And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Na Nzambe azalaki elongo na mwana mobali yango; mpe akolaki, mpe afandaki na esobe, mpe akómaki mobɛti na likonga. Genese 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Ishmaeli akawa mpiga upinde, jambo ambalo ni ishara ya vita, na ishara ya hukumu ya utekelezaji inayoletwa dhidi ya Roma.
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.
Babel woni iwa ashiku na iwahena owa yaikala molongo lya Babel, opo vahepaulule mu Sion epangelo lya Jehova Kalunga ketu, epangelo lya etameko lyaye. Likungileni pamwe ovatemba vomaviya okulwa na Babeli: amushe nye muningile omaviya, tambuleni omaongalo okuninga omakambi gomuuzilo gwalo kombinga adishe; kakwa na nande umwe mwomuyo a tokole okuyonena: muupanduleni ngaashi eemhango dyaye tadi pula; ngaashi aishe she shi ninga, ningeni kuye ngaashi shelifa: oshoka okwa li a ninga omutima gwokwiikulupaleka okuhangana na Jehova, okuhangana na Omuyapuki waIsrael. Jeremia 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.
Abatemi mîna karên wê didin Babilonê, û ew mînakirina berdêla wê bi yasaya Yekşemê ya zû-dihatî dest pê dike, bi dengê duyemîn ê beşa hejdeh a Pirtûka Vahiyê, dema ku dadweriya pêşveçûyî ya îcrayî ya Babilonê dest pê dike.
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.
Kutoka mbinguni nikasikia sauti nyingine, ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake. Mlipeni kama naye alivyowalipa ninyi, mkamrudishie mara dufu sawasawa na matendo yake; katika kikombe alichokijaza, mjazieni mara dufu. Kadiri alivyojitukuza, na kuishi kwa anasa, hivyo hivyo mpeni mateso na huzuni; kwa maana asema moyoni mwake, Nimeketi kama malkia, wala mimi si mjane, wala sitaona huzuni kamwe. Ufunuo 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.
Ishmaeli na nyina Hagara walizuiwa kurithi haki ya mzaliwa wa kwanza, nao wakafukuzwa nje. Hivyo, wivu ukawa msukumo wa kinabii wa Uislamu, na vita ikawa shughuli yao ya kinabii. Kutajwa kwa kwanza kunajumuisha kizuio alichowekewa Ishmaeli na mama yake na Sara, na “kuzuiwa” kwao kukawa sifa ya msingi ya kinabii ya Uislamu katika Neno lote la Mungu, na katika historia. Wazao wa Ishmaeli walipaswa kuwa watu wa porini, ambao mkono wao ungekuwa juu ya kila mtu, na tabia yao ya upori imewakilishwa na punda-mwitu wa Kiarabu, wa jamii ya farasi. Hivyo basi, vita vya Kiislamu vya ole wa kwanza na wa pili vimewakilishwa kama mashujaa wapandao farasi wenye ghadhabu.
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.
ئیسلام پهیامی بارانی دواهاتوویه، و تهنها گونجاوه که ههر سێ نههامهت نوێنهرایهتی سێ هێڵی تایبهتی پێغهمبهرایهتی بکات، چونکه میتۆدی بارانی دواهاتوو «هێڵ لهسهر هێڵ»ه. کاتێک تایبهتمهندییه پێغهمبهرایهتییهکانی دوو هێڵی یهکهم پێکهوه دههێنرێن، هێڵی نههامهتی سێیهم دامهزرێنن. ههموو سێ هێڵه پێغهمبهرایهتییهکه ماوهی مۆرکردنی سهد و چل و چوار ههزار پیشان دهدهن. ئهو سێ هێڵه نوێنهرایهتی ماوهی ڕژاندنی بارانی دواهاتوو دهکهن، چونکه بارانی دواهاتوو دهستی به پرژاندن کرد کاتێک نههامهتی سێیهم له 11ی سپتەمبەری 2001 گهیشت.
“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.
“Yağmura dawî dê li ser gelê Xwedê bibare. Ferişteyekî hêzdar dê ji ezmên dakeve, û hemû erd dê bi rûmeta wî were ronîkirin.” Review and Herald, 21ê Nîsana 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.
