The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.
But me acaki me dul 9 me Yabo pa Yohana nyuto tarumpeta me namba 5, ma en aye kec me namba 1; ki but me agiki me dul eni nyuto tarumpeta me namba 6, ma en aye kec me namba 2. Tarumpeta aryo kiyiko gi maber i cal me pionea me 1843 ki 1850. Ka lok me agiki me namba 6 me Danieri, dul me namba 11, kiyabogi woko i cawa me agiki i 1989, kacel ki obol piny pa Soviet Union, rwom me yub pa 144,000 ocake.
Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.
I 1989, gin ma atir ma kiyaro obedo magi: wot me yub madit i lok me Baibul, ki ni weng gityeko rwate kacel. Laloc weng, kadi bene lok me lamaleng weng, kacel ki wot me yub ma lamaleng, ginyutu wot me yub madit ma agiki pa jo 144,000, ma bene obedo wot madwong pa Lakica me adek. Ka kit me gubo cako, bene cako kweko me kot me agiki ki piny piny. Yabo wot me yub i 1989, ci i 1992 ki yabo gere me agiki matye 6 i Daniel chapta 11, omiyo kit me kobo, macalo kare keken ka gin ma atir manyen ma tye kombedi kiyabo.
In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.
I lweny ikom adiera me lok abicel ma agiki i Daniel apar acel, Rwot oyabo adiera ni tuk pa con ma ki nyuto ne i lok pa anabii pa Rome me joma pe yaro Lubanga, ka kikube kacel ki tuk pa con ma ki nyuto ne i lok pa anabii pa Rome me Paapa, ka kiketo gi i wi lwak aryo, kinyutu tuk pa con ma ki nyuto ne i lok pa anabii pa Rome me kombedi. Cik me keto lok pa anabii i adek kicwako ne, ci lacen ki tic kwede me gwoko woko ikom bal, kede me nyutu ki keto atir adiera. Cik ma guro ni rek me yubu acel acel rwate ki rek me yubu mapat, kede cik ma rwate ki keto lok pa anabii i adek, obedo kidi madwong me cik ma kiketo i wot pa malaika adek, calo kit ma cik ma kiketo, ma kitimo kwede, kede ma kicato i buk i tuk pa con pa Millerite.
The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.
Keto lok pa porofeti i kit adek, calo cik, kiyabo woko pi dul pa 144,000, pien gin aye dul pa kot me agiki, ci Islam me apire adek obedo lok pa kot me agiki. Cik me keto lok pa porofeti i kit adek, ki nyutu ne ki Simba pa dul pa Juda, con mapwod pe obino Islam me apire adek i gin pa lobo i nino 11 me September, 2001, pien En onongo mito ni dano pa En me kare me agiki bi ngeyo yot lok ma ki nyutu kwede bino pa apire adek, ka En odwogo dano pa En i yo macon pa Jeremiah.
The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.
Ngec pa jo me con ikom opur me abicel ki me abicel acel, ma kiketo i Buk me Apokor dyer abicel angwen, onongo kigeno ni en aye kany me coc i Buk me Apokor ma ki cwako ne ki gin ma otime con ki tek maber kacel ki terang maber. Uriah Smith ocako yaro dyer abicel angwen i Apokor, kun ogolo lok pa lamoko gin pa con ma nyingne Keith me nyiso tam meno keken.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.
Pi yubu pa tarumbeta man, wa bi dok ywayo lok ki i coc pa Ladit Keith. Lacoc man owaco adaa ni: 'I but mo keken pa Apokalipsi, pe dong tye rwate ma calo tye i gang jogi me yubu lok i but me yiko tarumbeta ma abic ki ma abicel, onyo goro ma acel ki ma aryo, bot jo Sarasen ki jo Turuk. Obedo poyi tutwal, kadi pe romo ngeyo ne marac. Pe obedo calo rek acel onyo aryo ma oyiko gin acel acel; ento gik weng ma 9 me Apokalipsi, ma kigabo i dyere ma rwate, tye ki yubu pa gin aryo.' Uriah Smith, Daniel and Revelation, 495.
The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.
Poko me chapta pa peko me acel ki peko me aryo okwanyo odoco kwo me peko me acel, ma lanyut ne obedo Mohammed. I kit me kabedo pa piny, kwo meno tye i bot jo ma Alexander Keith, lacam me kwo pa con, owaco gi ni ‘Saracens’, pinygi ma kombedi wacwako ni Arabia. Kwo me peko me aryo, ma lanyut ne obedo Osman 1, i kit me kabedo pa piny tye i Turkey, ma lacam me kwo pa con oyaro gi calo jo ‘Turks’. Kwo me peko me acel onongo kicono ki kityeko iye i Arabia, kabedo ma Islam ki Mohammed onywalo iye. Kwo me peko me aryo onongo kicono ki kityeko iye i Turkey, kabedo ma Ottoman Empire onywalo iye.
