And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
E kiñ aŋaayoon ak xale bi; mu màgg, dëkk ci màndiŋ ma, ba nekk ku xam fit. Génesis 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Ishmael mi a-loŋ-nyuɔth yic, ci bɛny de kɛ tɔ̈u pinyic, ku bɛny de kɛ piny tɛ̈m ma a-cɔl kuɔɔny ku Rɔm.
The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.
Asoo warra baqatan fi miliqan biyya Baabilon keessaa sagalee, Siyoona keessatti haaloo Waaqayyo gooftaa keenyaatii, haaloo mana qulqullummaa isaatii labsuuf. Warra xiyyaafatan Baabilonitti walitti waamaa; isin hundinuu kan kamaniin qawwee, naannoo isheetti qubadaa; namni tokko iyyuu keessaa haa hin miliqne; akka hojii isheetti isheedhaaf deebisaa; akka waan hundumaa isheen hojjetteetti isheedhaaf godhaa; sababni isaas, Waaqayyotti, Qulqulluu Israa’elitti of tuulteetti. Ermiyaas 50:28, 29.
The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.
Оқ атушылар Бабылға оның ісіне қарай қарымта қайтарады, ал сол қарымта жақында келетін жексенбілік заңнан, Аян кітабының он сегізінші тарауындағы екінші дауыспен, Бабылға қатысты үдемелі атқарушы үкім басталатын кезде басталады.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.
Ug mrineng a boses a naggapu iti langit, a kunkunana, Rummuarcayo kencuana, O tattaoc, tapno dicay makipagpaset cadagiti basbasolna, ket tapno dicay maawat dagiti didigraenna. Ta dagiti basbasolna dimtengda agingga iti langit, ket nalagip ti Dios dagiti kinadakesna. Supapakanyo isuna a cas iti panangsupapakna cadacayo, ket maminduayo kencuana ti mamindua a maiyannatup iti aramidna: iti kopa a pinunnona, punnoanyo kencuana ti mamindua. No casano ti kinapannakailanglangenna iti bagina, ken panagbiagna iti kinaragragsac, castoy met laeng ti panangtedyo kencuana iti panagrigrigat ken ladingit: ta cunana iti pusona, Agtugtugawac a reyna, ket saanac a balo, ket dinto pulos makita ti ladingit. Apocalipsis 18:4–7.
Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.
ਈਸ਼ਮਾਏਲ ਅਤੇ ਉਸ ਦੀ ਮਾਤਾ ਹਾਗਰ ਨੂੰ ਪਹਿਲੌਠੇ ਦੇ ਅਧਿਕਾਰ ਦੀ ਵਿਰਾਸਤ ਪ੍ਰਾਪਤ ਕਰਨ ਤੋਂ ਰੋਕਿਆ ਗਿਆ ਸੀ, ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਬਾਹਰ ਕੱਢ ਦਿੱਤਾ ਗਿਆ ਸੀ। ਇਸ ਤਰ੍ਹਾਂ, ਇਰਖਾ ਇਸਲਾਮ ਦੀ ਭਵਿੱਖਬਾਣੀਕ ਪ੍ਰੇਰਣਾ ਬਣ ਗਈ, ਅਤੇ ਯੁੱਧ ਉਸ ਦਾ ਭਵਿੱਖਬਾਣੀਕ ਪੇਸ਼ਾ। ਪਹਿਲੀ ਉਲਲੇਖਨਾ ਵਿੱਚ ਸਾਰਾਹ ਵੱਲੋਂ ਈਸ਼ਮਾਏਲ ਅਤੇ ਉਸ ਦੀ ਮਾਤਾ ਉੱਤੇ ਲਗਾਈ ਗਈ ਰੋਕ ਸ਼ਾਮਲ ਹੈ, ਅਤੇ ਉਹੀ “ਰੋਕ” ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਅਤੇ ਇਤਿਹਾਸ ਭਰ ਵਿੱਚ ਇਸਲਾਮ ਦੀ ਇੱਕ ਮੁੱਖ ਭਵਿੱਖਬਾਣੀਕ ਵਿਸ਼ੇਸ਼ਤਾ ਬਣ ਗਈ। ਈਸ਼ਮਾਏਲ ਦੇ ਵੰਸ਼ਜ ਜੰਗਲੀ ਮਨੁੱਖ ਹੋਣੇ ਸਨ, ਜਿਨ੍ਹਾਂ ਦਾ ਹੱਥ ਹਰ ਮਨੁੱਖ ਦੇ ਵਿਰੁੱਧ ਹੋਵੇਗਾ, ਅਤੇ ਉਨ੍ਹਾਂ ਦੀ ਇਹ ਜੰਗਲੀ ਪ੍ਰਕਿਰਤੀ ਘੋੜਿਆਂ ਦੇ ਕੁਲ ਨਾਲ ਸੰਬੰਧਿਤ ਜੰਗਲੀ ਅਰਬੀ ਗਧੇ ਦੁਆਰਾ ਦਰਸਾਈ ਗਈ ਹੈ। ਇਸ ਤਰ੍ਹਾਂ, ਪਹਿਲੀ ਅਤੇ ਦੂਜੀ ਹਾਏ ਦੀ ਇਸਲਾਮੀ ਜੰਗ ਨੂੰ ਕ੍ਰੋਧਿਤ ਘੋੜਿਆਂ ਉੱਤੇ ਸਵਾਰ ਯੋਧਿਆਂ ਦੇ ਰੂਪ ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਹੈ।
Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.