Muda wa kutiwa muhuri pia uliwakilishwa na kipindi kilichoanza tarehe 11 Agosti, 1840, na kuishia kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844. Kipindi hicho cha wakati pia kiliwakilishwa katika sura ya pili ya Habakuki. Historia ya Wamileriti ilitimiza sura ya pili ya Habakuki, na kwa kufanya hivyo ilianza wakati malaika aliposhuka tarehe 11 Agosti, 1840, na ikaishia wakati malaika wa tatu alipowasili tarehe 22 Oktoba, 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.
بابی دووی حەبەقوق دەردەخات کە لە کۆتایی بینینەکەدا، بینینەکە «قسە دەکات». لە ئایەتی سێی بەشی دەی ئەشکراوی یوحەنادا، فریشتەکە بە دەنگێکی بەرز هاواری کرد (قسەی کرد)، و لە ٢٢ی ئۆکتۆبری ١٨٤٤ هەمان ئەو فریشتەیە سوێندی خوارد (قسەی کرد) کە «کات چیتر نابێت». چاودێری حەبەقوق لە ئایەتی یەکەمی بەشی دوودا، لە ١١ی ئابوستی ١٨٤٠ دادەنرێت، چونکە ئەوە لەو کاتەدایە کە چاودێران دەنگەکانیان بەرز دەکەن.
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.
1888-ĩkũ kĩu kũgarũra, kĩrĩa Sister White oonania ta kĩrĩa kĩmũrũgamũre mũraika wa Kũguũrĩrio ikũmi na inana, ũrĩa waheire thĩ yothe ũtheri na riiri wake, arangĩri (Jones na Waggoner) nĩmaanairirie “mĩgambo” yao ta mũhuri, nĩguo moonanie andũ a Ngai mahĩtia mao, nĩgũkorwo ujumbe wao warĩ ujumbe wa Laodikea. Mũthenya wa September 11, 2001, ũrĩa waheanĩrwo kĩonereria nĩ historia ya 1888, Mwathani nĩongoretse andũ ake a mĩthenya ya mũthia macooke njĩra-inĩ cia tene cia Jeremiah, kũrĩa arangĩri matataithirirwo. Kũikũrũka kwa mũraika nĩkũmenyithagia kwĩra kwa kĩũprophetĩ kwa arangĩri.
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.
“Lijwi” lyafikile pa Agosto 11, 1840, lyaleteleziwe kupitila mu alonda, ndipo Yeremiya anauzidwa kuti ngati angabwerere ku chikhulupiliro chake ndi kukhulupirira Mulungu pambuyo pa kukhumudwa kwake, adzakhala pakamwa pa Mulungu. Pamene masomphenya amene anachedwa anafika potsiriza pa Okutobala 22, 1844, “analankhula.” Nthawi ya Habakuku chaputala chachiwiri, imene inakwaniritsidwa m’mbiri ya a Millerite, ikusonyeza nthawi ya kusindikizidwa kwa zikwi zana limodzi ndi makumi anayi ndi zinayi.
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.
Nga haipangahia, kia mōhiotia ko te wā mai i Ākuhata 11, 1840 tae noa ki Oketopa 22, 1844, e whakaatu ana i te hiritanga o te kotahi rau e whā tekau mā whā mano, arā, ko te wā e ringihia ai te ua tōmuri. He mea nui tēnei, nō te mea me tautohu te karere o te ua tōmuri mā te tikanga o te “rārangi ki runga rārangi.” Ko taua wā motuhake, arā, te hiritanga o te kotahi rau e whā tekau mā whā mano, he maha ngā wā e whakaaturia anōtia ana i roto i ngā rārangi poropiti, ā, pēnei tonu i roto i a Habakuka rua, e tautohua tikatia ana e Sister White hei mea i tutuki i roto i te hītori o ngā Millerite. E whakaako tonutia ana hoki e ia, he mea tāruarua anō te hītori o ngā Millerite i roto i te hītori o te kotahi rau e whā tekau mā whā mano.
“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.
“Bunabii ule waliokuwa wameuona kuwa unahusu wakati wa ujio wa pili ulihusianishwa kwa karibu na maelekezo yaliyofaa hasa kwa hali yao ya kutokuwa na hakika na ya matarajio yenye shauku, nayo yaliwatia moyo kungoja kwa saburi katika imani kwamba yale yaliyokuwa sasa giza kwa ufahamu wao yangefanywa wazi kwa wakati wake unaofaa.
“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.’
