga.” “Ngalokhu,” kukhomba amaqiniso okuhlolwa athile asusa isono kulabo abamelwe njengoJakobe. Lawo maqiniso ahlanganisa leso sehlakalo (9/11), esiphawula ukufika kwemvula yasemuva. Lawo maqiniso ahlanganisa incazelo yemvula yasemuva njengokuthi “umyalezo,” futhi lowo “myalezo” ubuSulumane. Kuhlanganisa iqiniso lokuthi “umoya wasempumalanga” ubuSulumane boMaye besithathu, futhi kuhlanganisa nesici esingokwesiprofetho sokubanjwa emuva okulandelayo kobuSulumane (uyawumisa).

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.

Isivivinyo uqobo lwaso simelwe “yinkulumo-mpikiswano,” eyaqala ngo-September 11, 2001. UJeremiya, ngesikhathi emele ukudumazeka kokuqala, wayelulekwa ukuba “abuyela” kuNkulunkulu futhi ahlukanise okuyigugu kokuyize. “Izithelo” zombiko wokuvivinya zikhiqiza izigaba ezimbili zabakhulekeli.

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.

Ukwahlulelwa kwesiphukuphuku kumelwe ngokuthi “lapho enza wonke amatshe e-altare abe njengamatshe eshoki achotshozwayo, izixuku zezihlahla ezingcwele nezithombe ngeke kusame.” U-Isaya ubhekisela esinqumweni esimenyezelwe ngokumelene nalabo abaphendukezela izinto ezahlukweni ezingamashumi amabili nesishiyagalombili nezingamashumi amabili nesishiyagalolunye. Yibo labo abangakwazi ukuqonda incwadi evaliwe. Umsebenzi (isithelo) sababi kufanele uthathwe njengobumba lombumbi.

> 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.

> Ngakho-ke, bhekani, ngiyakuqhubeka ngenze umsebenzi omangalisayo phakathi kwalesi sizwe, yebo, umsebenzi omangalisayo nesimanga; ngoba ukuhlakanipha kwabahlakaniphileyo baso kuyakubhubha, nokuqonda kwabaqondayo baso kuyakufihlwa. Maye kulabo abafuna ukufihla icebo labo ngokujulile eNkosini, nemisebenzi yabo isebumnyameni, bese bethi: Ngubani osibonayo? ngubani osaziyo na? Impela ukuguqula kwenu izinto kube sengathi ziphendukiselwe phansi phezulu kuyakuthiwa kufana nobumba lombumbi; ngokuba umsebenzi ungasho yini ngowamenza ukuthi: Akangenzanga? noma into ebunjiweyo ingasho yini ngowayibumba ukuthi: Wayengenakuqonda? 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.

Umsebenzi wababi uyakuba njengobumba lombumbi, futhi esahlukweni samashumi amabili nesikhombisa umsebenzi wabo uvezwa ngendlela efanayo, njengamatshe e-chalki aphihlizwa abe yizicucu. I-chalki noma ubumba lombumbi kuphihlizeka kalula kube yimpuphu, futhi uphawu lomsebenzi wokwenza “wonke amatshe e-altare abe njengamatshe e-chalki aphihlizwe phakathi,” kuhlanganise nomsebenzi wokudiliza “izixuku zezihlahla nezithombe,” ukuze “zingabe zisamiswa,” kungumsebenzi omelwe yinguquko yenkosi uJosiya. Ekuvuselelweni nasekuguqulweni kokugcina, okumelelwa yinguquko kaJosiya, uhlaka lwenhlangano ye-Adventist luyakuba yincithakalo, ngokuba “umuzi ovikelweyo uyakuba yincithakalo, nendawo yokuhlala iyakuyekwa, ishiywe njengenkangala.” Yonke imisebenzi yabo, okusho izinkulungwane zamabandla, izikole, amakolishi, amanyuvesi, izibhedlela nezakhiwo zamahhovisi emhlabeni wonke, iyakuphihlizwa ngokwesiprofetho ibe yimpuphu engenanzuzo.

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.”

Ubulungu nabo buyakuba yincithakalo, ngokuba labo “bantu abangenakuqonda” bayakuba “njengamagatsha” “abunileyo” “azakwaphulwa,” “abekwe emlilweni,” ngokuba “lowo owabenza kayikubabahawukela, lalowo owababumba kayikubatshengisa umusa.”

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.”