The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.
Kit ma otime con pa kwer me acel, nyutu lweny ma ogamo Rome ki jalweny ma tye pire kene, ma rwom keken ma tye iyegi ne obedo dini me Islam. Kit ma otime con pa kwer me aryo, nyutu lweny ma ogamo Rome ki dini ma kitero maber kacel ki twero pa lobo, ma ki yaro nying Caliphate. Ka itamo gin aryo weng, lweny ma pire kene ma ogamo Rome i kit ma otime con ma ki nyutu kwede Mohammed, onyo lweny ma kitero maber ma ki nyutu kwede Ottman, onyo Lobo ma ki yaro nying Ottoman, kit me lweny ne obedo me kobo atera ki pe gigeno. Pe ne obedo lweny ma gitimo ki keto jalweny weng i yunifoom ma rangi acel, ci gibato-gi i rek ka giyubo-gi me wot anyim i pur pa bunduk, macalo kit pa lweny ma ne tye i kare meno. Nying assassin tye i kom kit me lweny me Islam me kobo atera ki pe gigeno, ki kare mapol kelo too pa jang kobo bene.
The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.
Leb "assassin" otyeko kelo ne ki leb Arabik "hashshashin", ma obino ki "hashish", ma nyutu "hashish" onyo "cannabis". Kun acaki, onongo gitiyo kwede me waco pi dul ma gitye ki mung ki yego matek pa Musilimi Nizari Ismaili i Middle East i cawa me medieval. Jo ma onongo tye i dul man gubedo ginene pi yore me tic ma pe rwatte, kacel ki yore ma piri-piri ki keca, kun oyoto tic me kwanyo kwo me politika me nongo gimito. Giwaco ni i cawa mo gityeko myeko "hashish" me yubo pi ticgi, ma omiyo kitiyo ki leb "hashshashin" onyo "assassins" i piny me West. Assassins onongo gitiyo matek i cawa me medieval, mapire tek i Persia ki Syria, kacel ki gimedo rwom madit i poko me politika mapol, kacel ki kwanyo kwo, i kare meno. Ka orwate, leb "assassin" ocito i leb me Europe, ma iyie con obedo me waco mapol pi jo ma gitimo kwanyo kwo me politika onyo kwanyo kwo ma kiyero.
This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.
Yo man me lweny obedo rwom me lapor ma ber pa bal adek ma matek. Pien tic me lapor pa Islam obedo me cweyo lweny. Islam calo alama obedo me lweny weng, kede i Buk me Revelation, chapta abongwen, Islam pa bal me acel ki me aryo obedo cal me nyutu lwenygi. I Buk me Revelation, lwenygi kimiyo nying ni en tic ma keto ogwanga weng i cwiny matek, i kare matidi ma pud pe ‘probation’ obalo.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Kacel, oganda gu obedo gi mirima, kede mirima pa in ocito, kede cawa pa jo ma otho me gubed gihukumi, kede me in imii pedi bot latic pa in, lajogi, kede bot jomaler, kede bot jo ma luoro nying pa in, tino ki madit; kede in ibalogi jo ma gibal piny. Revelation 11:18.
The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.
“Jo me piny” gidoko “gi mirima”, con dong “mirima pa Lubanga” bino; “mirima pa Lubanga”, calo kinyutu iye i Buk me Nyutu, obedo “lakwo abiro me agiki” ma bino ka “temo pa dano” ogiko. I nyig lok man tye alama me yo adek: goyo mirima pa jo me piny, mirima pa Lubanga, ki kare me loro jo ma otho. Loro pa jo ma otho ma kimaro kany, obedo loro pa jo ma otho marac, matime i kare me mileniyamu me mwaka alufu acel; pe obedo loro me yenyo pa jo ma otho ma ocako i October 22, 1844. Sister White tye poyo ni alama me yo adek i nyig lok man gin pire keken, ki gitime calo ter ma i nyig lok.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
Aneno ni keco pa ogwanga, keco pa Lubanga, kacel ki kare me miyo tam bot jo ma otho, obedo mo ka mo, acel dong ka woto i bang mukene; kacel bene ni Mikael pe ocungo, kede ni kare me peko, macalo ma pe obedo con, pe ocako. Ogwanga kany tye ka keco, ento ka Jadolo Madit wa otyeko tic pa En i Ka Maleng, En obicungo, obilubo le me cwer, ci loc marac abicel me agiki bipye woko.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
Aneno ni malaika angwen gibedo kamako yie angwen nyaka tic pa Yesu i ot maleng ogik, ci dong apoya abicaryo me agiki gubino. Early Writings, 36.