الإسلام هو رسالة المطر المتأخّر، ومن الملائم تمامًا أن تمثّل الويلات الثلاثة ثلاثةَ خطوطٍ نبوية محدّدة، لأن منهجية المطر المتأخّر هي «سطرًا على سطر». وعندما تُجمع الخصائص النبوية للخطّين الأوّلين معًا، فإنها تُقيم خطّ الويل الثالث. وتُصوّر الخطوط النبوية الثلاثة جميعًا فترة ختم المئة والأربعة والأربعين ألفًا. وتمثّل هذه الخطوط الثلاثة فترة انسكاب المطر المتأخّر، لأن المطر المتأخّر بدأ يتناثر حين وصل الويل الثالث في 11 سبتمبر/أيلول 2001.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
«Ndiwo mvura yokupedzisira ichadururirwa pamusoro pavanhu vaMwari. Ngirozi ine simba ichaburuka ichibva kudenga, uye nyika yose ichavhenekerwa nokubwinya kwayo.» Review and Herald, April 21, 1891.
The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.
ꯁꯤꯜ ꯇꯧꯔꯤꯕ ꯃꯇꯝ ꯑꯁꯤꯁꯨ 1840 ꯂꯤꯡꯈꯥꯠ 8 ꯂꯟ 11 ꯅꯨꯃꯤꯠꯇꯗ ꯍꯧꯗꯣꯛꯄꯥ ꯑꯃꯁꯨꯡ 1844 ꯂꯤꯡꯈꯥꯠ 10 ꯂꯟ 22 ꯅꯨꯃꯤꯠꯇꯗ ꯑꯍꯨꯝꯁꯨꯕ ꯏꯪꯈꯣꯜ ꯑꯗꯨ ꯂꯥꯛꯄꯥꯁꯤꯡꯗ ꯂꯣꯏꯁꯤꯟꯈꯤꯕ ꯃꯇꯝ ꯑꯗꯨꯅ ꯃꯍꯥꯛ ꯈꯨꯗꯝ ꯑꯃ ꯑꯣꯏꯅꯥ ꯎꯠꯂꯤ꯫ ꯃꯇꯝ ꯑꯗꯨꯁꯨ ꯍꯕꯛꯀꯨꯛ ꯑꯍꯥꯟꯕ ꯑꯅꯤꯒꯤ ꯃꯀꯣꯜꯗ ꯃꯍꯥꯛ ꯈꯨꯗꯝ ꯑꯃ ꯑꯣꯏꯅꯥ ꯎꯠꯂꯤ꯫ ꯃꯤꯜꯂꯔꯥꯏꯠ ꯈꯣꯡꯆꯠ ꯑꯁꯤꯅ ꯍꯕꯛꯀꯨꯛ ꯑꯍꯥꯟꯕ ꯑꯅꯤ ꯃꯄꯨꯡ ꯐꯥꯔꯤꯕ ꯑꯣꯏꯁꯤꯡ, ꯃꯁꯤ ꯇꯧꯔꯤꯕꯗ 1840 ꯂꯤꯡꯈꯥꯠ 8 ꯂꯟ 11 ꯅꯨꯃꯤꯠꯇꯗ ꯏꯪꯈꯣꯜ ꯑꯗꯨ ꯃꯥꯈꯥꯗꯥ ꯑꯆꯧꯕꯗꯒꯤ ꯍꯧꯗꯣꯛꯈꯤ, ꯑꯃꯁꯨꯡ 1844 ꯂꯤꯡꯈꯥꯠ 10 ꯂꯟ 22 ꯅꯨꯃꯤꯠꯇꯗ ꯑꯍꯨꯝꯁꯨꯕ ꯏꯪꯈꯣꯜ ꯑꯗꯨ ꯂꯥꯛꯄꯗ ꯂꯣꯏꯁꯤꯟꯈꯤ꯫
Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.
