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.
ꯔꯦꯕꯦꯂꯦꯁꯟ ꯆꯥꯄꯇꯔ ꯅꯥꯏꯟꯒꯤ ꯑꯍꯥꯟꯕ ꯍꯥꯐꯅ ꯃꯐꯝ ꯇꯧꯔꯤꯕꯥ ꯐꯤꯐꯠ ꯇ꯭ꯔꯝꯄꯦꯠꯇꯨ, ꯃꯁꯤ ꯑꯍꯥꯟꯕ ꯋꯣꯅꯤ, ꯑꯃꯁꯨꯡ ꯆꯥꯄꯇꯔꯒꯤ ꯑꯅꯤꯁꯨꯕ ꯍꯥꯐꯅ ꯃꯐꯝ ꯇꯧꯔꯤꯕꯥ ꯁꯤꯛꯁꯠ ꯇ꯭ꯔꯝꯄꯦꯠꯇꯨ, ꯃꯁꯤ ꯑꯅꯤꯁꯨꯕ ꯋꯣꯅꯤ꯫ ꯇ꯭ꯔꯝꯄꯦꯠ ꯑꯅꯤꯃꯛꯇꯨ 1843 ꯑꯃꯁꯨꯡ 1850 ꯒꯤ ꯄꯥꯏꯑꯣꯅꯤꯔ ꯆꯥꯔꯠꯁꯤꯡꯗ ꯄꯨꯝꯅꯃꯛ ꯅꯨꯡꯉꯥꯏ ꯎꯠꯄꯥ ꯃꯑꯣꯡꯗ ꯎꯠꯂꯤ꯫ 1989 ꯇꯥꯏꯝ ꯑꯣꯚ ꯑꯦꯟꯗꯗ, ꯁꯣꯚꯤꯌꯦꯠ ꯌꯨꯅꯤꯑꯟ ꯂꯣꯠꯄꯒ ꯃꯇꯨꯡ ꯏꯟ, Daniel 11 ꯒꯤ ꯑꯔꯣꯏꯕ ꯇꯔꯥ ꯑꯃ ꯊꯥꯗꯣꯛꯄꯗ ꯃꯇꯨꯡ ꯏꯟ, ꯋꯥꯟ ꯍꯟꯗ꯭ꯔꯦꯗ ꯑꯦꯟ ꯐꯣꯔꯇꯤ ꯐꯥꯏꯚ ꯊꯥꯎꯖꯜꯒꯤ ꯔꯤꯐꯣꯔꯃꯇꯣꯔꯤ ꯃꯨꯕꯃꯦꯟꯇ ꯍꯧꯒꯠꯂꯤ꯫
Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.
1989-ൽ തിരിച്ചറിഞ്ഞ സത്യങ്ങളിൽ ബൈബിൾ ചരിത്രത്തിലെ മഹത്തായ നവീകരണ പ്രസ്ഥാനങ്ങളും, അവ എല്ലാം പരസ്പരം സമാന്തരങ്ങളാണെന്നും ഉൾപ്പെട്ടിരുന്നു. സകല പ്രവാചകന്മാരും, അതിനാൽ ഓരോ വിശുദ്ധ ചരിത്രവും—വിശുദ്ധ നവീകരണ പ്രസ്ഥാനങ്ങൾ ഉൾപ്പെടെ—മൂന്നാമത്തെ ദൂതന്റെ മഹാപ്രസ്ഥാനവുമായ നൂറ്റിനാല്പത്തിനാലായിരത്തിന്റെ അന്തിമ മഹത്തായ നവീകരണ പ്രസ്ഥാനത്തെ ചിത്രീകരിക്കുന്നു. മുദ്രയിടുന്ന പ്രക്രിയ ആരംഭിക്കുമ്പോൾ, അങ്ങനെ തന്നേ അന്തിമമഴയുടെ തളിച്ചിലും ആരംഭിക്കുന്നു. 1989-ൽ നവീകരണ പ്രസ്ഥാനങ്ങളുടെ മുദ്രനീക്കം, അതിനെ തുടർന്ന് 1992-ൽ ദാനിയേൽ പതിനൊന്നിന്റെ അവസാന ആറു വാക്യങ്ങളുടെ മുദ്രനീക്കവും, ഒരു പ്രതിരോധപരമായ അന്തരീക്ഷം സൃഷ്ടിച്ചു; പുതിയതും നിലവിലുള്ളതുമായ സത്യം മുദ്രനീക്കപ്പെടുമ്പോൾ എപ്പോഴും സംഭവിക്കുന്നതുപോലെ.
