In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.
Mu kiganiro giheruka, twahuje ibimenyetso by’ubuhanuzi biranga impanda ya gatanu, ari yo marira ya mbere, n’itegeko ryo guhimbaza ku Cyumweru rigiye kuza vuba. Kurebera impanda ya gatanu nk’iya mbere mu mpanda eshatu ziheruka, dukurikije uburyo bwa mbere bwerekana iya nyuma, bihuje uruhare rw’ubuhanuzi rwa Isilamu rwo muri marira ya mbere n’umutingito wo mu Ibyahishuwe igice cya cumi na kimwe. Nakiriye imeli y’incuti yanjye ku munsi wakurikiyeho tumaze kuganira kuri iyi nyandiko mu iteraniro ry’Isabato, kandi iyo ncuti yanjye na yo yarageragezaga guhuza impanda ya gatandatu, ari yo marira ya kabiri, n’itegeko ryo guhimbaza ku Cyumweru rigiye kuza vuba. Ubu ni uburyo bwemewe, kuko impanda eshatu ziheruka ari marira atatu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Nang ngaih ka lawm a, ka hriah angela, vantlang lakah vântirhkoh pakhat a rawn thlawk a, aw ring takin heti hian a ti: “Leilung chêngte chu an chungah a pik, a pik, a pik e! Vântirhkoh pathum dangte tûr berâmpu awmah, an tum leh tûr vangin!” Thupuan 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Kombora lesatu ka nyuma ni ishara ya pekee ndani ya kombora saba, kama vile makanisa matatu ya mwisho yalivyo tofauti na manne ya kwanza, na mihuri mitatu ya mwisho ilivyo tofauti ndani ya mihuri saba. Ukweli huu wa kinabii umezungumziwa mara nyingi katika miaka iliyopita. Pamoja na kuzingatia nuru inayotolewa kwa kulitazama ole la kwanza na la tatu kama ishara ya alfa na omega, ni lazima pia tuziangalie ole hizo tatu kama matumizi ya kinabii ya namna tatu.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Ubuhanuzi bukoreshwa mu buryo butatu bugaragaza yuko ibimenyetso byose by’ubuhanuzi biranga ishyano rya mbere n’iry’akabiri bizaboneka no mu ishyano rya gatatu. Ishyano rya mbere ryari Isilamu yo muri Arabiya, kandi ishyano rya kabiri ryari Isilamu yo muri Turukiya. Ishyano rya mbere ryagombaga “kubabaza,” naho irya kabiri rigomba “kwica” kimwe cya gatatu cy’abantu.
Torment of the First Woe
Azab ya Ole ya Kwanza
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Na kwao walipewa kwamba wasiwaue, bali wateswe miezi mitano; na mateso yao yalikuwa kama mateso ya nge, amchomapo mtu. … Nao walikuwa na mikia mfano wa nge, na katika mikia yao kulikuwa na miiba; na uwezo wao ulikuwa wa kuwadhuru wanadamu miezi mitano. Ufunuo 9:5, 10.
Death of the Second Woe
ભયના બીજા હાયનો અંત
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … 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. Revelation 9:15, 18.
Basi malaika bana ba mine bakatulululwa, bau ba andamiki samu ya ngunga yimosi, ya lumbu yimosi, ya ngonda yimosi, mpi ya mvula yimosi, sambu na kufwa ndambu ya tatu ya bantu. … Na bima bia tatu ebi ndambu ya tatu ya bantu bafwaka, na tiya, mpi na muisi, mpi na soufre, yina yabimaka na minoko miawu. Kusonga 9:15, 18.
The two thirds of men that were not killed, did not repent.
Abantu babiri ku batatu batishwe ntibihannye.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Na basigaye abandi mu bantu batishwe n’ibi byorezo, ntibihana imirimo y’amaboko yabo, ngo bareke kuramya abadayimoni n’ibishushanyo by’izahabu n’ifeza n’umuringa n’amabuye n’ibiti, bitabasha kubona no kumva no kugenda. Kandi ntibihana ubwicanyi bwabo, cyangwa uburozi bwabo, cyangwa ubusambanyi bwabo, cyangwa ubujura bwabo. Ibyahishuwe 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”
Bika bya mulele musanvu bishushanya bibonyo bya nyuma birindwi, kandi mu murongo wa makumyabiri ibyo bika byitwa ibyorezo. Leta Zunze Ubumwe z’Amerika ni kimwe cya gatatu cy’ubumwe bw’impuzamiryango itatu bugizwe n’igisato, inyamaswa n’umuhanuzi w’ibinyoma, kandi yicwa nk’ubwami bwa gatandatu ku itegeko ryo ku cyumweru. Urupfu rwayo rwazanywe no kuramya kw’ibinyoma, gushushanyijwe n’“imirimo y’amaboko yabo,” “kuramya” “abadayimoni n’ibishushanyo by’izahabu, n’ifeza, n’umuringa, n’amabuye, n’ibiti,” hamwe n’“ubwicanyi,” “uburozi,” “ubusambanyi” n’“ubujura.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Perestina derewîn, ku bi perestiya Yekşemê tê temsîl kirin, ew “sedem” e ku divê ji wê tobe bibe; lê ew tobe nekirin, ji ber vê yekê “encam” ê wê ew êşa xwedanî û mirin e ku bi melaxên Îslamê hatine anîn. Her çend sêyek ji mirovan, Dewletên Yekbûyî, di qanûna Yekşemê de tê kuştin, ew du sêyekên din tobe nakin.
