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.
Аян китабынын тогузунчу бөлүмүнүн биринчи жарымы биринчи кайгы болуп эсептелген бешинчи сурнайды аныктайт, ал эми бөлүмдүн экинчи жарымы экинчи кайгы болуп эсептелген алтынчы сурнайды аныктайт. Бул эки сурнай тең 1843 жана 1850-жылдардагы пионердик диаграммаларда көркөм түрдө сүрөттөлгөн. Даниелдин он биринчи бөлүмүнүн акыркы алты аяты акыры заманда, 1989-жылы Советтер Союзунун кыйрашы менен ачылганда, жүз кырк төрт миңдин реформациялык кыймылы башталган.
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 में पहचानी गई सच्चाइयों में बाइबल-इतिहास के महान सुधारात्मक आंदोलनों का सत्य भी सम्मिलित था, और यह कि वे सब एक-दूसरे के समांतर थे। सभी भविष्यद्वक्ता, और इस प्रकार प्रत्येक पवित्र इतिहास—जिसमें पवित्र सुधारात्मक आंदोलन भी शामिल हैं—एक लाख चवालीस हज़ार के अंतिम महान सुधारात्मक आंदोलन का चित्रण करते हैं, जो तीसरे स्वर्गदूत का भी प्रबल आंदोलन है। जब मुहर लगाने की प्रक्रिया आरम्भ होती है, तभी पिछली वर्षा का छिड़काव भी आरम्भ होता है। 1989 में सुधारात्मक आंदोलनों के अनावृत होने के पश्चात, और 1992 में दानिय्येल ग्यारह की अंतिम छह आयतों के अनावृत होने के बाद, प्रतिरोध का एक वातावरण उत्पन्न हुआ, जैसा कि सदैव होता है जब कोई नई और वर्तमान सत्यता अनावृत की जाती है।
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.
अन्तिम छह पदों—दानिय्येल ग्यारह—की सत्यता के विरोध के प्रसंग में, प्रभु ने उस सत्य को प्रकट किया कि मूर्तिपूजक रोम का भविष्यद्वाणी-संबंधी इतिहास, जो पोपीय रोम के भविष्यद्वाणी-संबंधी इतिहास के साथ संयुक्त है, और जो दो गवाहों के आधार पर स्थापित है, आधुनिक रोम के भविष्यद्वाणी-संबंधी इतिहास की पहचान कराता है। भविष्यद्वाणी के त्रि-प्रयोग के नियम को पहचाना गया, और उसके बाद उसे भ्रान्ति के विरुद्ध प्रतिरक्षा करने तथा सत्य की पहचान और स्थापना करने के लिए प्रयुक्त किया गया। वे नियम जो यह स्थिर रखते हैं कि प्रत्येक सुधार-रेखा अन्य सुधार-रेखाओं के समानान्तर है, और वे नियम जो भविष्यद्वाणी के त्रि-प्रयोग से संबंधित हैं, तीसरे स्वर्गदूत के आंदोलन में स्थापित किए गए नियमों की आधारशिला बन गए, जैसा कि मिलराइट इतिहास में स्थापित, प्रयुक्त, और प्रकाशित किए गए नियमों द्वारा पूर्वरूप में दर्शाया गया था।
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.
Ang prinsipyo ng tatluhang paglalapat ng hula, bilang isang tuntunin, ay inalisan ng tatak para sa kilusan ng isandaan at apatnapu’t apat na libo, sapagkat sila ang kilusan ng huling ulan, at ang Islam ng ikatlong kapighatian ang mensahe ng huling ulan. Ang simulain ng tatluhang paglalapat ng hula ay ipinakilala ng Leon ng lipi ni Juda, bago pa man dumating sa kasaysayan ang Islam ng ikatlong kapighatian noong Setyembre 11, 2001, sapagkat ninais Niya na madaling makilala ng Kaniyang bayan sa mga huling araw ang mensaheng kinakatawan ng pagdating ng ikatlong kapighatian nang ibalik Niya ang Kaniyang bayan sa mga dating landas ni Jeremias.
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.
