In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Sa mu kapitulo onse sang Pahayag, ang duha ka mga saksi ginbayaw ngadto sa langit bilang isa ka bandila sa “amo gihapon nga takna” nga ang “ikasampung bahin sang siyudad” nagkapukan. Sa sina nga takna ang “ikaduha nga kaalaotan nagligad na; kag ania, ang ikatatlo nga kaalaotan nagaabot sing madali.” Ang Islam amo ang ikapito nga trompeta kag ang ikatatlo nga kaalaotan nga nagaabot sa “takna” sang “linog” sang balaod sang Domingo.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 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. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Na bakumvwa ishiwi ikulu ukufuma mwilu, ilyabambile ukuti, “Ninani kuno.” Elyo baninine ukuya mwilu mu kumbi; na balwani babo babamwene. Mu nshita imo ine kwali ukutentemuka ukukalamba kwa ntanda, kabili iciputulwa ca cimo pa kumi ica mu musumba cawile; kabili mu kutentemuka kwa ntanda kwafwile abantu amakana cinelubali; kabili abashele batina, bapela ubukata kuli Lesa wa mwilu. Icilanda ca cibili calipita; kabili, moneni, icilanda ca citatu cileisa bwangu. Elyo malaika wa cinelubali alishishe impalume; kabili kwaba amashwi yakwe yakwe yakwe mwilu, ayatile, “Ubwami bwa pano isonde bwaba ubwami bwa Mfumu yesu, na bwa Kristu wakwe; kabili akateeka imyaka yonse.” Kabili abakote amakumi yabili na bane, abekala ku menshi yabo pa menso ya kwa Lesa, bawile panshi ku mpanga shabo, baombela Lesa, batile, “Tulemutotela, mwe Mfumu Lesa Wamaka yonse, uwaba, kandi uwali, kandi uwaleisa; pantu mwalibula amaka yenu ayakalamba, kabili mwalateeka. Kabili amahanga yalifulungana, kabili ubukali bwenu bwalishika, ne nshita ya bafwa, ukuti bacilishibwe, no kupela umulambu ku babomfi benu bapolofita, na ku bashila, na kuli abo abatina ishina lyenu, abanono na bakalamba; no konaula abo abonona isonde.” Kabili itempile lya kwa Lesa lyalisulwike mwilu, kabili mu itempile yakwe mwamwene isanduku lya cipangano cakwe; kabili kwaba imibensho, na mashwi, na myulu, no kutentemuka kwa ntanda, ne cimwela cikalamba. Ukusokolola 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
ماكۀ شاهيدان دووەكان بە هەورێك بۆ ئاسمان بەرز دەكرێن، كە بە شێوەی پێشبینانە نوێنەرایەتی كۆمەڵێك فریشتە دەكات. وەك لە ڤێ ئەم وتارانەدا پێشتر هاتووە و وەك لە خشتەكانی حەبەقوق دا دەبینرێت، خوشك وایت دەناسێنێت كە كاتێك پەیامە تاكەكانی نوێنەرایەتیكراو وەك فریشتەی یەكەم، دووەم و سێیەم دەگەنە ناو مێژووی پێشبینی، وێنەیان وەك فریشتەیەكی تاك دەكرێت؛ بەڵام پەیامی هاوارەوەی نیوەشەو بە زۆر فریشتە نوێنەرایەتی دەكرێت. ماكۀ شاهيدان دووەكان بۆ ئاسمان بەرز دەكرێن كاتێك پەیامی هاوارەوەی نیوەشەو بە سوپایەكی فریشتەیان ڕادەگەیەنن؛ لەبەر ئەوە بۆ ئاسمان دەبردرێن «لە هەورێكدا».