Woes and Angels
Զիաաներ և Հրեշտակներ
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Mateso maabili na gaakabili galandana na bamalayika ba ntete ne ba kabiri mu lisolo lya Bamilerite, mpe lisolo wana ezongelamaka kino-kino na mokanda ya lisolo lya bato nkama mokama na tuku minei na minei. Lisolo lya bato nkama mokama na tuku minei na minei ezali lisolo lya molayika ya misato, mpe litalingana na mawa ya misato. Ndenge kaka bilembo ya nzela ya lisolo lya Bamilerite ezongelamaka na lisolo lya bato nkama mokama na tuku minei na minei, ndenge moko mpe bilembo ya nzela ya mawa ya liboso mpe ya mibale ekokoma kozongelama na lisolo lya molayika ya misato.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Ujumbe wa kwanza na wa pili ulitolewa katika miaka ya 1843 na 1844, nasi sasa tuko chini ya kutangazwa kwa ujumbe wa tatu; lakini ujumbe yote mitatu bado yapasa kutangazwa. Ni jambo la lazima sasa kama ilivyokuwa wakati wowote uliopita kwamba irudiwe kwa wale wanaoutafuta ukweli. Kwa kalamu na kwa sauti yatupasa kuitangaza habari hiyo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Hauwezi kuwapo wa tatu pasipo wa kwanza na wa pili. Ujumbe hii yatupasa kuupa ulimwengu katika machapisho, katika hotuba, tukionyesha katika mfuatano wa historia ya unabii mambo yaliyokuwapo na mambo yatakayokuwapo.” Selected Messages, book 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Nitwe akazi kacu nk’abanyeshuri b’ubuhanuzi ni uguhuza ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri, bikagirwa ubutumwa bw’umumarayika wa gatatu. Hatariho ubwo butumwa bubiri bwa mbere ntihashobora kubaho ubutumwa bwa gatatu, kuko “nta wa gatatu ushobora kubaho hatariho uwa mbere n’uwa kabiri.” Ibyo ni ukuri mu rwego rw’“ikurikirana,” kuko niba nta wa mbere n’uwa kabiri bahari, uwo wa gatatu mu by’ukuri aba ari uwa mbere. Ni ukuri kandi mu rwego rw’“ibikubiyemo,” kuko ibimenyetso by’ubuhanuzi biranga uwa mbere n’uwa kabiri ari byo biranga uwa gatatu. Mu mibare nta wa gatatu ubaho hatariho uwa mbere n’uwa kabiri, kandi no mu buhanuzi nta bimenyetso-ndangamuhanda biri mu mumarayika wa gatatu, iyo ibimenyetso-ndangamuhanda by’uwa mbere n’uwa kabiri bisigajwe inyuma.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Xwedê peyamên Vahiyê 14 di rêza pêxemberiyê de cihê wan daye, û xebata wan heta dawiya dîroka vê erdê nayê rawestandin. Peyamên firîşteya yekem û duyemîn hîn jî ji bo vê demê rastî ne, û divê bi vê yê ku li pey tê re bi hev re, bi hevrêziyê, bidome. Firîşteya sêyemîn hişyariya xwe bi dengekî bilind radigihîne. ‘Piştî van tiştan,’ Yûhenna got, ‘min firîşteyekî din dît ku ji ezmên daxist, xwedî hêzeke mezin bû, û erd bi rûmetê wî ronahî bû.’ Di vê ronahiyê de, ronahiya hemû sê peyaman bi hev re tê yek kirin.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
کاری مە ئەوەیە کە «لە هێڵی مێژووی پێغەمبەریدا ئەو شتانەی کە ڕوویداون» لە بزوتنەوەی میللەرییەکاندا، و «ئەو شتانەی کە ڕوودەدەن» لە بزوتنەوەی سەد و چل و چوار هەزارەکەدا، پیشان بدەین.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Bwana yu karibu kuadhibu ulimwengu kwa uovu wake. Yu karibu kuadhibu madhehebu ya dini kwa sababu ya kuukataa nuru na kweli ambayo wamepewa. Ujumbe mkuu, ukiunganisha jumbe za malaika wa kwanza, wa pili, na wa tatu, wapasa kutolewa kwa ulimwengu. Huu ndio unaopasa kuwa mzigo wa kazi yetu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
پەیامی فریشتەی یەکەم و دووەم لێکدانیان ئەوەیە کە زەوی ڕووناک دەکات کاتێک فریشتەی وەحی هەژدە دادەبەزێت. ئەو وتی: «‘دوای ئەم شتانە،’ یۆحەننا وتی، ‘فریشتەیەکی دیکەم بینی لە ئاسمانەوە دادەبەزێت، هێزێکی گەورەی هەبوو، و زەوی بە شکۆی ئەو ڕووناک بوو.’ لەو ڕووناککردنەوەیەدا، ڕووناکی هەموو هەر سێ پەیامەکە لێکدەدرێتەوە.» «ڕووناککردنەوە»ی پەیوەست بە «زەوی» کە «ڕووناک کرا» بە جێ دەگات کاتێک «ڕووناکی هەموو هەر سێ پەیامەکە لێکدەدرێتەوە.» کاری لێکدانەوەی هێڵ لەسەر هێڵ، ئەو سێ پەیامە، بە هێنانەناو هاوتەرەی مێژووی میلەریتی لەگەڵ مێژووی سەد و چل و چوار هەزار، هەروەها دەبێت لەگەڵ ئەو سێ وایەشدا بە ئەنجام بگات.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Babeli ꞌú ndo, giyüchiꞌtilóꞌ pweꞌgaꞌbaji chaꞌbá angelu kánu, kaꞌa nu táchi ndaaniꞌ nígula giyüchiꞌtilóꞌ pweꞌgaꞌbaji angelu primeru. Giyüchiꞌtilóꞌ pweꞌgaꞌbaji angelu primeru biyéꞌniꞌ guxheꞌ Cristo ni rusiꞌ beela 1843, ne ora biꞌxhiꞌ giyüchiꞌtilóꞌ nga, ni zandaꞌ gucaꞌbeelu guchaxhoꞌ protestante. Zandaꞌ nga gucaꞌbeelu angelu kánu; ni dxiiꞌbi gucaꞌbeelu nga biꞌxhiꞌ angelu primeru. Sica adxíꞌnu angelu primeru, sica adxíꞌnu ni gucaꞌbeelu Babeli, zácani pweꞌgaꞌbaji chaꞌbá angelu kánu. Ni rúꞌbaꞌ ndaaniꞌ binduuba dxiiꞌbi ne zandaꞌ gucaꞌbeelu nga guca “tiempo.” “Tiempo” ga (1843) biꞌxhiꞌ ñaca guchaa, ne biꞌxhiꞌ nga biniꞌi zandaꞌ gucaꞌbeelu. “Dxiiꞌbi” guca ni quixeꞌ gucaꞌbeelu ni gunibiꞌniꞌ ca Miller, ora gudxiꞌbaꞌꞌbeꞌeꞌ lu necaꞌ da tobi profecía caꞌa bidxeꞌela gaca xuláꞌ 1843. Ca tobi profecía nga, ni 1335, 2300, ne 2520 iza, guca ni gudxibaꞌ Miller ni zaguelaꞌ gaca lu ra zéedaj Cristo neza guidxilayú ni beela 1843. Ora biꞌxhiꞌ ca profecía ni tiempo ni Miller gudxibaꞌ caꞌa xquíꞌnu, nga bicaa xquenda biꞌniꞌ para ni protestante gucáꞌdiꞌ giyüchiꞌtilóꞌ pweꞌgaꞌbaji angelu primeru, ne bidxela angelu kánu. Angelu primeru guca “dxiiꞌbi” ne angelu kánu guca “zandaꞌ gucaꞌbeelu.”
