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.
Walakkaan jalqabaa Mul’ata boqonnaa sagalii, malakata shanaffaa kan badii jalqabaa ta’e ibsa; walakkaan lammaffaanis malakata ja’affaa kan badii lammaffaa ta’e ibsa. Malakattoonni lamaanis chaartota qajeelcha-duree bara 1843 fi 1850 irratti ifatti fakkiiwwaniin mul’ifamanii jiru. Yommuu yeroo dhumaa keessatti bara 1989 kufaatii Gamtaa Sooviyeetii wajjin lakkoofsi jaha dhumaa Daani’el boqonnaa kudha tokkoo hiikame, sochiin haaromsa namoota dhibba afurtamii afur kumaa jalqabe.
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.
Dhugoota bara 1989 keessatti beekamanii keessaa tokko sochiiwwan haaromsa guddaa seenaa Macaafa Qulqulluu keessatti argaman turan; isaan hundinuus wal waliin wal fakkaatan akka taʼan beekame. Raajonni hundinuu, kanaafis seenaa qulqulluun hundi, sochiiwwan haaromsa qulqulluu dabalatee, sochii haaromsa guddaa isa dhumaa kan nama kuma dhibba afurtamii afurii fi kuma afurii, kan akkasumas sochii jabaa ergamaa sadaffaa taʼe, agarsiisu. Yommuu adeemsi mallatteessuu jalqabu, facaasni roobaa boodaa illee ni jalqaba. Banamuun sochiiwwan haaromsaa bara 1989 keessatti, kan itti aansuun banamuu lakkoofsa jaʼa keessaa keeyyatoota dhumaa Daaniʼel boqonnaa kudha tokkoo bara 1992 keessatti taʼe, naannoo mormii uume; akkuma yeroo hunda yeroo dhugaan haaraan fi yeroo isaa taʼe tokko banamutti taʼu.
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.
Dhugaa keeyyata jahaa Daani'el kudha tokko keessaa ja'a dhumaa mormuu keessatti, Gooftaan dhugaa seenaa raajii Roomaa waaqeffannaa waaqolii hedduu, seenaa raajii Roomaa paaphaasii wajjin walitti makamee, akka dhugaa baatota lama irratti hundeeffameetti, seenaa raajii Roomaa ammayyaa adda baasu ifa godhe. Seerri raajii hojii irra oolmaa dachaa sadii qabu ni beekame; achii booddees dogoggora irraa of eeguuf, akkasumas dhugaa adda baasuufi dhaabuuf hojii irra oole. Seerotni sarara haaromsa hundi sararoota haaromsa biroo wajjin wal qixxaatu jedhan, fi seerotni hojii irra oolmaa raajii dachaa sadii wajjin walqabatan, akka bu’uura jabaa seerota sochii ergamaa sadaffaa keessatti hundeeffamaniitti ta’an; kunis akkuma seerota seenaa Millerite keessatti hundeeffaman, hojii irra oolan, fi maxxanfamanitti fakkeenyaan dursee mul’ifamee ture.
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.
Akka seeraatti raawwatiinsa raajii, akka seeraatti, sochii dhibba afurtamii afur kumaaf hiikame; isaaniinis sochii bokkaa boodaa ti, Islaamni balaa sadaffaa immoo ergaa bokkaa boodaa dha. Qajeelfamni seeraatti raawwatiinsa raajii seeraatii, Leenca gosaa Yihudaaniin, Islaamni balaa sadaffaa seenaa keessatti Fulbaana 11, 2001 irratti utuu hin dhufin baayʼee dura adda baafame; inni sabni Isaa bara dhumaa, yeroo inni karaa durii Ermiyaasitti gara saba Isaatti deebisetti, ergaa dhufaatii balaa sadaffaan fakkeeffame salphaatti akka beekan barbaadeef.
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.