Se utloisiso ea bo-pula-maliboho ea literompeta tsa bohlano le tsa botšelela, joalokaha e hlahisitsoe ho Tšenolo khaolo ea robong, e ne e nkoa e le karolo eo bukeng ea Tšenolo e neng e tšehetsoa ka tieo le ka ho hlaka ka ho fetisisa ke histori. Uriah Smith o qala tlhahiso ea hae ea Tšenolo khaolo ea robong ka ho sebelisa mantsoe a rahistori Keith ho totobatsa ntlha eo hantle.
“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.
«За тълкуването на тази тръба отново ще се обърнем към писанията на г-н Кийт. Този автор с основание казва: „Едва ли по някоя друга част от Апокалипсиса съществува толкова единодушно съгласие между тълкувателите, колкото относно прилагането на петата и шестата тръба, или първото и второто горко, към сарацините и турците. Това е толкова очевидно, че едва ли може да бъде неразбрано. Вместо по един-два стиха, обозначаващи всяка от тях, цялата девета глава на Откровението, в равни части, е посветена на описанието и на двете.“ Урия Смит, Даниил и Откровението, 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.
La division en chapitres des premier et deuxième malheurs partage l’histoire du premier malheur, représenté par Mohammed. Celui-ci est situé géographiquement dans ce que l’historien Alexander Keith appelle le territoire des Sarrasins, que nous appellerions aujourd’hui l’Arabie. L’histoire du deuxième malheur, représenté par Osman I, est située géographiquement en Turquie, que l’historien identifie comme le pays des Turcs. L’histoire du premier malheur fut située et accomplie en Arabie, berceau de l’islam et de Mohammed. L’histoire du deuxième malheur fut située et accomplie en Turquie, berceau de l’Empire ottoman.
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.
L’histoire du premier malheur désigne une guerre dirigée contre Rome par des combattants indépendants dont la seule alliance mutuelle était la religion de l’islam. L’histoire du second malheur désigne une guerre dirigée contre Rome par une religion organisée et une puissance d’État, appelée un califat. Dans l’un et l’autre cas, qu’il s’agisse de la guerre indépendante contre Rome dans l’histoire représentée par Mahomet, ou de la guerre organisée représentée par Ottman, ou par l’Empire ottoman, le mode de combat consistait à frapper soudainement et à l’improviste. Ce n’était pas une guerre menée en revêtant tous les soldats d’uniformes de même couleur, puis en les rangeant en ligne pour les faire marcher en avant sous le feu des armes, comme c’était alors l’usage militaire. Le mot « assassin » est fondé sur le mode de guerre islamique consistant à frapper soudainement et à l’improviste, et aboutissant habituellement aussi à la mort de l’assaillant.
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.
دەستەواژەی «assassin» لە وشەی عەرەبی «hashshashin» وەرگیراوە، کە خۆی لە «hashish» هاتووە، بە مانای «حەشیش» یان «کەنەبیس». ئەم زاراوەیە سەرەتا بەکاردەهات بۆ ئاماژەدان بە گرووپێکی نهێنی و توندڕەوی موسڵمانی ئیسماعیلیی نزاری لە ڕۆژهەڵاتی ناوەڕاست لە سەردەمی ناوەڕاستدا. ئەندامانی ئەم گرووپە بە شێوازە نامتعارف و زۆرجار توندوتیژەکانیان ناسراوبوون، لەوانەش بەکارهێنانی کوشتنی سیاسی بۆ گەیشتن بە ئامانجەکانیان. دەگوترێت هەندێکجار حەشیشیان بەکاردهێنا بۆ ئامادەبوون بۆ ئەو ئەرک و مۆریەتانەی خۆیان، و ئەوەش بووە هۆی ئەوەی زاراوەی «hashshashin» یان «assassins» لە جیهانی ڕۆژئاوادا بەکاربهێنرێت. ئەسەسینەکان لە سەردەمی ناوەڕاستدا چالاک بوون، بە تایبەتی لە فارس و سووریا، و ڕۆڵێکی گرنگیان لە ژمارەیەک ملمﻼنێ و کوشتنی سیاسیدا لەو سەردەمەدا هەبوو. زاراوەی «assassin» لە کۆتاییدا ڕێگای خۆی کردە ناو زمانە ئەورووپییەکان، لەوێش مانایەکی فراوانتری وەرگرت بۆ ئاماژەدان بە تاکەکانی ئەوەی کوشتنی سیاسی یان کوشتنی ئامانجدار ئەنجام دەدەن.
