And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Et Dieu fut avec l’enfant ; il grandit, habita dans le désert, et devint tireur d’arc. Genèse 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Ишмаил стал стрелком из лука, что является символом войны и символом исполнительного суда, совершаемого над Римом.
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.
Le bruit de ceux qui fuient et qui échappent du pays de Babylone, pour annoncer dans Sion la vengeance de l’Éternel, notre Dieu, la vengeance de son temple. Assemblez contre Babylone les archers, vous tous qui bandez l’arc; campez contre elle tout alentour; que nul n’en échappe; rendez-lui selon son œuvre; faites-lui selon tout ce qu’elle a fait; car elle s’est élevée avec orgueil contre l’Éternel, contre le Saint d’Israël. Jérémie 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.
Wapiga-mishale waulipa Babeli sawasawa na kazi yake, na malipo hayo huanza katika sheria ya Jumapili iliyo karibu kuja, pamoja na sauti ya pili ya Ufunuo sura ya kumi na nane, wakati hukumu ya kiutendaji inayoendelea juu ya Babeli inapoanza.
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.
Pea naʻá ku fanongo ki ha leʻo ʻe taha mei he langi, ʻoku pehē mai, Mou hū kituʻa meiate ia, ʻa hoku kakai, koeʻuhí ke ʻoua naʻa mou kau ʻi heʻene ngaahi angahala, pea ke ʻoua naʻa mou maʻu ha konga ʻi heʻene ngaahi mala. He kuo aʻu hake ʻene ngaahi angahala ki he langi, pea kuo manatuʻi ʻe he ʻOtua ʻene ngaahi hia. Totongi kiate ia ʻo hangē ko ʻene totongi kiate kimoutolu, pea fakalahi ʻo liunga ua kiate ia ʻo fakatatau ki heʻene ngaahi ngāue: ʻi he ipu naʻá ne fakafonu aí, fakafonu kiate ia ʻo liunga ua. Ko hono lahi ʻo ʻene fakalāngilangiʻi ia pē, mo ʻene nofo ʻi he fiefia lahi, ko e lahi tatau pē ia ʻo e mamahi mo e tengihia ke ʻoange kiate ia: he ʻoku ne pehē ʻi hono loto, ʻOku ou nofo ko ha kuini, pea ʻoku ʻikai te u uitou, pea ʻe ʻikai te u mamata ki he mamahi. Fakahā 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.
Ismaël en zijn moeder Hagar werden ervan weerhouden het eerstgeboorterecht te erven en werden uitgedreven. Zo werd jaloezie de profetische drijfveer van de islam, en oorlogvoering haar profetische bezigheid. De eerste vermelding omvat de beperking die door Sara aan Ismaël en zijn moeder werd opgelegd, en hun „beperking” werd een voornaam profetisch kenmerk van de islam, door heel Gods Woord en de geschiedenis heen. De nakomelingen van Ismaël zouden wilde mannen zijn, wier hand tegen ieder mens was, en hun wilde aard wordt voorgesteld door de wilde Arabische ezel, uit de paardenfamilie. Zo wordt de islamitische oorlogvoering van de eerste en tweede wee voorgesteld als krijgers die rijden op toornige paarden.
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.
ئسلام ئاخىرقى يامغۇرنىڭ ئۇچۇرىدۇر، ۋە ئۈچ «ۋاي»نىڭ ئۈچ ئالاھىدە پەيغەمبەرلىك سىزىقىغا ۋەكىللىك قىلىشى تامامەن لايىق، چۈنكى ئاخىرقى يامغۇرنىڭ مېتودولوگىيەسى «سىزىق ئۈستىگە سىزىق»تۇر. بىرىنچى ئىككى سىزىقنىڭ پەيغەمبەرلىك خاراكتېرى بىر يەرگە جەم قىلىنغاندا، ئۇلار ئۈچىنچى «ۋاي»نىڭ سىزىقىنى بەرپا قىلىدۇ. بۇ ئۈچ پەيغەمبەرلىك سىزىقىنىڭ ھەممىسى يۈز قىرىق تۆت مىڭنىڭ مۇھرىلىنىش دەۋرىنى تەسۋىرلەيدۇ. بۇ ئۈچ سىزىق ئاخىرقى يامغۇرنىڭ تۆكۈلۈش دەۋرىگە ۋەكىللىك قىلىدۇ، چۈنكى ئاخىرقى يامغۇر 2001-يىلى 11-سېنتەبىردە ئۈچىنچى «ۋاي» يېتىپ كەلگەندە چاچراشقا باشلىغان ئىدى.