Hubannoonii duraanii waaʼee malakata shanaffaa fi jaʼaffaa, akkuma Mulʼata boqonnaa sagal keessatti ibsamee jiru, kutaa kitaaba Mulʼataa keessaa isa seenaa irratti hundaaʼuun baayʼee jabaatee fi ifatti deggaramuu taʼee hubatamaa ture. Uuriyaa Smiit dhiheessa isaa Mulʼata boqonnaa sagal irratti, yaada kana sirriitti ibsuuf jecha jechoota seenaa barreessaa Kiith fayyadamuudhaan jalqaba.
“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.
“Xiinxala kanaa ibsuuf, ammas barreeffamoota Obbo Keith irraa ni fayyadamna. Barreessaan kun dhugumaan akkana jedha: ‘Hiiktoonni kutaa biraa Apokalipsii keessaa tokkoon illee, akkaataa tubaawwan shanaffaa fi ja’affaa, yookaan badiiwwan jalqabaa fi lammaffaa, Sarasenotaa fi Turkiwwanitti raawwataman irratti waliigalan hamma kanaatti wal-simachuun hin mul’atu. Kun baay’ee ifa waan ta’eef, sirriitti hubatamuu dhiisuu hin danda’u. Kanaa mannaa akka lakkoofsa lama yookaan sadi qofa tokkoon tokkoon isaanii agarsiisuutti, kutaan saglaffaan guutuun Mul’ataa qoodama walqixaatiin ibsa isaanii lamaan qabatee jira.’ 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.
Kutaan boqonnaa badiisa tokkoffaafi lammaffaa addaan qoodu, seenaa badiisa tokkoffaa kan Mohammediin bakka bu’ame ni qooda. Innis karaa teessuma lafaa wanta seenaa-qabeessi Alexander Keith Saraceens jedhee waamuun ni ibsama; kan nuti har’a Arabiyaa jennee waamnu dha. Seenaa badiisa lammaffaa, kan Osman 1’n bakka bu’ame, teessuma lafaatiin Turkii keessatti argama; isa seenaa-qabeessichi Turkiiwwan jedhee adda baase. Seenaa badiisa tokkoffaa Arabiyaa keessatti argamee fi raawwatame; Arabiyaanis iddoo dhaloota Islaamummaa fi Mohammed ti. Seenaa badiisa lammaffaa immoo Turkii keessatti argamee fi raawwatame; Turkiinis iddoo dhaloota mootummaa Ottomaan ti.
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.
Seenaa wayya jalqabaa, lola loltota walaba ta’aniin geggeeffame kan Room irratti qajeelfame ta’uu ibsa; isaan gidduutti walitti dhufeenyi waliigalaa isaanii tokkichi amantii Islaamaa qofa ture. Seenaa wayya lammaffaa immoo, lola amantii qindaa’eefi humna mootummaa, kan Kaalifaata jedhamu, Room irratti qajeelfame ta’uu ibsa. Haaluma kamiinuu haa ta’u, lola walaba seenaa keessatti Mohammediin bakka bu’ameen, yookaan lola qindaa’e Ottmaniin, yookaan Impaayera Otomaaniin bakka bu’ameen, mala lola isaanii akka tasaa fi hin eegamneen weeraruu ture. Inni lola akka aadaa waraanaa yeroo sanaatti loltoota hunda uffata halluu tokko qabu uffisiisanii, achiis loltoota sarara keessatti qindeessanii, gara dhukaasa qawweetti fuuldura deemsiisuun gaggeeffamu miti ture. Jechi “assassin” jedhamu, mala lola Islaamaa kan akka tasaa fi hin eegamneen rukutuu irratti hundaa’eedha; yeroo baay’ee immoo du’a nama weerare sanaas kan fida ture.
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.