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
ឯសាររបស់ទេវតាទីមួយ និងទីពីរ មិនអាចបំបែកចេញពីគ្នាបានឡើយ ដ្បិតវាត្រូវបានភ្ជាប់គ្នាតាមទំនាយ ដោយសារពេលវេលាទំនាយ។ វេទនាទីមួយ និងទីពីរ ក៏ត្រូវបានភ្ជាប់គ្នាតាមទំនាយ ដោយ “ពេលវេលា” ផងដែរ។ ទំនាយអំពីពេលវេលានៃវេទនាទីមួយ ដែលកំណត់រយៈពេលមួយរយហាសិបឆ្នាំនៃការធ្វើទុក្ខវេទនា បញ្ចប់យ៉ាងពិតប្រាកដត្រង់កន្លែងដែលទំនាយអំពីពេលវេលានៃវេទនាទីពីរ ដែលសម្លាប់ គឺបីរយកៅសិបមួយឆ្នាំ និងដប់ប្រាំថ្ងៃ ចាប់ផ្តើម។ ទំនាយអំពីពេលវេលា ភ្ជាប់វេទនាទីមួយ និងទីពីរ ហើយក៏ភ្ជាប់សាររបស់ទេវតាទីមួយ និងទីពីរ ផងដែរ។
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Ukutimiseka kwa maunabii ya nyakati ya ole wa kwanza na wa pili kuliupa nguvu ujumbe wa malaika wa kwanza na kumleta chini malaika wa Ufunuo kumi ili kuutia ulimwengu nuru kwa utukufu wake. Akimnenea malaika wa kwanza, Dada White aliandika kwamba “niliambiwa ya kuwa utume wake ulikuwa kuuangazia ulimwengu kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu inayokuja ya Mungu.” Huo ndio utume uleule hasa wa malaika wa tatu wa Ufunuo kumi na nane.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malayika uyo yifatanije mu kwamamaza ubutumwa bwa marayika wa gatatu azomurikisha isi yose n’ubwiza bwiwe. Aha harahanuwe igikorwa gifise ubwaguke bw’isi yose n’ubushobozi budasanzwe. Uruja n’uruza rw’ukuza kwa Kristo rwo mu 1840–44 rwari ukwigaragaza kw’agatangaza kw’ubushobozi bw’Imana; ubutumwa bwa marayika wa mbere bwashikanywe kuri buri kigo c’ubumisiyonari mw’isi, kandi mu bihugu bimwebimwe habayeho ugushimishwa kw’idini kuruta kwinshi kwabonetse mu gihugu ico ari co cose kuva ku Bugorozi bwo mu kinjana ca cumi na gatandatu; ariko ivyo bizorushirizwa n’urugendo rukomeye ruri musi y’imburi ya nyuma ya marayika wa gatatu.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“کاری وەک کاری ڕۆژی پەنجەهەمین دەبێت. وەک ‘بارانی یەکەم’ لە ڕژانی ڕۆحی پیرۆزدا لە سەرەتای مژدە هات، بۆ ئەوەی تۆوی گرانبەها بڕوێت، هەروەها ‘بارانی دوایی’ لە کۆتاییی ئەودا دەدرێت بۆ گەیشتنی دروێنەکە. ‘ئەوسا دەزانین، ئەگەر بەردەوام بین لە ناسینی یەزدان؛ دەرچوونی ئەو وەک بەیانی ئامادە کراوە؛ و بۆ لای ئێمە دێت وەک باران، وەک بارانی دوایی و یەکەم بۆ سەر زەوی.’ هۆشەع 6:3. ‘ئیتر ئەی کوڕان و کچەکانی سیۆن، دڵشاد بن و لە یەزدانی پەروەردگارتان شادی بکەن؛ چونکە ئەو بارانی یەکەمی بە ئەندازە پێداون، و باران بۆتان دادەبەزێنێت، بارانی یەکەم و بارانی دوایی.’ یۆئێل 2:23. ‘لە ڕۆژانی دواهەمدا، خودا دەفەرموێت، لە ڕۆحی خۆم بە سەر هەموو گۆشتدا دەڕژێنم.’ ‘و ئەوە ڕوودەدات کە هەرکەس ناوی یەزدان بانگ بکات، ڕزگار دەبێت.’ کردارەکان 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Ulembi mkubwa wa Injili haupaswi kufungwa kwa udhihirisho mdogo wa uweza wa Mungu kuliko ule ulioutia alama mwanzo wake. Unabii uliotimizwa katika kumiminwa kwa mvua ya kwanza wakati wa kufunguliwa kwa Injili, utatimizwa tena katika mvua ya mwisho wakati wa kufungwa kwake. Hizi ndizo ‘nyakati za kuburudishwa’ ambazo mtume Petro alizitazamia aliposema: ‘Tubuni basi, mkageuke, ili dhambi zenu zifutwe, zipate kuja nyakati za kuburudishwa zitokazo kwa Bwana; naye atamtuma Yesu.’ Matendo 3:19, 20.” Pambano Kuu, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Ukutimiseka kwa unabii wa nyakati wa ole wa kwanza na wa pili kulimleta malaika ashuke ili kuutia nuru ulimwengu kwa utukufu wake mwaka wa 1840, hivyo kuupa uwezo ujumbe wa malaika wa kwanza; na kutimiseka kwa ole wa tatu kulimleta malaika ashuke ili kuutia nuru ulimwengu kwa utukufu wake tarehe 9/11, hivyo kuupa uwezo ujumbe wa malaika wa tatu. Kuutiwa nuru kwa ulimwengu kunatimizwa kwa kuunganishwa kwa harakati hizi mbili katika matumizi sambamba—mstari juu ya mstari. Ni ujumbe wa ole tatu unaoupa uwezo ujumbe wa malaika watatu. Zimeshonwa pamoja kama mistari miwili; mmoja wa ndani na mwingine wa nje. Malaika watatu wanawakilisha kazi ya watu wa Mungu, na kazi yao hupewa uwezo kwa kutimizwa kwa ole tatu. Kilicho cha nje ni Uislamu na kazi yake ya kinabii, na kilicho cha ndani ni Kristo ndani ya watu Wake—tumaini la utukufu. Kwa sababu hii, Yuda amefungwa kwa mwana-punda katika unabii wa Yakobo kuhusu ishara ya wanawe kumi na wawili katika siku za mwisho.