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.
Premye mwatye chapit nèf nan Revelasyon an idantifye senkyèm twonpèt la, ki se premye malè a, epi dezyèm mwatye chapit la idantifye sizyèm twonpèt la, ki se dezyèm malè a. Toude twonpèt yo ilistre avèk anpil klate sou tablo pyonye 1843 a ak 1850 an. Lè sis dènye vèsè Danyèl onz yo te sele ankò nan tan lafen an, an 1989, avèk efondreman Inyon Sovyetik la, mouvman refòm san karannkat mil yo te kòmanse.
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.
Pami verite ki te rekonèt an 1989 yo, te gen gwo mouvman refòmatè yo nan istwa Bib la, epi tout yo te mache an paralèl youn ak lòt. Tout pwofèt yo, e konsa tout istwa sakre, ansanm ak mouvman refòmatè sakre yo, ilistre dènye gwo mouvman refòmatè a nan san karannkat mil yo, ki se tou mouvman pisan twazyèm zanj lan. Lè pwosesis sele a kòmanse, se lè sa a tou aspèksyon lapli dènye sezon an kòmanse. Devwalman mouvman refòmatè yo an 1989, apre sa devwalman sis dènye vèsè Danyèl onz yo an 1992, te pwodui yon anviwònman rezistans, jan sa toujou rive lè yon verite nouvo ak verite pou tan prezan devwale.
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.
Nan rezistans kont verite sis dènye vèsè Danyèl onz yo, Seyè a louvri verite ki fè konnen istwa pwofetik Wòm payen an, ansanm ak istwa pwofetik Wòm papal la, jan li tabli sou de temwen, idantifye istwa pwofetik Wòm modèn nan. Yo te rekonèt règ twa aplikasyon pwofesi a, epi depi lè sa a yo te sèvi avè l pou defann kont erè epi pou idantifye ak tabli verite. Règ ki soutni ke chak liy refòm paralèl ak lòt liy refòm yo, ansanm ak règ ki asosye ak yon twa aplikasyon pwofesi, te vin tounen baz fondamantal règ ki te tabli nan mouvman twazyèm zanj lan, jan sa te deja tipifye pa règ ki te tabli, itilize, epi pibliye nan istwa Millerit la.
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.
Aplikasyon trip pwofesi a, kòm yon règ, te devwale pou mouvman san karannkat mil yo, paske yo se mouvman lapli ta a, epi Islam twazyèm malè a se mesaj lapli ta a. Prensip aplikasyon trip pwofesi a te idantifye pa Lyon branch fanmi Jida a, byen anvan Islam twazyèm malè a te parèt nan listwa 11 septanm 2001, paske Li te vle pou pèp Li nan dènye jou yo ta fasil rekonèt mesaj ki reprezante pa rive twazyèm malè a lè Li te retounen pèp Li a sou ansyen chemen Jeremi yo.
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.
Konpreyansyon pyonye yo sou senkyèm ak sizyèm twonpèt yo, jan sa prezante nan chapit nèf Liv Revelasyon an, te konsidere kòm pasaj nan liv Revelasyon an ki te pi fèm e pi klèman soutni pa listwa. Uriah Smith kòmanse prezantasyon li sou chapit nèf Liv Revelasyon an lè li sèvi ak pawòl istoryen Keith pou mete pwen sa a byen anvan.
“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.
“Pou yon ekspozisyon sou twonpèt sa a, n ap ankò tire nan ekriti Mesye Keith yo. Ekriven sa a di avèk verite: ‘Pa gen prèske okenn lòt pati nan Apokalips la kote gen yon akò ki tèlman inifòm pami entèprèt yo konsènan aplikasyon senkyèm ak sizyèm twonpèt yo, oswa premye ak dezyèm malè yo, ak Sarrasen yo ansanm ak Tirk yo. Sa tèlman evidan, li prèske enposib pou yo mal konprann li. Olye pou se youn oswa de vèsè ki deziyen chak, tout nevyèm chapit Revelasyon an, an pòsyon egal, okipe ak yon deskripsyon toude yo.’” Uriah Smith, Daniel and Revelation, 495.
The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.
Divizyon chapit premye ak dezyèm malè yo separe istwa premye malè a, ki reprezante pa Mohammed. Sou plan jewografik, li sitiye nan sa istoryen Alexander Keith rele Sarrasen yo, sa nou ta rele jodi a Arabi. Istwa dezyèm malè a, ki reprezante pa Osman 1, sou plan jewografik sitiye nan Latiki, sa istoryen an idantifye kòm Tirk yo. Istwa premye malè a te sitiye epi akonpli nan Arabi, kote Islam ak Mohammed te pran nesans. Istwa dezyèm malè a te sitiye epi akonpli nan Latiki, kote Anpi Otoman an te pran nesans.