“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.
“La lluvia tardía ha de caer sobre el pueblo de Dios. Un ángel poderoso ha de descender del cielo, y toda la tierra ha de ser alumbrada con su gloria.” Review and Herald, 21 de abril de 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.
A téhn chheh hun thu khâwm hun chu August 11, 1840-a a ṭan a, vântirhkoh pathumna a lo thlen ni October 22, 1844-a a tâwp chu a entîr bawk a ni. Chu hun chhûnga thil thleng chu Habakkuk bung 2-ah pawh a entîr bawk. Millerite hun chanchin chuan Habakkuk bung 2 chu a hlen a, chutiangin vântirhkoh chu August 11, 1840-ah a lo chhuk ṭan a, vântirhkoh pathumna chu October 22, 1844-ah a lo thlenin a tâwp ta a ni.
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.
እንባቆም ምዕራፍ 2 ራእዩ በመጨረሻው “እንዲናገር” እንደሚሆን ያመለክታል። በራእይ ምዕራፍ 10 ቁጥር 3 መልአኩ በታላቅ ድምፅ ጮኸ (ተናገረ)፣ እና በጥቅምት 22 ቀን 1844 ያው መልአክ “ዘመን ከዚህ በኋላ እንዳይኖር” ብሎ ማለ (ተናገረ)። በእንባቆም ምዕራፍ 2 ቁጥር 1 ያለው ጠባቂ በነሐሴ 11 ቀን 1840 ላይ ይገኛል፤ ምክንያቱም ጠባቂዎቹ በዚያን ጊዜ ድምፃቸውን ያነሣሉና።
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.
१८८८ को विद्रोहमा, जसलाई सिस्टर ह्वाइटले प्रकाशको पुस्तक अध्याय अठारको त्यस स्वर्गदूतको प्रतिनिधित्व गर्ने भनी चिनाउनुहुन्छ, जसले पृथ्वीलाई उहाँको महिमाले उज्यालो पार्नुपर्ने थियो, पहरेदारहरूले (जोन्स र वाग्नर) आफ्ना “आवाजहरू” तुरहीझैँ उठाए, ताकि परमेश्वरका जनहरूलाई तिनीहरूका अपराधहरू देखाइदिऊन्, किनकि तिनीहरूको सन्देश लाओडिसियालाई दिइएको सन्देश थियो। सेप्टेम्बर ११, २००१ मा, जसको प्रतीकरूप १८८८ को इतिहासद्वारा पूर्वचित्रित गरिएको थियो, प्रभुले आफ्ना अन्तिम-दिनका जनहरूलाई यर्मियाका पुराना मार्गहरूतर्फ फर्काइलिनुभयो, जहाँ पहरेदारहरूको कुरा सुनिएन। त्यस स्वर्गदूतको अवतरणले पहरेदारहरूको भविष्यसूचक आगमनलाई चिह्नित गर्दछ।
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.
“Vocis” quae die 11 Augusti 1840 advenit, per vigiles allata est; et Ieremiae dictum est, si post delusionem suam ad fidem suam ac fiduciam in Deo rediret, eum os Dei futurum esse. Cum visio, quae moram fecerat, tandem die 22 Octobris 1844 advenit, illa “locuta est.” Tempus capitis secundi Habacuc, quod in historia Milleritarum adimpletum est, tempus obsignationis centum quadraginta quattuor milium illustrat.
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.
वहाँ आवश्यक है कि यह पहचाना जाए कि 11 अगस्त, 1840 से 22 अक्टूबर, 1844 तक की अवधि एक लाख चवालीस हजार के मुद्रांकन को चित्रित करती है, जो वह काल है जिसमें पिछली वर्षा उंडेली जाती है। यह आवश्यक है, क्योंकि पिछली वर्षा के सन्देश की पहचान “पंक्ति पर पंक्ति” की कार्यविधि द्वारा की जानी है। वह विशेष अवधि, जो एक लाख चवालीस हजार का मुद्रांकन है, भविष्यद्वाणी की रेखाओं में बार-बार प्रस्तुत की गई है, और ऐसा हबक्कूक दो में भी है, जिसे सिस्टर व्हाइट ने प्रत्यक्ष रूप से मिलेराइट इतिहास में पूरा हुआ ठहराया है। वह यह भी बार-बार सिखाती हैं कि मिलेराइट इतिहास एक लाख चवालीस हजार के इतिहास में पुनरावृत्त होता है।
“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.
