Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.
Uislamu wa ole wa kwanza na wa pili wa Ufunuo sura ya tisa uliwakilisha hukumu iliyoletwa juu ya Roma. William Miller alikuwa amezitaja baragumu kuwa “hukumu za kipekee” zilizoletwa juu ya Roma, lakini Miller hakuweza kuiona Roma ya Kisasa kuwa ni muungano wa namna tatu unaouongoza ulimwengu hadi Har–Magedoni. Uriah Smith alitambua kwamba baragumu ziliwakilisha hukumu ya Mungu juu ya Roma, na kwamba baragumu ya tano na ya sita (ole wa kwanza na wa pili), zilikuwa hukumu juu ya kanisa Katoliki.
“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.
“Ngwáthandíthya ũhoro wa mũrigo ũyũ wa gĩtumbĩ, tũgũcooka kũruta maũndũ kuuma andĩkĩre cia Bwana Keith. Mwandĩki ũyũ oigaga ma ci ma: ‘Gũtirĩ handũ hangĩ ha ũguo wa Ihũrũrio rĩa Yohana harĩ na ũiguano mũnene mũno gatagatĩ ka athaithania ta ũrĩa ũhĩtũkĩte gũkũhũthĩra gĩtumbĩ gĩa gatano na gĩa gatandatũ, kana makũũrwo ma mbere na ma kerĩ, na Asarakeni hamwe na Athuruki. Nĩ kĩndũ gĩrĩa kĩrĩ mbere ya maitho mũno, o na gũtirĩ atĩ gĩngĩhota kũmenywo wega. Handũ ha mĩstari mĩigana ĩrĩ kana ĩĩgana igĩrĩ gũrĩa ĩrĩa ũngĩra o kĩmwe kĩao, rũcetha rwothe rwa kenda rwa Kũguũrĩrio, rũgawanyika ta gĩkundi kĩa ngwatanĩro, rũhĩkĩrĩirie ũhoro wa o igĩrĩ rĩao.”
“‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.
“‘Ubukungu bw’Abaroma bwarasubiye inyuma, nk’uko bwavutse, binyuze mu gutsinda; ariko Abasaraseni n’Abaturuki ni bo bari ibikoresho byatumye idini ry’ibinyoma rihinduka ikiboko cy’itorero ry’abahakanyi; ni cyo gituma, aho kuba impanda ya gatanu n’iya gatandatu, nk’izo mbere, byitwa gusa kuri iryo zina, zo zitwa ibyago.’” Uriah Smith, Daniel and Revelation, 495.
What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.
Kyakyo Miller na Smith batamenye ku mapenga nk’imanza z’Imana zaciwe kuri Roma, ni uko izo manza zazanyujweho no gushyiraho by’itegeko gusenga izuba. Mu mwaka wa 321, Constantine yashyizeho itegeko rya mbere ry’icyumweru, maze nyuma y’imyaka icyenda yimurira umurwa mukuru awuvana mu murwa wa Roma awujyana mu murwa wa Constantinople, bityo atangiza uburyo bw’isenyuka ry’Ubwami bw’Abaroma. Mu gice cya cumi na kimwe cya Daniyeli, Roma ya gipagani yagombaga gutegeka mu buryo bw’ikirenga igihe kimwe “time,” cyagereranyaga imyaka magana atatu na mirongo itandatu, uhereye ku Rugamba rwa Actium mu mwaka wa 31 Mbere ya Kristo, kugeza mu mwaka wa 330, igihe Constantine yagabanyaga ubwami mo Uburengerazuba n’Uburasirazuba.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Atakenga kwa amani hata katika mahali penye neema nyingi kabisa pa jimbo; naye atafanya mambo ambayo baba zake hawakuyafanya, wala baba za baba zake; naye atawatawalia nyara, na mateka, na mali; naam, atapanga hila zake juu ya ngome zilizo imara, hata kwa muda. Danieli 11:24.
During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.
Iryo myaka magana atatu na mirongo itandatu yose, Ubwami bw’Abaroma bwari, mu by’ukuri, budatsindwa; ariko aho umurwa mukuru umaze kwimurirwa mu Burasirazuba, ubushobozi bwo gutegeka ubwami bunini bene ako kageni ntibwari bugishoboka. Konstantino yagerageje gukomeza kubugenzura agabanya ubwami hagati y’abahungu be batatu, ariko ibyo byarushijeho guteza isenyuka ry’ubwami bwa kera.