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Rehberê dîwana peyama duyemîn a firîşteyî de, min ronahiyeke mezin ji ezmên dît ku li ser gelê Xwedê dida ronîkirin. Tîrêjên vê ronahiyê wekî rojê pir ronî xuya dikirin. Û min dengên firîşteyan bihîst ku gazî dikirin, ‘Va ye, Zava tê; derkevin ku hûn biçin pêşwaziya Wî bikin!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Echi chiyo chalipakati kaushiku, chakwavwangijishishe maka ku bubela bwa malaika wa bubiji. Bamalaika batumine kufuma mwiulu pakusemuna bashilo bapungile moyo no kubalengela kwitewulwila ku mwingilo mukatampe walipo kulutwe lwabo. Bantu baishibisha sana ne bamashinda sana tebo batanshi kupokelela ubu bubela. Bamalaika batumine ku bantu baisulile ne baipana byonse, kabombeshe bakandamishe chiyo kya kwamba nti, ‘Monai, Mubwinga wiya; fumai muye kukumwakiya!’ Abo bapelwe chiyo bakangulukile, kabombeshe mu maka a Mupashi Wazhila batangijile bubela, no kusemuna bandume babo bapungile moyo. Uwu mwingilo kawaiminine mu mano ne mu lwisho lwa bantu ne, paji mu maka akwa Lesa, kabiji bashilo Bandi bapwishishe kumvwa chiyo bakashinda kukikanya ne. Abo ba mupashi sana bo bapokelele ubu bubela batanshi, kabiji abo batangijilenga kala mu mwingilo bo bapwishishe kupokelela no kukwasha kukomesha chiyo kya kwamba nti, ‘Monai, Mubwinga wiya; fumai muye kukumwakiya!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Mu isaha ya kyenyamo ky’ensi, ekizikiriza ekitundu eky’ekkumi eky’ekibuga, abantu musanvu enkumi battibwa. Kyenyamo ky’ensi kye tteeka lya Ssabbiiti mu Amerika. Mu bunnabbi, ekibuga bwe bwakabaka, era Amerika kye kitundu eky’ekkumi eky’obwakabaka bw’abakama ekkumi ab’omu Kubikkulirwa 17. Amerika esuulibwa mu kyenyamo ky’ensi eky’etteeka lya Ssabbiiti era n’erekerawo okuba obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli, oluvannyuma n’eyitirira mu kabaka asinga obukulu ku bakama ekkumi, obwakabaka obw’omusanvu obw’obunnabbi bwa Bayibuli, abakkiriza okuwa obwakabaka bwabwe eri obwa papa, ye wa munaana, era ow’omu musanvu.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
មុំ ចិន់ សឹប ដែល អ្នក បាន ឃើញ នោះ គឺជាស្តេចសឹប អង្គ ដែលមិនទាន់បានទទួលនគរនៅឡើយទេ ប៉ុន្តែពួកគេទទួលអំណាចជាស្តេចមួយម៉ោងជាមួយនឹងសត្វ នោះ។ ពួកគេមានចិត្តតែមួយ ហើយនឹងប្រគល់អំណាច និងកម្លាំងរបស់ពួកគេទៅឲ្យសត្វនោះ។ ពួកគេនឹងធ្វើសង្គ្រាមនឹងកូនចៀម ហើយកូនចៀមនឹងឈ្នះពួកគេ ពីព្រោះទ្រង់ជាព្រះអម្ចាស់នៃអម្ចាស់ទាំងឡាយ និងជាស្ដេចនៃស្ដេចទាំងឡាយ ហើយអស់អ្នកដែលនៅជាមួយទ្រង់ គឺជាអ្នកដែលបានហៅ បានជ្រើសរើស ហើយស្មោះត្រង់។ ហើយគាត់មានប្រសាសន៍មកខ្ញុំថា ទឹកទាំងឡាយដែលអ្នកបានឃើញ ជាកន្លែងដែលស្រីផិតក្បត់អង្គុយនៅ នោះគឺជាប្រជាជន ហ្វូងមនុស្ស សាសន៍ទាំងឡាយ និងភាសាទាំងឡាយ។ ហើយមុំចិន់សឹបដែលអ្នកបានឃើញនៅលើសត្វនោះ ពួកនេះនឹងស្អប់ស្រីផិតក្បត់ ហើយនឹងធ្វើឲ្យនាងវិនាស ហើយអាក្រាត និងនឹងស៊ីសាច់នាង ហើយដុតនាងដោយភ្លើង។ ដ្បិតព្រះបានដាក់ក្នុងចិត្តពួកគេឲ្យសម្រេចតាមព្រះហឫទ័យរបស់ទ្រង់ ហើយឲ្យមានគំនិតស្របគ្នា និងប្រគល់នគររបស់ពួកគេទៅឲ្យសត្វនោះ រហូតដល់ព្រះបន្ទូលរបស់ព្រះបានសម្រេច។ ហើយស្ត្រីដែលអ្នកបានឃើញ គឺជាទីក្រុងដ៏ធំនោះ ដែលសោយរាជ្យលើស្តេចទាំងឡាយនៃផែនដី។ វិវរណៈ ១៧:១២–១៨។