„हत्यारा“ शब्द अरबी शब्द „हश्शाशीन“ से व्युत्पन्न है, जो „हशीश“ से आया है, जिसका अर्थ „हशीश“ या „कैनाबिस“ है। यह पद मूलतः मध्ययुगीन काल में मध्य पूर्व के निज़ारी इस्माइली मुसलमानों के एक गुप्त और उग्रपंथी समूह के लिए प्रयुक्त होता था। इस समूह के सदस्य अपने अपरंपरागत और प्रायः हिंसक उपायों के लिए प्रसिद्ध थे, जिनमें अपने उद्देश्यों की प्राप्ति के लिए राजनीतिक हत्याओं का प्रयोग भी सम्मिलित था। कहा जाता है कि वे कभी-कभी अपने अभियानों की तैयारी के लिए हशीश का सेवन करते थे, जिसके कारण पश्चिमी जगत में „हश्शाशीन“ अथवा „असैसिन्स“ शब्द का प्रचलन हुआ। असैसिन्स मध्ययुगीन काल में, मुख्यतः फ़ारस और सीरिया में, सक्रिय थे, और उस समय के विभिन्न राजनीतिक संघर्षों तथा हत्याओं में उन्होंने महत्वपूर्ण भूमिका निभाई। अंततः „असैसिन“ शब्द यूरोपीय भाषाओं में प्रवेश कर गया, जहाँ उसका अर्थ अधिक व्यापक रूप से उन व्यक्तियों के लिए होने लगा जो राजनीतिक अथवा लक्षित हत्याएँ अंजाम देते हैं।
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.
Malli kun lola kanaa waraanaa kun amala raajii badiiwwan saddan keessaa isa barbaachisaa dha; gaheen raajii Islaamaa immoo waraana uumuudha. Islaamni akka mallattootti guutummaatti waaʼee waraanaa ti; Mulʼata boqonnaa sagal keessatti immoo Islaamni badii isa jalqabaa fi isa lammaffaa waraana isaanii fakkeenyaan agarsiisa. Waraanni isaanii kitaaba Mulʼataa keessatti gocha saboota aarsu, yeroo carraan qorumsaa cufamuuf jedhu sana, taʼee adda baafameera.
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.
ତାହାପରେ ଜାତିମାନେ କ୍ରୋଧିତ ହେଲେ, ଏବଂ ତୁମ କ୍ରୋଧ ଆସିଲା, ଏବଂ ମୃତମାନଙ୍କର ସମୟ ଆସିଲା, ଯେଣ୍ତେ ସେମାନଙ୍କର ବିଚାର ହେଉ, ଏବଂ ତୁମେ ତୁମ ସେବକ ଭବିଷ୍ୟଦ୍ଦକ୍ତାମାନଙ୍କୁ, ଏବଂ ପବିତ୍ରମାନଙ୍କୁ, ଏବଂ ତୁମ ନାମକୁ ଭୟ କରୁଥିବା ଛୋଟ ବଡ଼ ସମସ୍ତଙ୍କୁ ପୁରସ୍କାର ଦିଅ; ଏବଂ ପୃଥିବୀକୁ ନଷ୍ଟ କରୁଥିବାମାନଙ୍କୁ ତୁମେ ନଷ୍ଟ କର। ପ୍ରକାଶିତ ବାକ୍ୟ 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.
“Sabaonni” Waaqayyoon dheekkamsiisuuf osoo dhihoo jiranii “ni dheekkaman”; dheekkamsi Waaqayyoo immoo, akka Macaafa Mul’ata keessatti bakka bu’ameetti, yeroo carraan qoramuu namaa cufamutti dhaabbata badii torban dhumaa irratti dhufu dha. Lakkoofsa kana keessatti mallattooleen karaa sadii jiru; dheekkamsa sabaootaa, dheekkamsa Waaqayyoo, fi yeroo warra du’an itti murteessan. Murtiin warra du’anii asitti eerame kun, murtii warra du’an hamoottii waggaa kuma tokkoo mootummaa waggaa kuma tokkoo keessatti raawwatamu dha; inni kun murtii qorannoo warra du’anii isa Onkoloolessa 22, 1844 jalqabe miti. Obboleettiin White akka ifatti dubbattetti, mallattooleen karaa sadan lakkoofsa kana keessatti argaman wal irraa adda ta’anii jiru, akkasumas akkuma lakkoofsa keessatti tarreeffamaniin tartiibaan ni raawwatamu.