Lapho ukwahlukaniswa okufeziwe ngumlayezo wokuvivinya sekuphelele, izwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili libiza omunye umhlambi kaNkulunkulu ukuba uphume eBhabhiloni, ngoba ngalolo suku “kuyakwenzeka” ukuthi “kuyakukhala icilongo elikhulu, baze beze labo ababeselungele ukubhubha ezweni lase-Asiriya, nabaxoshiweyo ezweni laseGibithe, bakhuleke kuJehova entabeni engcwele eJerusalema.”

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.

Lesi siqephu (u-Isaya amashumi amabili nesikhombisa, amavesi ayisishiyagalombili kuya kweleshumi nantathu) esisicabangisisayo, sikhomba umlando wesiprofetho owaqala ngo-September 11, 2001, futhi sibonisa ukuvivinywa nokuhlanzwa kwalabo abayogcina sebebiza omunye umhlambi kaNkulunkulu ukuba uphume eBabiloni. Amavesi okuqala aleso sahluko sona leso, akhomba ingoma okufanele ihlatshwe phakathi kwawo lowo mlando.

> 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.

> Ngalolo suku, hubelelani ngaye nithi, Isivini sewayini elibomvu. Mina Jehova ngiyasigcina; ngiyasithelela izikhathi zonke; funa kube khona osilimazayo, ngizosigcina ubusuku nemini. Ulaka alukho kimi; ngubani ongabeka kimi ameva namakhakhasi empini na? Ngingawadabula ngidlule kuwo, ngiwashise ndawonye. Noma makabambelele emandleni ami, ukuze enze ukuthula nami; yebo, uyakwenza ukuthula nami. Uyokwenza ukuba abavela kuJakobe bamise izimpande; u-Israyeli uyakuqhakaza, uhlume, ugcwalise ubuso bezwe ngezithelo. Ingabe umshayile, njengoba washaya labo ababemshayayo na? noma ubulewe ngokokubulawa kwalabo ababebulewe nguye na? 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.

Ingoma yesivini ingeyokuqala ukukhomba abantu bakaNkulunkulu njengesivini ayesithandile futhi asinakekela. Ibe isiveza isithembiso sokwamukelwa kwabo bonke abangathanda ukubambelela ekulungeni kukaKristu. Ibe isikhomba isithembiso sokuthululwa kukaMoya oNgcwele, okufanekiswa yizigaba ezimbili zemvula. Isigaba sokuqala semvula siletha izimbali namahlumela ekuphileni, kanti isigaba sesibili sigcwalisa umhlaba ngezithelo.

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.

Ingoma yesivini iyingoma ekhomba inkathi lapho uNkulunkulu edlula kubantu ababekhethwe ngaphambili, ngesikhathi engena esivumelwaneni nabantu abasha abakhethiweyo. Amavesi esishiyagalombili kuya phambili amane nje aphinda futhi andisa amazwi okuvula esahluko. Ivesi lokuqala lesahluko lichaza umcimbi ofanayo nalowo ochazwa ngokuthi “usuku lomoya wasempumalanga” evesini lesishiyagalombili.

> 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.

> Ngalolo suku iNkosi iyakumjezisa uLeviyathani ngenkemba yayo ebuhlungu, enkulu, nenamandla, uLeviyathani inyoka ebalekayo, yebo, uLeviyathani leyo nyoka esongayo; futhi iyakubulala udrako osezilwandle. Isaya 27:1.

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

Udrako nguSathane, kodwa ngomqondo wesibili kwakuyiRoma yobuhedeni.

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

> “Ngakho-ke nakuba udrako, ngokuyinhloko, emele uSathane, futhi, ngomqondo wesibili, uwuphawu lweRoma yobuqaba.” 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.

Amakhosi ayishumi eRoma yamaqaba, esahlukweni sesikhombisa sikaDaniyeli, nasesahlukweni seshumi nambili seSambulo, amele amakhosi ayishumi eSambulo isahluko seshumi nesikhombisa—ezinsukwini zokugcina.

> “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.

> “Amakhosi nababusi nabaphathi bazibekele uphawu lomphikukristu, futhi bafanekiselwa njengodrako oyokulwa nabangcwele—nalabo abagcina imiyalo kaNkulunkulu futhi abanokholo lukaJesu.” 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”.

Ivesi yokuqala ka-Isaya 27 ikhomba ukuqala kokwahlulelwa kukadrako, okwaqala ngosuku lomoya wasempumalanga, mhla ka-11 Septhemba 2001. Ukwahlulelwa kwamakhosi omhlaba, kanye nabalingani bawo abangabathengisi bomhlaba wonke, kuyafezwa lapho isakhiwo sezimali somhlaba sibhujiswa “ngomoya wasempumalanga”, phakathi “kwezilwandle”.