Yil Habakkuuk munkay ñiqiqa qhipa rikch’aypa tukukuyninpi, chay rikch’ayqa “rimarinan” kasqanta sut’inchan. Apocalipsis chunka ñiqi kapítulopa kinsa versículonpi, angelqa hatun kunkawan waqaspa (rimarispa) rimarqan, hinaspa 1844 watapi octubre killapa 22 p’unchawninpi, chay kikin angelmi juraspa (rimarispa) nirqan: “pachaqa mana aswan kaqchu kanqa.” Habakkuukpa qhawaqninqa, iskay ñiqi kapítulopa huk versículonpi, 1840 watapi agosto killapa 11 p’unchawninpi churakusan, chaypim qhawaqkuna kunkunkuta oqarinku.
In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.
1888 ᎤᏓᎵᏍᎬ ᎤᏂᏡᎬᎢ ᎦᏬᏂᏍᎬᎢ, ᎾᏍᎩ ᏍᏗᏫ ᏪᎦᏭᎲᏍᏗ ᎤᏬᎵᏏᎳᏛ ᎤᏬᎯᏳᎯ ᎤᎾᏤᎵᎦ ᎤᏁᎬ ᎤᎵᏍᏆᏂᎪᏛ ᎦᏙᎯ ᏧᏩᏂᏌᏛᏍᎩ ᎤᏤᎸ ᏗᏣᎳᎩ ᎤᎬᏫᏳᎯ ᎤᏂᎦᏛᎢ, ᎠᏂᏯᏫᏍᎩ (Jones and Waggoner) ᎤᏂᏌᎳᏓᏅ “ᏧᎾᏁᎬ” ᏗᎧᎵᎢ ᎾᏍᎩ ᏅᏧᏮᏅ ᏧᏁᏤᎵᏎ ᎤᏂᏍᎦᏅᏨᎢ ᎤᏂᏣᏘᏴᏫᏱ ᎤᎬᏫᏳᎯ, ᎾᏍᎩᏰᏃ ᎤᏂᏃᎮᏓ ᎾᏍᎩ ᎴᎣᏗᏏᎠ ᎤᏪᏥᏙᎸᎢ ᎠᏥᏃᎮᏍᎬᎢ. ᏌᏉᏂ 11, 2001, ᎾᏍᎩ 1888 ᎤᏓᏪᏟᎶፍᎢ ᎤᏪᏘᏃᎮᎸᎯ ᎨᏒᎢ, ᎤᎬᏫᏳᎯ ᎤᏘᏲᎸ ᎤᏤᎵ ᎤᎾᏓᏡᎬ ᎤᎵᏍᏆᏗᏢ ᎤᏂᎷᏤ ᏤᎵᎹᏯ ᎤᏪᏥ ᎤᏪᏓᎴᎢ ᏅᏃᎯᏳ ᎠᏁᎯ ᏩᏂᎦᎸᏉᏗᏍᎬᎾ ᎨᏎ ᎠᏂᏯᏫᏍᎩ. ᎦᎸᎶᎢ ᎤᏓᎦᏙᎠ ᎦᏚᎩ ᎤᏙᎴᎰᏒ ᎠᎾᏙᎢᏍᏗ ᎠᏂᏯᏫᏍᎩ ᏧᎾᎵᏰᎢᎶᎯ.
The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.
«Дуу хоолой» нь 1840 оны 8-р сарын 11-нд ирсэн бөгөөд энэ нь харуулуудаар дамжин дамжуулагдсан юм. Иеремиад, урам нь хугарсны дараа өөрийн итгэл болон Бурханд тавих найдвартаа эргэн ирэх аваас тэр Бурханы ам болох болно гэж айлджээ. Саатсан үзэгдэл 1844 оны 10-р сарын 22-нд эцэст нь ирэхэд, тэр нь «ярьсан». Миллерийн хөдөлгөөний түүхэнд биелсэн Хабаккук номын хоёрдугаар бүлгийн үе нь нэг зуун дөчин дөрвөн мянгыг тамгалах үеийг дүрслэн харуулдаг.
It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.