The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.
Tice pa Islam i buk me agiki pa Baibul obedo me miyo lodul me piny cwinygi rac, ki gitimo mano ki lweny. Tice pa Islam i buk me acaki pa Baibul obedo me cwalo cing pa dano weng i lobo mii gicwal kacel i kom Islam, ma ki yaro calo Ishmael.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Lacak pa Rwot owaco bot iye: Nen, i tye ki lanyut, ci ibinywalo nyathi laco, ci ibimii nyinge Ishmael; pien Rwot owinyo peko ma itye iye. Ci en obedo dano ma orwogo; cinge obedo i kom dano keken, ci cing dano keken obedo i kome; ci obedo i wang lurem me en weng. Genesis 16:11, 12.
The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).
Leb "cing", ka ki tic kwede calo alama, tye calo alama weng pa Bibul; ki twero bedo ki ngec mapol, tutwal ki kit ma ki timo kwede. Maber keken, i lok me aneno anyim pa Bibul, "cing" calo alama nyuto lweny. Leb pa Ebru ma gi waco ne "wild man", en aye leb pa "punda pa Arab ma pobo", ma tye ki gin ma mapol me lok me aneno anyim ma dit; acel i gin eni obedo ni punda pa Arab obedo i dul me gin-woko "Equidae", calo "farasi" bende. I buk me Revelation chapta 9, ki i cal mapwodhi aryo me Habakkuk (cal pa pionia me 1843 ki 1850), "farasi" kitiyo kwede macalo alama pa lweny ma Islam nyutu i peko madit adek. Nyuto me acaki ki me agiki pa Islam, ma ki nyutu i buk me Genesis ki i buk me Revelation, gi nyutu Islam ki alama pa dul me gin-woko "Equidae" (punda onyo farasi), ki gi weng gi kobo matek tic pa Islam ni obedo me kelo lweny bot "dano weng" (pinye weng).
In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.
I i Kitap me Yabo pa Yohana, dwe abongwen, coc apar acel, kit pa Islam kityeko nyutu; pien, ki yore pa poro, kit kiyaro ki nying. Nying ma kimiyo rwot ma loyo Islam rwako odoco yaro me acaki pa Islam i Kitap me Cako, kun kicoyo ni kit onyo Lamo pa Ishmael “bi bedo i bot owad pa iye weng.” Rwot ma loyo Islam weng obedo Lamo pa Ishmael (rwot pa gi), ma lwetne “tye i kom dano weng.”
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Gin onongo tye ki rwot ma ocung i wi gi, ma en lacam pa boko ma pe tye piny; ma i leb Ebrani nyinge en Abaddon, ento i leb Girik nyinge en Apollyon. Kwii pa Yohana 9:11.
In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:
I Buk me Yek Mukato, ma kiyaro con ki Leb Ebrani, onyo i Buk me Yek Manyen, ma kiyaro con ki Leb Giriki, ngat ma obedo calo rwot ikom joma luwo dini me Islam kityeko nyutu ni en Abaddon onyo Apollyon; ma, i nying aryo, nyuto ‘tho ki balo woko’. Tho ki balo woko aye kit pa Islam, bedi kiyaro i Buk me Yek Mukato onyo i Buk me Yek Manyen. Kit mapatpat me roho ma rwenyo iyie ngat acel acel ma luwo Islam, ma rwate ki cal me punda onyo farasi, gin aryo tye i lok me acakki ki me agiki ma loko ikom Islam. Jami aryo magi me poropetik tye ki cal me Alpha ki Omega. Ka Sister White kityeko nyutu ngec ma kelo jo 144,000 i ngima ni lwak ma tye ki twero madwong pa malaika adek, en owaco kamano:
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Malaika tye ka mako yamo angwen; yamo magi ki nyutu calo faras ma tye ki mirima, ma tye ka temo me loke pire kene ki woto ki dwiro i wi piny weng, kelo balo ki tho i yo ne.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
Wa bi wir i cing tutwal me piny ma pe giko? Wa bi bedo pe rweny, ki ma otur, ki ma otho? O, ka wa nonge i kanisa wa Roho pa Lubanga ki pum pa Lubanga ma En opyeo iye i jo pa En, myero gi tyer i cengi ki gubedo ki ngwec. Myero wa nen ni yo en macol, ki bur en macol tutwal. Ento ka wa wuo i bur ma macol, lawote pa en pe tye giko. Manuscript Releases, bolyum 20, 217.