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.
Kuuma ukanushi wa uneneshi wa mavhesi matanhatu okupedzisira aDanieri 11, Omwene aatukulula uneneshi wokuti historia yauchimi yaRoma yovapaani, yaunganishiwa na historia yauchimi yaRoma yopapa, shi li pa vatongi vavali, oyi holola historia yauchimi yaRoma ya nshita yanena. Omutemo wokushandjuka kathatu kwauchimi wa didhilikwa, no konima wa longithwa pokulilongela ku dipuko nokudhiladhela nokusimamisa uneneshi. Omitemo dhi simaneke kutya omulongo gumwe gumwe wopandululo u li pongela ne mikwawo dopandululo, pamwe ne mitemo dhi kwatelwa po ku kushandjuka kathatu kwauchimi, ya ninga eshiinda lyomitemo dha simamiswa mu ndundu yongelo ya shitatu, ngaashi sha li sha fanekithwa ne mitemo dha simamiswa, dha longithwa, no dha gandjwa moshinyanyangidho mu historia yaMillerite.
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.
Bulikuli bwa buprofeti obw’okukozesebwa emirundi esatu, ng’etteeka erya bulijjo, bwaggulibwako envumbo ku lw’ekibiina ky’abo obukumi kikumi mu enkumi nnya mu enkumi nnya, kubanga bo kye kibiina ky’enkuba ey’oluvannyuma, era Obusiraamu obw’omwozi ogw’okusatu bwe bubaka bw’enkuba ey’oluvannyuma. Omusingi gw’okukozesebwa kw’obuprofeti emirundi esatu gwamanyisibwa Empologoma ey’omu kika kya Yuda, dda nnyo nga Obusiraamu obw’omwozi ogw’okusatu tebunnatuuka mu byafaayo nga September 11, 2001, kubanga yayagala abantu Be ab’ennaku ez’enkomerero bamanye mangu ddala obubaka obukiikirirwa okutuuka kw’omwozi ogw’okusatu bwe Yazzaawo abantu Be mu makubo ga Yeremiya ag’edda.
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.
الفهمُ الرائدُ للبوقين الخامس والسادس، كما وُرِدَ في الإصحاح التاسع من سفر الرؤيا، كان يُفهَم على أنه المقطعُ في سفر الرؤيا الذي كان أشدَّ أجزائه تثبيتًا وأوضحَها تأييدًا من قِبَل التاريخ. ويبدأ أوريا سميث عرضه للإصحاح التاسع من سفر الرؤيا مستخدمًا كلمات المؤرخ كيث ليقرّر تلك النقطة بعينها.
“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.
“Ji bo ravekirina vê keriyê, em ê dîsa ji nivîsên Birêz Keith sûd werbigirin. Ev nivîskar bi rastî dibêje: ‘Di nav şîrovekaran de li ser tu beşeke din a Apocalypse-ê hema qas vê yekê li ser sepandina keriyên pêncemîn û şeşemîn, an jî heyfên yekem û duyemîn, bi Seracenan û Tirkan re, lihevhatinek ew qas yekgirtî bi zor tê dîtin. Ew qas eşkere ye ku bi zor tê xelet fêm kirin. Li şûna ku her yek bi ayetek an du ayetan were diyarkirin, tevahiya beşa nehemîn a Revelation-ê, bi beşên wekhev, ji bo danasîna her duyan hatiye dagirtin.’” 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.
Mbabulisho ya sura ya msiba wa kwanza na wa pili yagawa historia ya msiba wa kwanza, unaowakilishwa na Mohammed. Kijiografia yapo mahali pale ambapo mwanahistoria Alexander Keith huwaita Wasaraceni, ambalo leo tungeliita Arabia. Historia ya msiba wa pili, unaowakilishwa na Osman wa Kwanza, kijiografia yapo katika Uturuki, ambao mwanahistoria huyo huwatambua kuwa ni Waturuki. Historia ya msiba wa kwanza iliwekwa mahali pake na kutimizwa katika Arabia, mahali pa kuzaliwa kwa Uislamu na kwa Mohammed. Historia ya msiba wa pili iliwekwa mahali pake na kutimizwa katika Uturuki, mahali pa kuzaliwa kwa Dola ya Ottoman.
The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.