ካብ 11 ነሓሰ 1840 ክሳብ 22 ጥቅምቲ 1844 ዝነበረ ግዜ፣ ምሕታም እቶም ሚእቲ ኣርብዓን ኣርባዕተ ሽሕ እንደሚያሳይ ምፍላጥ ኣገዳሲ እዩ፣ እዚ ድማ እቲ ዳሕረዋይ ዝናብ ዝፈስሰሉ ግዜ እዩ። እዚ ኣገዳሲ እዩ፣ ምኽንያቱ መልእኽቲ እቲ ዳሕረዋይ ዝናብ ብመንገዲ “መስመር ልዕሊ መስመር” ክልለ ኣለዎ። እቲ ፍሉይ ግዜ፣ እዚ እቲ ምሕታም እቶም ሚእቲ ኣርብዓን ኣርባዕተ ሽሕ ዝኾነ፣ ብተደጋጋሚ ኣብ መስመራት ትንቢት ይውከል እዩ፣ እዚ ድማ ኣብ ሃባቁቅ ክልተ እውን ከምኡ እዩ፣ ኣብኡ ሓፍቲ ዋይት ብቐጥታ ኣብ ታሪኽ ሚለራውያን ከም ዝተፈጸመ ትለልዮ እያ። ንሳ ድማ ብተደጋጋሚ እቲ ታሪኽ ሚለራውያን ኣብ ታሪኽ እቶም ሚእቲ ኣርብዓን ኣርባዕተ ሽሕ ከም ዝድገም ትምህር እያ።
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Med profetior, vilka de hade betraktat såsom avseende tiden för den andra ankomsten, var undervisning sammanvävd, särskilt anpassad till deras tillstånd av ovisshet och spänd förväntan, och uppmuntrade dem att i tro tåligt avvakta att det som nu var dunkelt för deras förståelse i sinom tid skulle bli klargjort.
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
«इन भविष्यद्वाणियों में हबक्कूक 2:1–4 की यह भविष्यद्वाणी भी थी: ‘मैं अपनी पहरादारी पर खड़ा रहूँगा, और बुर्ज पर स्थिर रहूँगा, और यह देखने को ताकता रहूँगा कि वह मुझ से क्या कहेगा, और जब मुझे डाँटा जाए तो मैं क्या उत्तर दूँगा। तब यहोवा ने मुझे उत्तर दिया, और कहा, दर्शन को लिख, और पटियाओं पर उसे स्पष्ट अंकित कर, ताकि जो उसे पढ़े वह दौड़ सके। क्योंकि यह दर्शन अभी नियत समय के लिये है, पर अन्त में वह बोलेगा और झूठा न ठहरेगा: यद्यपि वह विलम्ब करे, तौभी उसकी बाट जोह; क्योंकि वह निश्चय अवश्य पूरा होगा, वह विलम्ब न करेगा। देख, उसका मन जो फूल उठा है, उसके भीतर सीधा नहीं है: परन्तु धर्मी अपने विश्वास से जीवित रहेगा।’»
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’
“Как рано как в 1842 году, направление, данное в этом пророчестве, — «запиши видение и начертай ясно на скрижалях, чтобы читающий легко мог прочитать», — побудило Чарльза Фитча к составлению пророческой карты для иллюстрации видений Даниила и Откровения. Публикация этой карты рассматривалась как исполнение повеления, данного Аввакуму. Однако тогда никто не заметил, что в том же пророчестве представлена видимая задержка в исполнении видения — время промедления. После разочарования это место Писания приобрело весьма важное значение: «Ибо видение относится ещё к определённому времени, и говорит о конце, и не обманет; и хотя бы замедлило, жди его, потому что непременно сбудется, не отменится.... Праведный своею верою жив будет».”
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
Ewil jaakat ci yëgleb Esekiyel itam moo doon ab màggal ak yaakaar ci ñi gëm: “Ba pare waxu Boroom bi dikk ci man ne: Yow, doomu nit ki, lan mooy wax ju ñuy wax ci suuf Israel ne: Fan yi dafa yaatu, te bépp peeñ dañuy amul njariñ? Kon nag waxleen ne: Nii la Boroom Yàlla bi wax.... Fan yi agsi nañu, ak matug bépp peeñ.... Damay wax, te kàddu gi may wax dina ame; du yeggatiwaat dara.” “Ñi bokk ci kër Israel dañuy wax ne: Peeñ gi mu gis mo ngi ñëw ci ay fan yu bari, te yëgle na lu jëm ci jamono yu sori. Moo tax waxleen ne: Nii la Boroom Yàlla bi wax; Benn ci samay kàddu du yeggatiwaat dara, waaye kàddu gi ma wax, dina ame.” Esekiyel 12:21–25, 27, 28.” Xareb Mag bi, 391–393.