> 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.

> Ngokuba, bheka, amakhosi ayehlangene, adlula ndawonye. Akubona, amangala; aphazamiseka, ashesha ukubaleka. Ukwesaba kwabamba khona phezu kwawo, nobuhlungu obunjengobowesifazane osezinhlungwini zokubeletha. Uphihliza imikhumbi yaseTharishishi ngomoya wasempumalanga. AmaHubo 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.

Isahluko samashumi amabili nesikhombisa sika-Isaya, amavesi okuqala kuya kwesikhombisa, siyaphindwa futhi sandiswe emavesini esishiyagalombili kuya kweleshumi nantathu. Siveza ukuthi “ngosuku lomoya wasempumalanga” amakhosi nabathengisi bomhlaba bazobhekana nokwesaba, futhi lokho kwesaba kwabo kuyakhula emlandweni kusukela kuleso sikhathi kuya phambili. Lokho kwesaba kuveza izenzo ezinganangqondo nezisheshayo zabagqugquzeli bomhlaba wonke abaqhubekela phambili emhlabeni kusukela mhla ziyi-11 kuMandulo, 2001, njengoba beqhubekisela phambili uhlelo lwabo ngamandla amakhulu nangokhahlo okwedlula lokho obekungalindeleka ngokomqondo. USathane, nabameleli bakhe, kubathengisi namakhosi omhlaba (abomhlaba wonke), njengezimpawu zodrako, bayazi ukuthi isikhathi sabo sifushane.

> 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.

> Ngakho-ke thokozani, nina mazulu, nani enakhileyo kuwo. Maye kwabakhileyo emhlabeni naselwandle! ngokuba uSathane wehlele kini enolaka olukhulu, ngoba uyazi ukuthi unesikhathi esifushane kuphela. IsAmbulo 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.”

Usuku lomoya wasempumalanga, olwadala inkinga yezomnotho ngo-2001, eye yaqhubeka iba yimbi kuphela, noma ngabe abezindaba bomhlaba abalandela ubumbumbulu lomhlaba bazama ukuthini ukusho, yilo daba olubhekene nezwe ngesikhathi lapho udrako azi khona ukuthi isikhathi sakhe sifushane. Ngakho-ke ube esenyusa imikhankaso yakhe yokulawula umhlaba wonke, futhi wenza kanjalo 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.

Ukufika kwe-Islamo yoMaye wesithathu (umoya wasempumalanga), ngoSepthemba 11, 2001, kwaveza inhlekelele yezomnotho ephoqe ama-globalist ukuba asheshise imizamo yawo yokuphoqelela umbuso owodwa womhlaba wonke emhlabeni. Nokho i-Islamo iyaqhubeka nokugcwalisa indima yayo. Mhlawumbe ukwambulwa okukhulu kakhulu kwe-Islamo njengophawu lwesiprofetho seBhayibheli kutholakala ekubhekisweni kokuqala kwe-Islamo.

> 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.

> Ingelosi leNkosi lathi kuye: Bheka, ukhulelwe, uzale indodana, uyibize ngokuthi u-Ishmayeli; ngokuba iNkosi ikuzwile ukuhlupheka kwakho. Yena uyakuba ngumuntu wasendle; isandla sakhe siyakuba ngokumelana nabo bonke abantu, nezandla zabo bonke abantu zimelane naye; futhi uyakuhlala ebusweni babo bonke abafowabo. UGenesise 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.

Izwi likaNkulunkulu alisoze lehluleka. Njengoba i-Islam iqhubeka nokuzala ubuhlungu njengowesifazane osesizalweni, abanye abangase bamukele nokuthi i-Islam ikhonjwa esiprofethweni seBhayibheli, abakakubambi kahle engqondweni yabo iqiniso elisobala kulawo mavesi amabili. Abanye bangase baqonde ukuthi i-Islam iyona ehlanganisa wonke umuntu emhlabeni ukuze amelane nesitha esifanayo, futhi lokhu kuyiqiniso impela. Nokho umusho wokugcina kuleli vesi yiwo oqukethe iqiniso elinzima kakhulu. Umhlaba wanyakaziswa nguSepthemba 11, 2001, futhi usanda kuphinde wanyakaziswa ukuhlasela kwango-Okthoba 7 kwalonyaka kwe-Hamas ku-Israyeli. Kodwa akekho ozimisele ukubona ukuthi umoya wempi nowokubhujiswa okuzumayo “uphambi kwabo bonke” abafowabo baka-Ishmayeli.