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Mhene gumi ya Umoja wa Mataifa “yakubali” “kuupatia mnyama” “ufalme” wao wa ulimwengu wote. Yana “nia moja,” kama vile “walivyoshauriana pamoja kwa shauri moja,” katika Zaburi ya themanini na tatu. Ahabu alikuwa mfalme wa makabila kumi, ambaye aliingia katika uhusiano haramu wa uasherati na kahaba wa Tiro katika Isaya ishirini na tatu. Uhusiano haramu wa Ahabu na Yezebeli ulikuwa kielelezo cha uhusiano haramu wa Herode na Herodia katika wakati wa Eliya, aliyewakilishwa kama Yohana Mbatizaji. Herode alikuwa mwakilishi wa Dola ya Kirumi, ambayo katika Danieli saba, Dola ya Kirumi ina pembe kumi. Pembe hizo kumi zilifananishwa na ufalme wa Ahabu wa makabila kumi, na zote mbili hutoa ushahidi kwa hao wafalme kumi wa Umoja wa Mataifa. Kwa kuwa Ahabu na Herode wanaiwakilisha dola katika mahusiano hayo haramu, wajibu wao ulikuwa kutimiza mateso ya wazushi kwa ajili ya kahaba wa Tiro, ambaye huimba nyimbo zake mwishoni mwa miaka sabini ya kiishara.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Abakama n’abategetsi n’abagenerali bishyizeho ikimenyetso cya antikristo, kandi bagereranywa n’ikiyoka kijya kurwanya abera—abubahiriza amategeko y’Imana kandi bafite kwizera kwa Yesu.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Ku cyage c’Ivyumweru, ca gikoko c’isi kirareka kuganza nk’ubwami bwa gatandatu bw’ubuhanuzi bwo muri Bibiliya, kuko kiba kimaze gusambana na Yezebeli, hanyuma kigafata uburongozi bw’Ishirahamwe Mpuzamakungu. Maze kigahatira isi yose gushinga ishusho y’ico gikoko ku rugero rw’isi yose, nk’uko bari babanje kubigira ku cyage c’Ivyumweru mu gihugu cabo.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Na huwadanganya wakaao juu ya nchi kwa njia ya miujiza ile aliyopewa uwezo kuifanya mbele ya yule mnyama; akiwaambia wakaao juu ya nchi kwamba wamfanyie yule mnyama sanamu, yeye aliyekuwa na jeraha la upanga, naye akaishi. Naye alipewa uwezo kuipatia ile sanamu ya mnyama pumzi, ili sanamu ya mnyama inene, tena kusababisha kwamba wote wasioisujudia sanamu ya mnyama wauawe. Naye huwafanya wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru kwa watumwa, kutiwa chapa katika mkono wao wa kuume, au katika vipaji vya nyuso zao; tena kwamba mtu awaye yote asiweze kununua wala kuuza, isipokuwa yeye aliye nayo hiyo chapa, au jina la mnyama, au hesabu ya jina lake. Ufunuo 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
Ahabi, Herode, bakabaka zomi ya Bokonzi ya Roma mpe bakabaka zomi ya Bikolo Bisangani bazali komonisa drago oyo akei kobunda na basantu, mpo ete ezalaka ntango nyonso motóndami ya Jezabele nde asalakaka monyoko ya baoyo Jezabele atángaka lokola batomboki ya kondima.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“İmdi ejderha, birincil olarak, Şeytan’ı temsil ederken, ikincil anlamda putperest Roma’nın bir simgesidir.” Büyük Mücadele, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Ku khwamhnak nasa hlan ah, Sunday law cun “mi sarih sang” an si ve tiin “thah” an si. Daniel cakuat bung 11, chang 41 ah, “mi tampi an tla” ti a um. Sunday law a ra tikah a tla hna cu, Laodicea ummi Seventh-day Adventist pawl crisis hrangah an i timh lo hna an si. “Sarih sang” nambat cun Pathian mi pawl i tangremnant a zohter. Pathian cun Elijah hnenah, Karmel tlang i crisis, Sunday law crisis a zohtermi ah, “Israel chungah mi sarih sang” Baal hmai ah khuk an bil lo mi an um tiin a chim. Tirhkoh Paul cun hi thil hi a rel chhunzawm.