The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!
মিলারাইটরা কেবল নিজেদেরকে দশ কুমারীর দৃষ্টান্ত এবং হাবাক্কুকের দ্বিতীয় অধ্যায় পূর্ণকারী বলেই দেখেনি, বরং তাদের এই উপলব্ধির দিকেও পরিচালিত করা হয়েছিল যে, যে ইতিহাসে তারা এই ভবিষ্যদ্বাণীগুলি পূর্ণ করছিল, সেটিই ইযেকিয়েলের দ্বারা সেই একই ইতিহাসের পরিচয়, যেখানে “প্রত্যেক দর্শনের ফল,” পরিপূর্ণ হওয়ার কথা ছিল। যে ইতিহাসরেখা এক লক্ষ চুয়াল্লিশ হাজারের মোহরাঙ্কনকে উপস্থাপন করে, সেখানেই প্রত্যেক দর্শনের ফল পরিপূর্ণ হয়!
The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.
Asafo a ɛgyina hɔ ma osutɔ a etwa to no ne ɔha ne aduanan anan mpem no nsɔanohyɛ bere no, wɔde ka bom de si hɔ sɛ nkɔmhyɛ abakɔsɛm nyinaa da so wɔ Alfa ne Omega no agyiraehyɛde so daa.
Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.
تاريخ الميلريين يبدأ بصوت الملاك الوارد في رؤيا ١٠، وينتهي بالصوت نفسه. ويوم ١١ سبتمبر ٢٠٠١ يبدأ بالصوت الأول من رؤيا ١٨، وينتهي بالصوت الثاني من رؤيا ١٨. والأصحاح الثاني من حبقوق يبدأ بصوت الحراس، وينتهي بصوت حارس إرميا. والويل الأول يبدأ بمحمد، وينتهي بمحمد الثاني. والويل الثاني يبدأ بإطلاق الملائكة الأربعة للإسلام، وينتهي بكبح الإسلام.
The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.
Kor ka temoloji nga amo an uran ha urhi amo an “linya ngada ha linya” nga temolohiya ni Isaias, ngan an mga linya nga ginpapahiusa basi mailhan ngan mapatukod an mensahe han uran ha urhi pirme may-ada han timara han Alpha ngan Omega. An siyahan nga kakurian han Pahayag kapitulo nuebe nagtitikang kan Mohammed ngan natatapos kan Mohammed II. An maopay nga kahilawig han panahon ginbahin ngadto ha duha nga klase hin pakiggirra, an siyahan amo an waray kaorganisahan nga mga pag-atake kontra ha Roma nga nagtikang gud pinaagi kan Abubakar, ngan katapos hito an usa ka gatos ngan singkwenta ka tuig diin natuman an siyahan nga organisado nga pakiggirra han Islam.
The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.
Qanśi pichqachunka wataqa “phichqa killakunamanta” sutiyoq pacha willakuywanmi rikuchisqa kachkan. Iskay kaq ayqaypas huk pacha willakuyta charin, chayqa kimsa pachak isqun chunka hukniyoq wata, chunka phichqa p’unchaywanmi. Chayrayku, ñawpaq kaq hinaspa iskay kaq ayqaykunapa profetiko sayaynin tukukuyninta qallariyninwan riqsichisqanrayku, sellasqa kaypa chawpinpi huk rak’iyta, hinaspa huk sut’i pacha unayniyoqta ima, chaytaqa ukhunpi charin. Sellasqa kay rurayqa ñawpaq kaq ayqaypa historianta qallariyninpi rikuchisqa kachkan, hinaspa iskay kaq ayqaypa tukukuyninpi rikuchisqa kachkan.
What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.
Aka soanlo hiwa man verse four, etelad hit fiksi, a na “five months” (san-gatus limampulo ka tuig). An limang bulan nasambit nang makaduha, minsan diha sa verse five kag liwat sa verse ten. An nagauna sa proseso kan pagtimaan halin Agosto 11, 1840 tubtob Oktubre 22, 1844, sa ikaduha nga kaminos, amo an tagna kan “hour, day, month, and year” (tatlo ka gatus siyamnapulo kag isa ka tuig kag kinse ka adlaw), sa verse fifteen. Kon pagdugtungon sa sarong padayon nga linya, an ikalima kag ikaanom nga trumpeta nagasugod kag nagatatapos sa sarong hulagway kan proseso kan pagtimaan.