Katonda k’ebyafaayo eby’ekibonyoobonyo ekisooka kalaga olutalo olwali lulumbiddwa ku Rooma abalwaanyi abeeyawuddeeyawudde, ng’obukwatagano bwabwe bwokka wakati waabwe bwali ddiini y’Obusiraamu. Ebyafaayo eby’ekibonyoobonyo eky’okubiri biraga olutalo olwali lulumbiddwa ku Rooma amaanyi ga ddiini entegeke n’obuyinza bwa gavumenti, obuyitibwa Obukhalifa. Mu mbeera yonna, oba olutalo olweyawudde ku Rooma mu byafaayo ebikiikiriddwa Mohammed, oba olutalo olutegerekeddwa obulungi olukiikiriddwa Ottman, oba Obwakabaka bwa Ottoman, enkola y’olutalo yali ya kulumba mangu era awatali kulabula. Teyali ntalo eyakolebwanga nga bambaza abasirikale bonna yunifoomu ez’eblangi emu, ne balyoka bategeka abasirikale mu lunyiriri ne babatambuza mu maaso okuyingira mu musinde gw’amasasi, nga bwe gwali omuze gw’amagye mu biro ebyo. Ekigambo “assassin” kyesigamiziddwa ku nkola y’entalo ey’Obusiraamu ey’okukuba mangu era awatali kulabula, era emirundi mingi nga evaamu n’okufa kw’oyo alumbye naye.
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.
“assassin”という語は、アラビア語の “hashshashin” に由来し、これは “hashish” すなわち「ハシシ」または「大麻」を意味する語に由来する。この語はもともと、中世期の中東におけるニザール派イスマーイール派ムスリムの、秘密主義的かつ狂信的な集団を指すために用いられた。この集団の構成員は、その目的を達成するために政治的暗殺を用いることを含む、非慣習的でしばしば暴力的な手段で知られていた。彼らは任務の準備のために時としてハシシを摂取したとされ、そのことが西洋世界において “hashshashin” あるいは “assassins” という呼称が用いられるに至ったといわれている。アサシン派は中世期に活動し、主としてペルシアとシリアにおいて勢力を有し、当時のさまざまな政治的抗争と暗殺において重要な役割を果たした。やがて “assassin” という語はヨーロッパ諸語にも取り入れられ、そこでより広く、政治的殺害または標的を定めた殺害を実行する者を指す語となった。
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.
ئەم شێوازی جەنگا، تایبەتمەندییەکی پێشبینیگرێکی گرنگی سێ ناخۆشییەکەیە، چونکە ئەو ڕۆڵە پێشبینییەی ئیسلام ئەوەیە کە جەنگ بەرهەمبهێنێت. ئیسلام وەک هێما بە تەواوی پەیوەستە بە جەنگەوە، و لە Revelation chapter nine، ئیسلامی ناخۆشیی یەکەم و دووەم وێنەیەکە بۆ جەنگەکەیان. جەنگەکەیان لە پەرتوکی Revelation ناسێنراوە وەک ئەو کردەوەیەی کە نەتەوەکان تووڕە دەکات، هەر پێش ئەوەی ماوەی تاقیکردنەوە کۆتایی بێت.
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.
Maanga ga tukashikwa n’inguvu z’uburakari, kandi uburakari bwawe bwaraje, kandi igihe cy’abapfuye kigeze, ngo bacirwe urubanza, kandi ngo uhe ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, abato n’abakuru; kandi ngo urimbure abarimbura isi. Ibyahishuwe 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.
“उम्मतहरू” परमेश्वरको क्रोध आउनुभन्दा ठीक अघि “क्रोधित” बनाइन्छन्, र प्रकाशको पुस्तकमा चित्रित परमेश्वरको क्रोध त्यो सात अन्तिम विपत्ति हो, जुन मानवीय अनुग्रह-अवधि बन्द हुँदा आउँछ। यस पदमा तीनवटा चिन्हहरू छन्; राष्ट्रहरूको क्रोधित हुनु, परमेश्वरको क्रोध, र मृतकहरूको न्याय गर्ने समय। यहाँ उल्लेख गरिएको मृतकहरूको न्याय भनेको हजार-वर्षीय मिलेनियमको अवधिमा हुने दुष्ट मृतकहरूको न्याय हो, न कि २२ अक्तोबर, १८४४ मा आरम्भ भएको मृतकहरूको अनुसन्धानात्मक न्याय। सिस्टर ह्वाइट स्पष्ट हुनुहुन्छ कि यस पदका यी तीन चिन्हहरू भिन्न-भिन्न छन्, र पदमै दिइएको क्रममा घटित हुन्छन्।
“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.
