The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.
Ayıŋ alğı yartısı Vahiy toğızıncı babnıñ beshinshi karnaydı, yağıni birinshi qayığını körsetedi, al babnıñ ekinshi yartısı altınşı karnaydı, yağıni ekinshi qayığını körsetedi. Eki karnay da 1843 hám 1850-jılğı pióner sızbalarında körnekli túrde beynelegen. Daniyel on birinşi babnıñ sońğı altı ayatı aqırzaman waqtında, yağıni 1989-jılı Keńes Odağınıñ qulawı menen aşılğan kezde, júz qırıq tört mıñnıñ reformatorlıq háreketi baslandı.
Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.
1989 йылда етерелгән хәҡиҡәттәр араһында Изге Яҙма тарихындағы бөйөк реформатор хәрәкәттәр һәм уларҙың барыһының да бер-береһенә параллель булыуы ла бар ине. Барлыҡ пәйғәмбәрҙәр ҙә, тимәк, һәр изге тарих, шул иҫәптән изге реформатор хәрәкәттәр ҙә, өсөнсө фәрештәнең ҡеүәтле хәрәкәте лә булған йөҙ ҙә ҡырҡ дүрт меңдең һуңғы бөйөк реформатор хәрәкәтен һүрәтләй. Мөһөрләү эше башланғанда, һуңғы ямғырҙың һибелеүе лә башлана. 1989 йылда реформатор хәрәкәттәрҙең асылыуы, унан һуң 1992 йылда Данил ун беренсе бүлектең һуңғы алты аятының асылыуы, һәр ваҡыттағыса, яңы һәм хәҙерге хәҡиҡәт асылғанда барлыҡҡа килгән ҡаршылыҡ мөхитен тыуҙырҙы.
In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.
샤브아 다니엘서 열한 장의 마지막 여섯 절의 진리에 대한 저항 가운데서, 주께서는 두 증인 위에 세워진 바와 같이, 이교 로마의 예언적 역사와 교황권 로마의 예언적 역사가 결합되어 현대 로마의 예언적 역사를 밝혀 준다는 진리를 열어 보이셨다. 예언의 삼중 적용의 법칙이 인식되었고, 그 후에는 오류를 방어하고 진리를 식별하며 확립하기 위하여 사용되었다. 모든 개혁 노선이 다른 개혁 노선들과 서로 평행을 이룬다는 규칙들과, 예언의 삼중 적용과 관련된 규칙들은, 밀러 운동의 역사에서 확립되고 사용되며 출판된 규칙들로 예표된 바와 같이, 셋째 천사의 운동 안에서 확립된 규칙들의 기반암이 되었다.
The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.
Na apɛdeɛ no, wɔbuee nkɔmhyɛ no mmuasa-sɔhwɛ no mu maa apɔwmuden no a ɛwɔ ɔha aduanan anan no, efisɛ wɔn ne akyɛkyedeɛ a ɛwɔ osutɔ a edi akyiri no mu, na Islam a ɛyɛ amanehunu a ɛtɔ so mmiɛnsa no ne osutɔ a edi akyiri no nkrasɛm. Yuda abusuakuw no Gyata no na ɔdaa nkɔmhyɛ no mmuasa-sɔhwɛ nnyinasosɛm no adi, ansa na Islam a ɛyɛ amanehunu a ɛtɔ so mmiɛnsa no aba abakɔsɛm mu wɔ September 11, 2001 no, efisɛ na Ɔpɛ sɛ Ne nkurɔfoɔ a wɔwɔ nna a edi akyiri no bɛtumi ahunu nkrasɛm a amanehunu a ɛtɔ so mmiɛnsa no ba no gyina hɔ ma no ntɛm so, berɛ a Ɔde Ne nkurɔfoɔ sane kɔɔ Yeremia akwan dada no so.
The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.
Upambanuzi wa waanzilishi kuhusu baragumu ya tano na ya sita kama ilivyoelezwa katika Ufunuo sura ya tisa, ulieleweka kuwa ndiyo kifungu katika kitabu cha Ufunuo kilichoungwa mkono kwa uthabiti na uwazi zaidi na historia. Uriah Smith anaanza uwasilishaji wake wa Ufunuo sura ya tisa kwa kutumia maneno ya mwanahistoria Keith ili kusisitiza hoja hiyo hiyo.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.
“මෙම තුරුඹුවේ විවරණයක් සඳහා, අපි නැවත වරක් කිත් මහතාගේ ලේඛනවලින් උපුටා ගන්නෙමු. මෙම ලේඛකයා සත්යවශයෙන් මෙසේ පවසයි: ‘අපොකලිප්සයේ වෙනත් කිසිදු කොටසක් පිළිබඳ විවරණකරුවන් අතර, පස්වන හා සයවන තුරුඹු, හෝ පළමු හා දෙවන විපත්, සරාසින්වරුන් සහ තුර්කිවරුන් වෙත අදාළ කරනු ලබන ආකාරය පිළිබඳ පවතින තරම් සමසමාන එකඟතාවක්, ඉතා දුර්ලභය. එය එතරම්ම පැහැදිලිය; එබැවින් එය වරදවා වටහාගැනීම දුර්ලභය. එක් එක් අය සඳහා පදයක් හෝ දෙකක් පමණක් නියම කරනු වෙනුවට, එළිදරව් පොතේ නවවන පරිච්ඡේදය සම්පූර්ණයෙන්ම, සමාන කොටස්වලින්, දෙදෙනාම විස්තර කිරීමට වෙන් කර ඇත.’ Uriah Smith, Daniel and Revelation, 495.”