As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.
Iki hatar hökmünde, “hatar üstüne hatar” ulanylanda, olar Birinji Muhammet we Ikinji Muhammet bilen bellenen başlangyjy we ahyry kesgitleýär. “Hatar üstüne hatar” hökmünde, olar her bir hatarda iki aýratyn döwri kesgitleýärler; bu bolsa her bir hataryň wagt pygamberligini öz içine alýandygy sebäpli ýüze çykýar. Birinji bela taryhynda, Yslam Rimi “ýaralamalydy”, ikinji belada bolsa, ol Rimi “öldürmelidi”. Birinji bela naýzalaryň, gylyçlaryň we oklaryň urşy boldy, ikinji bela bolsa ýarag hökmünde barudy girizdi.
“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. 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.
“10-ЖАЗЫЛМА. Жана алардын куйруктары чаяндардын куйруктарындай эле, куйруктарында ийнелери бар эле; жана алардын күчү адамдарга беш ай зыян келтирүүгө жетчү. 11. Жана алардын үстүнөн падыша бар эле, ал — түпсүз туңгуюктун периштеси; анын аты эврей тилинде Абаддон, ал эми грек тилинде аты Аполлион.”
“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.
“ስካሁን ድረስ ኪዝ የመጀመሪያዎቹ አምስት መለከቶች መነፋት ምሳሌዎችን አቅርቦልናል። ነገር ግን አሁን ከእርሱ ልንለይ ይገባናል፥ እናም በዚህ ስፍራ የተገባውን የትንቢቱን አዲስ ባህርይ፣ ማለትም ትንቢታዊ ዘመናትን፣ ወደ ተግባራዊ መፈጸሙ እንሻገር።”
“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.
“Poderapaqa runakunata phisqa killata ñak’achiy karqan.—1. Kay tapuy hamun: ¿Ima runakunataq phisqa killata ñak’achinankupaq karqan?—Mana iskayrayaspa, qhipaman wañuchinankupaq kaq kikillan runakunatan (qhawariy versículo 15); ‘runakunaq kimsa kaqmanta huknin parteta,’ icha Roma imperioq kimsa rakisqa kaqninmanta huknin parteta,—griego rakisqa kaqta.
“2. When were they to begin their work of torment? The 11th verse answers the question.
«٢. متى كان عليهم أن يبدؤوا عملهم في التعذيب؟ تجيب الآية ١١ عن هذا السؤال. »
“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.
“(1) ‘උන් මත රජෙක් තිබිණි.’ මොහම්මඩ්ගේ මරණයෙන් පසු දහතුන්වන ශතවර්ෂයේ අවසානයට ආසන්න කාලය දක්වා, මොහම්මඩ් ආගමිකයන් කිහිප නායකයන්ගේ අධීනයෙන් විවිධ පක්ෂවලට බෙදී සිටියෝය; ඔවුන් සියල්ලන්ම ආවරණය කරන පොදු සිවිල් ආණ්ඩුවක් නොතිබිණි. දහතුන්වන ශතවර්ෂයේ අවසානයට ආසන්න කාලයේ ඔත්මාන්, පසුව ඔටෝමාන් ආණ්ඩුව හෝ අධිරාජ්යය ලෙස ප්රසිද්ධ වූ ආණ්ඩුවක් පිහිටුවීය. එය පසුව වර්ධනය වී ප්රධාන මොහම්මඩ් ආගමික ගෝත්ර සියල්ල මත පැතිර ගොස්, ඔවුන් එක් විශාල රාජ්ය ඒකරාජධානියක් තුළ සංවිධානය කළේය.”
“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.
“(2) Ічан хаанын уран дүр. ‘Ёроолгүй нүхэнэй ангел мүн.’ Ангел гэдэг элшэ, зарса, һайнииншье, муунииншье байжа болохо, дандаа сүлөөтэ сүнсэтэ амитан бэшэ. ‘Ёроолгүй нүхэнэй ангел’ гэбэл, тэрэ нүхэн нээгдэхэдэ тэндэһээ гараһан шажанай тэргүүн зарса, али гол сайд гэһэн удхатай. Тэрэ шажан болбол мухаммедан шажан, харин султань тэрэнэй гол сайд мүн. ‘Султан, гү, али ехэ Сеньор гэжэ адлиханаар нэрлэгдэдэг тэрэ хүн, мүн дээдэ Калиф, али ахамад санаартан мүн; иигэжэ өөрын бэедэ дээдэ сүнслэг нэрэ хүндэ ба эрхэм дэбисхэртэ засаг түрын эрхые нэгэдүүлдэг.’—World As It Is, p.361.”