“Ndzi vonile leswaku ku hlundzuka ka matiko, vukarhi bya Xikwembu, ni nkarhi wo avanyisa lava feke a swi hambanile naswona a swi ri swilo leswi hlawulekeke, xin’wana xi landzela xin’wana; ndzi tlhele ndzi vona leswaku Mikaele a nga si yima, ni leswaku nkarhi wa maxangu, lama nga si tshamaka ma va kona, a wu si sungula. Matiko ma le ku hlundzukeni sweswi; kambe loko Muprista wa hina Lonkulu a hetile ntirho wa Yena exivandleni xo kwetsima, U ta yima, a ambala tinguvu ta ku rihisela, kutani makhombo ya nkombo ya le mahetelelweni ma ta chuluriwa.”
“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.
“Naloleng’a ko baengele bana bāmu ba kange meoya ine mpaka mushilo wa Yesu ukamana mu patelo, kabiji panopene po pakekala bipumo musanvu bya bumalelo.” 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.
Ukaguzi wa Uislamu katika kitabu cha mwisho cha Biblia ni kuyakasirisha mataifa, nao hufanya hivyo kwa njia ya vita. Ukaguzi wa Uislamu katika kitabu cha kwanza cha Biblia ni kuleta mkono wa kila mtu ulimwenguni pamoja dhidi ya Uislamu, ukiwakilishwa kama Ishmaeli.
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.
Na malayika wa Bwana akamwambia, Tazama, una mimba, nawe utazaa mwana, nawe utamwita jina lake Ishmaeli; kwa sababu Bwana ameisikia taabu yako. Naye atakuwa mtu wa mwituni; mkono wake utakuwa juu ya kila mtu, na mkono wa kila mtu utakuwa juu yake; naye atakaa mbele ya nduguze wote. Mwanzo 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).
“Omukono,” ng’akabonero, guli nga obubonero bwonna obw’omu Bayibuli, era buyinza okuba n’amakulu agasoba mu limu okusinziira ku mbeera gye bukozesebwamu. Nnyo ddala “omukono,” ng’akabonero mu bunnabbi bwa Bayibuli, kabonero k’entalo. Ekigambo eky’Olwebbulaniya ekivvuunulwa nga “omusajja ow’omu nsiko,” kye kigambo ekitegeeza endogoyi y’Obwarabu ey’omu nsiko, erimu ebitegeeza eby’obunnabbi ebikulu ebiwerako, ekimu ku byo kwe kuba nti endogoyi y’Obwarabu yeemu ku lulyo lw’ebisolo olwa Equidae, nga n’embalaasi bwe eri. Mu Kubikkulirwa essuula ey’omwenda, ne ku bipande byombi ebitukuvu ebya Kaabakuuku (ebipande eby’abasooka ebya 1843 ne 1850), embalaasi ekozesebwa ng’akabonero k’entalo ezikiikirira Obusiraamu obw’obuyinike obusatu. Okusooka n’okusembayo okwogerwako ku Busiraamu, nga bukiikiriddwa mu kitabo kya Olubereberye ne mu kitabo kya Kubikkulirwa, biraga Obusiraamu n’akabonero k’olulyo lwa Equidae (endogoyi oba embalaasi), era byombi biteeka essira ku mukolo gwa Busiraamu ogw’okuleeta entalo eri “buli muntu” (amawanga).
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”.
Ekitabu ky’Okubikkulirwa, essuula EY’OMWENDA, olunyiriri OLW’EKKUMI N’OLUMU, omuli engeri ya Obusiraamu gye emanyisibwa, kubanga mu nnaggamba empisa zikiikirirwa erinnya. Erinnya eryaweebwa kabaka afuga ku Busiraamu liraga okwoogerwako okw’olubereberye ku Busiraamu mu kitabu ky’Olubereberye, gye kyawandiikibwa nti empisa oba omwoyo gwa Isumaeri “alituula mu maaso ga baganda be bonna.” Kabaka afuga ku Busiraamu bwonna gwe mwoyo gwa Isumaeri (kabaka waabwe), omukono gwe guli “ku buli muntu.”
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.