The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.
Naaybóol mayuukilo’ob ka’ tsol xook k’ajóoltik u k’aaba’ u tsolilo’ob ka’a p’éel u yóok’ol k’áak’náab, ku jáantiko’ob u ts’íibol u puksi’ik’alil u na’atilo’ u ts’o’okil u paalalil u yáax u yóok’ol k’áak’náab, je’el bix ku yila’al tumen Mohammed. Je’el le’ ku yaantal tu noj kaajilil yéetel tu lu’umil, ichil le ba’ax le historiador Alexander Keith ku t’aanik u yéetel le Saracenos, le ba’ax teech ku k’áat chi’oba’ale’ bey xan ku k’aaba’tik Arabia. U puksi’ik’alil u na’atilo’ u ka’a p’éel u yóok’ol k’áak’náab, je’el bix ku yila’al tumen Osman I, ku yaantal tu noj kaajilil yéetel tu lu’umil ichil Turkey, tu’ux le historiador ku k’ajóoltik le turcos. U puksi’ik’alil u yáax u yóok’ol k’áak’náab yaanil yéetel ts’o’okol ichil Arabia, u lu’umil tu’ux sáansaj Islam yéetel Mohammed. U puksi’ik’alil u ka’a p’éel u yóok’ol k’áak’náab yaanil yéetel ts’o’okol ichil Turkey, u lu’umil tu’ux sáansaj le Imperio Otomano.
The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.
የመጀመሪያው ወዮ ታሪክ፣ እርስ በርሳቸው የሚያስተሳስራቸው ብቸኛው የጋራ ትስስር የእስልምና ሃይማኖት ብቻ የነበረ ነፃ ተዋጊዎች በሮማ ላይ ያቀኑትን ጦርነት ያመለክታል። የሁለተኛው ወዮ ታሪክ ደግሞ፣ ካሊፋት ተብሎ በሚጠራ የተደራጀ ሃይማኖትና የመንግሥት ኃይል በሮማ ላይ ያቀናውን ጦርነት ያመለክታል። በሁለቱም ሁኔታዎች፣ በመሐመድ የተወከለው ታሪክ ውስጥ የተቀረጸው ነፃ ጦርነት ሆነ፣ ወይም በኦትማን ወይም በኦቶማን ግዛት የተወከለው የተደራጀ ጦርነት ሆነ፣ የጦርነቱ መንገድ በድንገትና ሳይጠበቅ መድበን መጥቃት ነበር። ይህ እንደ ዚያን ዘመን ወታደራዊ ልማድ ወታደሮችን ሁሉ በአንድ ቀለም ዩኒፎርም አልብሶ፣ ከዚያም ወታደሮቹን በሰልፍ አደራጅቶ ወደ ጠመንጃ ተኩስ እየተገፉ የሚካሄድ ጦርነት አልነበረም። “Assassin” የሚለው ቃል መሠረቱን ያገኘው በእስልምናዊው የጦርነት ስልት ማለትም በድንገትና ሳይጠበቅ መድበን መምታት ላይ ነው፤ ይህም ብዙ ጊዜ አጥቂው ራሱ ደግሞ እንዲሞት የሚያበቃ ነበር።
The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.
لفظ «قاتل» از واژهٔ عربی «حشّاشین» مشتق شده است، که خود از «حشیش» گرفته شده و به معنای «حشیش» یا «شاهدانه» است. این اصطلاح در اصل برای اشاره به گروهی پنهانکار و متعصّب از مسلمانان نزاریِ اسماعیلی در خاورمیانه در دوران قرون وسطی به کار میرفت. اعضای این گروه به سبب شیوههای نامتعارف و غالباً خشونتآمیز خود شناخته میشدند، از جمله بهکارگیری ترورهای سیاسی برای دستیابی به اهداف خویش. گفته میشود که آنان گاه برای آماده شدن جهت مأموریتهای خود حشیش مصرف میکردند، و همین امر سبب شد که اصطلاح «حشّاشین» یا «قاتلان» در جهان غرب رواج یابد. حشّاشین در دوران قرون وسطی، عمدتاً در ایران و سوریه، فعال بودند و در کشمکشهای سیاسی گوناگون و ترورهای آن عصر نقشی مهم ایفا کردند. اصطلاح «قاتل» سرانجام به زبانهای اروپایی راه یافت و در آنجا به معنایی گستردهتر برای اشاره به افرادی به کار رفت که دست به کشتارهای سیاسی یا قتلهای هدفمند میزنند.