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Ngasubiza rero nti: Imana yanze ubwoko bwayo? Oya rwose. Kuko nanjye ndi Umwisirayeli, wo mu rubyaro rwa Aburahamu, wo mu muryango wa Benyamini. Imana ntiyanze ubwoko bwayo yamenye kera. Mbese ntimuzi icyo Ibyanditswe bivuga kuri Eliya? Uko yingingira Imana arega Isirayeli, ati: Mwami, bishe abahanuzi bawe, basenya n’ibicaniro byawe; jyewe nsigaye jyenyine, kandi barashaka ubugingo bwanjye. Ariko se igisubizo cy’Imana cyamubwiye iki? Nabisigarije abantu ibihumbi birindwi, batapfukamiye igishushanyo cya Baali. Ni ko na none no muri iki gihe hariho abasigaye, nk’uko batoranyijwe ku bw’ubuntu. Abaroma 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
“Ĩlufu lya saba” lasakwakisha masigala ga ŵandu ŵa Leza, lelo nkhani iyo ŵakumanyikwiramo mwachimanyikwiro yikwenera kuŵikika mu kuganiziramo. Ŵanalume awo ŵakathereskeka pa chindindindi cha dango la Sabata la pa Sondo, ni masigala gha ŵa Seventh-day Adventist ŵambura kugomezgeka awo penepapo na pa nyengo yeneyira, ŵakutoleka kuŵa ŵakayidi na Babuloni wauzimu wa mazuŵa ghano. Mu mbiri ya uchimi ya Israyeli wakale wa nadi, apo Babuloni wakaparanya Yerusalemu kachiŵiri pa nyengo zitatu, pakaŵa masigala gha “ŵanthu ŵakukwana kuŵa seven thousand” ŵanalume “ŵankhongono” “ŵa mu charu” awo ŵakatoleka kuŵa ŵakayidi.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Na amutwala Yehoiakini mpaka Babeli, na mama wa mfalme, na wake wa mfalme, na maofisa wake, na wenye nguvu wa nchi; hao akawachukua mateka kutoka Yerusalemu mpaka Babeli. Na watu wote wa ushujaa, yaani, watu elfu saba, na mafundi na wahunzi elfu moja, wote waliokuwa hodari na wanaofaa kwa vita, hao pia mfalme wa Babeli akawaleta mateka mpaka Babeli. Naye mfalme wa Babeli akamfanya Matania, ndugu ya baba yake, kuwa mfalme mahali pake, akalibadili jina lake akamwita Sedekia. 2 Wafalme 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Lingela ya nguya ya Yerusaleme ezali kobebisama na koningana ya mabele ya mobeko ya mokolo mwa Lomingo, “mawa ya misato eyei nokinoki. Mpe anzelu ya nsambo abetaki kelelo.” Mawa ya misato ezali kelelo ya nsambo oyo anzelu ya nsambo abeti. Na “ngonga” ya “koningana ya mabele” ya mobeko ya mokolo mwa Lomingo—Islam ebeti!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
우와 둘과 우와 셋째에 나타난 이슬람의 주된 특징들 가운데 하나는, 그들이 예언적 역할을 수행하던 역사 속에서 그들의 전쟁 방식이 일반적인 전쟁 전술과는 달랐다는 역사적 사실이었다. 그들의 전쟁 방식은 갑작스럽고도 예기치 않게 타격을 가하는 것이었다. “암살자”(assassin)라는 말은 그 시대 역사에서 이슬람 전사들의 관행에서 유래하였다. 그들의 공격은 제2차 세계대전의 일본 가미카제들과 같았다. 이슬람 전사들은 자신들이 표적을 암살할 때 죽게 되리라고 예상하였다. 이런 이유로, 전사들에게 흔한 관행은 죽음에 대한 두려움을 누그러뜨리는 데 도움을 얻기 위하여 공격에 앞서 해시시(hashish)에 취함으로써 죽음을 준비하는 것이었다. 그들이 희생자들을 칠 때에는 갑작스럽고 예기치 않게 쳤으며, 바라는 정신 상태를 얻기 위한 해시시에 대한 그들의 의존은 그 은밀한 공격과 결합되어, 해시시라는 단어와의 연관 때문에 “암살자”(assassin)라는 말의 어원적 기초를 이루었다.
The third woe and the seventh trumpet “cometh quickly.”
Zibona ya tatu na tarumbeta ya saba vyaja upesi.
