And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Epi Bondye te avèk jenn gason an; li grandi, li rete nan dezè a, epi li vin yon tire ak banza. Jenèz 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Izmayèl te vin yon tirè ak banza, sa ki se yon senbòl lagè, epi yon senbòl jijman egzekitif ki pote kont Wòm.
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.
Vwa moun k ap kouri pou sove, k ap chape soti nan peyi Babilòn, pou yo fè konnen nan Siyon vanjans Senyè a, Bondye nou an, vanjans tanp li a. Reyini banzaè yo kont Babilòn: nou tout ki rale banza a, monte kan toutotou li; pa kite pèsonn ladan li chape: rann li dapre travay li; dapre tout sa li fè, fè l menm jan an: paske li te montre lògèy li kont Senyè a, kont Sentespri Izrayèl la. Jeremi 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.
Moun ki gen banza yo rann Babilòn dapre zèv li yo, e rekonpans sa a kòmanse nan lwa dimanch ki pral vini byento a, avèk dezyèm vwa nan Revelasyon chapit dizwit la, lè jijman egzekitif pwogresif Babilòn nan kòmanse.
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.
Apre sa, mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Sòti nan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Rann li menm jan li te rann nou an, e ba li doub dapre zèv li yo: nan gode li te plen an, plen pou li doub. Jan li te fè lwanj tèt li anpil, e jan li te viv nan plezi anpil, konsa bay li anpil touman ak lapenn; paske li di nan kè li: Mwen chita kòm yon rèn, mwen pa vèv, e mwen p ap janm wè lapenn. Revelasyon 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.
Izmayèl ak manman li, Aga, te anpeche eritye dwa premye pitit la, epi yo te chase yo deyò. Konsa, jalouzi te vin motivasyon pwofetik Islam lan, e lagè te vin okipasyon pwofetik li. Premye mansyone a gen ladan restriksyon Sara te enpoze sou Izmayèl ak manman li, epi “restriksyon” sa a te vin tounen youn nan prensipal karakteristik pwofetik Islam nan tout Pawòl Bondye a ak nan listwa. Desandan Izmayèl yo te dwe moun sovaj, ki gen men yo leve kont tout moun, epi atribi sovaj yo a reprezante pa bourik sovaj Arabi a, ki soti nan fanmi chwal la. Konsa, lagè Islamik premye ak dezyèm malè yo reprezante kòm vanyan sòlda k ap monte sou chwal kòlè.
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.
Islam se mesaj lapli dèyè a, e li byen apwopriye pou twa malè yo reprezante twa liy pwofetik espesifik, paske metodoloji lapli dèyè a se “liy sou liy.” Lè karakteristik pwofetik de premye liy yo reyini ansanm, yo tabli liy twazyèm malè a. Tout twa liy pwofetik yo montre peryòd sele san karannkat mil yo. Twa liy sa yo reprezante peryòd vide lapli dèyè a, paske lapli dèyè a te kòmanse voye ti gout lè twazyèm Malè a te rive nan dat 11 septanm 2001.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Lapli dèyè a gen pou l tonbe sou pèp Bondye a. Yon zanj pwisan gen pou l desann soti nan syèl la, epi tout tè a gen pou l klere avèk glwa li.” Review and Herald, 21 avril 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.
Peryòd sele a te reprezante tou pa peryòd ki te kòmanse 11 out 1840 e ki te fini ak rive twazyèm zanj lan nan 22 oktòb 1844. Peryòd tan sa a te reprezante tou nan chapit de Habakuk la. Istwa Millerit la te akonpli chapit de Habakuk la, e nan fè sa li te kòmanse lè zanj lan te desann nan 11 out 1840, e li te fini lè twazyèm zanj lan te rive nan 22 oktòb 1844.
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.
Abakik chapit de a montre ke nan fen vizyon an, vizyon an t ap “pale.” Nan vèsè twa nan Revelasyon chapit dis la, zanj lan rele (pale) avèk yon gwo vwa, epi nan dat 22 oktòb 1844 menm zanj sa a fè sèman (pale) ke “pa t ap gen tan ankò.” Gadyen Abakik la nan vèsè en nan chapit de a, plase nan dat 11 out 1840, paske se lè sa a gadyen yo leve vwa yo.