This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.
ਏਹ ਜੰਗ ਦਾ ਢੰਗ ਤਿੰਨਾਂ ਹਾਏਆਂ ਦੀ ਇੱਕ ਮਹੱਤਵਪੂਰਨ ਭਵਿੱਖਬਾਣੀ-ਸੰਬੰਧੀ ਵਿਸ਼ੇਸ਼ਤਾ ਹੈ, ਕਿਉਂਕਿ ਇਸਲਾਮ ਦੀ ਭਵਿੱਖਬਾਣੀਕ ਭੂਮਿਕਾ ਜੰਗ ਪੈਦਾ ਕਰਨੀ ਹੈ। ਪ੍ਰਤੀਕ ਵਜੋਂ ਇਸਲਾਮ ਪੂਰੀ ਤਰ੍ਹਾਂ ਜੰਗ ਨਾਲ ਸੰਬੰਧਿਤ ਹੈ, ਅਤੇ ਪਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਦੇ ਨੌਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਪਹਿਲੀ ਅਤੇ ਦੂਜੀ ਹਾਏਆਂ ਦਾ ਇਸਲਾਮ ਉਨ੍ਹਾਂ ਦੀ ਜੰਗ ਦਾ ਇੱਕ ਦਰਸ਼ਨਾਤਮਕ ਉਦਾਹਰਨ ਹੈ। ਉਨ੍ਹਾਂ ਦੀ ਜੰਗ ਨੂੰ ਪਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਵਿੱਚ ਉਸ ਕਰਤੂਤ ਵਜੋਂ ਪਛਾਣਿਆ ਗਿਆ ਹੈ ਜੋ ਰਾਸ਼ਟਰਾਂ ਨੂੰ ਕ੍ਰੋਧਿਤ ਕਰਦੀ ਹੈ, ਬਿਲਕੁਲ ਉਸ ਤੋਂ ਥੋੜ੍ਹਾ ਪਹਿਲਾਂ ਜਦੋਂ ਕਿਰਪਾ ਦਾ ਸਮਾਂ ਸਮਾਪਤ ਹੁੰਦਾ ਹੈ।
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
ته غضب قومونه، او ستا قهر را رسېدلی دی، او د مړو وخت، چې هغوی دې محکوم شي؛ او دا چې ته اجر ورکړې خپلو بندګانو، نبيانو ته، او مقدسينو ته، او هغو ته چې له ستا نوم څخه وېرېږي، که واړه وي او که لويان؛ او هغه کسان دې هلاک کړې چې ځمکه هلاکوي. مکاشفه 11:18.
The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.
“राष्ट्रहरू” “क्रोधित” बनाइन्छन्, ठीक त्यसअघि जब परमेश्वरको क्रोध आउँछ; र प्रकाशको पुस्तकमा चित्रित परमेश्वरको क्रोध भनेको ती सात अन्तिम महामारीहरू हुन्, जो मानवको अवसर-अवधि समाप्त हुँदा आउँछन्। यस पदमा तीनवटा मार्गचिह्नहरू छन्; राष्ट्रहरूको क्रोधित हुनु, परमेश्वरको क्रोध, र मृतकहरूको न्याय गर्ने समय। यहाँ उल्लिखित मृतकहरूको न्याय भनेको त्यस दुष्ट मृतकहरूको न्याय हो, जुन एक हजार-वर्षीय सहस्राब्दीको अवधिमा हुन्छ, र अक्टोबर २२, १८४४ मा आरम्भ भएको मृतकहरूको अनुसन्धानात्मक न्याय होइन। सिस्टर ह्वाइट स्पष्ट हुनुहुन्छ कि यस पदका ती तीन मार्गचिह्नहरू भिन्न-भिन्न छन्, र पदमै भएको क्रमअनुसार घटित हुन्छन्।
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Ndzi vonile leswaku vukarhi bya matiko, vukarhi bya Xikwembu, ni nkarhi wo avanyisa vafi a swi hambanile naswona swi ri swilo swo hlawuleka, xin’wana xi landzela xin’wana; nakambe leswaku Mikayele a nga si yima, ni leswaku nkarhi wa maxangu, lowu nga si tshamaka wu va kona, a wu nga si sungula. Matiko sweswi ma le ku kariheni; kambe loko Muprista wa hina Lonkulu a hetile ntirho wa Yena exikwembeni xo kwetsima, U ta yima, a ambala swiambalo swa ku rihisela, kutani makhombo ya nkombo yo hetelela ma ta chuluriwa.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ndzi vone leswaku tintsumi ta mune a ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile endhawini yo kwetsima, kutani hi kona ku nga ta ta makhombo ya nkombo yo hetelela.” Early Writings, 36.
The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.
A papel de Islam gi katapusan nga libro de la Biblia amo para manpasina el mga nacion, y hace sila este por medio del guerra. A papel de Islam gi primer libro de la Biblia amo para trae el mano de cada hombre gi mundo junto contra Islam, representado como Ishmael.