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Omutima gwe, nga ku nsi yonna, nga 22 Okutobba 1844, Omubaka ow’endagaano yajja “mangu ddala” mu yeekaalu ye. Mwannyinaffe White yannyonnyola “obwangu” bw’okujja kw’Omubaka ow’endagaano, ng’akiikirira nti okujja kwe kwali “tekwasuubirwa.” Kale nno, “okujja” kwonna okuna okwatuukirizibwa nga 22 Okutobba 1844 kwali kwa tekwasuubirwa era kwa mangu.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kristo ayeza nga Omutambirizi waffe Asingayo Obukulu mu Kifo Ekitukuvu Ennyo, olw’okutukuza awatukuvu, nga bwe kiragiddwa mu Danyeri 8:14; okujja kw’Omwana w’Omuntu eri Oyo Eyeemirembe N’emirembe, nga bwe kulagibwa mu Danyeri 7:13; n’okujja kwa Mukama eri yeekaalu Ye, nga bwe kwalagulwa Malaki, byonna bikwata ku kikolwa kye kimu; era kino nakyo kiragibwa n’okujja kw’omugole omusajja eri embaga y’obugole, nga Kristo bwe yakinnyonnyola mu lugero lw’abawala ekkumi, mu Matayo 25.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Mufananidzo wevasikana gumi unodzokororwa kusvika patsamba chaiyo; nokudaro “kuuya” kwose kuri kuna kwakazadzikiswa musi wa22 Gumiguru 1844, kunofanira kuzadzikiswazve kusvika patsamba chaiyo pakudengenyeka kwenyika kuri murayiro weSvondo. Achitsinhira pamusoro pemufananidzo wevasikana, Hanzvadzi White anowedzera kuuchapupu hunoratidza kukurumidza uye kusatarisirwa kunomiririrwa pakudengenyeka kwenyika kwemurayiro weSvondo, uko kuri kuzadzikiswa kwakakwana kweKudanidzira kwaPakati peusiku.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Imico y’umuntu ihishurwa n’igihe cy’amage. Igihe ijwi rikomeye ryatangazaga mu gicuku riti: ‘Dore umukwe araje; nimusohoke mumusanganire,’ ba bakobwa b’inkumi bari basinziriye barakangutse bava mu bitotsi byabo, maze bigaragara abari bariteguye iby’icyo gikorwa. Impande zombi zatunguwe, ariko umwe wari witeguye iby’icyo cyihutirwa, undi asangwa adafite ukwitegura. Imico y’umuntu ihishurwa n’ibimukikije. Ibihe by’ihutirwa bigaragaza ubutare nyakuri bw’imico. Ibyago bimwe bitunguranye kandi bitari byitezwe, kubura uwabo, cyangwa igihe cy’amage, indwara runaka itunguranye cyangwa umubabaro, ikintu icyo ari cyo cyose gishyira ubugingo amaso ku maso n’urupfu, bizagaragaza by’ukuri ibiri imbere mu mico. Bizahishurwa niba koko hari ukwizera nyakuri mu masezerano y’Ijambo ry’Imana cyangwa se nta ko kuriho. Bizahishurwa niba ubugingo bukomezwa n’ubuntu, niba mu rwabya harimo amavuta hamwe n’itara.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Bihe by’ibigeragezo biza kuri bose. Twitwara dute igihe turi mu kigeragezo no mu kugeragezwa n’Imana? Amatara yacu arazima? Cyangwa turacyayagumisha yaka? Mbese twiteguye buri ngorane yose kubwo ubumwe dufitanye na We wuzuye ubuntu n’ukuri? Ba bakobwa b’abanyabwenge batanu ntibashoboraga gusangiza imico yabo ba bakobwa b’abapfapfa batanu. Imico igomba kuremwa na buri wese ku giti cye.” Review and Herald, October 17, 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Ku ky’isiyiye dy’a Sunday law, Bula bwa Amerika bukareka kuba obwa mukaaga mu bwakaboni bwa Bayibuli. Abasigaddewo b’omu musanvu mu lukumi, Abadiventi b’e Laodikiya abatetegekedde akaseera k’akazibu, baliraga empisa etegekeddwa okukkiriza akabonero k’ensolo. Awo Obusiraamu ne bujja amangu era mu ngeri etasuubirwa, kubanga “ekibonyoobonyo eky’okusatu kijja mangu” nga “malayika ow’omusanvu” afuuwa!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