“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.
“Aarii saboota keessatti dheekkamsi isaanii, dheekkamsi Waaqayyoo, fi yeroo duʼoonni itti murteeffaman addaan baʼanii ifaan ifatti garaagarummaa akka qaban, inni tokko isa kaan duukaa akka buʼus argeera; akkasumas Miikaaʼel akka hin kaane, yeroo rakkina guddaan isa fakkaatu gonkumaa hin jirre sunis amma iyyuu akka hin jalqabne argeera. Saboonni amma dheekkamaa jiru; garuu yeroo Lubni Waaqeffannaa keenya Olaanaan hojii Isaa iddoo qulqulluu keessatti xumuru, Inni ni kaʼa, uffata haaloo ni uffata, ergasii dhaʼichoonni torban warri dhumaa ni dhangalaafamu.
“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.
“Ani ergamoonni afran hojii Yesuus mana qulqullummaa keessatti hamma xumuramutti bubbee afran qabatanii akka turan nan arge; sana booddee dha’ichoonni torban dhumaa ni dhufu.” 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.
Gahee Islaamaa kitaaba Macaafa Qulqulluu keessaa isa dhumaa keessatti qabu saboota aarsuudha; isaanis kana waraanaan raawwatu. Gaheen Islaamaa kitaaba Macaafa Qulqulluu keessaa isa jalqabaa keessatti qabu immoo harka nama hundumaa biyya lafaa keessaa akka Islaam irratti walitti dhufu gochuudha; kunis Ishmaa’elitti fakkeeffamee dhiyaata.
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.
መልአከ እግዚአብሔርም እንዲህ አላት፤ እነሆ፥ ፀንሰሽ አለሽ፤ ወንድ ልጅም ትወልጃለሽ፥ ስሙንም እስማኤል ትዪዋለሽ፤ ምክንያቱም እግዚአብሔር መከራሽን ሰምቶአልና። እርሱም የዱር ሰው ይሆናል፤ እጁ በሰው ሁሉ ላይ ትሆናለች፥ የሰው ሁሉም እጅ በእርሱ ላይ ትሆናለች፤ በወንድሞቹም ሁሉ ፊት ይኖራል። ዘፍጥረት 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).
Jechi “harka” jedhu akka mallattootti, akkuma mallattoolee Macaafa Qulqulluu hundumaa, bakka itti fayyadame irratti hundaaʼee hiika tokkoo ol qabaachuu dandaʼa. Haa taʼu malee, “harki” akka mallattootti raajii Macaafa Qulqulluu keessatti, caalaatti mallattoo waraanaati. Jechi Ibrootaa “namicha bosonaa” jedhamee hiikamu, jechuun harree Arabaa bosonaa ti; kunis ibsa raajii barbaachisaa hedduu qaba; keessaa tokko, harreen Arabaa maatii bineensota Equidae keessaa tokko taʼuu isaa ti; akkuma fardiis itti keessatti argamu. Mulʼata boqonnaa sagal keessatti, akkasumas chaartota qulqulluu Habquuq lamaan irratti (chaartota kashlabbootaa 1843 fi 1850), fardi mallattoo waraana Islaamii wayyoota sadan bakka buʼuuf ni fayyadama. Yaadannoon jalqabaa fi isa dhumaa waaʼee Islaamii, akkuma macaafa Uumamaa fi macaafa Mulʼataa keessatti bakka buufameen, Islaamii mallattoo maatii Equidae wajjin (harree yookaan farda) walqabsiisu; isaan lamaan iyyuu gaheen Islaamii “nama hundumaatti” (sabootaatti) waraana fiduu taʼuu isaa ni cimsu.
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”.