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.
Cette manière de faire la guerre constitue une caractéristique prophétique importante des trois malheurs, car le rôle prophétique de l’islam est de produire la guerre. L’islam, en tant que symbole, est entièrement lié à la guerre, et, dans le chapitre neuf de l’Apocalypse, l’islam du premier et du second malheur est une illustration de leur guerre. Leur guerre est identifiée dans le livre de l’Apocalypse comme l’action qui met les nations en colère, juste avant la fin du temps de grâce.
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.
«همهٔ قومها خشمگین شدند، و غضب تو فرارسید، و زمان مردگان تا داوری شوند، و تا پاداش به بندگان خود، انبیا، و به مقدسان، و به آنان که از نام تو میترسند، خرد و بزرگ، عطا فرمایی؛ و آنان را که زمین را هلاک میکنند، هلاک سازی.» مکاشفه ۱۱:۱۸
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.
ਐਸਾ ਕਿਹਾ ਗਿਆ ਹੈ ਕਿ “ਕੌਮਾਂ” “ਕ੍ਰੋਧਿਤ” ਕੀਤੀਆਂ ਜਾਂਦੀਆਂ ਹਨ, ਠੀਕ ਉਸ ਤੋਂ ਪਹਿਲਾਂ ਜਦੋਂ ਪਰਮੇਸ਼ੁਰ ਦਾ ਕ੍ਰੋਧ ਆਉਂਦਾ ਹੈ; ਅਤੇ ਪਰਮੇਸ਼ੁਰ ਦਾ ਕ੍ਰੋਧ, ਜਿਵੇਂ ਕਿ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੋਥੀ ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਹੈ, ਉਹ ਸੱਤ ਆਖ਼ਰੀ ਮਾਰੀਆਂ ਹਨ ਜੋ ਉਸ ਵੇਲੇ ਆਉਂਦੀਆਂ ਹਨ ਜਦੋਂ ਮਨੁੱਖੀ ਅਵਕਾਸ ਸਮਾਪਤ ਹੋ ਜਾਂਦਾ ਹੈ। ਇਸ ਆਇਤ ਵਿੱਚ ਤਿੰਨ ਨਿਸ਼ਾਨੀਆਂ ਹਨ: ਕੌਮਾਂ ਦਾ ਕ੍ਰੋਧਿਤ ਹੋਣਾ, ਪਰਮੇਸ਼ੁਰ ਦਾ ਕ੍ਰੋਧ, ਅਤੇ ਮੁਰਦਿਆਂ ਦਾ ਨਿਆਂ ਕਰਨ ਦਾ ਸਮਾਂ। ਇੱਥੇ ਜਿਸ ਮੁਰਦਿਆਂ ਦੇ ਨਿਆਂ ਦਾ ਉਲੇਖ ਕੀਤਾ ਗਿਆ ਹੈ, ਉਹ ਉਹਨਾਂ ਦੁਸ਼ਟ ਮੁਰਦਿਆਂ ਦਾ ਨਿਆਂ ਹੈ ਜੋ ਹਜ਼ਾਰ ਸਾਲਾਂ ਦੇ ਮਿਲੇਨੀਅਮ ਦੌਰਾਨ ਹੁੰਦਾ ਹੈ, ਨਾ ਕਿ ਮੁਰਦਿਆਂ ਦੇ ਉਸ ਜਾਂਚ-ਪੜਤਾਲੀ ਨਿਆਂ ਦਾ ਜੋ 22 ਅਕਤੂਬਰ, 1844 ਨੂੰ ਸ਼ੁਰੂ ਹੋਇਆ ਸੀ। ਸਿਸਟਰ ਵਾਈਟ ਸਪਸ਼ਟ ਕਰਦੀ ਹੈ ਕਿ ਇਸ ਆਇਤ ਵਿੱਚ ਉਲੇਖਿਤ ਇਹ ਤਿੰਨ ਨਿਸ਼ਾਨੀਆਂ ਵੱਖ-ਵੱਖ ਹਨ ਅਤੇ ਆਇਤ ਵਿੱਚ ਦਿੱਤੇ ਕ੍ਰਮ ਅਨੁਸਾਰ ਹੀ ਘਟਿਤ ਹੁੰਦੀਆਂ ਹਨ।
“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.