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Yakobo akatuma ku bana be, akavuga ati: “Mukoranire hamwe, kugira ngo mbabwire ibizabageraho mu minsi y’iherezo. Mukoranire hamwe, mwumve, yemwe bana ba Yakobo; kandi mutege amatwi Isirayeli so.” … “Yuda, ni wowe bene so bazasingiza; ukuboko kwawe kuzaba ku ijosi ry’abanzi bawe; abana ba so bazakwunamira. Yuda ni akana k’intare: ava ku muhigo, mwana wanjye, warazamutse; yunamye, aryama nk’intare, kandi nk’intare ishaje; ni nde wayikangura? Inkoni y’ubwami ntizava kuri Yuda, kandi n’umutegeka ntazava hagati y’ibirenge bye, kugeza aho Shilo azazira; kandi kuri we ni ho amoko azateranira. Azabohesha icyana cye cy’indogobe ku muzabibu, n’icyana cy’indogobe ye ku muzabibu mwiza; yameshesheje imyambaro ye muri divayi, n’ibyambaro bye mu maraso y’imizabibu: Amaso ye azatukura divayi, n’amenyo ye azera amata.” Itangiriro 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristo ni Simba wa kabila ya Yuda, aliyeosha mavazi Yake katika damu, na ambaye ndiye “mzabibu mteule,” ambaye kwa unabii amefungwa kwa “mwana-punda.” Ujumbe wa nje wa ole zile tatu umefungwa kwa ujumbe wa ndani wa malaika wale watatu. Malaika wa kwanza na wa pili waenda sambamba na malaika wa tatu, na ole ya kwanza na ya pili lazima ziende sambamba na ole ya tatu.
The Key
مفتاكەکە
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Oruhonde rwa Nineveh ni “urufunguzo” ruzana umwijima wa Isilamu ku isi igihe igikomere cyica cya Gatolika y’i Roma gikize ku itegeko rya vuba ryo kuruhuka ku Cyumweru, ari ryo mutingito wo mu Ibyahishuwe igice cya cumi na kimwe aho ishyano rya gatatu riza gitunguranye. Riza muri “isaha” y’uwo mutingito.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Na saa iyo hiyo palikuwa na tetemeko kubwa la nchi, na sehemu ya kumi ya mji ikaanguka, na katika lile tetemeko la nchi watu elfu saba wakauawa; na waliosalia wakaogopa, wakamtukuza Mungu wa mbinguni. Ole ya pili imepita; na tazama, ole ya tatu yaja upesi. Ufunuo 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Itegeko ryo ku Cyumweru ritangiza igihe cy’igeragezwa cy’ishusho y’inyamaswa ku isi, kandi intambara ya Nineveh ni yo rufunguzo rugaragaza kuneshwa kw’ubwami bwa gatandatu nk’uko indaya ya Tiro yibukwa ubwo itangira kuririmba indirimbo zayo mu gusohozwa kwa Yesaya makumyabiri na gatatu. Igeragezwa ry’ishusho y’inyamaswa ni ryo geragezwa umuntu agenwamo iherezo rye ry’iteka ryose, kandi rigenwa mbere y’uko igihe cy’imbabazi gifungwa. Igihe cy’imbabazi gifungirwa isi igihe Mikayeli ahagurutse. Igihe cy’igeragezwa cy’ishusho y’inyamaswa ku isi cyo mu Byahishuwe igice cya cumi na gatatu, umurongo wa cumi na kabiri n’ukomereza aho, gishushanywa mbere n’igihe cy’igeragezwa cy’ishusho y’inyamaswa kuri Leta Zunze Ubumwe za Amerika.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Lwamerika, ensi ey’eddembe ly’eddiini, bwe buliyungana n’Obwapapa mu kuwakanya omuntu mu mutima gwe n’okuwaliriza abantu okuwa ekitiibwa ssabbiiti ey’obulimba, abantu ab’omu nsi zonna eziri ku nsi yonna balikulemberwa okugoberera ekyokulabirako kyabwo.” Testimonies, volume 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Sanamu ya mnyama, katika wakati wa jaribio nchini Marekani, huwatenga na kuwatia muhuri wale mia moja arobaini na nne elfu wa Ufunuo saba; na sanamu ya mnyama, katika wakati wa jaribio kwa ulimwengu, hulitia muhuri lile umati mkuu la Ufunuo saba.