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.
Istwa premye malè a idantifye yon lagè ki te dirije kont Wòm pa konbatan endepandan, ki sèl alyans mityèl yo youn ak lòt se te relijyon Islam lan. Istwa dezyèm malè a idantifye yon lagè ki te dirije kont Wòm pa yon relijyon òganize ansanm ak yon pouvwa leta, ki rele yon Kalifa. Nan youn kou nan lòt ka a, kit se lagè endepandan kont Wòm nan istwa Mahomet reprezante a, kit se lagè òganize Othman, oswa Anpi Otoman an, reprezante a, mòd lagè a te atake sibitman e san avètisman. Se pa t yon lagè yo te mennen lè yo te abiye tout sòlda yo ak inifòm menm koulè, epi apre sa òganize sòlda yo an liy pou fè yo mache devan anba kout zam, jan sa te koutim militè nan epòk sa a. Mo “asasen” an sòti nan mòd lagè islamik ki konsiste frape sibitman e san atant, e anjeneral sa te lakòz lanmò moun k ap atake a tou.
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.
Mo “asasen” soti nan mo arab “hashshashin”, ki soti nan “hashish”, ki vle di “hachich” oswa “kanabis”. Okòmansman, tèm sa a te sèvi pou fè referans ak yon gwoup sekrè e fanatik Mizilman Ismaili Nizari nan Mwayen Oryan an pandan peryòd medyeval la. Manm gwoup sa a te konnen pou metòd pa yo ki pa t konvansyonèl e ki te souvan vyolan, sa ki te gen ladan itilizasyon asasina politik pou reyalize objektif yo. Yo di pafwa yo te konn konsome hachich pou prepare yo pou misyon yo, sa ki mennen nan itilizasyon tèm “hashshashin” oswa “asasen” nan mond oksidantal la. Asasen yo te aktif pandan peryòd medyeval la, sitou nan Pès ak Siri, epi yo te jwe yon wòl enpòtan nan divès konfli politik ak asasina nan epòk sa a. Finalman, tèm “asasen” an te antre nan lang ewopeyen yo, kote li te vin sèvi nan yon sans pi laj pou moun ki egzekite asasina politik oswa asasina ki vize yon moun an patikilye.
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.
Mòd gè sa a se yon karakteristik pwofetik enpòtan nan twa malè yo, paske wòl pwofetik Islam se pwodui lagè. Islam, kòm yon senbòl, gen tout rapò ak lagè, epi nan Revelasyon chapit nèf, Islam premye ak dezyèm malè yo se yon ilistrasyon lagè pa yo. Lagè pa yo idantifye nan liv Revelasyon an kòm aksyon ki fè nasyon yo fache, jis anvan tan gras la fèmen.
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.
Epi nasyon yo te fache, e kòlè ou vini, ansanm ak tan pou mò yo, pou yo jije yo, epi pou ou bay rekonpans a sèvitè ou yo, pwofèt yo, ak sen yo, ak tout moun ki gen krentif pou non ou, piti kou gran; epi pou ou detwi moun ki detwi tè a. Revelasyon 11:18.
The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.
“Nation” yo vin “an kòlè”, jis anvan kòlè Bondye a rive, e kòlè Bondye a, jan liv Revelasyon an prezante l, se sèt dènye kalamite yo ki vini lè tan gras limanite a fini. Gen twa repè nan vèsè a: lè nasyon yo fache, kòlè Bondye a, epi lè pou jije mò yo rive. Jijman mò yo yo mansyone isit la se jijman mò mechan yo ki fèt pandan mil ane milenyòm nan, e se pa jijman ankèt sou mò yo ki te kòmanse 22 oktòb 1844 la. Sè White klè ke twa repè ki nan vèsè sa a yo diferan youn ak lòt, epi yo rive nan lòd yo parèt nan vèsè a.
“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.
“Mwen te wè ke kòlè nasyon yo, kòlè Bondye a, ak tan pou jije mò yo te separe e diferan youn ak lòt, youn ap swiv lòt; mwen te wè tou ke Mikaèl pa t ankò leve kanpe, e ke tan detrès la, yon detrès tankou sa pa t janm rive, pa t ankò kòmanse. Kounye a nasyon yo ap vin fache; men lè Gran Prèt nou an fin acheve travay Li nan Tanp lan, Li pral leve kanpe, mete rad vanjans yo, epi lè sa a sèt dènye kalamite yo pral vide.”