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?

Luhlobo luni lwembubhiso oluyokwenziwa lapho kuba khona ukuhlasela okuzumayo okwenziwa izizwe zamaSulumane ezinjengeSaudi Arabia, i-United Arab Emirates, iQatar, iKuwait, iBrunei neBahrain? Umoya ka-Ishmayeli ukubo “bonke abafowabo,” futhi impi kuze kube manje ekhiqizwe ngoMaye wesithathu ivela emazweni anjenge-Afghanistan noma i-Iraq, iyohluka kakhulu lapho isiprofetho sika-Ishmayeli sesigcwaliseka ngokuphelele. I-Pakistan inamabhomu enuzi amangaki?

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?

Isici esiprofethayo sempi yamaSulumane njengoba sabonakaliswa kuMaye wokuqala nowesibili wamaSulumane, ukuhlasela okuzumayo, okuyizimanga. Ingabe zikhona izimali ezanele ezizweni zamaSulumane ezicebile ukuze kutholwe noma kukhiqizwe ngasese izikhali ezingaba sezingeni eliphakeme kakhulu, futhi ezibulalayo kakhulu, kunezindiza ezigcwele uphethiloli, amabhomu ezimoto, amathayi avuthayo, ukudlwengula nemimese? Ingabe iZwi likaNkulunkulu kufanele likholwe?

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.

Wonke amagugu ephupho likaMiller aba ngamaqiniso avivinyayo ezinsukwini zokugcina, noma kungabi lutho olunye ngaphandle kweqiniso lokuthi lawo maqiniso enqatshiwe nokuthi isiprofetho siveza ukuthi azobuyiselwa. Kodwa amanye alawo magugu, njengomsebenzi kaKristu endaweni engcwele yasezulwini kanye nobuSulumane boMaye wesithathu, aveza izibikezelo ezigcwaliseka kuphela ezinsukwini zokugcina kakhulu. Elinye limelela umsebenzi kaKristu eNdaweni eNgcwelengcwele, ngokuqinisekile iqiniso elivivinyayo lamanje, kanti elinye liveza umlayezo Wokukhala Kwaphakathi Kwamabili, nawo futhi oyinqiniso elivivinyayo lamanje.

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.

Intambo ehlanganisa inhlangano yamaMillerite kanye nesikhathi sokuphela ngo-1989, yona-ke eyethula inhlangano yabayizinkulungwane eziyikhulu namashumi amane nane nane, “yizikhathi eziyisikhombisa,” ezazingumgexo wokuqala kaMiller nowokuqala ukubekelwa eceleni njengoba ubu-Adventist bushiya izindlela zasendulo. Iminyaka eyikhulu namashumi amabili nesithupha ukusuka ekuhlubukeni kuka-1863 kuya esikhathini sokuphela ngo-1989 imele “izikhathi eziyisikhombisa.” Amakhulu amabili namahlanu namashumi amabili ayinkulungwane ahlukaniswa abe yizikhathi ezimbili zezinkulungwane eziyikhulu namashumi ayisithupha, futhi ingxenye yeshumi noma okweshumi kwezinkulungwane eziyikhulu namashumi ayisithupha ingamakhulu ayikhulu namashumi amabili nesithupha. Itshe abakhayo abalilahla lide kangangokuthi lixhumanisa inhlangano yokuqala neyokugcina yezingelosi ezintathu. Ngokwenza kanjalo likhomba ukuthi iqiniso “lezikhathi eziyisikhombisa” nalo liyiqiniso lamanje elivivinyayo, nokuthi yilona qiniso elingabe liseyitshe lesisekelo kuphela, kodwa libe yinhloko yekona.

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.

Manje sizoyeka ukucabangela kwethu ukwanda kolwazi enhlanganweni yamaMillerite, emelwe ngombono woMfula i-Ulai encwadini kaDaniyeli, siphendulele ukunaka kwethu embonweni woMfula iHiddekel, omelela ukwanda kolwazi, enhlanganweni yabayizinkulungwane eziyikhulu namashumi amane nane.

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

Ngokulandelayo sizoqala ngokucubungula izizukulwane ezine zobu-Adventist ezihlanganisa iminyaka eyikhulu namashumi amabili nesithupha, kusukela ku-1863 kuya ku-1989.

We will start that study in the next article.