Kitaaba Mul’ataa keessatti, boqonnaa SAGAL, lakkoofsa KUDHA TOKKO keessatti, amala Islaamaa ni ibsama; sababni isaas, karaa raajii amala maqaa tokkoon ni bakka bu’ama. Maqaan mooticha Islaama hunda irratti mootummaa qabuuf kenname sun, wabii jalqabaa Islaamaa wajjin Kitaaba Uumamaa keessatti argamu sana ni calaqqisiisa; achitti akka barreeffametti amala yookaan hafuuri Ismaa’eel “obboloota isaa hundumaa duratti ni jiraata.” Mootiin Islaama hunda irratti mootummaa qabu hafuura Ismaa’eel (mootii isaanii) dha; harki isaas “nama hundumaa irratti” dha.
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.
Isaanis mootii irratti mootii qabu turan; innis ergamaa boolla gadii hin qabne sanaa ti; maqaan isaa afaan Ibrootaatiin Abaddoon jedhama; afaan Giriikiitiin immoo maqaan isaa Apoliyoon dha. Mul’ata 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:
Kakuu Moofaa keessatti, kan afaan Ibrootaan bakka bu’e yookaan Kakuu Haaraa keessatti, kan afaan Giriikiitiin bakka bu’e, amala hordoftoota amantii Islaamaa irratti mootummaa qabu jechuun Abaddon yookaan Apollyon ta’ee adda baafama; kunis lamaan isaanii keessatti “du’a fi badiisa” jechuudha. Duuti fi badiisni amala Islaamaati, jechuunis Kakuu Moofaa keessatti yookaan Kakuu Haaraa keessatti bakka bu’uun isaa haala kamiin iyyuu. Amaloonni addaa hafuura nama Islaamaa hunda keessatti mootummaa godhuu, mallattoo harree yookaan farda wajjin walqabatee jiran, lamaan isaanii iyyuu wabii jalqabaa fi isa dhumaa kan Islaama irratti kennaman keessatti argamu. Amaloonni raajii lamaan kun mallattoo Alfaa fi Oomeegaa of keessaa qabu. Yeroo Obboleettiin White ergaa namoota dhibba afurtamii afur kuma sana gara jireenyaatti fidu akka loltoota jaboo ergamaa sadaffaatti ibsitu, akkana jette:
“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.
“Maalonni afran qilleensaa qabatanii jiru; isaanis farda aarii guddaan hidhaa isaa cabsatee fuula lafa guutuu irra fiiguuf jedhuun fakkeeffamanii jiru; inni karaa isaa keessatti badii fi duʼa baatee deema.”
“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.
“Nu daarii bara bara addunyaa bara baraa irra rafnaa ree? Nu quufaa malee, qabbanaa’aa fi du’aa taanee haa jiraannu ree? Yaa! Hafuuraa fi afuurri Waaqayyoo saba Isaa keessatti afuufamee, isaan miila isaanii irra dhaabatanii akka jiraatan, waldoota keenya keessatti argachuu utuu dandeenyee! Karaan dhiphaa akka ta’e, balballis dhiphaa akka ta’e hubachuu qabna. Garuu yeroo balbala dhiphaa sana keessa dabarre, bal’inni isaa daangaa hin qabu.” Manuscript Releases, volume 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?
Bubbeen afran qilleensaa kuma afurtamii afurtamii kuma dhibba tokkoof afurtamii afurii mallatteessuun yeroo adeemsifamutti qabamanii jiru; bubbeen afranis “farda aarii” isa karaa isaa irratti “du’aa fi badiisa” baadhatu dha. Fulbaana 11, 2001tti, wayyoon sadaffaan seenaa raajii keessatti dhufe; “du’aa fi badiisa” fidee, akkasiin “saboota aarse,” yeroo inni biyya ulfina qabeessa hafuuraa “tasumaa fi hin eegamne” rukute. Onkoloolessa 7, 2023tti, wayyoon sadaffaan karaa isaa isa “du’aa fi badiisa” itti fufe; akkasiin immoo caalaatti “saboota aarse,” yeroo inni biyya ulfina qabeessa dhugaa “tasumaa fi hin eegamne” weerare. Weerarri jalqabaa inni hin eegamne sun yeroo mallatteessuu kuma dhibba tokkoof afurtamii afurii jalqabuu isaa mallatteesse; weerarri dhiheenyaa Onkoloolessa 7, 2023ttis yeroo xumuraa, yookaan “cufamuu,” mallatteessuu kuma dhibba tokkoof afurtamii afurii jalqabuu isaa mallatteessa. Nuyi qara bara baraa addunyaa irratti osoo jirru ni rafnaa?