“Mu maulosi aya mweali ni ule wa Habakuki 2:1–4: ‘Nitasimama juu ya lindo langu, nami nitajiweka juu ya mnara, nami nitaangalia ili nione atakachoniambia, na nitajibu nini nitakapokaripiwa. Bwana akanijibu, akasema, Andika maono haya, ukayafanye wazi juu ya mbao, ili aisomaye apate kukimbia. Kwa kuwa maono haya bado ni kwa wakati uliowekwa; lakini mwisho wake yatanena, wala hayatadanganya; yajapokawia, yangoje; kwa kuwa hakika yatakuja, hayatakawia. Tazama, roho yake iliyojivuna si nyofu ndani yake; bali mwenye haki ataishi kwa imani yake.’”
“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.’
1842-ꯒꯤ ꯃꯃাংꯗꯒꯤꯗꯁꯨ, “ꯑꯁꯤ ꯃꯤꯇꯨꯡꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯃꯁꯨꯡ ꯇꯦꯕꯜꯁꯤꯡꯗ ꯃꯔꯝ ꯑꯣꯏꯅ ꯏꯕꯥ, ꯃꯁꯤꯅ ꯄꯥꯔꯦꯡꯕ ꯃꯤꯁꯛꯅ ꯆৎꯂꯛꯄ ꯉꯝꯅꯕꯥ” ꯍꯥꯏꯕ ꯏꯁꯤ ꯃꯈꯜꯒꯤ ꯄꯥꯎ ꯄꯤꯕꯗꯤ, Daniel ꯑꯃꯁꯨꯡ Revelation ꯒꯤ ꯃꯤꯇꯨꯡꯁꯤꯡ ꯎꯠꯄꯥ ꯉꯝꯍꯟꯕꯥ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯆꯥꯔꯠ ꯑꯃ ꯁꯦꯝꯒꯠꯄꯥ ꯆꯥꯔꯂꯦꯁ ꯐꯤꯆꯁꯇ ꯁꯤꯝꯍꯠꯍꯜꯂꯛꯄꯥ ꯑꯣꯏꯈꯤ꯫ ꯆꯥꯔꯠ ꯑꯁꯤ ꯄꯨꯕ꯭ꯂꯤꯁ ꯇꯧꯕꯗꯤ Habakkukꯇ ꯄꯤꯈꯤꯕ ꯑꯥꯔꯥꯏꯕ ꯑꯁꯤꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯎꯕ ꯑꯃ ꯑꯣꯏꯅ ꯂꯧꯔꯝꯈꯤ꯫ ꯑꯗꯨꯕꯨ, ꯃꯤ ꯑꯃꯁꯨ ꯃꯇꯝ ꯑꯗꯨꯗ ꯃꯤꯇꯨꯡ ꯑꯁꯤ ꯃꯄꯨꯡ ꯐꯥꯎꯕꯗ ꯑꯄꯥꯛꯄ ꯅꯨꯡꯉꯥꯏꯕ ꯑꯃ—ꯑꯗꯨꯒꯨꯝ ꯇꯥꯔꯤꯡ ꯇꯥꯏꯝ ꯑꯃ—ꯃꯁꯥ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯑꯁꯤꯗ ꯎꯠꯂꯤꯕ ꯑꯁꯤ ꯈꯪꯗꯦ꯫ ꯑꯩꯈꯣꯏꯒꯤ ꯊꯥꯖꯕ ꯃꯥꯡꯍꯟꯕ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡꯗ, ꯁ꯭ꯀ꯭ꯔꯤꯞꯆꯔ ꯑꯁꯤ ꯌꯥꯝꯅ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯣꯏꯍꯜꯂꯛꯈꯤ: “ꯃꯤꯇꯨꯡ ꯑꯁꯤ ꯍꯧꯖꯤꯛꯁꯨ ꯑꯄꯣꯏꯟꯠ ꯇꯥꯏꯝ ꯑꯃꯒꯤ ꯐꯪꯂꯤ, ꯑꯗꯨꯕꯨ ꯑꯔꯣꯏꯕꯗ ꯃꯁꯤꯅ ꯋꯥ ꯍꯥꯏꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯀꯪꯕ ꯍꯥꯏꯗ꯭ꯔꯤ; ꯃꯁꯤ ꯇꯥꯔꯤꯡ ꯇꯧꯔꯕꯁꯨ, ꯃꯁꯤꯒꯤꯗꯃꯛ ꯉꯥꯛꯎ; ꯃꯔꯝꯗꯤ ꯃꯁꯤ ꯃꯁꯥꯒꯤ ꯃꯇꯝꯗ ꯂꯥꯛꯀꯅꯤ, ꯃꯁꯤ ꯇꯥꯔꯤꯡ ꯇꯧꯔꯣꯏ.... ꯑꯆꯨꯝꯕ ꯃꯤꯗꯤ ꯃꯍꯥꯛꯀꯤ ꯏꯇꯤꯛ ꯏꯁꯤꯡꯗ ꯍꯤꯡꯂꯤꯒꯅꯤ꯫”
“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.