When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.
538년 교황권이 세상의 왕좌를 차지하였을 때, 제3차 오를레앙 공의회에서 일요일 법령이 제정되었다. 이와 같이 606년에 무함마드는 그의 예언적 사역을 시작하였으며, 상징적으로 역사가들이 “배도한 교회에 대한 징벌”로 규정하는 바의 것이 될 나팔을 대표하였다. 606년 무함마드의 사역으로 시작된 첫째 화와 둘째 화의 역사는, 일곱째 나팔이 울린 1844년 10월 22일에 종결되었다.
The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.
Ole wa mapili lā ʻi hala; ā hoʻi, eia hoʻi, ke hele wikiwiki mai nei ke kolu o ka wa. A puhi akula ka hiku o ka ʻānela; a nui nā leo ma ka lani, e ʻōlelo ana, Ua lilo nā aupuni o kēia ao i aupuni no ko kākou Haku, a no kona Kristo; a e aliʻi mau loa aku nō ʻo ia a mau loa aku. Hōʻike 11:14, 15.
During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.
Wakati wa historia ya Ole mbili za kwanza, Konstantinopoli, mji mkuu wa Rumi ya mashariki, ulitekwa mwaka 1453, na Rumi ya upapa huko magharibi ikapigwa jeraha lake la mauti mwaka 1798. “Mjeledi wa kanisa lililoasi,” ulikuwa umeiangusha Rumi ya kiraia pamoja na Rumi ya kidini. Muungano wa namna tatu wa Rumi ya Kisasa unakamilishwa katika sheria ya Jumapili inayokuja upesi nchini Marekani.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Vaprotestanti va le United States veva yi va ta va luma ngopfu ekuololeni mavoko ya vona ku tlula ndzhelelo leswaku va khoma voko ra Spiritualism; va ta wela ehenhla ka xikhele leswaku va khomisana mavoko ni matimba ya Rhoma; kutani ehansi ka nkucetelo wa nhlangano lowu wa swiyenge swinharhu, tiko leri ri ta landzela emikondzweni ya Rhoma eku kandziyiseni ka timfanelo ta ripfalo.” The Great Controversy, 588.
At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.
Omu buseera, Obusiraamu obw’ekibonerezo eky’okusatu bulituukiriza omusango gwa Katonda ku Loma ey’Omulembe Guno olw’okuwaliriza okusinza ku Ssande, nga bwe yakola ne Loma ey’obupagaani ne Loma eya paapa. Ku Loma ey’obupagaani yakozesa amakondeere ana agaasooka okuleeta enkomerero y’obufuzi bw’Abaruumi mu kibuga ekikulu eky’e Loma ey’ebugwanjuba mu mwaka gwa 476, kubanga oluvannyuma lw’omwaka 476, tewaaliwo mufuzi wa kibuga oyo yenna eyali ow’olulyo olw’Abaruumi. Mu 1453 ekkondeere ery’okutaano ery’Obusiraamu lyaleeta enkomerero y’obufuzi bw’Abaruumi mu Loma ey’ebuvanjuba. Mu 1798, obufuzi bwa paapa ku kugabana okw’emitendera ekkumi okw’amawanga ga Bulaaya okwaliwo edda bwaleetebwa ku nkomerero mu byafaayo by’ekkondeere ery’omukaaga ery’Obusiraamu. Okugwa kw’obwakabaka bwa Loma obw’ebyobwannannyini, obw’ebugwanjuba era n’obw’ebuvanjuba, era n’obwakabaka bwa Loma obw’eddiini, kwaleetebwawo oluvannyuma lw’okuwalirizibwa kw’okusinza kw’enjuba okw’obupagaani.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
Bantu ba Leta Zunze Ubumwe za Amerika babaye abantu bagiriwe ubuntu bwihariye; ariko igihe bazagabanya umudendezo w’idini, bakareka Ubuporotesitanti, kandi bagashyigikira Ubupapa, urugero rw’icyaha cyabo ruzaba rwuzuye, kandi “ubuhakanyi bw’ishyanga” buzandikwa mu bitabo byo mu ijuru. Ingaruka z’ubwo buhakanyi zizaba ari kurimbuka kw’ishyanga. Review and Herald, 2 Gicurasi 1893.