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Mahanga ya kigeni yatafuata mfano wa Marekani. Ingawa yeye ndiye aongozaye, hata hivyo mgogoro huohuo utawajia watu wetu katika sehemu zote za ulimwengu.” Testimonies, volume 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Urufunguzo uliowakilishwa na vita vya Ninawi huashiria mwanzo wa wakati wa kujaribiwa kwa sanamu kwa ulimwengu, huku pia ukiashiria mwisho wa wakati wa kujaribiwa kwa sanamu kwa Marekani. Urufunguzo unaowakilishwa na vita vya Ninawi hufungua shimo lisilo na mwisho linaloleta gharika ya Uislamu, inayowakilishwa kama nzige ulimwenguni. Urufunguzo huo, mwishoni mwa kilio cha usiku wa manane, umefananishwa kwa mfano na urufunguzo unaofungua shimo hilo hilo hasa katika Marekani mwanzoni mwa kilio cha usiku wa manane.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
ئامێریکادا کلیلەکە لە پەرتووکی لەویان ٢٣ وەک جەژنی کەرەنایەکان نیشان دراوە، لەو کاتەی گوێدرێژەکە لە سەرەتای ڕاگەیاندنی هاوارە نیوەشەوەیییەکەدا ئازاد دەکرێت. ئەو کلیلە لەو کاتەدا دەسووڕێت کە تۆپی ئاگرینەکانی ناشڤیل دەگەن. جەژنی کەرەنایەکان، و هێرشی سەر ناشڤیل کاتێک ئیسلام ئازاد دەکرێت، نموونەی شەڕی نینوەیە لە یاسای ڕۆژی یەکشەممەدا.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Qanûna Yekşemê dawiya ragihandina qîrîna “nîvê şevê” ye, ji ber ku qîrîn hingê diguhere qîrîna “bilind”, û destpêka wê demê bi pêdiviya pêxemberî divê dawiya wê nîşan bide. Di welatê yekem de, Îslamê diviyabû leşkerên Romayê, yên ku DYAyê temsîl dikin, ji bo sed û pêncî salan êş bide. Mifte (şerê Nînewayê) destpêka ragihandina qîrîna nîvê şevê nîşan dide, wekî ku cejna boriyan jî dike. Di Leviticus bîst û sê de, di navbera cejna boriyan û Pentecostê de panzdeh roj hene, ku ew her weha cejna Konan e. Ew panzdeh roj di dema ceribandina wêneyê heywanê de li DYAyê li gorî sed û pêncî salên êşkenceyê di welatê yekem de ne. Panzdeh dehêk ji sed û pêncî ye.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Imisi cumi n’itanu (imyaka ijana na mirongo itanu) birangira igihe ya myaka magana atatu na mirongo cyenda n’umwe n’imisi cumi n’itanu bitangiriye. Kuva ku wa 22 Ukwakira 1844, igihe cy’ubuhanuzi ntikigikoreshwa, bityo iyo myaka ijana na mirongo itanu y’umubabaro ni ikimenyetso cy’imisi cumi n’itanu yo muri Abalewi 23, itangirana n’umunsi mukuru w’amakondera, hagakurikiraho nyuma y’imisi itanu ukuzamurwa kw’ibendera, hagakurikiraho nyuma y’indi misi itanu urubanza rw’Umunsi w’Impongano, hagakurikiraho indi misi itanu igana ku gusukwa kwa Pentekote.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Apo hapu “iri pa awa, na pa e pe, na pa marama, na pa e ta’u, no te taparahira‘a i te tuha tuatoru o te taata” e haamata ai. Te “awa” o te awa ïa o te nunaa rahi o te fenua, oia hoi te ture Sabati. Te “e pe” o te mahana ïa o te faautu‘ara‘a a te Fatu, ia tu‘itu‘i-hia te ekalesia Adventista no te Mahana Hititu o Laodikeia mai roto mai i te vaha o te Fatu.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Maana wao ni taifa lisilo na shauri, wala hamna ufahamu ndani yao. Laiti wangekuwa na hekima, kwamba wangelifahamu hili, kwamba wangaliwaza mwisho wao! Mtu mmoja angewezaje kufukuza elfu, na wawili kuwatia elfu kumi kukimbia, kama si kwa kuwa Mwamba wao alikuwa amewauza, naye Bwana alikuwa amewafunga? Kwa maana mwamba wao si kama Mwamba wetu, hata adui zetu wenyewe wakiwa waamuzi. Kwa maana mzabibu wao watoka katika mzabibu wa Sodoma, na katika mashamba ya Gomora; zabibu zao ni zabibu za uchungu, vishada vyao ni vichungu; divai yao ni sumu ya joka, na ukali wa sumu ya nyoka. Je! Hili halijawekwa akibani kwangu, na kutiwa muhuri kati ya hazina zangu? Kisasi ni changu mimi, na malipo pia; mguu wao utateleza kwa wakati wake; kwa maana siku ya msiba wao i karibu, na mambo yatakayowapata yanafanya haraka. Kwa maana Bwana atawahukumu watu wake, naye atajuta kwa ajili ya watumishi wake, aonapo ya kuwa nguvu zao zimekwisha, wala hapana aliyefungwa, wala aliyeachwa. Naye atasema, Iko wapi miungu yao, mwamba wao waliouitumainia. Kumbukumbu la Torati 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.