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.
Nan rebelyon 1888 la, ke Sè White idantifye kòm reprezante zanj Revelasyon dizwityèm nan ki te dwe klere tè a avèk glwa Li, gad yo (Jones ak Waggoner) leve “vwa” yo tankou yon twonpèt, pou montre pèp Bondye a peche yo, paske mesaj yo a se te mesaj pou Lawodise a. Nan 11 septanm 2001, ki te tifiz pa istwa 1888 la, Seyè a te mennen pèp Li a nan dènye jou yo tounen sou ansyen chemen Jeremi yo, kote yo pa t koute gad yo. Desandan zanj lan make arive pwofetik gad yo.
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.
“Vwa” ki te rive nan 11 dawout 1840 la te delivre atravè gad yo, e yo te di Jeremi ke, si li ta retounen nan lafwa li ak nan konfyans li nan Bondye apre desepsyon li a, li t ap vin bouch Bondye. Lè vizyon ki te pran reta a finalman rive nan 22 oktòb 1844, li te “pale.” Peryòd chapit de Habakik la, ki te akonpli nan istwa Millerit la, ilistre peryòd sele san karant-kat mil yo.
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.
Li esansyèl pou rekonèt ke 11 dawout 1840 rive jouk 22 oktòb 1844 ilistre seleman san karant-kat mil yo, ki se peryòd kote lapli ta a vide. Li esansyèl, paske mesaj lapli ta a dwe idantifye dapre metodoloji “liy sou liy.” Peryòd espesyal la, ki se seleman san karant-kat mil yo, repwezante plizyè fwa nan liy pwofetik yo; e se konsa sa ye nan Abakouk de, ke Sè White idantifye dirèkteman kòm yon akonplisman nan listwa Millerit la. Li anseye tou, plizyè fwa, ke listwa Millerit la repete nan listwa san karant-kat mil yo.
“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.
“Anndan pwofesi yo, yo te konsidere kòm pwofesi ki te gen rapò ak tan dezyèm avènman an, te genyen ansèyman ki te adapte espesyalman ak eta ensètitid ak tansyon yo, epi ki te ankouraje yo pou yo tann avèk pasyans nan lafwa, paske sa ki te fè nwa pou konpreyansyon yo kounye a t ap vin klè nan tan pa l.”
“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.’
“Pami pwofesi sa yo te gen pwofesi Abakouk 2:1–4 la: ‘M ap rete sou pòs gad mwen, m ap kanpe sou tou a, e m ap veye pou m wè sa L ap di m, ak sa m ap reponn lè yo korije m. Epi Seyè a te reponn mwen, li di: Ekri vizyon an, epi fè l klè sou tablèt, pou moun k ap li l la ka kouri. Paske vizyon an se toujou pou yon tan fikse; men nan fen an li pral pale, e li p ap bay manti: menm si li pran tan, tann li; paske li ap vini sètènman, li p ap anreta. Gade, nanm moun ki gonfle ak lògèy la pa dwat nan li; men moun ki jis la va viv pa lafwa li.’”
“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.’
Depi nan ane 1842, direksyon yo te bay nan pwofesi sa a pou “ekri vizyon an, epi fè l klè sou tab, pou moun k ap li l la ka kouri” te deja pouse Charles Fitch prepare yon tablo pwofetik pou ilistre vizyon Danyèl ak Revelasyon an. Piblikasyon tablo sa a te konsidere kòm yon akonplisman lòd Abakik te resevwa a. Men, lè sa a, pèsonn pa t remake ke menm pwofesi a prezante yon reta ki sanble nan akonplisman vizyon an—yon tan reta. Apre desepsyon an, pasaj Ekriti sa a te parèt gen anpil siyifikasyon: “Paske vizyon an poko pou tan ki fikse a; men nan dènye bout la l ap pale, e li p ap bay manti: menm si li pran reta, tann li; paske li va sètènman vini, li p ap pran reta.... Moun jis la va viv pa lafwa li.”
“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.