The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.
Unabii unapotumiwa mara tatu huithibitisha tabia ya utimizo wa mwisho wa unabii huo kwa msingi wa tabia za utimizo wa kwanza mbili. Mnamo Septemba 11, 2001, ole la tatu liliingia katika historia. Hapo mwanzo lilikuwa limekwisha kuja tarehe 22 Oktoba, 1844, kwa maana ole la tatu ni tarumbeta ya saba, nayo tarumbeta hiyo ilianza kulia wakati huo. Lakini kama ilivyokuwa kwa Israeli wa kale, Israeli wa kisasa ilichagua uasi na kuleta kipindi cha kutangatanga jangwani badala ya kuikamilisha kazi. Kwa hiyo, wakati wa kutiwa muhuri wa malaika wa tatu ulicheleweshwa, hata ulipoanza tena mnamo Septemba 11, 2001.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.
“Yaka makumi mane, kukana kuketekela, kuvuma-vuma, ni kutomboka, vyavashitile vaIsalela va kale kupwa ku mbunga ya Kanana. Madambi a yo yene yachikokeshe kuveta kwa Isalela wa lelo mu Kanana wa mu zulu. Mu byonse bibili, lushiko lwa Kalunga kalulivene kanatondekanga. Nge kukana kuketekela, kupandama ku byalo bya panopantanda, kusahadikila kanda, ni mitengele mukachi ka bantu ba Mwata bavya kulivuluka kupwa bandi, vyo vyatukwatile mu ino ntanda ya shili ni ya kusuzumuka kwa myaka yayivulu.” Selected Messages, book 2, 69.
God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.
Nzambi kasobolukaka te, mpe asambisaka kolanda pole oyo ezwami. Yisraele ya mikolo ya sika ezalaki na pole mingi koleka Yisraele ya kala, mpe toyebisami ete “masumu moko wana nde epekisi bokoti ya Yisraele ya mikolo ya sika na Kanana ya likoló.” Soki Yisraele ya mikolo ya sika etangamaki kaka na mokumba mpo na pole oyo Yisraele ya kala etangamaki na yango, yango moko elingaki kokoka; kasi bazalaki na pole mingi koleka. Yango wana, soki ezalaki “masumu moko wana” nde esalaki ete “Yisraele ya kala” etambola-tambola na esobe “mbula ntuku minei,” boye Yisraele ya mikolo ya sika abenganamaki kaka te na “esobe” na botomboki ya 1863, kasi na bosolo nyonso bakatamaki mpe ete bakokufa kuna. “Masumu” na bango epekisi mosala ya anzelu ya misato kino sikoyo.
“Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.
Mwanjelo akambile ati, “Mwanjelo wa butatu ali kubakakila, nangwa kubatamika cifungo, mu mitolo ya cibutukilo ca ku zulu.” Aka kakampi kanono kakamonenekele nga kakasakamana, nge kuti kakacila mu meseko akakali ne nkondo. Kabili camonekele nga kuti izuba lyafuma fye inyuma ya liulu ne kubalangishila ku menso yabo, ico cabacitishe ukumoneka nga abashintilila, nga kuti ukunonka kwabo kwali mupepi no kupelela. Early Writings, 88.
The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.
ئەو هەمان گوناهانەی کە ئیسرائیلی کۆنەیان دەرکرد بۆ ئەوەی لە چۆڵەوانیدا بمێرن، کاری فریشتەی سێیەمیان کە لە ٢٢ی ئۆکتۆبەری ١٨٤٤ هات، دواخستووە.
“After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.