« Je vis que la colère des nations, la colère de Dieu, et le temps de juger les morts étaient des événements séparés et distincts, se succédant l’un à l’autre ; je vis aussi que Michel ne s’était pas encore levé, et que le temps de détresse tel qu’il n’y en a jamais eu n’avait pas encore commencé. Les nations s’irritent maintenant ; mais lorsque notre Souverain Sacrificateur aura achevé son œuvre dans le sanctuaire, il se lèvera, revêtira les vêtements de la vengeance, et alors les sept dernières plaies seront déversées. »
“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.
«Я увидела, что четыре ангела будут удерживать четыре ветра, доколе не завершится служение Иисуса во святилище; и тогда придут семь последних язв». 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.
Le rôle de l’islam dans le dernier livre de la Bible est d’irriter les nations, et cela, elles l’accomplissent par la guerre. Le rôle de l’islam dans le premier livre de la Bible est d’amener la main de tout homme dans le monde à se dresser ensemble contre l’islam, représenté par Ismaël.
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.
Và thiên sứ của Đức Giê-hô-va phán cùng nàng rằng: Kìa, ngươi đang có thai, sẽ sinh một con trai, và sẽ đặt tên nó là Ích-ma-ên; vì Đức Giê-hô-va đã nghe thấu nỗi khốn khổ của ngươi. Nó sẽ là một người như lừa rừng; tay nó chống lại mọi người, và tay mọi người chống lại nó; nó sẽ ở đối diện với tất cả anh em mình. Sáng-thế Ký 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).
Речта „ръка“ като символ е като всички библейски символи и може да има повече от едно значение в зависимост от контекста, в който е употребена. Най-вече „ръката“ като символ в библейските пророчества е символ на война. Еврейската дума, преведена като „див човек“, е думата за дивия арабски осел, който притежава няколко важни пророчески значения, едно от които е, че арабският осел е член на семейството Equidae, както и конят. В девета глава на Откровение и върху двете свещени карти на Авакум (пионерските карти от 1843 и 1850 г.) конят е използван като символ на войната, представена от исляма на трите горко. Първото и последното споменаване на исляма, както е представен в книгата Битие и в книгата Откровение, отъждествяват исляма със символа на семейството Equidae (осел или кон) и и двете подчертават ролята на исляма да донесе война на „всеки човек“ (народите).
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”.
W książce Objawienia, w rozdziale DZIEWIĄTYM, w wersecie JEDENASTYM, zostaje określony charakter islamu, albowiem w sensie proroczym charakter jest przedstawiany przez imię. Imię nadane królowi panującemu nad islamem odzwierciedla owo pierwsze odniesienie do islamu w księdze Rodzaju, gdzie jest napisane, że charakter albo duch Izmaela „będzie mieszkał wobec wszystkich swoich braci”. Królem, który panuje nad całym islamem, jest duch Izmaela (ich król), którego ręka jest „przeciwko każdemu człowiekowi”.
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.