Na vakai li cici e dua na tui me nodra, o koya na agilosi ni qara sega ni vakayalayala; na yacana ena vosa vakaIperiu ko Abadon, ia ena vosa vakaKirisi sa yacana ko Apolioni. Vakatakila 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:
Ku Testamento ya Kala, yi yimela hi Xiheveru, kumbe Ku Testamento Leyintshwa, yi yimela hi Xigriki, ximunhuhatwa lexi fumaka ehenhla ka hinkwavo lava namarhelaka vukhongeri bya Vuislamu xi boxiwa tanihi Abaddon kumbe Apollyon, leswi eka timbimi teto timbirhi swi vulaka “rifu ni ndzoviso.” Rifu ni ndzoviso hi swona swikombiso swa ximunhuhatwa xa Vuislamu, hambi byi yimeleriwa eka Testamento ya Kala kumbe eka Testamento Leyintshwa. Swihlawulekisi swo karhi swa moya lowu fumaka endzeni ka un’wana ni un’wana la namarhelaka Vuislamu, hi ku fambisana ni xikombiso xa mbhongolo kumbe hanci, hinkwaswo i swiphemu swa ku boxiwa ko Sungula ni ko Hetelela ka Vuislamu. Swihlawulekisi leswi swimbirhi swa vuprofeta swi rhwala mfungho wa Alfa na Omega. Loko Makwerhu wa xisati White a kombisa rungula leri endlaka leswaku va dzuneka va magidi ya dzana na mune-makume mune va hanya tanihi vuthu lerikulu ra ntsumi ya vunharhu, u vula leswi landzelaka:
“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.
“Malayika bazali kosimba mipepe minei, oyo emonisami lokola mpunda ya kanda oyo ezali koluka kobuka bokangami na yango mpe kopumbwa na lombangu likoló ya etando mobimba ya mabele, komema libebi mpe liwa na nzela na yango.
“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.
“Chúng ta há sẽ ngủ mê ngay trên chính bờ mé của thế giới đời đời sao? Chúng ta há sẽ uể oải, lạnh nhạt, và như đã chết sao? Ôi, ước gì trong các hội thánh của chúng ta có Thần Linh và hơi thở của Đức Chúa Trời được hà hơi vào dân sự Ngài, để họ có thể đứng trên chân mình và sống. Chúng ta cần phải thấy rằng đường thì hẹp, và cửa thì chật. Nhưng khi chúng ta đi qua cửa chật, sự rộng rãi của nó là vô hạn.” Manuscript Releases, quyển 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?
Imiyaga ine ifatiriwe mu gihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine, kandi iyo miyaga ine ni “ifarashi irakaye” izana “urupfu n’irimbuka aho inyura hose.” Ku wa 11 Nzeri 2001, ishyano rya gatatu ryinjiye mu mateka y’ubuhanuzi rizanye “urupfu n’irimbuka,” bityo “rirakaza amahanga,” igihe ryateraga igihugu cyiza cyo mu mwuka “gitunguranye kandi kidateganyijwe.” Ku wa 7 Ukwakira 2023, ishyano rya gatatu ryakomeje inzira yaryo y’“urupfu n’irimbuka,” bityo rikomeza “kurakaza amahanga,” igihe ryateraga igihugu cyiza nyakuri “gitunguranye kandi kidateganyijwe.” Igitero cya mbere kitari cyitezwe cyaranze intangiriro y’igihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine, kandi igitero giheruka cyo ku wa 7 Ukwakira 2023 kigaragaza intangiriro y’igihe cyo kurangiza, cyangwa “gufunga,” ishyirwaho ry’ikimenyetso ku bihumbi ijana na mirongo ine na bine. Mbese twaryama turi ku nkombe nyine z’isi y’iteka?
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:
Ku mabyati yombi matakatifu ya waanzilishi, Uislamu wa ole wa kwanza na wa pili umeonyeshwa kwa picha wazi kupitia wapiganaji wa Kiislamu wakipanda juu ya farasi wao wa vita. Mpanda-farasi juu ya farasi wa vita wa ole wa kwanza katika vielelezo vyote viwili ameshika mkuki, na mpanda-farasi wa farasi anayewakilisha ole wa pili anafyatua bunduki. Tofauti hiyo imetambulishwa wazi katika Ufunuo sura ya tisa, kwa maana ilikuwa katika historia ya ole wa pili kwamba baruti ilivumbuliwa na kutumiwa kwa mara ya kwanza vitani. Akitoa maoni juu ya aya ya kumi na saba hadi ya kumi na tisa za Ufunuo sura ya tisa, Uriah Smith ameandika yafuatayo:
“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.