“Piştî ku Îsa deriyê cihê herî pîroz vekir, ronahiya Şemiyê hate dîtin, û gelê Xwedê hate ceribandin, wek zarokên Îsraêlê di demên kevnar de hatibûn ceribandin, da ku were dîtin gelo ew dê qanûna Xwedê biparêzin. Min dît ku milyaketê sêyem ber bi jor ve işaret dikir, û rêya ji bo wan kesên bêhêvî bûyî nîşan dida bo herî pîroz a perestgeha asmanî. Gava ku ew bi baweriyê dikevin cihê herî pîroz, ew Îsayê dibînin, û hêvî û kêfxweşî ji nû ve dihundirin. Min ew dîtin ku li paş xwe dinêrîn, rabirdûyê ji nû ve diçavdêrîkirin, ji ragihandina hatina duyemîn a Îsa dest pê dike heta di ezmûna xwe de gihîştina wan demê ku di sala 1844-an de derbas bû. Ew dibînin ku bêhêvîbûna wan hate ravekirin, û kêfxweşî û bawerî ji nû ve wan zindî dikin. Milyaketê sêyem rabirdû, niha, û pêşerojê ronî kir, û ew dizanin ku Xwedê bi rastî wan bi pêşîniya xwe ya nepenî rêberî kiriye.” Early Writings, 254.
The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.
ئەنجامی سێیەم فریشتەی مۆرکردنە، و ئەو لە ٢٢ی ئۆکتۆبەری ١٨٤٤ هات، بەڵام کارەکەی بەهۆی هەمان گوناهانەوە دواخرا کە وایان لە ئیسرائیلی کۆن کرد لە چۆڵەوانیدا بمرن. ئەو دواخستنەی کە لە ئەنجامی یاخیبوونی ١٨٦٣ پێکهات، دواخستنی کارەکەی فریشتەی سێیەم بوو، و بۆیە مۆرکردن بۆ ماوەی زیاتر لە سەد ساڵ ڕێگری لێ کراوە و دواخراوە.
“[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“[Hesabu 32:6–15, yanukwiwa.] Bwana Mungu ni Mungu mwenye wivu, lakini huvumilia kwa muda mrefu dhambi na makosa ya watu Wake katika kizazi hiki. Kama watu wa Mungu wangetembea katika shauri Lake, kazi ya Mungu ingesonga mbele, jumbe za kweli zingebebwa kwa watu wote wakaao juu ya uso wa dunia yote. Kama watu wa Mungu wangemwamini na kuwa watendaji wa neno Lake, kama wangeyashika maagizo Yake, malaika hangekuja akiruka katikati ya mbingu akiwa na ujumbe kwa wale malaika wanne waliokuwa waachilie pepo ziwavume juu ya dunia, akilia, Zuieni, zuieni, pepo nne zisivume juu ya dunia, hata nitakapowatia muhuri katika vipaji vya nyuso zao watumishi wa Mungu. Lakini kwa sababu watu ni wakaidi, wasio na shukrani, wasio watakatifu, kama Israeli ya kale, wakati umeongezwa ili wote wapate kuisikia sauti kuu ya ujumbe wa mwisho wa rehema ikitangazwa. Kazi ya Bwana imezuiliwa, wakati wa kutiwa muhuri umecheleweshwa. Wengi hawajaisikia kweli. Lakini Bwana atawapa nafasi ya kusikia na kuongoka, nayo kazi kuu ya Mungu itasonga mbele.” Manuscript Releases, juzuu ya 15, 292.
On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.
Pa mwa 11, 2001, malaika wa tatu wakafika tena, na wakati wa kutiwa muhuri, ambao ulikuwa umecheleweshwa tangu uasi wa 1863, ukaanza tena. Ulikuwa ni ujio wa Uislamu wa ole wa tatu, ambao pia ni tarumbeta ya saba inayoashiria mwanzo wa wakati wa kutiwa muhuri. Wakati wa kutiwa muhuri ulianza kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844, wakati tarumbeta ya saba ilipoanza kulia, lakini tarumbeta hiyo ilizuiliwa na kucheleweshwa.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware 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: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Ù mùlaika wa yûrîkà kwîma hîru wa nyanja na hîru wa thî akîinûra guoko gwake kûu igûrû, akîrahîra na ûrîa ûtûûra tene na tene, we Mûmbi wa igûrû na indo iria irĩmwo, na wa thî na indo iria irĩmwo, na wa nyanja na indo iria irĩmwo, atî gûtikagĩa na ihinda rĩngĩ: no matukũ-inĩ ma mũgambo wa mùlaika wa mũgwanja, rĩrĩa agooka kworagwo thumbe, hitho wa Ngai nĩũgakinyĩrwo, o ta ũrĩa aũhunjĩirie ndungata ciake arathi. Kũguũrũrio 10:5–7.