Igice kimwe cy’ubuhanuzi bwa Ezekiyeli na cyo cyabaye isoko y’imbaraga n’ihumure ku bizera: “Ijambo ry’Uwiteka ryaje kuri jye, riti, Mwana w’umuntu, uwo mugani mufite mu gihugu cya Isirayeli ni uwuhe, uvuga uti, Iminsi iratinze, kandi ibyo yeretswe byose biba impfabusa? Nuko ubabwire uti, Uku ni ko Umwami Uwiteka avuga.... Iminsi iregereje, kandi n’isohozwa rya buri byo yeretswe.... Nzavuga, kandi ijambo nzavuga rizasohora; ntirizongera gutinda.” “Abo mu nzu ya Isirayeli baravuga bati, Ibyo yeretswe abona ni iby’iminsi myinshi iri imbere, kandi ahanura iby’ibihe biri kure. Nuko ubabwire uti, Uku ni ko Umwami Uwiteka avuga; Nta jambo na rimwe ryanjye rizongera gutinda ukundi, ahubwo ijambo navuze rizasohora.” Ezekiyeli 12:21–25, 27, 28.” Intambara Ikomeye, 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!
Abakrista ba Miller hawasamana tu kwibona ko basohoza umugani w’abakobwa cumi, n’igice cya kabiri cy’igitabo cya Habakuki gusa, ahubwo banayobowe kubona ko amateka barimo basohozamo ubwo buhanuzi ari yo na yo Ezekiyeli yagaragaje ayo mateka nyene, aho “ingaruka ya buri yeretswa” yagombaga gusohoreramo. Umurongo w’amateka ugereranya ikimenyetso cyo gushyirwaho ikidodo kw’abari ijana na mirongo ine na bine ni wo aho ingaruka ya buri yeretswa isohorerwa!
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.
Xêzên ku serdema bara paşîn û mor kirina sed û çil û çar hezarî temsîl dikin, li hev tên anîn da ku bêne damezrandin ku dîroka pêxemberî bi berdewamî nîşana Alpha û Omega di xwe de digire.
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.
Millerite akụkọ-omume na-amalite site n’olu mmụọ-ozi nke Mkpughe isi nke iri, ma na-ejedebe n’otu olu ahụ. Septemba 11, 2001 na-amalite site n’olu mbụ nke Mkpughe isi nke iri na asatọ, ma na-ejedebe n’olu nke abụọ nke Mkpughe isi nke iri na asatọ. Habakuk isi nke abụọ na-amalite site n’olu ndị nche, ma na-ejedebe n’olu onye nche Jeremaịa. Ahụhụ mbụ na-amalite na Mohammed, ma na-ejedebe na Mohammed nke Abụọ. Ahụhụ nke abụọ na-amalite site n’ịtọhapụ ndị mmụọ-ozi anọ nke Islam ma na-ejedebe n’ịkwụsị Islam.
The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.
تهواوی ئەو ڕێبازەی کە بارانی دوایییە، هەمان ڕێبازی «هێڵ لەسەر هێڵ»ی ئیشعیايە؛ و ئەو هێڵانەی کە بۆ ناسین و دامەزراندنی پەیامی بارانی دوایی کۆدەکرێنەوە، بەردەوام واژۆی ئەلفا و ئۆمێگا لەخۆ دەگرن. یەکەم وای حوکمی ئاشکراکردنی یوحەننا، بەشی نۆیەم، بە موحەممەد دەست پێدەکات و بە موحەممەدی دووەم کۆتایی دێت. ئەو ماوەیە بەسەر دوو جۆر جەنگاوەریدا دابەش دەبێت: یەکەمیان هێرشی بێڕێکخراو بۆ سەر ڕۆما بوو کە بە ڕاستی لەگەڵ ئەبوبەکر دەستی پێکرد، پاشان ماوەی سەد و پەنجا ساڵ هات کە تێیدا یەکەم جەنگاوەری ڕێکخراوی ئیسلام ئەنجام درا.