The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?
Yamo angwen gigwoko woko i kare me keto muhuri pa jo 144,000, ki yamo angwen en “farasi ma tye ki peko me cwiny” ma tero “tho ki poto i yoo pa ne.” Me September 11, 2001, bal ma dit ma adek obino i kit pa porofeti, kelo “tho ki poto,” omiyo “ogwanga goro cwiny,” ka ogoyo lobo ma maber me cwiny “kombedi keken ki pe gicako paro.” Me October 7, 2023, bal ma dit ma adek mede i yoo pa ne me “tho ki poto,” omiyo dok “ogwanga goro cwiny” ka ogoyo lobo ma maber me ngom “kombedi keken ki pe gicako paro.” Goyo ma acel ma “mape gineno” onyutu cako pa kare me keto muhuri pa jo 144,000, ki goyo ma cok coki me October 7, 2023, onyutu cako pa kare me agiki, onyo “kano woko,” pa keto muhuri pa jo 144,000. Wan binu nino i kom mere pa lobo ma pe giko?
On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:
I cal me pionia ma maler aryo weng, giyaro Islam me peko me acel ki me aryo maber, calo jo lweny me Islam ma tye ka ngwec i farasgi me lweny. I cal aryo weng, ngweci pa faras me lweny pa peko me acel tye ka mako tong, ki ngweci pa faras ma nyutu peko me aryo tye ka cwalo bar me bunduki. Rwom megi kigeno maber i Revelation chapta 9, pien i kare pa peko me aryo aye kigero baruti, ki kacako tic kwede i lweny. Ka poyo lok ikom vese 17–19 me Revelation chapta 9, Uriah Smith ogoyo coc magi:
“The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.
Dul me acel me tito man romo bedo tye ka nyutu ikom kit me nen pa lubar me faras man. Mac, ka gicako neno ne i kop me rangi, nyuto red; ‘red calo mac’ obedo lok ma kiwaco mapol; jacinth, onyo hyacinth, pi blue; kacel ki sulufa, pi yellow. Kede, rangi magi obedo mapol loyo i yunifoom me lubar man; en aye pingo tito, ka itero calo twon man, dong rwate maber i yunifoom me Turuk, ma kitgi ne obedo mapol ki red onyo scarlet, blue, kacel ki yellow. Wi me faras ne i kit me nen calo wi me simba, me nyutu teko, dwong-cwinya, kacel ki rweny matek; ento dul me agiki me coc eni, pe tye pi woko, tye ka nyutu ikom tic me gunpowder ki firearms pi lweny, ma kare meno ne gityeko kawo gi keken. Pien Turuk ne tye ka cwal firearms gi i wi faras, bot ngat ma neno ki kure obin nene calo ni mac, smoke, kacel ki sulufa tye ka aa ki i wii me faras, calo kit ma cal ma rwate kwede nyuto.
“Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’
I kit me tic pa Turuk ki gin me gun i lwenygi ikom Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482-484) owaco kamano:- ‘En ne pi “mac, bol, ki salfar,” en aye atiliri kacel ki gin me gun pa Mahomet, ma omiyo ne obedo kwiko pa abicel me adek pa dano—en aye kwanyo Constantinople—ki kacel ki adwogi ne, balo kacoke madit me Grik. Mwaka alufu acel ki mia acel, ki maloyo, onongo dong otyeko otime, kun Constantine ocako ne. I kare magi, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, ki boti kene Turuk me Otoman, gitemo giko ma rac kwedgi, onyo giyilo ne i lweny. Ento gin me gwoko ne pe gityeko romo kwanyo kwedgi. Constantinople odongo piny, kacel kwede kacoke madit me Grik. Ka ma eni ni, eno ne omiyo cwinyo madit pa Sultan Mahomet me yeny gin ma bi kwanyo gengo ne woko. “I twero leyo kanon,” ne penyo bot lacwee me kanon ma ocoyo obino bot en, “ma dite romo piko piny odiiro pa Constantinople?” Eka kiketo ot me leyo i Adrianople, kiley kanon, kiketo atiliri maber, ci lweny me yilo ne ocake.’