“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.
“(3) U pangalan na. Iti Hebreo, ‘Abaddon,’ ti managdadadael; iti Griego, ‘Apollyon,’ ti maysa a mangpapatay wenno mangdadael. Gaputa addaan iti dua a nadumaduma a nagan iti dua a pagsasao, nalawag a ti kababalin, ket saan a ti nagan ti pannakabalin, ti kayat a maiparang. No kasta, kas naibaga iti agpadpada a pagsasao, isu ket maysa a managdadadael. Kasta met laeng ti nagbalin a kababalin ti gobierno Otomano iti amin a tiempo.
“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’
“Но Отьман впервые напал на Греческую империю? — По словам Гиббона, Decline and Fall, и проч., «Отьман впервые вошёл на территорию Никомедии 27-го дня июля 1299 года».”
“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.
«بعض الكتّاب أسّسوا حساباتهم على افتراض أن المدة ينبغي أن تبدأ مع قيام الدولة العثمانية؛ ولكن هذا خطأ بيّن؛ لأنّه لم يكن ينبغي لهم أن يكون لهم ملك عليهم فحسب، بل وأن يعذّبوا الناس خمسة أشهر. غير أنّ مدة العذاب لم يكن يمكن أن تبدأ قبل أول هجوم من المعذِّبين، الذي كان، كما ذُكر آنفًا، في 27 يوليو 1299. »
“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.
“Akabala a dia manaraka, miorina amin’io fiandohana io, dia natao sy navoaka tao amin’ny asa iray mitondra ny lohateny hoe, Ny Fiavian’i Kristy Fanindroany, sns., nosoratan’i J. Litch, tamin’ny taona 1838.
“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.
“‘Ug ukaw gahum gihatag ngadto kanila mao ang pagdaot sa mga tawo sulod sa lima ka bulan.’ Kutob niana ang ilang komisyon miabot, aron sa pagsakit pinaagi sa makanunayon nga pagpangilad ug pagpanglungkab, apan dili sa politika nga paagi aron sa pagpatay kanila. Ang ‘lima ka bulan,’ nga katloan ka adlaw sa matag bulan, naghatag kanato ug usa ka gatus ug kalim-an ka adlaw; ug kining mga adlawa, sanglit simboliko man, nagpasabot ug usa ka gatus ug kalim-an ka tuig. Nagsugod sa Hulyo 27, 1299, ang usa ka gatus ug kalim-an ka tuig moabot ngadto sa 1449. Sulod nianang tibuok nga panahon ang mga Turko nalambigit sa hapit walay paghunong nga pakiggubat batok sa imperyong Grego, apan wala gihapon nila kini mabuntog. Ilang gisakop ug gipugngan ang pipila sa mga lalawigan sa mga Grego, apan bisan pa niana ang kagawasan sa mga Grego gipadayon sa Constantinople. Apan sa 1449, sa pagtapos sa usa ka gatus ug kalim-an ka tuig, miabut ang usa ka kausaban, nga ang kasaysayan makita ilalom sa misunod nga trumpeta.” Uriah Smith, Daniel and Revelation, 505–507.
Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:
Урия Смит жүз элүү жылдын эсебине карата Жосайя Литчтин эсептөөсүн келтирип жатат; ал мөөнөт аяктаганда, кийинки Сурнайдагы үч жүз токсон бир жыл жана он беш күндүк пайгамбарчылыктын башталыш чекитин билдирет. Бул өз ара байланышкан эки убакыт пайгамбарчылыгы жөнүндө Литчтин алдын ала айтканына түшүндүрмө берип, Уайт айым мындай деп жазган:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
"Пы 1840-ым дахь жылы исады фыццаг лæвæрд фæдбæлдзæн профеци æмбырд уыйд æппæтхæссæн æрмæстæй фæндагæн куыдта. Дыууæ азы разы, Иосия Лич, дыккаг æрвдзæны фæдзæхст уæззау минæвæрттæй иу, Revelation 9-ы æрфыст æвдисæн рауадæй, Оттоман импери фесафын æмбæрзонд куыдтæй фæндæг кодта. Йæ хисæбтæм гæсгæ, ацы хъæздыг æрмæст исын уыд... 1840-ы азы 11-æм августы, кæддæр Константинопольы Оттоман хъæздыг ныххæлд уыдзæнæн æмбæрзонд уыд. Æмæ мæнæй, уый ахæмдæр æвдисын уыдзæн."