“Yon pati nan pwofesi Ezekyèl la tou te yon sous fòs ak konsolasyon pou kwayan yo: ‘Pawòl Seyè a vin jwenn mwen, li di: Pitit lòm, ki pwovèb sa a nou genyen nan peyi Izrayèl la, k ap di: Jou yo ap trennen, e tout vizyon ap echwe? Se poutèt sa, di yo: Men sa Senyè Bondye a di.... Jou yo rive, ansanm ak akonplisman chak vizyon.... Mwen pral pale, e pawòl mwen pral pale a ap rive vre; li p ap trennen ankò.’ ‘Moun lakay Izrayèl yo di: Vizyon li wè a se pou anpil jou ankò, epi li pwofetize sou tan ki byen lwen. Se poutèt sa, di yo: Men sa Senyè Bondye a di; Okenn nan pawòl Mwen yo p ap trennen ankò, men pawòl Mwen te pale a va akonpli.’ Ezekyèl 12:21–25, 27, 28.” The Great Controversy, 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!
Millerites yo pa t sèlman wè tèt yo kòm moun k ap akonpli parabòl dis vyèj yo ak chapit de liv Abakouk la, men yo te tou mennen pou yo wè ke istwa kote yo t ap akonpli pwofesi sa yo, se te idantifikasyon Ezekyèl la menm sou istwa sa a menm, kote “efè chak vizyon” te dwe akonpli. Liy istwa ki reprezante sele san karannkat mil yo, se la efè chak vizyon an akonpli!
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.
Liy ki reprezante peryòd lapli anreta a ak sele san karannkat mil yo rasanble ansanm pou tabli ke istwa pwofetik la toujou genyen siyati Alfa ak Omega.
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.
Istwa milerit la kòmanse avèk vwa zanj nan Revelasyon dis la, epi li fini avèk menm vwa a. Onz septanm 2001 kòmanse avèk premye vwa nan Revelasyon chapit dizwit la, epi li fini avèk dezyèm vwa nan Revelasyon chapit dizwit la. Abakik chapit de kòmanse avèk vwa gad yo, epi li fini avèk vwa gad Jeremi an. Premye malè a kòmanse avèk Mahomet, epi li fini avèk Mahomet II. Dezyèm malè a kòmanse avèk lage kat zanj Islam yo, epi li fini avèk kontrent Islam lan.
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.
Metodoloji ki se dènye lapli a, se metodoloji Ezayi rele “liy sou liy” la; e liy yo mete ansanm pou idantifye epi etabli mesaj dènye lapli a toujou pote siyati Alfa ak Omega a. Premye malè a nan Revelasyon chapit nèf la kòmanse ak Mohammed epi li fini ak Mohammed II. Peryòd la divize an de kalite lagè: premye a se te atak dezòdone kont Wòm ki te kòmanse toutbon ak Abubakar; apre sa vini yon peryòd san senkant ane kote premye lagè òganize Islam lan te akonpli.
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.
Sankantannsenkan (150) lane yo reprezante pa pwofesi tan “senk mwa” yo. Dezyèm malè a genyen tou yon pwofesi tan ki se twasanndiseyen (391) lane ak kenz (15) jou. Se poutèt sa, piske estrikti pwofetik premye ak dezyèm malè yo idantifye fen an ak kòmansman an, li genyen yon separasyon ant sele a ak yon peryòd tan presi. Pwosesis sele a reprezante nan kòmansman istwa premye malè a, epi li reprezante nan fen dezyèm malè a.
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.
Sa ki vini apre sele vèsè kat la, nan premye malè a, se “senk mwa” yo (san senkant ane). Senk mwa yo idantifye de fwa, yon fwa nan vèsè senk, epi ankò nan vèsè dis. Sa ki vin anvan pwosesis sele a soti 11 dawou 1840 rive 22 oktòb 1844, nan dezyèm malè a, se pwofesi “è a, jou a, mwa a, ak ane a” (twasan katreven-onz ane ak kenz jou), nan vèsè kenz. Ansanm, nan yon sèl liy kontinyèl, senkyèm ak sizyèm twonpèt yo kòmanse epi fini avèk yon ilistrasyon sou pwosesis sele a.
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.