“Maelezo haya sehemu ya kwanza yaweza kuwa yanahusu sura ya hawa wapanda farasi. Moto, ukiwakilisha rangi, husimamia nyekundu, kwa kuwa ‘nyekundu kama moto’ ni tamko linalotumiwa mara kwa mara; yakuti samawi, au haisinthi, husimamia buluu; na kiberiti husimamia njano. Nayo rangi hizi zilitawala sana katika mavazi ya hawa mashujaa; hivyo kwamba maelezo haya, kulingana na mtazamo huu, yangepatana kwa usahihi na sare ya Waturuki, ambayo kwa sehemu kubwa iliundwa na nyekundu, au skarleti, buluu, na njano. Vichwa vya farasi vilikuwa kwa mwonekano kama vichwa vya simba ili kudokeza nguvu yao, ujasiri wao, na ukali wao; ilhali sehemu ya mwisho ya aya hii bila shaka inahusu matumizi ya baruti na silaha za moto kwa madhumuni ya vita, ambavyo wakati huo vilikuwa vimeanzishwa karibuni tu. Kwa kuwa Waturuki walifyatua silaha zao za moto wakiwa juu ya farasi, ingeonekana kwa mtazamaji wa mbali kwamba moto, moshi, na kiberiti vilitoka katika vinywa vya farasi, kama inavyoonyeshwa na mchoro unaofuatana nayo.
“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.’
“Waturikie matumizi ya silaha za moto na Waturuki katika kampeni yao dhidi ya Konstantinopoli, Elliott (Horae Apocalypticae, Juz. I, kur. 482–484) asema hivi:—‘Ilikuwa kwa “moto na moshi na kiberiti,” yaani, kwa mizinga na bunduki za Mahometi, ndiko kulitokana kuuawa kwa theluthi ya wanadamu, yaani, kutekwa kwa Konstantinopoli, na kwa sababu hiyo kuangamizwa kwa milki ya Wagiriki. Miaka elfu moja na mia moja na zaidi ilikuwa sasa imepita tangu kuwekwa msingi wake na Konstantino. Katika kipindi chake, Wagothi, Wahuni, Waavari, Waajemi, Wabulgaria, Wasaraceni, Warusi, na hata Waturuki Waothmani wenyewe, walikuwa wamefanya mashambulizi yao ya uadui, au kuizingira. Lakini ngome zake hazikuweza kupenywa nao. Konstantinopoli ilinusurika, na pamoja nayo milki ya Wagiriki. Kwa hiyo ndipo palipotokana na fadhaa ya Sultani Mahometi kutafuta kile ambacho kingeondoa kizuizi hicho. “Je, waweza kufyatua kanuni,” likawa swali lake kwa mtengenezaji wa mizinga aliyemkimbilia, “ya ukubwa unaotosha kuubomoa ukuta wa Konstantinopoli?” Kisha kiwanda cha kuyeyushia na kutengenezea mizinga kikaanzishwa huko Adrianopoli, kanuni ikatupwa, vifaa vya mizinga vikaandaliwa, na mazingira yakaanza.’”
“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.’