“Mižtásan proroctva, ktoré považovali za vzťahujúce sa na čas druhého príchodu, bolo obsiahnuté poučenie osobitne prispôsobené ich stavu neistoty a napätého očakávania a povzbudzujúce ich, aby trpezlivo očakávali vo viere, že to, čo je teraz ich chápaniu temné, bude vo svojom čase objasnené.
“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.’
«Այս մարգարեությունների մեջ էր նաև Ամբակում 2:1–4-ի մարգարեությունը. «Ես կկանգնեմ իմ պահակակետում և կհաստատվեմ աշտարակի վրա, և կհսկեմ՝ տեսնելու, թե Նա ինչ պիտի ասի ինձ, և ես ինչ պիտի պատասխանեմ, երբ հանդիմանվեմ։ Եվ Տերը պատասխանեց ինձ ու ասաց. Գրի՛ր տեսիլքը և այն պարզ դի՛ր տախտակների վրա, որպեսզի ընթերցողը կարողանա վազել։ Որովհետև տեսիլքը դեռ նշանակված ժամանակի համար է, բայց վախճանին այն պիտի խոսի և սուտ չի լինի. թեև այն ուշանա, սպասի՛ր նրան, որովհետև անպատճառ պիտի գա, չի ուշանա։ Ահա նրա հոգին, որ հպարտացած է, ուղիղ չէ նրա մեջ. բայց արդարը պիտի ապրի իր հավատքով»։
“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.’
Sot qysh në vitin 1842, udhëzimi i dhënë në këtë profeci për “ta shkruar vegimin dhe për ta bërë të qartë mbi tabela, që të mund të vrapojë ai që e lexon”, i pati sugjeruar Charles Fitch-it përgatitjen e një harte profetike për të ilustruar vegimet e Danielit dhe të Zbulesës. Botimi i kësaj harte u konsiderua si një përmbushje e urdhrit të dhënë nga Habakuku. Megjithatë, askush atëherë nuk vuri re se në të njëjtën profeci paraqitet një vonesë e dukshme në përmbushjen e vegimit — një kohë pritjeje. Pas zhgënjimit, ky Shkrim u shfaq shumë domethënës: “Sepse vegimi është ende për një kohë të caktuar, por në fund ai do të flasë dhe nuk do të gënjejë; edhe sikur të vonojë, prite; sepse me siguri do të vijë, nuk do të vonojë.... I drejti do të jetojë me anë të besimit të tij.”
“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.
Unha porción da profecía de Ezequiel foi tamén fonte de forza e consolo para os crentes: «A palabra do Señor veu a min, dicindo: Fillo do home, que refrán é este que tedes na terra de Israel, dicindo: Prolónganse os días, e toda visión falla? Dilles, pois: Así di o Señor Deus.... Os días están próximos, e o cumprimento de toda visión.... Eu falarei, e a palabra que Eu falar cumprirase; non será xa máis prolongada». «Os da casa de Israel din: A visión que el ve é para moitos días por vir, e profetiza de tempos afastados. Polo tanto, dilles: Así di o Señor Deus; ningunha das Miñas palabras será xa máis prolongada, senón que a palabra que Eu falei será feita». Ezequiel 12:21–25, 27, 28.» O Gran Conflito, 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!
Les millérites se voyaient non seulement comme accomplissant la parabole des dix vierges et le chapitre deux d’Habacuc, mais ils furent aussi conduits à reconnaître que l’histoire dans laquelle ils accomplissaient ces prophéties était également l’identification, par Ézéchiel, de cette même histoire, où « l’effet de toute vision » devait s’accomplir. La ligne d’histoire qui représente le scellement des cent quarante-quatre mille est celle où s’accomplit l’effet de toute vision !
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.
ئهو هێڵانەی ماوەی بارانی دواتر و مۆرکردنی سەد و چل و چوار هەزار نیشان دەدەن، پێکەوە هێنراون بۆ ئەوەی بسەلمێنن کە ئەو مێژووی پێشبینییانە بەردەوام واژۆی ئەلفا و ئۆمێگایان هەیە.
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.
L’histoire millérite commence par la voix de l’ange d’Apocalypse dix, et se termine par cette même voix. Le 11 septembre 2001 commence par la première voix d’Apocalypse chapitre dix-huit, et se termine par la seconde voix d’Apocalypse chapitre dix-huit. Habacuc chapitre deux commence par la voix des sentinelles, et se termine par la voix de la sentinelle de Jérémie. Le premier malheur commence avec Mahomet, et se termine avec Mahomet II. Le second malheur commence par la libération des quatre anges de l’islam et se termine par la mise en retenue de l’islam.