“It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’
Otye ki wel madwong me neno kit ma Gibbon, ma kare weng obedo lamoko lok ma pe ngeyo ikom nyutu me Apokalip, oketo nyonyo manyen me lweny i anyim i cal me coc mamegi, i lok mamegi ma cam maber ki ma tek, ikom ogoro ma agiki me twero madongo me Girik. Me yubo pi eni, omiyo ngec me gin matime pa yiko manyen me gunpowder, ‘kombedi ni yubo pa saltpeter, sulphur, ki kweo;’ owaco pi tic me kare con pa Sultan Amurath, ki bene, calo ma okwongo waco, pi ot me yiko kanoni madit pa Mahomet i Adrianople; eka, i yore me kube pire kene, okwalo kit ma ‘goyo pa tong ki ol otime kacel ki kiir, ki dwon, ki mach pa musket ki kanoni;’ ‘rek ma bor pa artillery pa Turuk kityeko kwayo i oduny, bateri apar angwen goro i kare acel i kabedo ma romo donyo tek;’ ‘kwec me gwoko ot, ma obedo medo kare mapol ikom bal pa lweny, kigiyoli i cing weng ki kanon pa Ottoman, bur mapol oyab, ki i tung lawang pa St. Romanus, tur angwen gicoyo ki piny:’ kit ma, ‘ki i rek, ki i galley, ki i dogang, artillery pa Ottoman ogoro i cing weng, kambi ki bungu, Girik ki Turuk, gibedo i pur pa kiir, ma romo kwane pe ne otimee nono, ento keken ki yweyo ma agiki onyo ogoro ma agiki pa Lobo Roma:’ ‘oduny aryo gicweyo gi kanoni obed cam me yog:’ ki kit ma, i agiki, Turuk ‘ginengo i tung bur,’ ‘Constantinople gikemo, twero mamegi giyayo piny, ki dini mamegi giyak i ludu ki lamede me Musilmi.’ Atye akwaco ni tye ki wel me neno kit ma Gibbon okwanyo maler ki cwinya, ka odoko yiko ni cwalo bugi me cako bungu, ka keken ogoro me twero, obedo piny pa artillery pa Ottoman. Pingo pe en lok me moko i lok me nyutu wa? ‘Ki gin adek man, bar adek pa ngat giketo gi i tho, ki mach, ki kiir, ki salfa, ma oa ki cogo gi.’
“‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’
'VERSE 18. Ki gin adek man gityeko nego adek me dano, ki mac, ki opobo, ki sulufa, ma oaa ki i dho gi. 19. Pien tekgi tye i dho gi ka i rwategi; pien rwategi ne rom calo nyoka, rwategi tye ki wic, ki gi gicako peko.'
“These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.
Nyig coc man nyutu tim ma kelo tho pa kit manyen me lweny ma kiketo. Obedo kun jami man—baruti, bunduki, ki mzinga—ma agiki gityeko loyo Constantinople, ci kimiyo i cing pa Turk. Uriah Smith, Daniel ki Revelation, 510-514.
We will continue the study of the third woe, in the next article.
Wabi medo kwano pa ‘Woe’ ma adek i coc me anyim.
“I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.
An acungo ki nino i cawa ma okato, ki peko madwong otye i wic an. Atye ka cwalo lok bot owadwa wa ki nyadwa wa, ci en obedo lok me ciko ki me yub, ikom tic pa moko ma tye ka cwalo ngec mape atir ikom nongo Lamo Maleng, ki kit ma obedo timo kwede kede latic pa dano.
“I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.
Kityeko gonyo an ni fanatisim ma calo en ma kicako waco wa me kobo ka kare ma 1844 otyeko orem, obino doki i wee wa i kare me agiki me kwena; ci ni wa myero kobo peko man kombedi ki teko acel keken calo kit ma wa okobo con i kare me acaki.
“We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.
Wan tye i wang ot pa tim madit ki matut. Lok pa janabi tye ka tyeko pire keken. Lok me gin lamal ki ma opoto tutwal tye ka cono i buku pa polo—tim ma ki waco ni gibino anyim i kare manok me nino madit pa Ruwa. Gin weng i piny tye i kit ma pe otut. Piny mapol tye ki kec, ki yubo madit pi lweny tye ka time. Piny tye ka paro marac i kom piny, ki tekwaro i kom tekwaro. Nino madit pa Ruwa tye ka cito matek tutwal. Ento ka piny tye ka kubo lwak pi lweny ki yweyo remo, cik ma kimiyo bot malaika dong tye i tic, ni gingengo yamo angwen nyaka lutic pa Ruwa gicoyo kite i latinggi. Selected Messages, buk 1, 221.