ئینجا چووار «هاتنەوە»یەی کە هەموویان لە ٢٢ی ئۆکتۆبەری ١٨٤٤ تەواو بوون، دووبارە دەکرێنەوە. هاتنەوەی یەکەم دەستنیشانی کردنەوەی دەستپێکردنی دادوەری بوو، لە تەواوبوونی دانیال هەشت، ئایەتی چواردەدا. ئەوە پەیامی فریشتەی یەکەمی پشتڕاست کردەوە کە ڕاگەیاندبوو «کاتژمێر»ی دادوەریی ئەو هاتووە. ئەو تەواوبوونە نمونەی «کاتژمێر»ی زەلزەلەیە، کە لە یاسای یەکشەممەوە دەست پێ دەکات، و «کاتژمێر»ێکە کە تێیدا ئیسلام «دادوەریی ئەو» بەسەر ویلایەتە یەکگرتووەکاندا دەهێنێت بۆ تێپەڕاندنی یاسای یەکشەممە.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Malaki sura ya tatu ndani yakwe, Mjumbe wa agano alikuja ghafla kwenye hekalu ambalo Yeye mwenyewe alikuwa amelisimamisha katika muda wa miaka arubaini na sita, tangu 1798 hata 1844, ili kuingia katika agano pamoja na “Walawi” wa historia ya Wamilleri. Katika tetemeko la sheria ya Jumapili, Mjumbe wa agano huja ghafla ili kuingia ndani ya hekalu la mifupa mikavu ya wafu waliofufuliwa, ili kuingia katika agano pamoja na “Walawi” wa historia ya wale mia moja arobaini na nne elfu.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Ku mutingilo kwa mitemo ya Sondo, Umwana wa muntu ayiza kuli Tata kukapokelela ubwami mu kufikilisha Danieli 7:13, nga ni ko akacita pa October 22, 1844; pantu pa “nsaawa” ya mutingilo kuli “amaywi mu lwiyulu,” ayalanda ukuti, “ubwami bwa pano nsi bwaba ubwami bwa Mfumu yesu, na bwa Kristu wakwe; kabili akateeka imyaka yonse umuyayaya. Kabili abakote amakumi yabili na bane, abekala ku ntanshi ya Lesa pa fituulo fyabo, bawile pa menso yabo, no kupepa Lesa, ukulanda ukuti, Twalumba kuli imwe, mwe Mfumu Lesa Wamaka yonse, abako, kandi abaali ko, kandi abalaisa; pantu mwalibulila kuli imwe amaka yenu ayakalamba, kabili mwatendeka ukuteeka.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
N’ishaha ry’umutingito, igihe urubanza rwe rugezeyo, kandi ba bagabo babiri b’abahamya bari babanje kuzurwa bava mu muhanda aho bari bariciwe, bahaguruka. Hanyuma, nk’ingabo ikomeye, bazamurwa bajyanwa mu ijuru, mu gihe abasigaye bo mu B’adivantisiti b’i Lawodikiya ibihumbi birindwi batsindwa. Ingano y’ubwenge iba itandukanyijwe icyo gihe nyine n’urukungu rw’ubupfapfa. Hanyuma Kristo yakira ubwami bwe, maze impanda ya karindwi ikavuga, ari na yo wa mubabaro wa gatatu, ugera gitumo kandi mu buryo butitezwe, maze “amahanga” “arakara, kandi umujinya wawe uraje.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
taifa za mataifa ni jukumu la kinabii la Uislamu, nalo huanza katika saa ya tetemeko la nchi na kuendelea hata kufungwa kwa muda wa rehema kwa wanadamu na mapigo saba ya mwisho, yanayowasilishwa kwa maneno haya: “ghadhabu yako imekuja.” Kati ya sheria ya Jumapili katika Marekani na kufungwa kwa muda wa rehema, ambapo ghadhabu ya Mungu hudhihirishwa katika mapigo saba ya mwisho—ole ya tatu, ishara ya Uislamu; baragumu ya saba, ishara ya Uislamu; na kutiwa hasira kwa mataifa, ishara ya Uislamu;—vinatoa mashahidi watatu wa kiishara kwamba ujumbe wa Kilio cha Usiku wa Manane ni utimizo wa kuwasili kwa Uislamu katika sheria ya Jumapili.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