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.
इसाैयाह की “पंक्ति पर पंक्ति” वाली कार्यविधि ही उत्तरवर्षा की कार्यविधि है, और वे पंक्तियाँ जिन्हें एकत्र करके उत्तरवर्षा के संदेश की पहचान और स्थापना की जाती है, वे अनिवार्यतः अल्फा और ओमेगा की छाप धारण करती हैं। प्रकाशितवाक्य अध्याय नौ की पहली हाय मुहम्मद से आरम्भ होती है और मुहम्मद द्वितीय पर समाप्त होती है। इस अवधि को युद्ध के दो प्रकारों में विभाजित किया गया है; पहला, रोम पर अव्यवस्थित आक्रमण, जो अबूबकर के साथ गंभीर रूप से आरम्भ हुए; और फिर एक सौ पचास वर्षों की वह अवधि, जिसमें इस्लाम का पहला संगठित युद्ध सम्पन्न हुआ।
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.
ལོ་བརྒྱ་དང་ལྔ་བཅུ་ནི “ཟླ་བ་ལྔ་” ཞེས་པའི་དུས་ཚོད་ཀྱི་སྔོན་བསྟན་གྱིས་མཚོན་པ་ཡིན། དེ་བཞིན་དུ། ཆགས་སྡུག་གཉིས་པ་ལའང་ལོ་བརྒྱ་གསུམ་དང་གོ་གཅིག ཉིན་བཅོ་ལྔ་ཡིན་པའི་དུས་ཚོད་ཀྱི་སྔོན་བསྟན་ཞིག་ཡོད། དེའི་ཕྱིར། ཆགས་སྡུག་དང་པོ་དང་གཉིས་པའི་སྔོན་བསྟན་གྱི་གཞི་རྟེན་གྱིས་མཇུག་མཐའ་དེ་ཐོག་མ་དང་འབྲེལ་བར་ངོས་འཛིན་པས། དེའི་ནང་དུ་ཐེལ་རྒྱག་པའི་ལས་རིམ་དང་། དུས་ཚོད་ཀྱི་ཡུན་ངེས་ཅན་ཞིག་གི་བར་ཆད་ཅིག་ཡོད། ཐེལ་རྒྱག་པའི་ལས་རིམ་ནི་ཆགས་སྡུག་དང་པོའི་ལོ་རྒྱུས་ཀྱི་ཐོག་མར་མཚོན་པ་ཡིན་ལ། དེ་ཆགས་སྡུག་གཉིས་པའི་མཇུག་མཐར་ཡང་མཚོན་པ་ཡིན།
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.
Waxa ka dambeeya shaabadaynta ku xusan aayadda afraad, belaayada kowaad, waa “shan bilood” (boqol iyo konton sannadood). Shantaas bilood laba jeer baa la tilmaamay, mar aayadda shanaad iyo mar kale aayadda tobnaad. Waxa ka horreeya habka shaabadaynta ee Agoosto 11, 1840 ilaa Oktoobar 22, 1844 ee belaayada labaadna waa waxsii sheegidda “saacadda, maalinta, bisha, iyo sannadka” (saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood), ee aayadda shan iyo tobnaad. Si wadajir ah, hal sadar oo isku xigta gudaheed, buunanka shanaad iyo lixaad waxay ku billowdaan kuna dhammaadaan tusaalayn ka bixinaysa habka shaabadaynta.
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.
Onder twee lijnen toegepast, “regel op regel,” wijzen zij een begin en een einde aan, gemarkeerd door Mohammed de eerste en Mohammed de tweede. “Regel op regel” duiden zij in elke lijn twee onderscheiden perioden aan, hetgeen voortkomt uit het feit dat elke lijn een tijdsprofetie bezit. In de geschiedenis van het eerste wee moest de islam Rome “schaden,” en in het tweede wee moest zij Rome “doden.” Het eerste wee was een oorlogvoering met speren, zwaarden en pijlen, en het tweede wee voerde buskruit in als krijgstuig.
“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.
«БОБИ 10. Ва онҳо думҳое монанди думҳои ақраб доштанд, ва дар думҳошон нешҳо буд; ва қудрати онҳо дар он буд, ки мардумро панҷ моҳ озор расонанд. 11. Ва бар онҳо подшоҳе буд, ки фариштаи чоҳи беҳад аст; номи ӯ ба забони ибронӣ Абаддун аст, вале ба забони юнонӣ номи ӯ Аполлиюн мебошад.»