“वाकत” दा दा भूचाल “उनाह दी आफ़त दा दिन” ऐ। एह एडवेंटिज़्म दे उनाह लोकां उप्पर न्याय ऐ जेहड़े आख़िरी दिनां विच वधाई गई ज्ञान दी समझ नईं रखदे। उनाह ने अपने घर नूं जिस चट्टान उप्पर बनाण लेई चुनेआ ऐ, ओह इक जाली चट्टान ऐ; ते असल विच, उनाह दी चट्टान रेत ऐ।
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Onyo laimekuja: Hakuna kitu chochote kinachopaswa kuruhusiwa kuingia kitakachovuruga msingi wa imani ambao tumekuwa tukijenga juu yake tangu ujumbe ulipokuja katika miaka ya 1842, 1843, na 1844. Mimi nilikuwamo katika ujumbe huu, na tangu wakati huo nimekuwa nimesimama mbele ya ulimwengu, nikiwa mwaminifu kwa nuru ambayo Mungu ametupa. Hatukusudii kuiondoa miguu yetu kutoka kwenye msingi ambao iliwekwa juu yake wakati siku baada ya siku tulimtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, mnafikiri kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Imekuwa ikiniongoza tangu ilipotolewa.” Review and Herald, Aprili 14, 1903.
The “month” represents the first month.
“U mwezi” ughuwakilisha u mwezi wa kwanza.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Nuko mwesimye rero, mwa bana ba Siyoni mwe, munezererwe mu Mwami Imana yanyu; kuko yabahaye imvura y’itumba ku rugero rukwiriye, kandi izabamanurira imvura, ari yo mvura y’itumba n’imvura y’itumba risoza, mu kwezi kwa mbere. Kandi imbuga zo gukubitiramo zizuzura ingano, n’imikamo izasesekara vino n’amavuta. Kandi nzabagarurira imyaka yariwe n’inzige, n’igikongoro, n’urunyorogoto, n’igihorezo, ingabo zanjye zikomeye nari narohereje muri mwe. Kandi muzarya byinshi muhage, kandi muzasingiza izina ry’Uwiteka Imana yanyu, wabakoreye ibitangaza; kandi ubwoko bwanjye ntibuzigera bumwazwa isoni. Kandi muzamenya yuko ndi hagati muri Isirayeli, kandi yuko ndi Uwiteka Imana yanyu, nta yindi ibaho; kandi ubwoko bwanjye ntibuzigera bumwazwa isoni. Yoweli 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
“Isaha” ya sheria ya Jumapili, Uislamu wa ole ya tatu hupiga kwa ghafula, na Uadventista wa Laodikia huwa na aibu kwa kuwa wametumainia mwamba wa nyoka. Wakati huo, katika mwezi wa kwanza, mvua ya masika ya mwisho humwagwa juu ya watu waliotakaswa. Katika hatua hiyo, Marekani huuawa, baada ya mateso kuanzia Nashville na kuendelea. Mateso hayo, ambayo ndiyo uangamivu wa miji, huanza, na katika isaha ya sheria ya Jumapili Marekani hukoma (huuawa) kama ufalme wa sita wa unabii wa Biblia, ikiingiza wakati wa kujaribiwa wa sanamu ya mnyama kwa ulimwengu, unaomalizika wakati ufalme wa nane unafikia mwisho wake, bila mtu wa kusaidia (huuawa).
The Euphrates
Mto Frati
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Mto Euphrates uzhwila ku nshila ya kimanyikwilo ne Islam, kabili Euphrates cipilibula ati, “ukupela ifisabo, nangu ukutoloka no kufumapo.” Mu buyo bwa cibili ubwa mapensho, impepo shine ishingaali shikakilwe pa Euphrates shilekelelwa.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Na malaika wa sita akapiga baragumu, nami nikasikia sauti ikitoka katika zile pembe nne za madhabahu ya dhahabu iliyo mbele za Mungu, ikimwambia yule malaika wa sita mwenye baragumu, Wafungue wale malaika wanne waliofungwa katika mto ule mkubwa Frati. Wale malaika wanne wakafunguliwa, waliokuwa wameandaliwa kwa saa, na siku, na mwezi, na mwaka, ili kuwaua theluthi moja ya wanadamu. Ufunuo 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Jwáá ái Euphrates ái áshíi ái Border ái Land ágá Promise, kà Islam ái “children of the east” gá prophecy. Áwí ái prophetic characteristic ái that kà áwí ái restrained and released, beginning with Hagar ái being restrained by Sarah.