“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.
“Mwen te wè ke kat zanj yo t ap kenbe kat van yo jiskaske travay Jezi a te fini nan tanp lan, epi apre sa sèt dènye flewo yo va vini.” 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.
Wòl Islam nan dènye liv Bib la se fè nasyon yo fache, epi yo fè sa atravè lagè. Wòl Islam nan premye liv Bib la se mete men tout moun nan lemonn ansanm kont Islam, ki reprezante kòm Izmayèl.
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.
Epi zanj Seyè a di li: Gade, ou ansent, epi w ap fè yon pitit gason; w ap rele non li Izmayèl, paske Seyè a tande afliksyon ou. Epi li pral yon nonm sovaj; men li pral leve kont tout moun, epi men tout moun pral leve kont li; epi li pral rete anfas tout frè li yo. Jenèz 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).
Mo “men,” kòm yon senbòl, menm jan ak tout senbòl biblik yo, li ka genyen plis pase yon sans selon kontèks kote yo sèvi avè l la. Byen lwen, “men” an, kòm yon senbòl nan pwofesi Bib la, se yon senbòl lagè. Mo ebre yo tradui kòm “nonm sovaj” la, se mo ki sèvi pou bourik sovaj Arabi a, ki pote plizyè enplikasyon pwofetik enpòtan, youn ladan yo se ke bourik Arabi a se yon manm fanmi bèt Equidae a, menm jan ak chwal la. Nan Revelasyon chapit nèf, epi sou toude tablo sakre Abakouk yo (tablo pyonye 1843 ak 1850 yo), yo sèvi ak chwal la kòm senbòl lagè Islam nan twa malè yo reprezante a. Premye ak dènye mansyon Islam, jan li reprezante nan liv Jenèz la ak nan liv Revelasyon an, idantifye Islam avèk senbòl fanmi Equidae a (bourik oswa chwal), epi yo toude mete aksan sou wòl Islam kòm sa ki pote lagè sou “chak moun” (nasyon yo).
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”.
Nan liv Revelasyon an, chapit NÈF, vèsè ONZ, yo idantifye karaktè Islam lan, paske nan pwofesi karaktè reprezante pa yon non. Non yo bay wa ki gouvène sou Islam lan reflete premye referans sa a sou Islam nan liv Jenèz la, kote sa ekri ke karaktè oswa lespri Izmayèl “pral rete anfas tout frè l yo.” Wa ki gouvène sou tout Islam lan se lespri Izmayèl la (wa pa yo), ki gen men li “kont tout moun”.
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.
Epi yo te gen yon wa sou yo, ki se zanj twou san fon an; non li nan lang ebre se Abadon, men nan lang grèk non li se Apolyon. Revelasyon 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:
Nan Ansyen Testaman an, jan li reprezante pa lang Ebre a, oubyen nan Nouvo Testaman an, jan li reprezante pa lang Grèk la, karaktè ki ap domine sou tout moun k ap suiv relijyon Islam nan idantifye swa kòm Abaddon swa kòm Apollyon, non ki, nan toude ka yo, vle di “lanmò ak destriksyon.” Lanmò ak destriksyon se karaktè Islam nan, kit li reprezante nan Ansyen Testaman an, kit li reprezante nan Nouvo Testaman an. Karakteristik presi lespri ki ap dirije anndan chak disip Islam, an rapò ak senbòl bourik la oswa chwal la, se toude eleman ki nan premye ak nan dènye referans sou Islam yo. De atribi pwofetik sa yo pote siyati Alfa ak Omega. Lè Sè White idantifye mesaj ki bay san karant-kat mil yo lavi a kòm gwo lame pwisan twazyèm zanj lan, li deklare sa ki vin apre a:
“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.
“Zanj yo ap kenbe kat van yo, yo reprezante tankou yon chwal an kòlè k ap chèche kase kòd li pou l lage kò l kouri sou tout fas tè a, pote destriksyon ak lanmò sou pasaj li.
“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.
“Èske n ap dòmi sou menm bòdi mond etènèl la? Èske n ap rete lou, frèt, epi mouri? O, si sèlman nou te ka genyen nan legliz nou yo Lespri a ak souf Bondye soufle nan pèp Li a, pou yo ta ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men pandan n ap pase nan pòtay sere a, lajè li pa gen okenn limit.” Manuscript Releases, volim 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?