اور ان پر ایک بادشاہ مقرر تھا، جو اتھاہ گڑھے کا فرشتہ ہے، جس کا نام عبرانی زبان میں ابَدّون ہے، لیکن یونانی زبان میں اس کا نام اپلّیون ہے۔ مکاشفہ 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:
Dans l’Ancien Testament, représenté par l’hébreu, ou dans le Nouveau Testament, représenté par le grec, le caractère qui règne sur les adhérents de la religion de l’islam est identifié soit comme Abaddon, soit comme Apollyon, ce qui, dans l’un comme dans l’autre, signifie « mort et destruction ». La mort et la destruction sont le caractère de l’islam, qu’il soit représenté dans l’Ancien ou dans le Nouveau Testament. Les caractéristiques spécifiques de l’esprit qui gouverne au sein de chaque adhérent de l’islam, en rapport avec le symbole de l’âne ou du cheval, sont toutes deux des éléments des premières et des dernières références à l’islam. Ces deux attributs prophétiques portent la signature de l’Alpha et de l’Oméga. Lorsque sœur White identifie le message qui fait prendre vie aux cent quarante-quatre mille comme la puissante armée du troisième ange, elle déclare ce qui suit :
“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.
“Los ángeles están reteniendo los cuatro vientos, representados como un caballo furioso que procura soltarse y precipitarse sobre la faz de toda la tierra, llevando destrucción y muerte en su camino.
“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.
« Nous endormirons-nous au bord même du monde éternel ? Serons-nous languissants, froids et morts ? Oh ! puissions-nous avoir dans nos églises l’Esprit et le souffle de Dieu insufflés à Son peuple, afin qu’ils se tiennent sur leurs pieds et qu’ils vivent. Nous avons besoin de voir que le chemin est étroit, et la porte resserrée. Mais, lorsque nous passons par la porte étroite, sa largeur est sans limite. » 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?
Ang apat na hangin ay pinipigil habang isinasagawa ang pagtatatak sa isang daan at apatnapu’t apat na libo, at ang apat na hangin ay isang “galít na kabayo” na nagdadala ng “kamatayan at pagkapuksa sa dinaraanan nito.” Noong Setyembre 11, 2001, ang ikatlong kaabahan ay pumasok sa kasaysayang panghula, na naghatid ng “kamatayan at pagkapuksa,” anupat “ikinagalit ang mga bansa,” nang hampasin nito ang espirituwal na maluwalhating lupain “bigla at di-inaasahan.” Noong Oktubre 7, 2023, ang ikatlong kaabahan ay nagpatuloy sa landas nito ng “kamatayan at pagkapuksa,” anupat lalo pang “ikinagalit ang mga bansa,” nang salakayin nito ang literal na maluwalhating lupain “bigla at di-inaasahan.” Ang unang di-inaasahang pagsalakay ang nagmarka ng pasimula ng panahon ng pagtatatak sa isang daan at apatnapu’t apat na libo, at ang kamakailang pagsalakay noong Oktubre 7, 2023, ang nagmamarka ng pasimula ng pangwakas na yugto o “binding off” ng pagtatatak sa isang daan at apatnapu’t apat na libo. Matutulog ba tayo sa pinakagilid na ng walang hanggang sanlibutan?
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:
Na obou posvátných průkopnických grafech je islám prvního i druhého běda názorně znázorněn islámskými bojovníky jedoucími na svých válečných koních. Jezdec na válečném koni prvního běda na obou vyobrazeních nese kopí a jezdec na koni představujícím druhé běda střílí z pušky. Toto rozlišení je zřetelně označeno v 9. kapitole Zjevení, neboť právě v dějinách druhého běda byl vynalezen střelný prach a poprvé použit ve válce. Uriah Smith k veršům sedmnáct až devatenáct 9. kapitoly Zjevení uvádí následující:
“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.