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.
ئۇنىڭغا پەرۋەردىگارنىڭ پەرىشتىسى ئېيتتى: «مانا، سەن ھامىلدار بولدۇڭ، بىر ئوغۇل تۇغىسىڭ، ۋە ئۇنىڭ ئاتىنى ئىسمائىل دەپ قويىسىڭ؛ چۈنكى پەرۋەردىگار سېنىڭ مۇسىبىتىڭنى ئاڭلىدى. ئۇ ياۋا بىر ئادەم بولىدۇ؛ ئۇنىڭ قولى ھەر بىر ئادەمگە قارشى بولىدۇ، ۋە ھەر بىر ئادەمنىڭ قولى ئۇنىڭغا قارشى بولىدۇ؛ ۋە ئۇ بارلىق قېرىنداشلىرىنىڭ ئالدىدا ياشايدۇ.» يارىتىلىش 16:11، 12.
The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).
ܡܠܬܐ «ܐܝܕܐ»، ܐܝܟ ܪܡܙܐ، ܐܝܟ ܟܠܗܘܢ ܪ̈ܡܙܐ ܟܬܒܢܝ̈ܐ ܗܝ، ܘܡܨܝܐ ܕܬܗܘܐ ܠܗ̇ ܝܬܝܪ ܡܢ ܚܕ ܡܫܡܗܐ ܐܝܟ ܗܘ ܗܟܢܐ ܕܡܬܚܙܝܐ ܒܗܘ ܗܘ ܩܘܢܛܟܣܛܐ ܐܝܟܐ ܕܡܬܬܚܫܒܐ. ܒܪܝܫܐ ܕܟܠ، «ܐܝܕܐ» ܐܝܟ ܪܡܙܐ ܒܢܒܝܘܬܐ ܕܟܬܒܐ ܩܕܝܫܐ، ܪܡܙܐ ܗܝ ܕܩܪܒܐ. ܡܠܬܐ ܥܒܪܝܬܐ ܕܡܬܬܪܓܡܐ «ܒܪܢܫܐ ܚܝܘܬܐ»، ܗܝ ܡܠܬܐ ܕܚܡܪܐ ܥܪܒܝܐ ܕܒܪܐ، ܗܘ ܕܐܝܬ ܠܗ ܟܡܐ ܡܫܬܡܗܢܘܬ̈ܐ ܢܒܝܝ̈ܬܐ ܪ̈ܒܬܐ، ܚܕܐ ܡܢܗܝܢ ܗܝ ܕܗܘ ܚܡܪܐ ܥܪܒܝܐ ܡܢ ܒܝܬ ܓܢܣܐ ܕܚܝܘܬ̈ܐ ܕܐܩܘܝܕܐ ܗܘ، ܐܝܟ ܕܐܦ ܣܘܣܝܐ. ܒܓܠܝܢܐ ܦܪܩܐ ܬܫܥܐ، ܘܥܠ ܬܪܬܝܢ ܛܒ̈ܠܬܐ ܩܕܝ̈ܫܬܐ ܕܚܒܩܘܩ (ܛܒܠܬܐ ܕܦܠܚ̈ܐ ܕ‑1843 ܘܕ‑1850)، ܣܘܣܝܐ ܡܬܬܚܫܒ ܪܡܙܐ ܕܩܪܒܐ ܗܘ ܕܡܬܪܡܙ ܒܗ ܐܣܠܐܡ ܕܬܠܬܐ ܘ̈ܝ. ܕܘܟܪܢܐ ܩܕܡܝܐ ܘܐܚܪܝܐ ܕܐܣܠܐܡ، ܐܝܟ ܕܡܬܪܡܙ ܒܣܦܪܐ ܕܒܪܝܬܐ ܘܒܣܦܪܐ ܕܓܠܝܢܐ، ܡܫܘܕܥܝܢ ܠܐܣܠܐܡ ܥܡ ܪܡܙܐ ܕܒܝܬ ܓܢܣܐ ܕܐܩܘܝܕܐ (ܚܡܪܐ ܐܘ ܣܘܣܝܐ)، ܘܬܪܝܗܘܢ ܡܕܓܫܝܢ ܥܠ ܬܫܡܫܬܗ ܕܐܣܠܐܡ ܕܬܝܬܐ ܩܪܒܐ ܥܠ «ܟܠ ܒܪܢܫܐ» (ܥܡ̈ܡܐ).
In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.
Ay Kitabınıŋ TOQUZINÇI babınıŋ ON BİRİNÇİ ayetinde İslamnıŋ xarakteri tanıtıladı, çünki peyğemberlik tilide xarakter bir isim bilen temsil qilinidu. İslam üstide höküm süridighan padishaqa berilgen isim, Yaratılış Kitabida İslam toghrisidiki o birinçi işarini eks etdiridu; anda İsmailniŋ xarakteri yaki ruhi “barliq qerindaşliriniŋ aldida turidu” dep yezilgen. Pütün İslam üstide höküm süridighan padisha — İsmailniŋ ruhi (ularniŋ padishahi) bolup, uning qoli “her bir ademge qarşı”dur.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Ka dul berkat marajaw a para da kandará, na i anghil hin waráy-katapusan nga kahiladman; an iya ngaran ha yinaknan nga Hebreo amo an Abaddon, kondi ha yinaknan nga Griego an iya ngaran amo an Apollyon. Pahadayag 9:11.