Kat van yo kenbe pandan sele san karant-kat mil yo, e kat van yo se yon “chwal fache” ki pote “lanmò ak destriksyon sou chemen li.” Nan 11 septanm 2001, twazyèm malè a te antre nan istwa pwofetik la, li te pote “lanmò ak destriksyon,” konsa li te “fache nasyon yo,” lè li te frape peyi gloriye espirityèl la “toudenkou e san avètisman.” Nan 7 oktòb 2023, twazyèm malè a te kontinye sou chemen “lanmò ak destriksyon” li, konsa li te plis toujou “fache nasyon yo,” lè li te atake peyi gloriye literal la “toudenkou e san avètisman.” Premye atak inatandi a te make kòmansman peryòd sele san karant-kat mil yo, e atak resan an nan 7 oktòb 2023 make kòmansman peryòd final la, oswa “fèmen” sele san karant-kat mil yo. Èske n ap dòmi sou menm bòdi mond etènèl la?
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:
Sou toude tablo sakre pyonye yo, yo montre Islam premye ak dezyèm malè yo an fason vizyèl pa vanyan sòlda islamik k ap monte sou chwal lagè yo. Kavalye ki sou chwal lagè premye malè a nan toude ilistrasyon yo ap pote yon frenn, epi kavalye ki sou chwal ki reprezante dezyèm malè a ap tire ak yon fizi. Yo idantifye diferans lan aklè nan Revelasyon chapit nèf, paske se nan istwa dezyèm malè a yo te envante poud pou zam e yo te sèvi avè l pou premye fwa nan lagè. Pandan l ap fè kòmantè sou vèsè disèt rive diznèf nan Revelasyon chapit nèf, Uriah Smith ekri sa ki annapre a:
“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.
“Premye pati deskripsyon sa a kapab fè referans ak aparans kavalye sa yo. Dife, kòm sa ki reprezante yon koulè, vle di wouj, paske ‘wouj tankou dife’ se yon ekspresyon yo itilize souvan; jasent, oswa yasent, vle di ble; epi souf vle di jòn. Epi koulè sa yo te domine anpil nan rad vanyan sòlda sa yo; konsa deskripsyon an, dapre pwendvi sa a, ta jwenn yon korespondans egzak nan inifòm Tik la, ki te fòme an gran pati ak wouj, oswa eskalèt, ble, ak jòn. Tèt chwal yo te sanble ak tèt lyon pou montre fòs yo, kouraj yo, ak ferosite yo; tandiske dènye pati vèsè a san okenn dout fè referans ak itilizasyon poud ak zam afe pou objektif lagè, ki nan epòk sa a te fèk antre an sèvi. Kòm Tik yo te tire ak zam afe yo pandan yo te sou chwal, sa ta parèt a moun ki t ap gade yo de lwen tankou dife, lafimen, ak souf la t ap soti nan bouch chwal yo, jan sa ilistre nan planch ki akonpaye a.”
“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.’
“Konsènan itilizasyon zam afe pa Tik yo nan kanpay yo kont Konstantinòp, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) pale konsa:—‘Se akòz “dife a, lafimen an, ak souf la,” sètadi, atirayi ak zam afe Mahomet yo, twazyèm pati moun yo te touye a, sa vle di, pran Konstantinòp la, epi, pa konsekans, destriksyon anpi grèk la, te rive. Onz san ane ak plis te deja pase depi fondasyon li pa Konstanten. Pandan tout tan sa yo, Gòt, Henn, Avar, Pès, Bilgà, Sarasen, Ris, e menm Tik Otoman yo menm, te mennen atak ostil yo oswa te sènen l. Men fòsifikasyon yo te enprenab pou yo. Konstantinòp te siviv, epi ansanm avè l anpi grèk la. Se poutèt sa enkyetid Sultan Mahomet te genyen pou l jwenn sa ki t ap retire obstak la. “Èske ou ka fonn yon kanon,” se te kesyon li te poze a bòs ki te fè kanon an ki te vin jwenn li a, “ki ta gen dimansyon ase pou kraze miray Konstantinòp la?” Lè sa a, yo te etabli fonderi a nan Adrianòp, yo te fonn kanon an, yo te prepare atirayi a, epi syèj la te kòmanse.’”
“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.’