Kòm de liy, aplike “liy sou liy”, yo idantifye yon kòmansman ak yon fen ki make pa Mohammed premye a ak Mohammed dezyèm nan. “Liy sou liy”, yo idantifye de peryòd distenk nan chak liy, sa ki pwodui paske chak liy genyen yon pwofesi tan. Nan istwa premye malè a, Islam te dwe “blese” Wòm, epi nan dezyèm malè a, li te dwe “touye” Wòm. Premye malè a te yon lagè ak frenn, nepe ak flèch, epi dezyèm malè a te entwodui poud pou zam kòm zam lagè yo.
“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.
“VÈSÈ 10. Epi yo te gen ke tankou eskòpyon, e te gen pikan nan ke yo; epi pouvwa yo se te pou fè moun mal pandan senk mwa. 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.
“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.
“Jiska prezan, Keith te ba nou ilistrasyon sou sonnen senk premye twonpèt yo. Men koulye a nou dwe kite li, epi kontinye ak aplikasyon nouvo aspè pwofesi a ki prezante isit la a; sa vle di, peryòd pwofetik yo.
“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.
“Pouvwa yo te genyen se te pou yo fè moun soufri pandan senk mwa.—1. Kesyon an leve: Ki moun yo te dwe fè soufri pandan senk mwa?—San dout, se menm moun sa yo yo te gen pou yo touye apre sa (gade vèsè 15); ‘twazyèm pati moun yo,’ oswa twazyèm pati anpi women an,—pati grèk la.
“2. When were they to begin their work of torment? The 11th verse answers the question.
“2. Kilè yo te dwe kòmanse travay touman yo a? Vèsè 11 la reponn kesyon an.
“(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) ‘Yo te gen yon wa sou yo.’ Depi lanmò Mahomet jouk prèske nan fen trèzyèm syèk la, Mahometan yo te divize an divès faksyon anba plizyè chèf, san okenn gouvènman sivil jeneral ki te pwolonje sou yo tout. Prèske nan fen trèzyèm syèk la, Othman te fonde yon gouvènman ki depi lè sa a vin konnen kòm gouvènman, oubyen anpi, Otoman an, ki te grandi jiskaske li te pwolonje sou tout prensipal tribi Mahometan yo, pandan li t ap konsolide yo an yon sèl gran monachi.”
“(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) Karaktè wa a. ‘Ki se zanj twou san fon an.’ Yon zanj vle di yon mesaje, yon minis, swa bon swa move, epi li pa toujou yon èt espirityèl. ‘Zanj twou san fon an,’ oswa chèf minis relijyon ki soti la a lè yo te louvri li. Relijyon sa a se Mohamedanis, epi sultan an se chèf minis li. ‘Sultan an, oswa gran Senyè a, jan yo rele l endiferamman, se tou Kalif Siprèm nan, oswa granprèt la, ki reyini nan pèsonn li pi gwo diyite espirityèl la ansanm ak otorite siprèm tanporèl la.’—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) Non li. Nan lang ebre, ‘Abaddon,’ destriktè a; nan lang grèk, ‘Apollyon,’ yon moun ki ekstèmine, oswa ki detwi. Lefètke li gen de non diferan nan de lang, sa montre klèman se karaktè a, olye de non pouvwa a, yo te vle reprezante. Si se konsa, jan sa eksprime nan toude lang yo, li se yon destriktè. Se konsa karaktè gouvènman Otoman an te toujou ye.
“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.’
“Men, kilè Othman te fè premye atak li sou anpi grèk la? — Selon Gibbon, Decline and Fall, elatriye, ‘Othman te premye antre sou teritwa Nicomedia nan 27yèm jou mwa Jiyè, 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.
« Kalkil kèk ekriven yo te fè yo te baze sou sipozisyon ke peryòd la ta dwe kòmanse ak fondasyon anpi Otoman an; men sa se yon erè evidan; paske non sèlman yo te dwe gen yon wa sou yo, men yo te dwe tou toumante lèzòm pandan senk mwa. Men peryòd touman an pa t kapab kòmanse anvan premye atak moun k ap toumante yo, ki te, jan sa te di pi wo a, 27 jiyè 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.
“Kalkilasyon ki swiv la, ki te baze sou pwen depa sa a, te fèt epi pibliye nan yon travay ki rele, Dezyèm Vini Kris la, elatriye, pa J. Litch, an 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.