“기번이, 언제나 묵시록의 예언에 대한 무의식적인 주석가로서, 그리스 제국의 최후 파국을 웅변적이고도 인상적인 서술로 그려 내면서, 이 새로운 전쟁 수단을 자기 그림의 전경에 내세우는 방식은 참으로 주목할 만하다. 이를 준비하는 과정에서 그는 화약의 최근 발명, 곧 ‘초석과 유황과 숯의 혼합물’의 역사를 제시하고, 술탄 아무라트가 그것을 더 이르게 사용한 사실과, 또 앞서 말한 대로 마호메트가 아드리아노플에서 더 큰 대포를 주조하게 한 일도 말한다. 이어 실제 포위전의 전개를 서술하면서, ‘창과 화살의 일제 사격에 총과 대포의 연기와 음향과 불길이 동반되었고,’ 또 ‘터키 포병대의 길게 늘어선 대오가 성벽을 향하여 겨누어졌으며, 열네 개의 포대가 가장 접근하기 쉬운 지점들을 향해 동시에 천둥치듯 포격하였다’고 말한다. 또한 ‘오랜 세월 적의 폭력에 맞서 서 있던 방어 시설들이 오스만의 대포에 의해 사방에서 무너졌고, 많은 파구가 열렸으며, 성 로마누스 문 근처에서는 네 개의 탑이 지면과 평평하게 되었다’고 하며, 또 ‘진지와 갤리선들과 다리로부터 오스만 포병대가 사방에서 천둥치듯 포격하자, 진영과 도시와 헬라인과 터키인들이 모두 연기의 구름 속에 휩싸였는데, 이것은 오직 로마 제국의 최종적인 구원이나 멸망으로만 걷힐 수 있었다’고 한다. 또 그는 ‘이중 성벽이 대포에 의해 돌무더기로 축소되었다’고 말하며, 마침내 터키인들이 ‘파구들을 통하여 밀려 올라옴으로써,’ ‘콘스탄티노플은 정복되었고, 그 제국은 전복되었으며, 그 종교는 무슬림 정복자들에 의해 먼지 속에 짓밟혔다’고 말한다. 나는, 기번이 도시의 함락, 따라서 제국의 멸망을 오스만 포병대에 얼마나 두드러지고도 인상적으로 돌리고 있는지를 관찰하는 일이 참으로 마땅히 요구된다고 말하는 바이다. 이는 우리 예언의 말씀에 대한 주석이 아니고 무엇이겠는가? ‘이 세 가지로 말미암아 사람 삼분의 일이 죽임을 당하니, 곧 그들의 입에서 나오는 불과 연기와 유황이라.’”
“‘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.’
“‘IKUHENI 18. Ku bintu ebi bisatu, ekitundu eky’okusatu eky’abantu ne kittibwa, olw’omuliro n’omukka n’amayinja ga sulufule, ebyava mu kamwa kaabyo. 19. Kubanga amaanyi gaabyo gali mu kamwa kaabyo ne mu mikira gyabyo; kubanga emikira gyabyo gyali ng’emisota, nga girina emitwe, era gyonoonyesa nayo.’”
“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.
“Eminyolwa enena cengela cilye nole cileli ilwa lipe lyakapelwa. Cakali ku nzila ya bano bakacita ci,—gunpowder, firearms, and cannon,—e Constantinople yakwelelwe pakusyalila, no kupelwa mu minwe ya ba Turks.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Tukendelea na uchunguzi wa ole wa tatu katika makala inayofuata.
“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.
“Nĩndĩamũkire kuuma tũro two nyekiinũ na ũtũrĩ mũnene mũno ũrĩ igũrũ rĩa meciiria makwa. Ndaarĩ ndĩgĩthaĩra ariũ na aarĩ a ithe witũ ũhoro, na warĩ ũhoro wa kũhũũra na wa kũrutithia ũhoro wa wĩra wa andũ amwe arĩa marĩ gũcookeria marũũri marĩa marĩ na mahĩtia, ta ũhoro wa kwambĩrĩria kwa Roho Mũtheru, na ũhũthĩri wake thĩinĩ wa njĩra cia andũ.”
“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.
“Nikasundikwa nti obufumboobufumbo obufaanana n’obwo bwe twalina okusisinkana oluvannyuma lw’okuyita kw’ebbanga mu 1844 bulijja okuddamu okuyingira mu ffe nate mu nnaku ez’okuggwaako ez’obubaka, era nti tugwanidde okusisinkana obubi buno mu ngeri y’emu ey’obunywevu nga bwe twabasisinkana mu bye twaayitamu ebyasooka.
“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.
“Em li ber deriyê bûyerên mezin û giran de rawestiyane. Pêxemberî tên cîh. Dîroka ecêb û bi bûyer tije di pirtûkên ezman de tê tomar kirin—bûyerên ku hatibû ragihandin ku dê demeke kin berî roja mezin a Xwedê pêk bên. Her tişt li cîhanê di rewşeke ne aram de ye. Milet xezebgîn in, û amadekariyên mezin ji bo şer tên kirin. Milet li dijî miletê din, û padîşahî li dijî padîşahiyê plan dike. Roja mezin a Xwedê bi lez nêz dibe. Lê her çend milet ji bo şer û xwînrêjiyê hêzên xwe kom dikin, fermanê ji bo milyaketan hîn jî di meriyetê de ye, ku ew çar bayê bigirin heya ku xizmetkarên Xwedê li eniyên xwe bêne mohrkirin.” Selected Messages, pirtûka 1, 221.