“Li byen merite pou yo remake kijan Gibbon, ki toujou se kòmantatè san konesans sou pwofesi Apokaliptik la, mete nouvo mwayen lagè sa a byen devan nan tablo li a, nan narasyon li ki pale avèk elokans e avèk fòs sou katastwòf final anpi grèk la. Nan preparasyon pou sa, li bay istwa envansyon resan poud pou zam nan, ‘melanj sa a ki fèt ak salpèt, souf, ak chabon;’ li rakonte jan Sultan Amurat te sèvi avè l pi bonè, epi tou, jan sa te deja di anvan, sou founderi Mahomet la pou gwo kanon nan Adrianòp; answit, nan pwogrè syèj la menm, li dekri kijan ‘salve lans ak flèch yo te akonpaye ak lafimen, bri, ak dife mouskètri a ak kanon yo;’ kijan ‘long ran atiri tirk la te vize sou miray yo, katòz batri t ap gwonde an menm tan sou kote ki pi fasil pou atake yo;’ kijan ‘fòtifikasyon ki te kanpe pandan plizyè syèk kont vyolans lènmi yo te debraye toupatou anba kanon Otoman yo, anpil brèch te louvri, epi toupre pòtay Sen Romanus, kat gwo fò won te rache jouk atè:’ kijan, pandan ‘depi nan liy yo, galè yo, ak pon an, atiri Otoman an t ap gwonde toupatou, kan an ak vil la, Grèk yo ak Tirk yo, te anvlope nan yon nwaj lafimen, ki pa t kapab disparèt sof pa delivrans final oubyen destriksyon anpi women an:’ kijan ‘double miray yo te vin tounen yon pil debri anba kout kanon yo:’ epi kijan, finalman, Tirk yo ‘leve monte nan brèch yo,’ ‘Konstantinòp te soumèt, yo te ranvèse anpi li a, epi yo te pile relijyon li nan pousyè anba men konkeran mizilman yo.’ Mwen di, li byen merite pou yo obsève kijan Gibbon, avèk anpil klète ak fòs, atribye kaptire vil la, e konsa destriksyon anpi a, a atiri Otoman an. Paske, kisa sa ye, si se pa yon kòmantè sou pawòl pwofesi nou an? ‘Pa twa bagay sa yo twazyèm pati lèzòm yo te mouri, pa dife a, ak pa lafimen an, ak pa souf la, ki te soti nan bouch yo.’”
“‘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.’
“‘VÈSÈ 18. Se pa twa bagay sa yo, yon tyè nan lèzòm te touye, pa dife a, pa lafimen an, ak pa souf la, ki t ap soti nan bouch yo. 19. Paske pouvwa yo nan bouch yo, ak nan ke yo; paske ke yo te tankou sèpan, epi yo te gen tèt, e se avèk yo yo fè mal.’”
“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.
“Vèsè sa yo eksprime efè mòtèl nouvo mòd lagè yo te entwodui a. Se pa mwayen ajan sa yo,—poud a kanon, zam afe, ak kanon,—Konstantinòp te finalman tonbe, epi yo te lage li nan men Tik yo.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Nou pral kontinye etid twazyèm malè a, nan atik k ap vini an.
“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.
“Mwen te reveye soti nan dòmi mwen yè swa ak yon gwo chay sou lespri mwen. Mwen t ap bay frè ak sè nou yo yon mesaj, e se te yon mesaj avètisman ak enstriksyon konsènan travay kèk moun k ap soutni teyori ki pa kòrèk sou resevwa Sentespri a, ak sou jan li aji atravè mwayen imen.
“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.
Yo te fè m konnen ke fanatis ki sanble ak sa nou te rele pou n konbat apre tan an te pase an 1844 la t ap antre nan mitan nou ankò nan dènye jou mesaj la, e ke nou dwe konfwonte mal sa a avèk menm detèminasyon an kounye a menm jan nou te fè sa nan premye eksperyans nou yo.
“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.
“Nou kanpe sou papòt gwo ak solanèl evènman yo. Pwofesi yo ap akonpli. Yon istwa etranj e chaje ak evènman ap ekri nan liv syèl yo—evènman yo te deklare ki t ap byento vini anvan gran jou Bondye a. Tout bagay nan mond lan nan yon eta enstab. Nasyon yo an kòlè, e yo ap fè gwo preparasyon pou lagè. Nasyon ap fè konplo kont nasyon, e wayòm kont wayòm. Gran jou Bondye a ap pwoche avèk anpil prese. Men, malgre nasyon yo ap rasanble fòs yo pou lagè ak san koule, kòmandman an bay zanj yo toujou rete an vigè, pou yo kenbe kat van yo jiskaske sèvitè Bondye yo sele sou fwon yo.” Selected Messages, liv 1, 221.