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:
Chaartota qajeelotaa qulqulluu lamaan irratti Islaamni balaa jalqabaa fi lammaffaa fakkii mul’atuun lola‑toota Islaamaa fardeen isaanii waraanaa irra yaabbatanii jiranin ibsameera. Fakkii lamaan keessattuu, yaabbataan farda waraanaa balaa jalqabaa irratti mul’atu eeboo qabateera; yaabbataanis farda balaa lammaffaa bakka bu’u irratti mul’atu qawwee dhukaasaa jira. Garaagarummaan kun Ifa Mul’ataa boqonnaa sagal keessatti ifatti ibsameera; jechuunis seenaa balaa lammaffaa keessatti buddeen dhukaasaa ijaaramtee yeroo jalqabaatiif waraana keessatti hojii irra oolte. Uriah Smith aayata kudha torbaffaa hanga kudha saglaffaatti, Ifa Mul’ataa boqonnaa sagal keessaa irratti yaada kennuudhaan, akkana jechuun galmeesse:
“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.
“Kutaa ibsa kana keessatti jalqabaa kun bifa abbootii fardeenii kanaa wajjin walqabatee taʼuu dandaʼa. Ibiddi, halluu tokko bakka buʼuudhaan, diimaa agarsiisa; ‘akka ibiddaatti diimaa’ jechuun jecha ibsaa yeroo baayʼee fayyadamuudha; jacinth, yookaan hyacinth, cuquliisaaf; akkasumas brimstone, booraaf. Halluun kunnis uffata loltoota kanaa keessatti baayʼee caalaa mulʼata ture; kanaaf, akka ilaalcha kanaatti, ibsi kun sirriitti yunifoormii Turkii wajjin walitti dhufa; inni kun irra caalaatti diimaa, yookaan scarlet, cuquliisa, fi boorarraa kan ijaarame ture. Mataan fardeenii mulʼataan akka mataa leencaa ture; kunis humna isaanii, ija jabina isaanii, fi hammina isaanii agarsiisuuf; yeroo kana kutaan lakkoofsa kanaa inni dhumaa garuu shakkii malee itti fayyadama qawwee daakuu fi meeshaalee ibiddaa kaayyoo waraanaatiif oolanitti kan agarsiisu dha; isaanis yeroo sana keessatti yeroo dhihoo dura qofa galfaman turan. Turkonni meeshaalee ibiddaa isaanii utuma farda yaabbatanii dhukaasaa turan waan taʼeef, nama fagoorraa ilaaluuf akka ibiddi, aarri, fi brimstonen afaan fardeenii keessaa baʼanitti fakkaata ture; akkuma fakkii waliin dhiyaateen agarsiifametti.”
“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.’
“Turkiin isaanii duula Konstantinoophal irratti qawwee ibiddaa itti fayyadaman ilaalchisee, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) akkana jedha:—‘“Ibiddaa fi aaraa fi sulfuuriitti,” jechuunis madaafiiwwanii fi qawwee ibiddaa Mahometiin, duuti kutaa sadaffaa namootaa, jechuunis qabamuu Konstantinoophal, akkasumas bu’aa isaa irraa badiinsi mootummaa Giriikii, kan ta’e. Eega isheen Konstantinooniin hundeeffamtee waggoonni kuma tokkoo fi dhibba tokkoo ol darbaniiru. Yeroo sana hunda keessatti, Gotonni, Hunoonni, Avaroonni, Faaresonni, Bulgaaronni, Saraasenoonni, Raashiyaanonni, akkasumas dhuguma Turkonni Ottoman mataan isaanii iyyuu, haleellaa diinummaa isaanii raawwataniiru yookiin marsaa ishee godhaniiru. Garuu dallaan eegumsaa isaanii isaaniin cabsamuu hin dandeenye ture. Konstantinoophal ni hafe, mootummaa Giriikiis ishee wajjin ni hafe. Kanaafuu wanta gufuu sana balleessu argachuuf yaaddoon Sulxaana Mahomet guddaa ture. “Madaafii dallaa Konstantinoophal cabsuuf gahaa ta’u naaf qopheessuu ni dandeessaa?” jechuun gaaffii isaa nama madaafii sana isa biraatti baqatee dhufe sana gaafate. Sana booda warshaan madaafii Adiriyaanophal keessatti hundeeffame, madaafiin bocame, meeshaaleen waraanaa qophaa’an, marsaanis jalqabame.’”