In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:
Ayat Al-Qadim, allatī yumaththiluhā al-ʿIbrāniyyah, aw Ayat Al-Jadid, allatī yumaththiluhā al-Yūnāniyyah, yutam taʿrīf al-ṭabīʿah allatī tasūd ʿalā atbāʿ dīn al-Islām bi-annahā immā Abaddon aw Apollyon, wa-kilāhumā fī ayyi min al-lughatayn yaʿnī “al-mawt wa-al-halāk.” Al-mawt wa-al-halāk humā ṣifah al-Islām, sawāʾan umuththila fī Ayat Al-Qadim aw Al-Jadid. Inna al-khaṣāʾiṣ al-muḥaddadah lil-rūḥ allatī taḥkum fī dākhil kull tābiʿ lil-Islām, fī irtibāṭihā bi-ramz al-ḥimār aw al-ḥiṣān, humā ʿunṣurān min ʿanāṣir al-marjiʿ al-awwal wa-al-marjiʿ al-ākhir ilā al-Islām. Wahātāni al-ṣifatān al-nabawiyyatān taḥmilān khatm Alpha wa Omega. Wa-ʿindamā tuʿarrif al-Ukht White al-risālah allatī tuḥyī al-miʾah wa-arbaʿah wa-arbaʿīn alfًا bi-annahā al-jaysh al-ʿaẓīm lil-malak al-thālith, taqūl mā يلي:
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
«مەڵائىكلەر ئۇ تۆت شامالنى تۇتۇپ تۇرىدۇ؛ ئۇلار ئاچچىقلانغان، ئۈزۈلۈپ چىقىپ پۈتۈن يەر يۈزىگە ئېتىلىپ كېتىشكە ئۇرۇنۇۋاتقان بىر ئات بىلەن ئىپادىلەنگەن بولۇپ، ئۇنىڭ يولىدا ۋەيرانچىلىق بىلەن ئۆلۈمنى ئېلىپ يۈرىدۇ.»
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
«Әллә мәңгелек донъяның тап ҡырында уҡ йоҡлап ятырбыҙмы? Әллә һүлпән, һыуыҡ һәм үле булырбыҙмы? Эй, сиркәүҙәребеҙҙә Алланың Рухы һәм тын алышы Үҙ халҡына өрөлгән булһа ине, улар аяҡтарына баҫып терелһендәр ине. Беҙгә юлдың тар, ә ҡапҡаның ҡыҫынҡы икәнен күрергә кәрәк. Әммә шул тар ҡапҡанан үткәндә, уның киңлеге сигһеҙ була». Manuscript Releases, volume 20, 217.
The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?
Ордун дӏала ӏедал а цхьана дийсана бу ииттӏа а царна юккъехь лаьттан цхьа шиъ бӏе дӏа диъ ткъа пхиъ эзар совгӏатдеш долуш, иштта ордун диъ дӏала — «кхийра догӏуш йолу говр» ю, ша «йоьхна а ӏожалла а» тӏекхачийна йолу некъа тӏе. 2001 шеран сентябрин 11-чу дийнахь кхоалгӏа вайна язъеллачу пайхамарийн тариха чу чӏогӏа тӏедуьйжира, «йоьхна а ӏожалла а» цхьана тӏекхачош, цо «къамехь цӏийна тӏехьийра», хӏунда аьлча цо саийнахь йолу хаза латта «гэнна а тешам боцуш а» тӏекхийтира. 2023 шеран октябран 7-чу дийнахь кхоалгӏа вайна, шен «йоьхна а ӏожалла а» йолчу некъа тӏехь дӏайоьллина, иштта дагахьа «къамехь цӏийна тӏехьийра», хӏунда аьлча цо хьакъийнахь йолу хаза латта «гэнна а тешам боцуш а» тӏекхийтира. Хьалха болу иза гэнна тӏекхийтар цхьа шиъ бӏе дӏа диъ ткъа пхиъ эзар совгӏатдеш болчу ханан юьхьанца хилла, а 2023 шеран октябран 7-чу дийнахьа болу керла тӏекхийтар — цхьа шиъ бӏе дӏа диъ ткъа пхиъ эзар совгӏатдеш болчу ханан чаккхенан я, ялахь «чулоцу» ханан юьхьанца билгалйо. Хӏинца вай тӏехь долчу абаден дуьнен чехка юьхьанца тӏе, муха хьоьжур ду вай?