Sizoqala leso sifundo esihlokweni esilandelayo.

> 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.

> Kwathi ngomnyaka wesithupha, ngenyanga yesithupha, ngosuku lwesihlanu lwenyanga, ngihlezi endlini yami, nabadala bakwaJuda behlezi phambi kwami, isandla seNkosi uJehova sase sehla phezu kwami khona. Ngase ngibuka, bheka, kwaba khona okufana nesimo somlilo: kusukela ekubonakaleni kwezinqe zakhe kuze kube phansi, umlilo; futhi kusukela ezinqeni zakhe kuze kube phezulu, njengokubonakala kokukhazimula, njengombala wenhlaka. Wayeselulela okunjengesimo sesandla, wangibamba ngensinjana yezinwele zekhanda lami; umoya wangiphakamisa phakathi komhlaba nezulu, wangiletha ngemibono kaNkulunkulu eJerusalema, emnyango wesango langaphakathi elibheke enyakatho; lapho kwakukhona khona isihlalo sesithombe somhawu, esivusa umhawu. Futhi, bheka, inkazimulo kaNkulunkulu ka-Israyeli yayikhona lapho, ngokombono engawubona ethafeni. Wasesethi kimi: Ndodana yomuntu, phakamisa amehlo akho manje ngasenyakatho. Ngase ngiphakamisa amehlo ami ngasenyakatho, bheka, ngasenyakatho esangweni le-altare kwakukhona lesi sithombe somhawu ekungeneni. Waqhubeka wathi kimi: Ndodana yomuntu, uyabona yini lokho abakwenzayo? yilezi zinengiso ezinkulu indlu ka-Israyeli ezenza lapha, ukuze ngibe kude nendawo yami engcwele na? kodwa phenduka futhi, uzobona izinengiso ezinkulu kakhulu. Wangiletha emnyango wegceke; kwathi lapho ngibheka, bheka, kwakukhona imbobo odongeni.

> 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.

> Wayesethi kimi: Ndodana yomuntu, mba manje odongeni; kwathi sengimbile odongeni, bheka, nango umnyango. Wayesethi kimi: Ngena, ubone izinengiso ezimbi abazenzayo lapha. Ngakho ngangena ngabona; bheka, zonke izinhlobo zezinto ezihuquzelayo, nezilwane ezinengiso, nazo zonke izithombe zendlu yakwa-Israyeli, kudwetshiwe odongeni nxazonke. Kwakumi phambi kwazo amadoda angamashumi ayisikhombisa kubadala bendlu yakwa-Israyeli, phakathi kwawo kumi uJazaniya indodana kaShafani, yilowo nalowo ephethe isitsha sakhe sempepho ngesandla sakhe; kwenyuka ifu elikhulu lempepho. Wayesethi kimi: Ndodana yomuntu, ukubonile yini lokho okwenziwa ngabadala bendlu yakwa-Israyeli ebumnyameni, yilowo nalowo emakamelweni ezithombe zakhe? ngokuba bathi: INkosi ayisiboni; INkosi iwushiyile umhlaba. Wabuye wathi kimi: Phenduka futhi, uzobona izinengiso ezinkulu kakhulu abazenzayo. Wayesengiletha emnyango wesango lendlu yeNkosi elalibheke enyakatho; bheka, kwakuhlezi lapho abesifazane belilela uThamusi. Wayesethi kimi: Ukubonile yini lokhu, ndodana yomuntu? Phenduka futhi, uzobona izinengiso ezinkulu kakhulu kunalezi. Wayesengiletha egcekeni elingaphakathi lendlu yeNkosi; bheka, emnyango wethempeli leNkosi, phakathi kompheme ne-altare, kwakukhona amadoda angaba ngamashumi amabili nanhlanu, imihlane yawo ibheke ethempelini leNkosi, ubuso bawo bubheke empumalanga; akhuleka elangeni ebheke empumalanga. Wayesethi kimi: Ukubonile yini lokhu, ndodana yomuntu? Kuyinto encane yini endlini yakwaJuda ukuba yenze izinengiso ezenzayo lapha na? ngokuba bagcwalise izwe ngobudlova, baphinde bangicasule; bheka, babeka igatsha emakhaleni abo. Ngakho nami ngiyakwenza ngokufutheka: iso lami aliyikuyekethisa, futhi angiyikuba nesihawu; futhi noma bememeza ezindlebeni zami ngezwi elikhulu, nokho angiyikubazwa. Hezekeli 8:1–18.

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