«Қисмати аввали ин тавсиф, шояд, ба намуди зоҳирии ин саворон ишора дошта бошад. Оташ, ки рамзи ранг аст, ба сурх далолат мекунад, зеро “ба сурхии оташ” таъбири маъмул аст; ёқути кабуд, ё ҳиацинт, ба кабуд; ва кибрит ба зард. Ва ин рангҳо дар либоси ин ҷанговарон ба дараҷаи зиёд ғолиб буданд; ба тавре ки, тибқи ин назар, ин тавсиф ба таври дақиқ ба либоси низомии туркӣ мувофиқат мекард, ки бештар аз сурх, ё арғувонӣ, кабуд ва зард таркиб ёфта буд. Сарҳои аспон дар зоҳир мисли сарҳои шерон буданд, то қувват, далерӣ ва ваҳшонияти онҳоро нишон диҳанд; дар ҳоле ки қисми охири оят, бешак, ба истифодаи порох ва силоҳи оташфишон барои мақсадҳои ҷанг ишора дорад, ки он вақт ҳанӯз ба наздикӣ ҷорӣ шуда буданд. Азбаски туркон силоҳи оташфишони худро бар пушти асп истифода мебурданд, ба назари бинандаи дур чунин менамуд, ки оташ, дуд ва кибрит аз даҳони аспон берун меояд, чунон ки дар лавҳаи ҳамроҳ нишон дода шудааст.»
“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.’
“ቱርኮች በቆስጠንጢኖስ ከተማ ላይ በዘመቻቸው ጊዜ የጦር መሣሪያ መጠቀማቸውን በተመለከተ፣ ኤልዮት (Horae Apocalypticae, Vol. I, pp. 482–484) እንዲህ ይናገራል፦— ‘“እሳቱና ጢሱና ዲኑ” ለተባሉት፣ ማለትም ለመሐመድ መድፍና የእሳት ጦር መሣሪያዎች፣ የሰዎች ሶስተኛው ክፍል መገደል፣ ማለትም የቆስጠንጢኖስ መያዝ፣ እና በዚህም የግሪክ ንጉሥነት መውደም የተመሠረተ ነበር። በቆስጠንጢኖስ መሠረት ከተጣለች ጀምሮ እስከዚያን ጊዜ አንድ ሺህ አንድ መቶ ዓመታት እና ከዚያም በላይ አልፎ ነበር። በዚያ ረጅም ዘመን ውስጥ፣ ጎቶች፣ ሁኖች፣ አቫሮች፣ ፋርሶች፣ ቡልጋሮች፣ ሳራሴኖች፣ ሩሳውያን፣ እንዲሁም ራሳቸው የኦቶማን ቱርኮች እንኳ ጠላታዊ ጥቃቶቻቸውን አድርገው ነበር ወይም ከተማዋን ከበባ ውስጥ አስገብተው ነበር። ነገር ግን ምሽጎቿ ለእነርሱ የማይሰበሩ ነበሩ። ቆስጠንጢኖስ ተረፈች፣ ከእርሷም ጋር የግሪክ ንጉሥነት ደግሞ ቀጠለ። ስለዚህ ሱልጣኑ መሐመድ ይህን እንቅፋት የሚያስወግድ ነገር ለማግኘት ያሳየው ጭንቀት ታላቅ ነበር። “የቆስጠንጢኖስን ቅጥር ለማፍረስ የሚበቃ መጠን ያለውን መድፍ ልታፈስ ትችላለህን?” ብሎ ወደ እርሱ የተሸሸገውን የመድፍ አበጃጅ ጠየቀው። ከዚያም በአድሪያኖፕል የማፍሰሻ ቤት ተቋቋመ፣ መድፎቹ ተፈሱ፣ የመድፍ ኃይል ተዘጋጀ፣ ከበባውም ተጀመረ።’”
“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.’