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Amin Mungu akasema, Sara mkeo atakuzalia mwana kweli; nawe utamwita jina lake Isaka; nami nitalithibitisha agano langu pamoja naye liwe agano la milele, na pamoja na uzao wake baada yake. Na kwa habari za Ishmaeli, nimekusikia; tazama, nimembarikia, nami nitamzaa sana, na kumzidisha mno; atazaa wakuu kumi na wawili, nami nitamfanya kuwa taifa kubwa. Mwanzo 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ishmaeli alifanywa azae sana, na Frati humaanisha kuwa na uzao mwingi. Mwishoni mwa unabii wa miaka mia moja na hamsini wa mateso ya ole wa kwanza, ulianza unabii wa saa moja, na siku moja, na mwezi mmoja, na mwaka mmoja, wakati Uislamu ulipoachiliwa kuwaua theluthi moja ya wanadamu. Katika sheria ya Jumapili ufalme wa sita wa unabii wa Biblia huuawa, nao ni theluthi moja ya Roma ya kisasa. Uislamu ulikuwa umezuiwa tarehe 11 Agosti, 1840, wakati wa kutiwa nguvu kwa ujumbe wa malaika wa kwanza, nao ukaachiliwa wakati wa kutiwa nguvu kwa ujumbe wa malaika wa tatu mnamo 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
9/11 அன்று, இறந்தவர்களின் நியாயத்தீர்ப்பு முடிவடைந்து, உயிரோடிருக்கிறவர்களின் நியாயத்தீர்ப்பு ஆரம்பமானபோது, ஒரு இலட்சத்து நாற்பத்திநான்காயிரம் பேரின் முத்திரையிடுதல் தொடங்கியது. மூன்றாவது ஐயோவிற்குரிய இஸ்லாம் 9/11 அன்று விடுவிக்கப்பட்டபோது, அது முத்திரையிடும் காலத்தில் உடனடியாகக் கட்டுப்படுத்தப்பட்டது.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lolelo ia hā‘ina i ka makahiki 1847, i ka wā he ʻuʻuku loa nā hoahānau Adventa e mālama ana i ka Sābati; a ma waena o lākou, he ʻuʻuku nō ka poʻe i manaʻo he mea koʻikoʻi loa kona mālama ʻia ʻana e hoʻokaʻawale ai i ka lāhui o ke Akua mai ka poʻe manaʻo ʻole. I kēia manawa, ke hoʻomaka nei ke ʻike ʻia ka hoʻokō ʻia ʻana o ia hā‘ina. ʻO ka ‘hoʻomaka ʻana o kēlā manawa pilikia,’ i ʻōlelo ʻia ma ʻaneʻi, ʻaʻole ia e kuhikuhi ana i ka manawa e hoʻomaka ai ka ninini ʻia ʻana o nā maʻi ahulau, akā, i kekahi wā pōkole ma mua koke iho o ko lākou ninini ʻia ʻana, i ka wā e noho ana nō ʻo Kristo i loko o ka hale kapu. I ia manawa, ʻoiai e kokoke ana e pani ʻia ka hana o ke ola, e hiki mai ana ka pilikia ma luna o ka honua, a e huhū ana nā lāhui kanaka, akā e kāohi ʻia ana lākou i mea e pale ʻole ai i ka hana a ke kolu o ka ʻānela. I ia manawa, e hiki mai ana ka ‘ua hope,’ a i ʻole ka hōʻoluʻolu hou ʻana mai ke alo mai o ka Haku, e hāʻawi i ka mana i ka leo nui o ke kolu o ka ʻānela, a e hoʻomākaukau i ka poʻe haipule e kū paʻa i ka wā e ninini ʻia ai nā maʻi ahulau ʻehiku hope loa.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
“මිනිසුන්ට කරුණාවේ කාලය අවසන් වීමට” පෙර ඇති “කෙටි කාලය” යනු “ක්රිස්තුස්වහන්සේ ශුද්ධස්ථානය තුළ සිට” “ගැළවීමේ කාර්යය” “අවසන් කරමින්” සිටින කාලයයි.
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Mu mfumo wa kifananisho, uliokuwa kivuli cha dhabihu na ukuhani wa Kristo, utakaso wa patakatifu ulikuwa huduma ya mwisho iliyotekelezwa na kuhani mkuu katika mzunguko wa kila mwaka wa huduma. Hiyo ilikuwa kazi ya kufunga ya upatanisho—kuondolewa au kuwekewa mbali kwa dhambi kutoka kwa Israeli. Ilitabiri kimbele kazi ya kufunga katika huduma ya Kuhani wetu Mkuu mbinguni, katika kuondolewa au kufutwa kwa dhambi za watu Wake, ambazo zimeandikishwa katika kumbukumbu za mbinguni. Huduma hii inahusisha kazi ya uchunguzi, kazi ya hukumu; nayo hutangulia mara hiyo kuja kwa Kristo katika mawingu ya mbinguni pamoja na uweza na utukufu mkuu; kwa maana anapokuja, kila shauri huwa tayari limeamuliwa. Yesu asema: ‘Thawabu yangu i pamoja nami, kumlipa kila mtu kama kazi yake ilivyo.’ Ufunuo 22:12. Ni kazi hii ya hukumu, inayotangulia mara hiyo ujio wa pili, inayotangazwa katika ujumbe wa malaika wa kwanza wa Ufunuo 14:7: ‘Mcheni Mungu, na kumtukuza; kwa maana saa ya hukumu yake imekuja.’” Pambano Kuu, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Ukupukutwa kwa dhambi za watu Wake” hutukia wakati wa hukumu ya walio hai.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Lâwnga hnuah simin, simthar ula, in sualnate chu tihbo a ni theih nan; Lalpa hma ata chawlhna leh tharhlimna hunte a lo thlen hunah. Tin, a hmasa ber ata in hnena thuhrilh tawh Isua Krista chu a rawn tir ang: Lei leh vân siam tirh atanga Pathianin a thianghlim zawng zawng zâwlneite hmanga a sawi tawh engkim siamthatna hunte a lo thlen hma chuan, vânin amah chu a dawn reng tur a ni. Tirhkohte 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.