On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:
Kwenye chati zote mbili takatifu za waanzilishi, Uislamu wa ole wa kwanza na wa pili umeonyeshwa kwa namna ya picha kwa wapiganaji wa Kiislamu waliopanda juu ya farasi wao wa vita. Mpanda farasi juu ya farasi wa vita wa ole wa kwanza katika vielelezo vyote viwili amebeba mkuki, na mpanda farasi wa yule farasi anayewakilisha ole wa pili anafyatua bunduki. Tofauti hiyo imeainishwa wazi katika Ufunuo sura ya tisa, kwa maana ilikuwa katika historia ya ole wa pili ndipo baruti ilivumbuliwa na kutumiwa kwa mara ya kwanza vitani. Akitoa maoni juu ya aya ya kumi na saba hadi ya kumi na tisa ya Ufunuo sura ya tisa, Uriah Smith ameandika yafuatayo:
“The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.
“دوصیف داڭ بۇل بېرینچی بۆلیگى، بۇل سالتاتتى ئاتلىلاردىق سىرتقى كەلىپ-كۆرینیسینه قاتىستى بولۇى مۇمكىن. ئوت، رەڭدى بىلدیرەتۇن نەرە سەبىندە، قىزىلدى اڭعاتادۇ؛ «اوتتەي قىزىل» دەپ ايتىۋ جى بولاتۇن سۆز ايرىتىمدەرىنىڭ بىرى؛ ياцинت، نەمسە گиацинت، كۆك رەڭدى؛ ال كۈكۈرت، سارى رەڭدى بىلدیرەدۇ. ءبىراق بۇ رەڭدەر بۇل جاۋىڭگەرلەردىڭ كەيىم-كەشەگىندە باسىم تۇرگەندەي بولاتۇن؛ سوندىقتان، بۇل قاراس بويىنشا، بۇل دوصیف قىزىل نەمسە ال قىزل، كۆك، جانە سارى رەڭدەر باسىم بولىپ قۇراستىرىلعان تۈركى فورماسىنا دەل كەلىپ تۇرار ەدى. اتتاردىق باستارى سىرتقى پىشىنى بويىنشا ارسلان باستارىندايدى بولدى، بۇل ولاردىق كۈشىن، باتىلدىعىن، جانە اياۋسىزدىعىن بىلدیرۋ ءۇشىن؛ ال اياتتىق سوڭعى بۆلیگى، سوز جوق، سول ۋاقىتتا ەنە جاڭا ەنگىزىلگەن سوعىسى ءۇشىن دارى-دەرەك پەن وت قۇرالدارىن قولدانۋعا قاتىستى. تۈركتەردىڭ وت قۇرالدارىن ات ئۈستىندە اتىپ جۈرگەنە سەبىپتى، الىستا تۇرعان بايقاۋشىعا، قوسا بەرىلگەن سۋرەتتە كۆرسەتىلگەندەي، وت، تۈتۈن، جانە كۈكۈرت اتتاردىق اۋىزدارىنان شىعىپ جاتقاندای بولىپ كۆرینەر ەدى.
“Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’
“Пушкәләрниң түркләр тәрипидин Константинополға қарши қилған жоруқида ишлитилиши һәққидә Эллиотт (Horae Apocalypticae, Vol. I, pp. 482–484) мундақ дәйду:—«Адәмләрниң үчтин бир қисмини өлтүрүш, йәни Константинополниң елиниши вә шуниң ақивитидә Грек империйәсиниң йоқитилиши дәл “от, түтүн вә күкүрткә”, йәни Мәһмәтниң артиллерийәси вә отлуқ қораллириға бағлиқ еди. Униң Константин тәрипидин асас селинғинидин буян һазир он бир йүз йилдин артуқ вақит өтүп болған еди. Бу вақит җәрянида готлар, һунлар, аварлар, парслар, булғарлар, сарацинлар, руслар, һәтта Османли түрклириниң өзлириму униңға дүшмәнләрчә һуҗум қилған яки уни муһасиригә алған еди. Лекин улар үчүн бу истиһкамлар өтүлмәс еди. Константинопол сақлинип қалди, униң билән биллә Грек империйәсиму сақлинип қалди. Шуңа Султан Мәһмәтниң бу тосалғуни йоқ қилидиған нәрсини тепишқа болған әндишиси күчлүк еди. “Константинопол сепилини өрүп чүшүргидәк йетәрлик чоңлуқта бир зәмбирәк қуяламсән?” — бу униң қешиға қечип кәлгән зәмбирәк қуюғучиға қойған соали еди. Андин Әдирнидә қуюшханә қурулди, зәмбирәкләр қуюлди, артиллерийә тәйярланди вә муһасирә башланди.»