“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.
«مۇشۇ ۋاقىتقىچە، كىيث بىزگە بىرىنچى بەش كاناينىڭ چېلىنىشىغا ئائىت مىساللارنى تەقدىم قىلدى. ئەمما ئەمدى بىز ئۇنىڭ بىلەن خوشلىشىپ، بۇ يەردە نۇبۇۋۋەتتە يېڭىدىن كىرگۈزۈلگەن ئالاھىدىلىكنىڭ، يەنى نۇبۇۋۋەتلىك ۋاقىت مۇددىتىلىرىنىڭ، تەدبىقىغا ئۆتۈشىمىز كېرەك. »
“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.
„Poderul lor era să-i vatăme pe oameni timp de cinci luni.—1. Se ridică întrebarea: pe ce oameni aveau ei să-i vatăme timp de cinci luni?—Fără îndoială, pe aceiași pe care după aceea aveau să-i ucidă (vezi versetul 15): „a treia parte a oamenilor”, sau a treia parte a Imperiului Roman,—diviziunea lui greacă.
“2. When were they to begin their work of torment? The 11th verse answers the question.
«2. На какой момент им надлежало приступить к своему делу мучения? На этот вопрос отвечает 11-й стих.
“(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) ‘Ils avaient sur eux un roi.’ Depuis la mort de Mohammed jusqu’aux approches de la fin du treizième siècle, les mahométans furent divisés en diverses factions sous plusieurs chefs, sans qu’aucun gouvernement civil général s’étendît sur l’ensemble d’entre eux. Vers la fin du treizième siècle, Othman fonda un gouvernement qui, depuis lors, a été connu sous le nom de gouvernement ou d’empire ottoman, et qui se développa jusqu’à s’étendre sur toutes les principales tribus mahométanes, les réunissant en une seule grande monarchie.
“(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) Hunhu hwamambo. ‘Anova mutumwa wegomba risina mugumo.’ Mutumwa unoreva nhume, mushumiri, angava akanaka kana akaipa, uye haasi nguva dzose chisikwa chomweya. ‘Mutumwa wegomba risina mugumo,’ kana kuti gurukota guru rechitendero chakabva imomo parakazarurwa. Chitendero ichocho iMohammedanism, uye sultan ndiye gurukota raro guru. ‘Sultan, kana kuti grand Seignior, sezvaanodanwa pasina kusiyaniswa, ndiye zvakare Supreme Caliph, kana muprista mukuru, achibatanidza mumunhu wake chiremerera chepamusoro chomweya pamwe chete nesimba guru rose rezvematongerwo enyika.’—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) Son nom. En hébreu, “Abaddon”, le destructeur; en grec, “Apollyon”, celui qui extermine, ou qui détruit. Le fait qu’il porte deux noms différents dans deux langues montre clairement que c’est le caractère, plutôt que le nom de la puissance, qui est destiné à être représenté. S’il en est ainsi, tel qu’exprimé dans les deux langues, il est un destructeur. Tel a toujours été le caractère du gouvernement ottoman. »
“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.’
«Mais à quel moment Othman lança-t-il sa première attaque contre l’empire grec ? — Selon Gibbon, Decline and Fall, etc., “Othman entra pour la première fois sur le territoire de Nicomédie le 27e jour de juillet 1299.”»
“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.
“Ɔkyerɛwfoɔ binom akontabuo no agyina adwene a wɔde susuu sɛ ɛsɛ sɛ berɛ no fi aseɛ wɔ Otoman ahennie no fapemtoɔ so; nanso yei da adi pefee sɛ ɛyɛ mfomsoɔ; ɛfiri sɛ, na ɛnyɛ sɛ wɔbɛnya ɔhene bi nko ara adi wɔn so, na mmom na ɛsɛ sɛ wɔha nnipa amane asram anum. Na amanehunu no berɛ rentumi mfiri aseɛ ansa na wɔn a wɔde amanehunu no ba no to hyɛɛ wɔn so deɛ ɛdi kan no, a na ɛyɛ, sɛdeɛ wɔaka no atifi hɔ no, July 27, 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.
« Le calcul qui suit, fondé sur ce point de départ, fut effectué et publié dans un ouvrage intitulé Le second avènement du Christ, etc., par J. Litch, en 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.