ꞌKwuꞌnang adu ulihyiꞌisv iyanvhesdi ayetv, ayetlihv nigadvhga; aꞌsdi Peter hia nigaduliꞌelohiꞌi, its perfect sense gvtlvꞌi, “refreshing shall come” iyunvhesdi agwadohiha. Udetiyusdi ayetv “refreshing” ayetv latter rain agwadohiha, hla Revelation eighteen gi usdi mighty angel earth adanvdoꞌi His glory ga ulisdayesdi unega digoweliꞌisv. Hia mighty angel, August 11, 1840 gi usdi first angel ayetv agwadohiha, Islam restrained ayunvhesdi unega; ayetv hia angel “no less a personage than Jesus Christ” agwadohiha. “Refreshing” ayetv “the times of restitution of all things” Islam loosed agwadohiꞌi, nations anger ayesdi, unega restrained ayesdi, one hundred and forty-four thousand sealed ayunvhesdi gvdodi. 9/11 “the times of the refreshing and rest” agwadohiha, hia latter rain ayetv; ayetv “the restitution of all things” period ayetv agwadohiha. Restored agwadohiꞌi church ayetv agwadohiha, 1863 rebellion giyu church militant ayesdi, unega one hundred and forty-four thousand sealing time giyu church triumphant ayesdi.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Igreja ya kivita ni mchanganyiko wa ngano na magugu, na kanisa ya ushindi ni sadaka ya malimbuko ya ngano ya Pentekoste. 9/11 ilikuwa mara ya kwanza Balaamu alimpiga punda, na Balaamu (Marekani) alianza mara moja vita vya ulimwenguni pote dhidi ya ugaidi baada ya shambulio la kushtukiza. Punda wa Balaamu anawakilisha ole tatu zinazounda ole ya tatu, na ambazo zinaenda sambamba na ujumbe wa malaika watatu. Kwa hiyo ole hizo tatu zinatawaliwa kinabii na hatua tatu za wale malaika watatu. Kwa sababu hii, mara ya pili Balaamu anapompiga punda ni kuongezeka maradufu, kama ilivyo daima katika hatua ya pili. Kati ya mizabibu miwili ya nchi tukufu ya kale halisi na ya kisasa ya kiroho, Uislamu iliipiga Israeli tarehe 7 Oktoba 2023, na mara moja ukawekwa kizuizi juu ya Gaza, kisha Uislamu ataipiga Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Nashville mu mutinta wa kabiri muri bya bitero bibiri bitunguranye, ari byo mu buhamya bwa Balamu bibera hagati y’imizabibu. Nashville iranga ikimenyetso cy’inzira cy’ubuhanuzi igihe ubutumwa bwo gutaka kwa saa sita z’ijoro bwifatanya n’umumarayika wa kabiri. Ubutumwa bwo gutaka kwa saa sita z’ijoro butangira igihe abigishwa babiri ba Kristo, (bahagarariye ubutumwa bw’umumarayika wa kabiri) babohora indogobe mu itangira ry’ukwinjira k’intsinzi. Uwo mutambagiro amaherezo uganisha ku musaraba, uhagarariye umutingito w’itegeko ryo ku Cyumweru rigiye kuza vuba, aho maraya w’i Roma anesha ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya nyuma yo kwibagirana kwe mu mateka ya Leta Zunze Ubumwe z’Amerika.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
पञ्चरङ्गीनी आइतबारको व्यवस्था-सम्बन्धी समयमा आफ्ना गीतहरू गाउन थाल्दा, निनवेहको युद्ध पुनः दोहोरिएको हुनेछ, र त्यही कुञ्जी घुमाइनेछ जसले संसारमा पशुको प्रतिमाको परीक्षाकालको उद्घाटन चिन्हित गर्दछ। निनवेहको युद्ध मध्यरात्रिको पुकारको घोषणाको समाप्ति हो, जुन त्यसपछि तेस्रो स्वर्गदूतको ठूलो पुकारमा परिणत हुन्छ। त्यस अवधिको आरम्भ, जसलाई नैशभिलमाथिको आकस्मिक आक्रमणले चिन्हित गर्नेछ, निनवेहको युद्धद्वारा पनि प्रतिरूपित गरिएको हुनेछ; किनकि येशू, अल्फा र ओमेगा हुनुहुँदा, सधैँ प्रारम्भद्वारा अन्त्यलाई दृष्टान्तस्वरूप देखाउनुहुन्छ। नैशभिलमाथिको आक्रमणले, अगमवाणीगत अनिवार्यताअनुसार, रोमले फारसलाई पराजित गरेको यस्तो विजयका तत्त्वहरू समेटेको हुनेछ, जसले इस्लामलाई अन्धकारले पृथ्वी भरिदिन अनुमति दिन्छ। डोनाल्ड ट्रम्प रोमको प्रतिमाको प्रतीक हुन्, त्यसैले नैशभिलमाथिको प्रहारसँग सम्बन्धित निनवेहको युद्धमा तिनले विजय प्राप्त गर्नेछन्, तर इस्लामको बाढीको प्रतिरोध गर्ने तिनको शक्ति क्षीण भइसकेको हुनेछ।
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Ronald Reagan akashinda kwa mafanikio mnamo mwaka 1989 ilikuwa vita baridi iliyokuwa imeanza mwishoni mwa Vita vya Pili vya Dunia. Vita baridi vya Trump ni vita vya Panium, navyo vinaongoza hadi Vita vya Tatu vya Dunia katika sheria ya Jumapili, ambayo imefananishwa na vita vya Actium na pia vita vya Nineveh. Vita baridi vya Trump, vinavyowakilishwa na vita vya Panium, vinaongoza kwenye kuangushwa kwa “ukuta” wa utengano kati ya kanisa na serikali katika Katiba, kama ilivyofanishwa na kuangushwa kwa “ukuta” wa Berlin mnamo 1989.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville ewakilisha mahali ambapo punda wa Balaamu anaikandamiza miguu ya Balaamu dhidi ya ukuta, hivyo kubainisha kulemazwa kwenye ukuta. Kipindi cha kilio cha usiku wa manane huanza kwa tukio linalogonga ukuta wa utengano katika Katiba, hivyo kuashiria mwanzo wa kusimamishwa kwa sanamu ya mnyama (muungano wa kanisa na serikali) kwa alama ya njia inayofananisha kubomolewa kwa ukuta wa utengano mwishoni mwa kusimamishwa kwa sanamu ya mnyama. Donald Trump atasema kwa njia ya kinabii kupitia amri ya utendaji inayofananisha kusema huko katika sheria ya Jumapili, kama ilivyofananishwa na Sheria za Wageni na Uasi za 1798. Hapo atawashinda walimwengu wa chama cha Democratic na wenzao, walimwengu wa RINO wa chama cha Republican. Ushindi wake juu ya maadui waliofananishwa na Uajemi katika vita vya Ninawi, utaacha pande zote mbili za vita vya kisiasa zikiwa zimedhoofishwa nguvu zinazohitajika ili kupinga nzige wa Uislamu watakaoenea juu ya nchi. Mguu uliopondwa wa Trump ni ukuta katika mwanzo wa tangazo la kilio cha usiku wa manane linaloongoza kwenye ukuta ulio mwishoni.
We will continue this consideration of the three woes in the next article.
Twesakomeza ulwito luno ulwa maye yatatu mu cikalata cilekonkapo.