「終末論的黙示の預言に対する、常に無意識の注解者であるギボンが、この新たな戦争の手段を、ギリシア帝国の最終的破局に関するその雄弁にして鮮烈な叙述の前景に据えていることは、まことに注目に値する。これに先立つ準備として、彼は火薬、すなわち『硝石、硫黄、および木炭の混合物』の近時の発明の歴史を述べ、スルタン・アムラトによるその先行的使用、また前に述べたように、マホメットのアドリアノープルにおける大砲鋳造所についても語る。さらに包囲そのものの進行において、彼は、『槍と矢の一斉射に、火縄銃と大砲の煙、音、および火が伴っていた』こと、『トルコ砲兵の長く連なる隊列が城壁に照準を定め、十四の砲台が同時に最も攻めやすい箇所に雷鳴のごとく砲撃を加えた』こと、『幾世紀にもわたり敵の暴力に抗してきた防備が、オスマンの大砲によって四方から破壊され、多くの破口が開かれ、聖ロマヌス門の近くでは四つの塔が地に平らげられた』こと、また『塹壕陣、ガレー船、そして橋から、オスマンの砲兵が四方に向かって雷鳴のように撃ちかけたため、陣営と都市、ギリシア人とトルコ人とは、煙の雲に包み込まれたが、それはただローマ帝国の最後の救出か、さもなくば滅亡によってのみ払い除けられ得た』こと、『二重の城壁は大砲によって瓦礫の山へと帰した』こと、そしてついにトルコ軍が『破口を通って突入し』、『コンスタンティノープルは征服され、その帝国は覆され、その宗教はモスレムの征服者たちによって塵の中に踏みにじられた』ことを描写している。私は、ギボンがこの都の陥落、ひいては帝国の滅亡を、オスマンの砲兵にこれほど明白かつ鮮烈に帰していることは、まことによく注目に値すると言う。というのは、これこそまさに、われわれの預言の言葉に対する注解ではないか。『この三つによりて人の第三の部分は殺された。すなわち、彼らの口から出る火と煙と硫黄とによりてである。』」
“‘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.’
«ВІРШ 18. Від цих трьох загинула третя частина людей: від вогню, і від диму, і від сірки, що виходили з їхніх уст. 19. Бо сила їхня — в устах їхніх і в хвостах їхніх; бо хвости їхні були подібні до зміїв, і мали голови, і ними вони завдають шкоди».
“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.
«Пхатудыра аятқәа рҿы иарбоуп иаарԥшуеит иаарӷәӷәоу, аԥсыҭбарала иҭәу аҵааца, ахыс ҿыц ала аибашьратә уснагӡатә ахь инанагаз. Уи ахархәарала ауп — абылтәы-порох, ахысгақәа, насгьы топқәа — Константинополь аҵыхәтәаны игоуны, аҭырқәцәа рнапаҿы иахьынагаз.» Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Nous poursuivrons l’étude du troisième malheur dans le prochain article.
“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.
“Pamalha ako tikang sa akon katulugon sang nagligad nga gab-i nga may daku nga bug-at sa akon hunahuna. Nagahatag ako sang isa ka mensahe sa aton mga kautoran nga lalaki kag mga kautoran nga babayi, kag ini isa ka mensahe sang pagpaandam kag pagtudlo nahanungod sa buluhaton sang pila nga nagapangabudlay sang sayop nga mga teorya parte sa pagbaton sang Espiritu Santo, kag sang iya pagapanghikot paagi sa tawhanon nga mga himata.”
“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.
«Миңа 1844 елда вакыт үтеп киткәннән соң без каршы торырга чакырылган фанатизмга охшаш бер фанатизм, хәбәрнең соңгы көннәрендә, тагын безнең арабызга керәчәк дип күрсәтелде; һәм без бу явызлыкка хәзер дә, үзебезнең баштагы тәҗрибәләребездә аңа ничек тәвәккәл каршы торган булсак, нәкъ шулай ук тәвәккәл каршы торырга тиешбез.»
“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.
“우리는 크고 엄숙한 사건들의 문턱에 서 있다. 예언들은 성취되고 있다. 기이하고 중대한 역사가 하늘의 책들에 기록되고 있다—곧 하나님의 큰 날에 앞서 일어나리라고 선언되었던 사건들이다. 세상의 모든 것은 불안정한 상태에 있다. 민족들은 분노하고 있으며, 전쟁을 위한 대대적인 준비가 이루어지고 있다. 나라가 나라를 대적하여 꾀하고, 왕국이 왕국을 대적하고 있다. 하나님의 큰 날이 크게 속히 이르고 있다. 그러나 민족들이 전쟁과 유혈을 위하여 그들의 군대를 집결시키고 있을지라도, 천사들에게 내린 명령은 여전히 유효하니, 곧 하나님의 종들의 이마에 인이 쳐질 때까지 그들이 사방의 바람을 붙들고 있어야 한다는 것이다.” Selected Messages, book 1, 221.