“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.’
“Gibbon, inni yeroo hunda utuu ofii isaatii hin beekin raajii Apokaliptikii irratti ibsa kennu, bifa waraanaa haaraa kana akka inni suuraa isaa keessatti iddoo duraa qabsiise hubachuun sirriitti yaadatamuu qaba; kunis ibsa isaa miidhagaa fi humna qabu keessatti waa’ee balaa dhumaa mootummaa Giriikii irratti argama. Kanaaf qophii godhuudhaan, inni seenaa kalaqama dhihoo buddeena qawwee sanaa ni kenna, jechuunis, ‘makaa naayitireetii, sulfarii, fi cilaalaa;’ itti aansuudhaan itti fayyadama isaa duraanii kan Sulxaana Amuraat ibsa; akkasumas, akkuma duraan jedhame, waa’ee warshaa Mahomet kan qawwee guguddaa Adrianople keessatti hojjetame ni dubbata; sana booda adeemsa marsaa magaalattii keessa, akkamitti ‘darbiiwwan eeboofi xiyyaan darbataman aarri, sagalee, fi ibidda muskeetii fi qawween waliin deggaraman’ ni ibsa; akkamitti ‘tarree dheeraan madaafiin Turkii dallaa sanatti qajeeltee, baatiriiwwan kudha afur yeroo tokko bakka salphaa seenu danda’amu irratti gugguufan’ ni ibsa; akkamitti ‘dallaan jabaan kun kan bara dheeraaf hammeenya diinotaa dura dhaabatee ture, qawwee Usmaaniyyaan gama hundaan diigame, boqaawwan baay’een banaman, akkasumas karra St. Romanus biraatti gamoowwan afur lafa waliin walqixxifaman’ ni ibsa; akkamitti, ‘sararaa waraanaa irraa, dooniilee waraanaa irraa, fi riqicha irraa, madaafiin Usmaaniyaa gama hundaan gugguufaa ture; qubannaan waraanaa fi magaalattiin, Giriikonni fi Turkonni, duumessa aaraatiin marfaman; kunis bilisummaadhaan dhumaa yookaan badiisa mootummaa Roomaa isa dhumaa qofaan dhabamsiisamuu danda’a ture’ ni ibsa; akkamitti ‘dallaan dachaan qawween tuulaa diigamaa ta’ee hir’ifame’ ni ibsa; fi akkamitti dhuma irratti Turkonni ‘boqaawwan keessaa ol ka’anii,’ ‘Qonstantinopol mo’atamte, mootummaa ishee garagalfame, amantiin ishees mo’attoota Musliimotaa jalatti biyyootti miidhagfamte.’ Ani nan jedhu, Gibbon akkamitti qabamuu magaalattii, kanaafis baduu mootummaa sanaa, madaafiin Usmaaniyaatti haala mallattoo qabuun fi nama rukutuun akka hirkisu hubachuun sirriitti ilaallamuu qaba. Kun maalidha ree yoo ta’e malee jechoota raajii keenyaa irratti ibsa miti? ‘Kana sadaniin namoota keessaa kutaan sadaffaan ajjeefame; ibiddaan, aaraadhaan, fi sulfariidhaan, kan afaan isaanii keessaa ba’u sanaan.’”
“‘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.’