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“ညွှန်ကြားထားသော အချိန်အတိအကျ၌ပင် တူရကီသည် မိမိ၏ သံတမန်များအားဖြင့် ဥရောပ မဟာမိတ် အင်အားကြီးနိုင်ငံများ၏ ကာကွယ်မှုကို လက်ခံခဲ့၍၊ ထိုသို့ဖြင့် ခရစ်ယာန်နိုင်ငံများ၏ ထိန်းချုပ်မှုအောက်သို့ မိမိကိုယ်ကို ထားရှိခဲ့သည်။ ထိုဖြစ်ရပ်သည် ပရောဖက်ပြုချက်ကို အတိအကျ ပြည့်စုံစေခဲ့သည်။ ထိုအရာကို သိရှိလာကြသောအခါ လူအများအပြားသည် မီလာနှင့် သူ၏ အဖော်များက လက်ခံကျင့်သုံးခဲ့သော ပရောဖက်ပြုချက်အနက်ဖွင့်ဆိုခြင်း ဆိုင်ရာ အခြေခံသဘောတရားများ၏ မှန်ကန်မှုကို ယုံကြည်လာကြပြီး၊ အဒ်ဗင့်လှုပ်ရှားမှုအတွက် အံ့ဖွယ်ကောင်းသော အရှိန်အဟုန်တစ်ရပ် ပေးအပ်ခံရလေသည်။ ပညာရှိ၍ လူမှုဂုဏ်သိက္ခာရှိသော လူတို့သည်လည်း မီလာနှင့် ပူးပေါင်းကာ သူ၏ အမြင်များကို ဟောပြောခြင်းနှင့် ပုံနှိပ်ထုတ်ဝေခြင်းတို့တွင် ပါဝင်လာကြပြီး၊ 1840 မှ 1844 အထိ ထိုအမှုတော်သည် လျင်မြန်စွာ ကျယ်ပြန့်သွားခဲ့သည်။” The Great Controversy, 334, 335.
The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”
لەکپێش و دووەمەکپێش بە دوو پێشبینیی کات، کە بە یەکەوە پەیوەستن، گرێدراون. یەکەمەکپێش بە وێنەیەک لە مۆرکردن دەستپێدەکات، و دووەمەکپێش بە مێژووی 11ی ئاب، 1840، هەتا لێدانی ترومپێتی حەوتەم لە 22ی تشرینی یەکەم، 1844، کۆتایی دێت، کە ئەویش وێنەیەکی ترە لە مۆرکردن. دەستپێک و کۆتایی واژۆی ئەلفا و ئۆمێگایان هەیە، چونکە وەک لەو مێژووەی کە مەسیح پەیمانەکەی بۆ یەک هەفتە پشتڕاست کرد، ماوەکە بە دوو بەش دابەش دەبێت. ماوەی یەکەم بە یەکەم محەممەد دەستپێدەکات، و بە دووەم محەممەد کۆتایی دێت. ماوەی دووەم بە «دەنگێک لە چوار قۆچی قوربانگای زێڕین، کە لەبەردەم خودایە» دەستپێدەکات، و بە «دەنگ»ی مەسیح کۆتایی دێت، کە سوێند دەخوات «بەوەی کە بۆ هەمیشە و هەتاهەتە دەژی، ئەوەی ئاسمانی دروست کردووە، و ئەو شتانەی تێیدان، و زەوی، و ئەو شتانەی تێیدان، و دەریا، و ئەو شتانەی تێیدان، کە ئیتر کات نەبێت.»
We will continue this study in the next article.
Yachachik kay yachayta qatiqnin qillqapiqa ñawpaqman apamusaqku.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“එහෙත් අතීතයේ දෙවියන්වහන්සේගේ ජනතාවගේ ගමන්මග පිළිබඳ මහත් ඉතිහාසය සම්බන්ධයෙන් සැකය උපදවනු පිණිස සාතන් මනස තුළ උත්පාදනය කළ හැකි ඕනෑම ප්රශ්නයක් ඔහුගේ සාතානික මහෝන්නතියට ප්රසන්න වන අතර එය දෙවියන්වහන්සේට අපරාධයකි. අපගේ ලෝකයට බලයෙන් හා මහත් මහිමයෙන් ඉක්මනින් පැමිණීමට යන ස්වාමීන්වහන්සේගේ පණිවිඩය සත්යය වන අතර, 1840 දී එහි ප්රකාශනයෙහි බොහෝ හඬවල් නගා ඇත.” Manuscript Releases, volume 9, 134.