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.
Myaka mia na hamsini inawakilishwa na unabii wa wakati wa “miezi mitano”. Ole ya pili nayo pia ina unabii wa wakati ambao ni miaka mia tatu na tisini na moja na siku kumi na tano. Kwa hiyo, kwa kuwa muundo wa kinabii wa ole ya kwanza na ya pili hutambulisha mwisho kwa mwanzo, una mgawanyiko kati ya kutiwa muhuri na kipindi maalumu cha wakati. Mchakato wa kutiwa muhuri unawakilishwa mwanzoni mwa historia ya ole ya kwanza, na unawakilishwa mwishoni mwa ole ya pili.
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.
Vya kulandula kusindikwa kwa vhesi ya 4, mu tshitambudzo tsha u thoma, hu tevhela “minwedzi mitanu” (miṅwaha ya dzana na mahumi matanu). Minwedzi mitanu i ṱalutshedzwa kavhili, luthihi kha vhesi ya 5 nahone hafhu kha vhesi ya 10. Tshine tsha ranga phanḓa ha maitele a u sumbedza kha 11 Ṱhangule 1840 u swika 22 Tshimedzi 1844, kha tshitambudzo tsha vhuvhili, ndi vhuporofita ha “awara, ḓuvha, nwedzi, na ṅwaha” (miṅwaha ya maḓana mararu na mahumiṱahe na ḓuvha dza fumiṱanu), ha vhesi ya 15. Zwoṱhe zwo ṱanganelaho kha mutalo muthihi u sa khandekani, zwilidzo zwa vhuṱanu na zwa vhurathi zwi thoma na u fhela nga tshifanyiso tsha maitele a u sumbedza.
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.
Miduumo ibiri, bwe bishyizweko “omurongo aha murongo,” biranga entandikwa n’iherezo ebirangirwaho Mohammed ow’okubanza na Mohammed ow’okubiri. “Omurongo aha murongo,” biranga ebiseera bibiri eby’enjawulo muri buri murongo, ekirikurugamu ahabw’okuba buri murongo gubamo obunabi bw’ebiro. Mu byafaayo by’akabi ak’okubanza, Obusiraamu bwari obw’okuhutaza Roma, kandi mu kabi ak’okubiri, bwari obw’okwita Roma. Akabi ak’okubanza kakaba kari orutalo rw’amacumu, empanga n’obuta, kandi akabi ak’okubiri kaareeta omubazi gw’amasasi nk’eby’okurwanisa.
“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.
“NDIMA 10. Ne bakava ne mikia ikufanana ne nge, ne mibia yamu mikia yavo; ne nguzu yavo ya kuvulaza bantu kwa myezi mitano. 11. Ne vakala ne mfumu va zulu yavo, yina kele mwanjelu ya dibulu dia mpimpa ya malembe; zina diandi mu ndinga ya Baebele kele Abadoni, kansi mu ndinga ya Greki zina diandi kele Apolioni.
“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.
“Mpaka hapa, Keith ametupatia vielelezo vya kupigwa kwa tarumbeta tano za kwanza. Lakini sasa yatupasa kuachana naye, na kuendelea kwenye matumizi ya kipengele kipya cha unabii kinacholetwa hapa; yaani, vipindi vya kinabii.
“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.
“Uwezo wao ulikuwa kuwaumiza wanadamu kwa muda wa miezi mitano.—1. Swali huzuka, Ni wanadamu gani ambao walipaswa kuwaumiza kwa miezi mitano?—Bila shaka ni wale wale ambao baadaye walipaswa kuwaua (tazama aya ya 15); ‘Sehemu ya tatu ya wanadamu,’ au theluthi ya milki ya Kirumi,—mgawanyo wake wa Kigiriki.
“2. When were they to begin their work of torment? The 11th verse answers the question.
«2. Baebele nyonso nini mpo na kobanda mosala na bango ya konyokola? Vɛrse ya 11 epesi eyano na motuna yango. »
“(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) ‘Bari na mfalme juu yao.’ Tangu kifo cha Mohammed hadi karibu na mwisho wa karne ya kumi na tatu, Waislamu waligawanyika katika makundi mbalimbali chini ya viongozi kadhaa, bila kuwapo serikali ya kiraia ya jumla iliyotanda juu yao wote. Karibu na mwisho wa karne ya kumi na tatu, Othman alianzisha serikali ambayo tangu wakati huo imejulikana kuwa Serikali ya Ottoman, au himaya, ambayo ilikua hata ikaenea juu ya makabila yote makuu ya Kiislamu, na kuwaunganisha katika ufalme mmoja mkuu.