“‘LAKK. 18. Kanaan sadan kanaan namoonni dhuman, ibiddaan, aaraadhaan, akkasumas boba’a sibiilaa afaan isaanii keessaa ba’een. 19. Humni isaanii afaan isaanii keessa, akkasumas eela isaanii keessatti argama; eeli isaanii bofa fakkaatu turan, mataas qabu; isaaniinis miidhaa geessu.’
“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.
“Ayaanon kun bu’aa du’aa geessisu kan mala waraanaa haaraa isa seename ibsu. Karaa qooda fudhattoota kanaatiin,—buddeena qawwee, qawwee, fi madfaawwan,—Konistaantinoopil dhuma irratti mo’amtee, harka Turkiyootaa keessa kenname.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Barumsa itti aanu keessatti qorannaa wayyoo sadaffaa itti fufna.
“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 xinna halkan rafee koo keessaa dammaqeen yaada cimaa tokko ba’aa guddaadhaan sammuu koo irra ture. Obbolootaa fi obboleettota keenyaaf ergaa tokko dabarsaa ture; innis ergaa akeekkachiisaa fi barsiisaa, hojii namoota tokko tokkoo kanneen waa’ee fudhannaa Hafuura Qulqulluu fi hojii Isaa karaa namaatiin raawwatamu ilaalchisee yaada dogoggoraa deggeraa jiran irratti ture.
“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.
“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.”
“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.
“ବଡ଼ ଏବଂ ଗମ୍ଭୀର ଘଟଣାମାନଙ୍କର ସୀମାରେ ଆମେ ଦଣ୍ଡାୟମାନ ଅଛୁ। ଭବିଷ୍ୟବାଣୀମାନେ ପୂରଣ ହେଉଛନ୍ତି। ଅଦ୍ଭୁତ ଏବଂ ଘଟଣାପୂର୍ଣ୍ଣ ଇତିହାସ ସ୍ୱର୍ଗର ପୁସ୍ତକମାନରେ ଲେଖିତ ହେଉଛି—ସେହି ଘଟଣାମାନେ, ଯାହା ବିଷୟରେ ଘୋଷଣା କରାଯାଇଥିଲା ଯେ ସେମାନେ ଶୀଘ୍ରେ ଈଶ୍ୱରଙ୍କ ମହାଦିନର ପୂର୍ବେ ଘଟିବ। ପୃଥିବୀରେ ସବୁକିଛି ଅସ୍ଥିର ଅବସ୍ଥାରେ ଅଛି। ଜାତିମାନେ କ୍ରୋଧିତ, ଏବଂ ଯୁଦ୍ଧ ପାଇଁ ବିଶାଳ ପ୍ରସ୍ତୁତି ହେଉଛି। ଜାତି ଜାତିବିରୋଧରେ, ଏବଂ ରାଜ୍ୟ ରାଜ୍ୟବିରୋଧରେ ଷଡଯନ୍ତ୍ର କରୁଛି। ଈଶ୍ୱରଙ୍କ ମହାଦିନ ବହୁତ ଶୀଘ୍ରତାରେ ଆସୁଛି। କିନ୍ତୁ ଯଦିଓ ଜାତିମାନେ ଯୁଦ୍ଧ ଓ ରକ୍ତପାତ ପାଇଁ ନିଜ ଶକ୍ତି ସଂଗ୍ରହ କରୁଛନ୍ତି, ତଥାପି ଦୂତମାନଙ୍କ ପାଇଁ ଦିଆଯାଇଥିବା ଆଜ୍ଞା ଏପର୍ଯ୍ୟନ୍ତ ବଳବତ୍ତ ଅଛି, ଯେ ସେମାନେ ଚାରି ବାତାସକୁ ଧରି ରଖୁନ୍ତୁ, ଯେପର୍ଯ୍ୟନ୍ତ ଈଶ୍ୱରଙ୍କ ଦାସମାନଙ୍କର କପାଳରେ ମୁଦ୍ରାଙ୍କନ ହେଉନାହିଁ।” Selected Messages, book 1, 221.