The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.
“ඒඩැස්ස” වන සත්වැනි දූතයාගේ හඬ නම්, නිව්යෝර්ක් නගරයේ මහත් ගොඩනැගිලි බිම හෙළනු ලැබූ විට බැස ආ ප්රකාශිතව තිබෙන එළිදරව් පොතේ දහඅටවන පරිච්ඡේදයේ දූතයාගේ හඬය.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Na baada ya mambo hayo nikamwona malaika mwingine akishuka kutoka mbinguni, mwenye uwezo mkuu; nayo dunia ikaangazwa kwa utukufu wake. Akalia kwa nguvu kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nao umekuwa maskani ya pepo wachafu, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati pamoja naye, nao wafanyabiashara wa dunia wamekuwa matajiri kwa wingi wa anasa zake. Ufunuo 18:1–3.
The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.
“Ses” ya malaika mwenye nguvu ashukaye, huwaamuru malaika wazishike pepo nne, ambazo zinaonyeshwa kama “farasi mwenye ghadhabu” atafutaye kujinasua na kuleta mauti na uharibifu katika njia yake.
“The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.
“Melekên Xwedê fermana Wî pêk tînin, bayên erdê digirin da ku bay li ser erdê, ne li ser deryayê, û ne li ser ti darekê bifire, heta ku xizmetkarên Xwedê li eniyên xwe bêne mohrkirin. Ew meleka qewî tê dîtin ku ji rojhilatê (an jî ji cihê hilatina rojê) ber bi jor ve tê. Ev meleka herî qewî di destê xwe de mohra Xwedayê zindî hildigire, an jî mohra Wî yê ku tenê dikare jiyanê bide, yê ku dikare li ser eniyan nîşan an nivîsînê binivîse, li wan ên ku bêmirî, jiyana ebedî, dê ji wan re bê dayîn. Dengê vê meleka herî bilind bû ku desthilatdar bû fermanê bide çar melekan ku çar bayan bigirin heta ku ev kar were temamkirin, û heta ku ew bangê bide ku wan berdin.” Testimonies to Ministers, 445.
The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.
Malaika anayewaamuru wale malaika wanne kuzizuia pepo, ndiye malaika wa Ufunuo sura ya kumi na nane anayeiangazia dunia kwa utukufu Wake, na “sauti” yake “kuu” ndiyo sauti ya malaika wa saba.
“And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.
“Eyo ne kiikalo kiiwisiibwe mu Kusukululwa 7 kulwa obulole bwitu, obugumyi bwitu, kandi n’okutuhumuzya! Bamaraika bana baikirizibwe kukora omulimo ha nsi. Baitu Omwe owaaguzire ensi obwo yayehayo kuba ekicunguro kyayo aine abatondekibwe bake. Baani? Abo abarukukuma ebiragiro bya Ruhanga byona kandi abaine okwikiriza kwa Yesu.
“John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).
Yoane awekilwe kuulenga kyuma kindi: “Ne namwene malaika umwi naakwelukila kufuma kulubali lwa ku musela, ne chiboochi cha Lesa wa mweo” (Ubusokololo 7:2). Uyu ni n’ani? Ni Malaika wa Kipangano. Eiza kufuma ku kutuluka kwa musela. Ni Kusemuka kwa pamulu. Ni Lulu lwa nsi. “Muli Wene mwali bumi; kabili ubwo bumi bwali lulu lwa bantu” (Yohane 1:4). Uyu ewine Esaya alondolola ati: “Pantu kuli ifwe Umwana afyalilwe, kuli ifwe Umwana waume apelwe: kabili ubufumu bukaba pa kipandwa Cakwe; kabili ishina Lyakwe liketwa Icakukumya, Kacebusa, Lesa wa Maka, Tata wa muyayaya, Mwami wa Mutende” (Esaya 9:6). Abelele ng’uwali no bukalamba pa milwi ya bamalaika mu mulu, kuli abo “abapeleelwe ukonaula icalo, ne bemba,” ati, “mwikonaula icalo, nangu bemba, nangu imiti, mpaka twasinda abasha ba Lesa wesu pa mpumi shabo” (Ubusokololo 7:2, 3).
“Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.
«Hapa kuna uungu na ubinadamu vikiwa vimeunganishwa. Amri inatolewa kwa malaika wanne kuzizuia pepo nne hata watakapopokea mwito Wake. Soma sura yote. Kilio hiki, “Msidhuru,” kinatamkwa na Mrejeshaji, Mkombozi.
“Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.
“Dadgeh û xezeb tenê bo demek pir kurt diviyabû bêne girtin heta ku karekî diyarkirî were temamkirin. Peyam, peyama dawî ya hişyarkirinê û dilovaniyê, di karê xwe de bi hezkirina xweperest a pereyê, bi hezkirina xweperest a rehetiyê, û bi neguncayîya mirovan ji bo kirina karekî ku pêdivî ye were kirin, hatî derengxistin. Ew firîşteyê ku divê bi rûmeta Wî erdê ronî bike, li bendê amûrên mirovî mabû ku ronahiya ezmanê bi navberê wan bibiriqe, û ew bi vî awayî hevkar dibin da ku bi girîngiya wê ya pîroz û ciddî, ew peyam bidin ku divê çarenûsa cîhanê biryâr bide.” Manuscript Releases, volume 15, 222.
The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.
Malaika wa tatu, ambaye ni Kristo, ndiye pia malaika wa kutiwa muhuri aliyewasili tarehe 22 Oktoba, 1844, lakini kwa sababu ya kutotii kwa watu wa Mungu, kazi Yake ya kuwatia muhuri wale mia na arobaini na nne elfu imecheleweshwa mpaka tarehe 11 Septemba, 2001. Ndipo Uislamu wa Ole ya tatu ukaziangusha majengo makubwa ya New York, na mchakato wa kutiwa muhuri ukaanza. Wakati huo mataifa yakawa “na hasira, lakini yakazuiliwa”. Sauti ya kwanza ya Ufunuo sura ya kumi na nane ni sauti inayoamuru wale malaika wanne washikilie, huku watu wa Mungu wakitiwa muhuri.
Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.
Yesu daima huonyesha mwisho kwa mwanzo, na mnamo Februari 26, 1993, Uislamu wa Ole ya tatu ulilipua bomu la lori katika karakana ya maegesho ya chini ya ardhi ya Mnara wa Kaskazini wa Kituo cha Biashara cha Dunia. Mlipuko huo ulisababisha uharibifu mkubwa kwa jengo hilo, ukiua watu sita na kuwajeruhi zaidi ya elfu moja wengine. Ingawa shambulio hilo halikuangusha minara hiyo, lilikuwa tendo kubwa la ugaidi katika ardhi ya Marekani na lilitangulia kwa ishara matukio ya Septemba 11, 2001.
The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.
Akafunga w’akaatandika ku wa Septemba 11, 2001, aahini kakomerezieho oburagirizi bw’okubanza emyaka munaana etakagiyeyo. Okutaho kw’Abaislamu ahari Isiraeli ku wa Okitoba 7, 2023 ni oburagirizi bw’okubanza obw’okuhendera kw’akaafunga. Enshusha z’obunabbi ez’Akabi kaakashatu zikaamanywa hamwe n’enshusha z’obunabbi ez’Akabi kabiri ak’okubanza. Mu mirongo y’okubanza ey’esuura ya mwenda ey’Okushuuruurwa, okukomwa akamanyiso kw’abantu obukumi kikumi na makumi ana na bana nikushushanisibwa.
We will consider that subject in the next article.