“It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’
«މި ނުކުތާ ޚާއްސަކޮށް ފާހަގަކުރަން ހައްގުވެއެވެ؛ އެއީ އަޕޮކަލިޕްޓިކް ނުބުއްވަތުގެ ހޭނުންނެތް ޝަރުޙަކާރު މިންވަރަށް ހުންނަ ގިބަން، ޔޫނާން އިމްޕައަރުގެ އެންމެ ފަހު ހާދިސާއިގެ އޭނާގެ ފަސޭހަ އަދި ފާޅު ރިވާޔަތުގައި، މި އައު ހަނގުރާމައިގެ ވަސީލަތް ފޮރިގްރައުންޑަށް ނެރެފައި ބަޔާންކުރާ ގޮތެވެ. އެ ކަމަށް ތައްޔާރުވުމުގައި، އޭނާ ބާރުދޫގެ ހަދާސަ އަލުން ފެންނަ ވާހަކަ ދެކެއެވެ، «އެއީ ސޯލްޓްޕީޓަރ، ސަލްފަރ، އަދި ޗާރްކޯލްގެ މިކްސްޗަރެއް»؛ ދެން ސުލްޠާން އަމުރާތު އޭގެ ކުރީގެ ބޭނުން ބުނެދެއެވެ، އަދި އިހަށް ބުނެވުނު ގޮތަށް އެޑްރިޔަނޮޕަލްގައި މަހޮމެތު ބޮޑެތި ކެނަން އަޅާ ފައުންޑްރީއެއް ހަދައިފި ކަމެވެ؛ ދެން މުހާސަރާގެ ނިޔާމަށް ދާން މިންވަރު، «ތޫންޏައި ތިރުތަކުގެ ވޮލީތަކާއެކު މަސްކެޓްރީ އަދި ކެނަންގެ ދުން، އަޑު، އަދި އަލިފާން އޮންނަމުން ގޮސްފި» އޭނާ ބަޔާންކުރެއެވެ؛ «ތުރުކީ އާޓިލަރީގެ ދިގު ސަފު ފާރުތަކަށް އިޝާރާކޮށް، ސާދަ ބެޓަރީއެއް އެއް ވަގުތުގައި ވަދުމަށް ފަސޭހަ ތަންތަކުގައި ގުގުމުން ވަނީ» އޭނާ ބުނެއެވެ؛ «ދުޝްމަންގެ އަނިޔާއަށް ޒަމާނުތަކެއް ދުވަހު ދެމިހުރި އަރަކަށް ހެދިފައިވާ ފާރުމަތިތައް އޮތުމާނީ ކެނަންނުން ހުރިހާ ފަރާތަކުން ވިގުންޖެހި، ގިނަ ބުރީޗްތައް ހުޅުވާލެވި، އަދި ސެންޓް ރޯމަނަސްގެ ދޮރު ކައިރީގައި ހަތަރު ބުރުޒު ބިމާއެކު ސަވާވެއްޖެ» އޭނާ ބުނެއެވެ؛ އަދި «ލައިންތަކުން، ގެލީތަކުން، އަދި ބުރިޖުން، އޮތުމާނީ އާޓިލަރީ ހުރިހާ ފަރާތަކުން ގުގުމުން އައިސްފިއިރު، ލަޝްކަރާއި ރަށް، ޔޫނާންމީހުނާއި ތުރުކުން، ދުނުގެ ވިލާތެއްގައި ހިމެނިގެން ދިޔައި، އެ ވިލާތް ފަހު ނަޖާތު ނޫނީ ރޯމަން އިމްޕައަރުގެ ހަލާކުން މެނުވީ ފިލުވައި ނުލެވޭނެ» އޭނާ ބުނެއެވެ؛ «ދެގުނަ ފާރު ކެނަންނުން ހަލާކުކޮށް ފަސްކުނިގެ ގޮނޑިއަކަށް ވަނީ» އޭނާ ބުނެއެވެ؛ އަދި ފަހުން ތުރުކުން «ބުރީޗްތަކުން އެރިއައިސް» އަތުލުވި އިރު، «ޤުސްޠަންޠިނިއްޔާ ފަތުޙަ ކުރެވި، އޭގެ އިމްޕައަރު އުނިވެއްޖެ، އަދި އޭގެ ދީން މުސްލިމް ފަތްޙަވެރިންގެ ފައިދަށުގައި ފިތިލެވިއްޖެ» އޭނާ ބުނެއެވެ. މި ރަށް ފަތުޙަ ކުރުމާއެކު، އެއީ އިމްޕައަރުގެ ހަލާކުން ވެސް، އޮތުމާނީ އާޓިލަރީއަށް ގިބަން ކިހާ ފާޅުކޮށާއި ހަކަތަކާއެކު ނިސްބަތްކުރާ ގޮތް ޚާއްސަކޮށް ފާހަގަކުރަން ހައްގުވެއެވެ. އެހެނީ އެއީ މާނައަކީ އަހަރެމެންގެ ނުބުއްވަތުގެ ބަސްތަކަށް ޝަރުޙައެއް ނޫން ކޮބާ؟ «މި ތިން ކަމުން މީހުންގެ ތިންބައިކުޅަ މަރުވިއެވެ؛ އެއީ އަލިފާންނާއި، ދުނާއި، އަދި ސަލްފަރުން، އެ ތަކެތި އެމީހުންގެ އަނގައިން ނިކުންނަމުން އައިސްފި.»»
“‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’
«ۋەرس 18. بۇ ئۈچ ئارقىلىق ئادەملەرنىڭ ئۈچتىن بىرى، ئۇلارنىڭ ئاغزىلىرىدىن چىققان ئوت، تۈتۈن ۋە گۈڭگۈرت بىلەن ئۆلتۈرۈلدى. 19. چۈنكى ئۇلارنىڭ كۈچى ئاغزىدا ۋە قۇيرۇقىدا ئىدى؛ زىرا قۇيرۇقلىرى يىلانلارغا ئوخشايتتى ۋە باشلىرى بار ئىدى، ۋە شۇلار بىلەن زىيان سالاتتى.»
“These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.
“Mi versículonan ta expresá e efekto mortal di e nobo manera di guera ku a wordu introducí. Tabata por medio di e agentenan akí,—pólbora, armamento di fuego, i kánon,—ku finalmente a dominá Konstantinòpel, i a entreg’é den man di e Turkonan.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Jichha qillqatanx kimsïr t’aqhisïwit yatxatäwimp sarantaskakiñäni.
“I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.
«ھەمىن كېچە ئۇيقۇمدىن ئويغىنىپ كەتتىم، زېھنىمگە زور بىر يۈك بېسىپ تۇراتتى. مەن قېرىنداشلىرىمىزغا ۋە ھەمشېرىلىرىمىزغا بىر ئۇچۇر يەتكۈزۈۋاتاتتىم، ۋە بۇ ئۇچۇر مۇقەددەس روھنى قوبۇل قىلىش ۋە ئۇنىڭ ئىنسانىي ۋاسىتىلەر ئارقىلىق ئىشلىشى ھەققىدە خاتا نەزەرىيىلەرنى تەشۋىق قىلىۋاتقان بەزى كىشىلەرنىڭ ئىشى توغرىسىدىكى ئاگاھلاندۇرۇش ۋە كۆرسەتمە ئۇچۇرى ئىدى.»
“I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.
“Ndzi leteriwile leswaku ku hiseka ngopfu ka muxaka lowu a hi vitaniwe ku hlangana na wona endzhaku ka ku hundza ka nkarhi hi 1844, a ku ta tlhela ku nghena exikarhi ka hina eminsukwini yo hetelela ya rungula, naswona leswaku hi fanele ku langutana ni vubihi lebyi hi ku tiyisisa loku fanaka sweswi hilaha hi byi langutaneke hakona eka mitokoto ya hina ya le masungulweni.
“We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.
“ကျွန်ုပ်တို့သည် ကြီးမား၍ ဂုဏ်သိက္ခာကြီးသော အဖြစ်အပျက်များ၏ တံခါးဝတွင် ရပ်တည်လျက်ရှိကြသည်။ ပရောဖက်ပြုချက်များသည် ပြည့်စုံလျက်ရှိကြသည်။ ထူးဆန်း၍ အရေးပါသော သမိုင်းဖြစ်ရပ်များကို ကောင်းကင်စာအုပ်များ၌ မှတ်တမ်းတင်လျက်ရှိသည်—ထိုအဖြစ်အပျက်များသည် ဘုရားသခင်၏ ကြီးမြတ်သောနေ့တော်မတိုင်မီ မကြာမီဖြစ်ပေါ်မည်ဟု ကြေညာထားခဲ့သော အရာများဖြစ်ကြသည်။ လောက၌ရှိသမျှအရာအားလုံးသည် မတည်ငြိမ်သော အခြေအနေ၌ ရှိနေသည်။ လူမျိုးများသည် ဒေါသထွက်လျက်ရှိကြပြီး၊ စစ်ပွဲအတွက် ကြီးမားသော ပြင်ဆင်မှုများကို ပြုလုပ်လျက်ရှိကြသည်။ လူမျိုးသည် လူမျိုးတစ်မျိုးကို ဆန့်ကျင်ရန် ကြံစည်လျက်ရှိသကဲ့သို့၊ နိုင်ငံတော်သည်လည်း နိုင်ငံတော်တစ်ခုကို ဆန့်ကျင်ရန် ကြံစည်လျက်ရှိသည်။ ဘုရားသခင်၏ ကြီးမြတ်သောနေ့တော်သည် အလွန်လျင်မြန်စွာ နီးကပ်လာလျက်ရှိသည်။ သို့ရာတွင် လူမျိုးများသည် စစ်ပွဲနှင့် သွေးသွန်မှုအတွက် မိမိတို့၏အင်အားများကို စုစည်းလျက်ရှိကြသော်လည်း၊ ကောင်းကင်တမန်များအား ပေးထားသော အမိန့်တော်မှာ ယနေ့တိုင် အကျုံးဝင်လျက်ရှိသည်၊ ထိုအမိန့်တော်မှာ ဘုရားသခင်၏ အမှုတော်ဆောင်များ၏ နဖူးများပေါ်တွင် တံဆိပ်ခတ်ခြင်း မပြုမီအထိ လေကြီးလေးပါးကို ထိန်းထားကြရန် ဖြစ်သည်။” Selected Messages, book 1, 221.