“‘और उन को पाँच महीने तक मनुष्यों को पीड़ा पहुँचाने की शक्ति दी गई थी।’ यहीं तक उनका अधिकार-विधान विस्तृत था—निरन्तर लूट-मार के द्वारा यातना पहुँचाने तक, परन्तु राजनैतिक रूप से उनका वध करने तक नहीं। ‘पाँच महीने,’ प्रति महीने तीस दिन के अनुसार, हमें एक सौ पचास दिन देते हैं; और ये दिन, प्रतीकात्मक होने के कारण, एक सौ पचास वर्षों का बोध कराते हैं। 27 जुलाई, 1299 से आरम्भ करते हुए, ये एक सौ पचास वर्ष 1449 तक पहुँचते हैं। उस समस्त अवधि में तुर्क लगभग निरन्तर यूनानी साम्राज्य के साथ युद्धरत रहे, तौभी उसे जीत न सके। उन्होंने यूनानी प्रान्तों में से कई पर अधिकार कर लिया और उन्हें अपने अधीन बनाए रखा, परन्तु फिर भी कॉन्स्टैन्टिनोपल में यूनानी स्वतंत्रता बनी रही। किन्तु 1449 में, उन एक सौ पचास वर्षों की समाप्ति पर, एक परिवर्तन आया, जिसका इतिहास आगामी तुरही के अन्तर्गत पाया जाएगा।” 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:
어리야 스미스는 조시야 리치가 계산한 백오십 년을 인용하고 있는데, 이것은 끝마쳐질 때 다음 나팔에 나오는 삼백구십일 년과 십오 일의 예언의 출발점을 이루는 것으로 제시된다. 이처럼 서로 연결된 두 시간 예언에 관한 리치의 예측을 논평하면서, 화잇 자매는 다음과 같이 기록하였다:
“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.’
“Sa bhliain 1840 spreag comhlíonadh suntasach eile den fháistine spéis fhorleathan. Dhá bhliain roimhe sin, d’fhoilsigh Josiah Litch, duine de na príomh-airí a bhí ag seanmóireacht an dara teacht, léiriú ar Revelation 9, agus ann thuar sé titim Impireacht na nOtamánach. De réir a ríomhanna, bhí an chumhacht seo le cur de dhroim seoil... an 11 Lúnasa, 1840, tráth a bhféadfaí a bheith ag súil go mbrisfí cumhacht na nOtamánach i gConstantinople. Agus creidimse go bhfaighfear gurb amhlaidh atá.”
“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.
«Dans le temps même indiqué, la Turquie, par l’entremise de ses ambassadeurs, accepta la protection des puissances alliées de l’Europe, et se plaça ainsi sous le contrôle des nations chrétiennes. L’événement accomplit exactement la prédiction. Lorsqu’on le sut, des multitudes furent convaincues de la justesse des principes d’interprétation prophétique adoptés par Miller et ses associés, et un merveilleux élan fut donné au mouvement adventiste. Des hommes instruits et de haut rang s’unirent à Miller, tant pour prêcher que pour publier ses vues, et de 1840 à 1844 l’œuvre s’étendit rapidement.» 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.”
La première et la seconde malédiction sont reliées par deux prophéties de temps interconnectées. La première malédiction commence par une illustration du scellement, et la seconde malédiction s’achève avec l’histoire allant du 11 août 1840 jusqu’à la sonnerie de la septième trompette, le 22 octobre 1844, laquelle est aussi une illustration du scellement. Le commencement et la fin portent la signature de l’Alpha et de l’Oméga, parce que, comme dans l’histoire où Christ confirma l’alliance pour une semaine, la période est divisée en deux parties. La première période commence avec le premier Mohammed et s’achève avec le second Mohammed. La seconde période commence avec « une voix venant des quatre cornes de l’autel d’or qui est devant Dieu », et elle s’achève avec la « voix » de Christ, jurant « par celui qui vit aux siècles des siècles, qui a créé le ciel, et les choses qui y sont, et la terre, et les choses qui y sont, et la mer, et les choses qui y sont, qu’il n’y aurait plus de temps. »
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“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.
«هر پرسشی که شیطان بتواند در ذهن برانگیزد تا نسبت به تاریخ عظیمِ سیر و سفرهای گذشتهٔ قوم خدا تردید ایجاد کند، موجب خشنودیِ آن اعلیحضرتِ شیطانی خواهد شد و اهانتی به خداست. خبرِ آمدنِ قریبالوقوعِ خداوندِ ما به جهانِ ما با قدرت و جلال عظیم، حقیقت است، و در سال 1840 صداهای بسیاری در اعلامِ آن برخاست.» Manuscript Releases, جلد 9، 134.