“(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) Mienendo ya mfalme. ‘Aliye malaika wa shimo lisilo na mwisho.’ Malaika humaanisha mjumbe, mhudumu, awe mwema au mwovu, wala si kiumbe wa rohoni daima. ‘Malaika wa shimo lisilo na mwisho,’ yaani mhudumu mkuu wa dini ile iliyotoka huko ilipofunguliwa. Dini hiyo ni Uislamu wa Muhammadi, naye sultani ndiye mhudumu wake mkuu. ‘Sultani, au Seignior mkuu, kama aitwavyo bila tofauti, pia ndiye Khalifa Mkuu, au kuhani mkuu, akiunganisha katika nafsi yake heshima iliyo kuu ya kiroho pamoja na mamlaka ya juu kabisa ya kiraia.’—World As It Is, uk. 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) Izinadi lake. Mu Chiheburayo, ‘Abaddon,’ umwangizi; mu Kigiriki, ‘Apollyon,’ uwonona, canke usangangura. Kuba rifise amazina abiri atandukanye mu ndimi zibiri, biragaragara yuko igishaka kugaragazwa atari izina ry’ububasha ubwaryo, ahubwo ari kamere yabwo. Nimba ari ko biri, nk’uko vyavuzwe muri izo ndimi zompi, ni umusanganguzi. Uko ni ko kamere y’intwaro y’Abaotoman yahora imeze nantaryo.
“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.’
“Baitu Othman asumbua lya kwaanda pa Ufalme wa Kiyunani nihwapi?—Kulingana na Gibbon, *Decline and Fall*, n.k., ‘Othman aingira kwanza katika eneo la Nicomedia pa tarehe 27 ya mwezi wa Julai, 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.
“Abanditsi bamwe babaze bishingiye ku gitekerezo cy’uko icyo gihe cyagombye gutangirana no gushingwa kw’ingoma ya Ottomani; ariko ibi bigaragara ko ari ukwibeshya; kuko batagombaga gusa kugira umwami ubategeka, ahubwo bagombaga no kubabaza abantu amezi atanu. Ariko igihe cyo kubabaza nticyashoboraga gutangira mbere y’igitero cya mbere cy’abababazaga, ari cyo, nk’uko byavuzwe haruguru, ku ya 27 Nyakanga 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.
“Okubala okulandirira, okwesigamiziddwa ku ntandikwa eno, kwakolebwa era ne kufulibwa mu kitabo ekyayitibwa, Okujja kwa Kristo okw’Okubiri, n’ebirala, ekya J. Litch, mu 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.
“‘na vuinisa na tamata me vula e lima.’ E yaco ga kina na levu ni nodra veivakadonui: me ra vakararawataki ira e na nodra dauveivakalolomataki tikoga, ia sega e na kena vakapolitiki me ra vakamatea. ‘Vula e lima,’ ni wiliki e tolusagavulu na siga e dua na vula, e solia vei keda e dua na drau ka limasagavulu na siga; ia na siga oqo, ni vakaivakatakilakila, e vakaibalebaletaka e dua na drau ka limasagavulu na yabaki. Ni tekivu ena Julai 27, 1299, na dua na drau ka limasagavulu na yabaki e yaco yani ki na 1449. Ena gauna taucoko o ya, era a curuma tiko na Turki e dua na ivalu e voleka ni sega ni mudu kei na matanitu vaKirisi, ia e dina ga ni ra se sega ni vakamalumalumutaka. Era a taura ka maroroya e vica na yasayasa ni vanua vaKirisi, ia sa qai dei tiko ga na galala vakatamata ni Kirisi e Constantinople. Ia ena 1449, na cava ni dua na drau ka limasagavulu na yabaki, sa yaco mai e dua na veisau, ka na kune na kena itukutuku ena rorogo ni davui ka tarava.” Uriah Smith, Daniel and Revelation, 505–507.
Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:
យូរាយ៉ា ស្ម៊ីធ កំពុងដកស្រង់ការគណនារបស់ យ៉ូស៊ីយ៉ា លិច អំពីរយៈពេលមួយរយហាសិបឆ្នាំ ដែលនៅពេលបញ្ចប់ វាបង្ហាញជាចំណុចចាប់ផ្ដើមសម្រាប់ព្យាករណ៍រយៈពេលបីរយកៅសិបមួយឆ្នាំ និងដប់ប្រាំថ្ងៃ នៅក្នុងត្រែបន្ទាប់។ ដោយអធិប្បាយលើការព្យាករណ៍របស់ លិច ទាក់ទងនឹងព្យាករណ៍ពេលវេលាទាំងពីរនេះដែលមានទំនាក់ទំនងគ្នា បងស្រី វ៉ៃត៍ បានកត់ត្រាថា៖
“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.’
“Mu mwaka gwa 1840, ukugenosyeka kungi ukwa buhanuzi kwasyusya ubwinogwa ubwapalapala. Imyaka ibili mbere yakwe, Josiah Litch, yumoywene mu batumishi abakuluta ababweneelesyaga ukuja kwa bubili, afumisye ubufasili bwa Ubusetuli 9, alosya ukuwa kwa Butwa bwa Ottoman. Ukukongana ni mbazilo syakwe, amaka aga gakayaga ga kugwisyigwa... pa lisiku lya 11 lya Mwesi gwa 8, 1840, akabalilo aka amaka ga Ottoman mu Constantinople gakuloleka ukuti gakumenyeka. Kangi ili, une ngwitika, chikugoneka ukuti bo ubusimbe.”
“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.
“Kwalye omwene kosikidwa, Turkey, kuyidila mu batumwa baye, yasalile ukuvilwa kuli amapawa ya bulunda ya ku Europe, kabili ifyo fine yakwebele yena munsi ya butungulushi bwa fyalo fya Bwinakristu. Ilyo lyashi lyafikilishe bwino bwinobwino ubusesemo. Ilyo cishibikwe, abantu abengi sana balisumine ukulungama kwa misangile ya kutoloka ubusesemo iyo Miller na banankwe basendelako, kabili umwenso wa kusunguluka wapwilile ukupa umulandu wa kusunkanishiwa ku mulimo wa kuza kwa kwa Kristu. Abantu abasambilile kabili abali na cifulo balipatikile pamo na Miller, mu kushimikila no mu kupalasha mu bulembo amano yakwe, kabili ukufuma mu 1840 ukufika mu 1844 umulimo walikulile bwangu.” 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.”
Kwanza na pili za ole zimeunganishwa kwa unabii mbili za wakati zilizoungamana. Ole ya kwanza huanza kwa mfano wa kutiwa muhuri, na ole ya pili huisha kwa historia ya Agosti 11, 1840 hadi kupigwa kwa tarumbeta ya saba mnamo Oktoba 22, 1844, ambayo nayo pia ni mfano wa kutiwa muhuri. Mwanzo na mwisho vina alama ya Alfa na Omega, kwa sababu, kama ilivyokuwa katika historia ambayo ndani yake Kristo alithibitisha agano kwa juma moja, kipindi hicho kimegawanywa katika sehemu mbili. Kipindi cha kwanza huanza na Mohammed wa kwanza, na kuishia kwa Mohammed wa pili. Kipindi cha pili huanza kwa “sauti kutoka katika pembe nne za madhabahu ya dhahabu iliyo mbele za Mungu,” na huisha kwa “sauti” ya Kristo, akiapa “kwa yeye aishiye milele na milele, aliyeziumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hapaswi kuwapo wakati tena.”
We will continue this study in the next article.
Tokwendeleza masomo aya mu cilembelo cikwiza.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“هر پرسیارێک کە شەیتان بتوانێت لە مێشکی مرۆڤدا هەڵیبچنێت بۆ ئەوەی گومان دروست بکات سەبارەت بە مێژووی مەزن و گەورەی گەشتەکانی رابردووی گەلی خودا، بۆ ئەو سەرۆکی شەیتانییەی دڵخۆشکەر دەبێت و تاوانێکە لە دژی خودا. هەواڵی هاتنی نزیکی خاوەن لە توانا و شکۆیەکی گەورەوە بۆ جیهانی ئێمە، ڕاستییە، و لە ساڵی 1840 دەنگی زۆر بەرزکرایەوە لە ڕاگەیاندنی ئەوەدا.” Manuscript Releases, volume 9, 134.