Tuzalizenga suala hilo katika makala inayofuata.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Ndzi loko nga ta humelela swifaniso swo tano, ku avanyisa lokukulu hakalo ehenhla ka misava leyi nga ni nandzu, xisirhelelo xa vanhu va Xikwembu xi ta va kwihi? Va ta hlayisisiwa njhani ku fikela loko vukarhi byi hundzile? Yohane u vona swiphemu swa ntumbuluko—mpfumba wa misava, xidzedze, ni ku lwisana ka tipolitiki—swi yimeleriwile tanihi leswi khomiweke hi tintsumi ta mune. Mimoya leyi yi le hansi ka vulawuri ku fikela loko Xikwembu xi vulavula rito ro yi tshika. Kwalaho hi kona ku sirheleleka ka kereke ya Xikwembu. Tintsumi ta Xikwembu ti endla ku rhandza ka Yena, ti sivela mimoya ya misava, leswaku mimoya yi nga bi ehenhla ka misava, kumbe ehenhla ka lwandle, kumbe ehenhla ka murhi wihi na wihi, ku fikela loko malandza ya Xikwembu ma ta va ma funghiwile emimombyeni ya wona. Ntsumi leyikulu yi voniwa yi tlhandlukela hi le vuxeni (kumbe eku humeleleni ka dyambu). Leyintsumi leyi yi nga ni matimba ngopfu yi khome mfungho wa Xikwembu lexi hanyaka, kumbe wa Loyi ntsena a nga nyikaka vutomi, loyi a nga tsalaka ehenhla ka mimombo mfungho kumbe xitsalo, xa lava va nga ta nyikiwa ku nga fi, vutomi lebyi nga heriki. Hi rona rito ra ntsumi leyi tlakukeke ngopfu leri a ri ni matimba yo lerisa tintsumi ta mune leswaku ti tshama ti khomile mimoya ya mune ku fikela loko ntirho lowu wu hetisekile, ni ku fikela loko yena a ta nyika xirhambo xo yi tshunxa.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Abo banyotunga ensi, omubiri, ne sitaani, be baliba abalonde ab’okuganja abaliweebwa akabonero ka Katonda omulamu. Abo emikono gyabwe si mirongoofu, emitima gyabwe si mirongoofu, tebalyeba na kabonero ka Katonda omulamu. Abo abategeka ekibi era ne bakikola balisembebwa. Abo bokka be, mu mbeera y’omwoyo gwabwe mu maaso ga Katonda, abatuukiriza ekifo ky’abo abeenenya era abaatula ebibi byabwe ku Lunaku Olukulu olw’Okutangirirwako Ebyonoono olw’akabonero ak’ennono, be balitegeerekebwa era balimakibwa ng’abasaanira okukuumibwa kwa Katonda. Amannya g’abo abeesimba obutakyuka nga batunuulira era balindirira era bakuuma okulabirira okulabika kw’Omulokozi waabwe—n’obunyiikivu n’okwegomba okusinga abo abalindirira enkya—galibalirwa wamu n’abo abateekeddwako akabonero. Abo, wadde nga balina omusana gwonna ogw’amazima nga gwakira emyoyo gyabwe, abandibadde n’ebikolwa ebikwatagana n’okukkiriza kwe baayatula, naye nga basendesebwa ekibi, nga bateeka ebifaananyi mu mitima gyabwe, nga boonona emyoyo gyabwe mu maaso ga Katonda, era nga boonoona n’abo abeegatta nabo mu kwonoona, amannya gaabwe galisangulwawo mu kitabo eky’obulamu, era balirekebwa mu kizikiza eky’omu ttumbi, nga tebalina mafuta mu bibya byabwe awamu n’ettabaaza zaabwe. ‘Naye eri mmwe abatya erinnya Lyange Enjuba ey’Obutuukirivu erivaayo n’okuwonya mu biwaawaatiro byayo.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Batumwa ba Mungu kutiwa muhuri huku ni kule kule alikoonyeshwa Ezekieli katika maono. Yohana naye alikuwa shahidi wa ufunuo huu wa kutisha sana. Aliona bahari na mawimbi yakivuma, na mioyo ya wanadamu ikizimia kwa hofu. Aliona dunia ikitikiswa, na milima ikipelekwa katikati ya bahari (jambo ambalo kwa halisi linatukia), maji yake yakivuma na kuchafuka, na milima ikitetemeka kwa sababu ya kuvimba kwake. Alionyeshwa mapigo, tauni, njaa, na mauti zikitimiza utume wake wa kutisha.” Testimonies to Ministers, 445.