« “Et leur pouvoir était de nuire aux hommes pendant cinq mois.” Jusqu’ici s’étendait leur mandat : tourmenter par des déprédations continuelles, mais non les tuer politiquement. “Cinq mois”, à raison de trente jours par mois, nous donnent cent cinquante jours ; et ces jours, étant symboliques, signifient cent cinquante années. En commençant le 27 juillet 1299, les cent cinquante années nous conduisent à 1449. Durant toute cette période, les Turcs furent engagés dans une guerre presque perpétuelle contre l’empire grec, sans pourtant le conquérir. Ils s’emparèrent de plusieurs provinces grecques et les conservèrent, mais l’indépendance grecque se maintint encore à Constantinople. Mais en 1449, à l’expiration des cent cinquante années, un changement survint, dont l’histoire se trouve sous la trompette suivante. » Uriah Smith, Daniel et Apocalypse, 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:
Uriah Smith ap site kalkil Josiah Litch sou san senkant ane yo, ki lè yo fini, reprezante yon pwen depa pou pwofesi twa-san-katrevendis-onz ane ak kenz jou ki nan pwochen Twonpèt la. Kòmantè sou prediksyon Litch konsènan de pwofesi tan sa yo ki konekte, Sè White te ekri:
“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.’
“Nan ane 1840, yon lòt akonplisman remakab nan pwofesi te eksite yon enterè toupatou. De zan anvan sa, Josiah Litch, youn nan prensipal minis k ap preche dezyèm avènman an, te pibliye yon eksplikasyon sou Revelasyon 9, kote li te predi tonbe Anpi Otoman an. Dapre kalkil li yo, pouvwa sa a te dwe ranvèse... nan 11 dawout 1840, lè yo ka atann pouvwa Otoman an nan Konstantinòp kraze. E mwen kwè se konsa yo va jwenn sa ye.”
“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.
“Nan menm lè ki te presize a, Latiki, pa mwayen anbasadè li yo, te aksepte pwoteksyon pisans alye Ewòp yo, e konsa li te mete tèt li anba kontwòl nasyon kretyen yo. Evènman an te akonpli prediksyon an egzakteman. Lè sa te vin konnen, anpil moun te vin konvenki de koreksyon prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte, e yo te bay mouvman adven an yon bèl elan. Moun ki te gen konesans ak pozisyon te mete tèt yo ansanm ak Miller, ni nan preche ni nan pibliye opinyon li yo, e depi 1840 rive 1844 travay la te pwolonje rapidman.” 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.”
Premye ak dezyèm malè yo mare ansanm pa de pwofesi tan ki relye youn ak lòt. Premye malè a kòmanse avèk yon ilistrasyon sou sele a, epi dezyèm malè a fini avèk istwa 11 out 1840 la jouk nan sonnen setyèm twonpèt la, 22 oktòb 1844, ki se tou yon ilistrasyon sou sele a. Kòmansman an ak fen an pote siyati Alfa ak Omega a, paske, menm jan ak istwa kote Kris la te konfime alyans lan pou yon senmenn, peryòd la divize an de pati. Premye peryòd la kòmanse avèk premye Mohammed la, epi li fini avèk dezyèm Mohammed la. Dezyèm peryòd la kòmanse avèk “yon vwa soti nan kat kòn lotèl an lò ki devan Bondye a,” epi li fini avèk “vwa” Kris la, k ap fè sèman “pa sila a ki viv pou tout tan ak pou letènite, ki te kreye syèl la ak bagay ki ladan l yo, tè a ak bagay ki ladan l yo, lanmè a ak bagay ki ladan l yo, ke tan p ap la ankò.”
We will continue this study in the next article.
N ap kontinye etid sa a nan atik kap vini an.
“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.
“Nenpòt kestyon Satan ka soulve nan lespri a pou kreye dout konsènan gran istwa vwayaj pèp Bondye a nan tan pase yo ap fè plezi majeste satanik li, e sa se yon ofans devan Bondye. Nouvèl konsènan pwochen vini Senyè a byento avèk pouvwa ak gwo laglwa nan mond nou an se laverite, e an 1840 anpil vwa te leve pou pwoklamasyon li.” Manuscript Releases, volim 9, 134.