کھنᵹِ مِلرائیٹ تحریکس شروعَتَس منز، نیم شَبہِس پُکارُک پیغام اوس اَکھ ناکام پیش گوئی ہُند اِصلاح۔ مِلرائیٹ تاریخس منز اوس یہِ وُقوع ہُند ناکام گژھن، یُس وُقوع پیش گوئی کرنہٕ آمُت اوس۔ مِلرائیٹ تاریخس منز شروعَتَس پٮ۪ٹھ، فِلادِلفیَنَن پیش کٔر تِمَنٛد ناکام پیش گوئی، کیازِ خُدایہٕ 1843 ہٕنٛد چارٹَس منز اَکھ غَلطی پٮ۪ٹھ پنُن ہتھ تھاومُت اوس۔
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
A kuuvukumo cha Laodikia ku mpelu wa *Future for America*, Mulungu ngakakhalapo na woko wakwe pachanya pa kusoŵa kula. Ndimawoko gha ŵanthu agho ghakabenekelera unenesko wakuti nyengo yikeneranga kuleka kugwiliskirika ntchito mu kugwiriskiya ntchito kwa uchimi. Mawoko gha ŵanthu ghakwimira milimo ya ŵanthu.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Ku mwena mutwa wa kikundi kya watu laki moja na arobaini na nne elfu, kosa la kutumia wakati lilikuwa dhambi, kwa maana matumizi ya wakati wa unabii hayakupaswa kutumiwa tena. Matumizi hayo ya dhambi ya wakati yalifananishwa na Musa kupuuza amri ya Mungu ya kumtahiri mwanawe, nayo pia yalifananishwa na Uza kupuuza amri ya Mungu ya kwamba makuhani peke yao ndio wangeweza kushughulikia sanduku. Halikuwa mapenzi ya Bwana kwamba mojawapo ya matendo hayo ya dhambi, au kutotenda huko, yatimizwe na watu wa Mungu. Dhambi ina fasili moja tu, nayo ni uasi wa sheria. Musa aliiasi sheria ya Mungu ya tohara, Uza aliiasi sheria ya Mungu ya patakatifu, na mwendo huu uliiasi sheria ya Mungu ya unabii. Israeli wa kale walifanywa kuwa watunzaji wa amana ya sheria ya Mungu, na mwendo wa Waadventista katika mwanzo wake na mwisho wake pia ulifanywa kuwa mtunzaji wa amana ya kweli za unabii za Mungu.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Mu kuú vaa, Zípora ni kuviíla kavi pité e ñáa de ndesiión de ixi iin yivi kuenda ndéé sáa, te núsaa kúu seña de ndáa ña na yivi ni ndiki nuu ña’a káa nikuviíla koto’o tu’un nda’a ña ni kachi ña’a ña kuati ni sa’a de kuachi de ña ni kaña’a ña tiempo kuvi kusaa ndaka iin mensaje. David káa ndáa ni koto’o tu’un nda’a jín kuechi fuerte sáa Uza ni sa’a. Núu iin movimiento káan va’a ña aplicación de tiempo ma profecía de 18 de julio de 2020 kúu ndi’i modo iin cosa correcta, te ña núsaa kúu voluntad de Dios, kúu ka’an de ña Moisés jín Zípora ma ndaa ni kánchaa chi’i mandamientos explícitos de Dios, te ña Dios ma ndaa ni kuu chi’i importar núu Uza ni ndáa arca. 18 de julio de 2020 kúu iin predicción falsa, te elemento ni kuu falso kúu elemento de tiempo.
These truths will be explored further in the next article.
Mawîr a̱vêl se̱lîr de̱rên ci̱ha̱r diku̱vî de̱ hîn bêhtir wênekrin.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Bwana amenionyesha kwamba ujumbe wa malaika wa tatu unapasa kwenda, na kutangazwa kwa watoto wa Bwana waliotawanyika, na kwamba haupaswi kutegemezwa juu ya wakati; kwa maana wakati hautakuwa tena jaribio kamwe. Nikaona kwamba wengine walikuwa wakipata msisimko wa uongo utokanao na kuhubiri wakati; ya kuwa ujumbe wa malaika wa tatu ulikuwa na nguvu kuliko wakati unavyoweza kuwa nazo. Nikaona kwamba ujumbe huu waweza kusimama juu ya msingi wake wenyewe, na kwamba hauhitaji wakati ili kuuimarisha, na kwamba utaenda kwa nguvu kuu, na kufanya kazi yake, nao utakatizwa kwa haki.” Experience and Views, 48.