And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

Waaqayyos dargaggeessa sana wajjin ture; innis guddatee gammoojjii keessa qubatee, xiyya-rasaasa taʼe. Uumama 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Ismaa’eel nama xiyyaan darbatu ta’e; kunis mallattoo waraanaa dha, akkasumas mallattoo murtii raawwachiisummaa Roomeetti fidamuudha.

The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

Sagalee warra baqatanii fi miliqan biyya Baabilon keessaa dhufanii, Xiyoon keessatti haaloo Waaqayyo Waaqa keenyaatii, haaloo mana qulqullummaa isaatii labsu. Warra xiyya darbatan Baabilon irratti walitti waamaa; isin hundinuu kan qottoo dabsitan, naannoo isheetti qubadaa; tokko illee akka ishee keessaa hin miliqne godhaa; akkuma hojii isheetti isheef deebisaa; akkuma waan hundumaa isheen goote sanatti isheedhaaf godhaa; isheen Waaqayyo irratti, Qulqulluu Israa’el irratti of tuulteetti. Ermiyaas 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Warri qarcitoota Baabilooniin akka hojii isheetti deebisu; deebiin sunis seera Dilbata dhihoo dhufutti, sagalee lammaffaa Mul’ata boqonnaa kudha saddeetiitti, yeroo murtiin raawwachiisummaa adeemsaatiin itti fufu kan Baabiloon jalqabu, jalqaba.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

Anis sagalee biraa keessaa sagalee biraa akkana jedhu nan dhaga’e: Yaa saba koo, cubbuu ishee keessatti hirmaattota akka hin taaneef, dhaʼicha ishee irraas akka hin qoodamneef, ishee keessaa baʼaa. Cubbuuwwan ishee hamma samii ga’aniiru; Waaqnis jal’inawwan ishee yaadateera. Akkuma isheen isiniif deebifte, isheefis akkasuma deebisaa; hojii ishee akka taʼeetti dachaa lama isheef kennaa; xoofoo isheen guutte keessatti dachaa lama isheef guutaa. Hammuma isheen of ulfifteefii qananiidhaan jiraatte, hamma sana dhiphinaa fi gadda isheef kennaa; sababni isaas garaa ishee keessatti, “Ani mootittii ta’ee teesseera; ani abbaan manaa irraa du’e miti; gadda illee hin argu” jetti. Mul’ata Yohaannis 18:4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

Ismaa’eelii fi haati isaa Haagaar mirga hangaftummaa dhaaluurraa ittifamanii, gadis ari’amanii turan. Kanaaf, hinaaffaan kaka’umsa raajii Islaamaa ta’e, loltummaanis hojii isaanii isa raajii ta’e. Yeroo jalqabaaf kaafame keessatti ittifamuun Saaraan Ismaa’eelii fi haadha isaa irratti feete ni argama; “ittifamuun” isaanii kunis guutummaa Dubbii Waaqayyoo fi seenaa keessatti amala raajii Islaamaa isa bu’uuraa keessaa tokko ta’e. Sanyiin Ismaa’eel namoota bosonaa ta’uuf turan; harki isaaniis nama hundumaa irratti ta’a; amala isaanii isa bosonaas harree Arabaa bosonaa, isa maatii fardeen keessaa ta’een bakka buufama. Kanaafuu, lolli Islaamaa kan badiisa jalqabaa fi isa lammaffaa keessatti mul’atu, akka loltoota fardeen dheekkaman yaabbatanitti bakka buufamee ibsama.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Islaamni ergaan rooba boodaa ti; akkasumas, badiisota sadan sun sararoota raajii addaa sadii akka bakka buʼan ni malta, jechuun mala hojii rooba boodaa “sarararra sararaan” waan taʼeef. Yommuu amala raajiitiin walqabatan kan sararoota lamaan jalqabaa walitti fidaman, isaan sarara badiisa sadaffaa ni hundeessu. Sararoonni raajii sadan hundinuu yeroo chaappaa namoota dhibba tokkoo fi afurtamii afurii kumaa kaaʼamuu ni agarsiisu. Sararoonni sadan sun yeroo roobni boodaa dhangalaafamu bakka buʼu; jechuunis, roobni boodaa yeroo badiisni sadaffaan Fulbaana 11, 2001tti dhufe facaasuu jalqabeera.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Roobni inni dhumaa kun saba Waaqa irratti buʼuu qaba. Ergamaan humna guddaan tokko samii irraa gad buʼuu qaba, lafti guutuunis ulfina isaatiin ifa taʼuu qaba.” Review and Herald, Ebla 21, 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Yeroon chaappaa kaaʼuu, yeroo Hagayya 11, 1840 jalqabee fi dhufaatii ergamaa sadaffaatiin Onkoloolessa 22, 1844 xumurameen illee bakka buufameera. Yeroon sun immoo boqonnaa lammaffaa Habakuuq keessatti illee bakka buufameera. Seenaa Millerii boqonnaa lammaffaa Habakuuq raawwate; kana raawwachuunis, yeroo ergamaan sun Hagayya 11, 1840 buʼeen jalqabee, yeroo ergamaan sadaffaan Onkoloolessa 22, 1844 dhufeen xumurame.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Inni lammaffaa Habaquuq boqonnaan lamaa akka dhuma mul’ataatti mul’atichi “dubbatu” ni agarsiisa. Keeyyata sadii keessa Mul’ata Yohannis boqonnaa kudhan keessatti ergamaan sagalee guddaadhaan iyye (dubbate), akkasumas Onkoloolessa 22, 1844 irratti ergamaan isuma sana “yeroon si’achi hin ta’u” jedhee kakate (dubbate). Tikseen Habauquuq inni keeyyata tokkoffaa boqonnaa lamaa keessa jiru, Hagayya 11, 1840 irratti argama; yeroo sanatti tiksoonni sagalee isaanii ol fuudhu.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Bara fincila bara 1888 keessaa, isa Obboleettiin White ergamaa Mul’ata boqonnaa kudha-saddeetii laficha ulfina Isaa irraa akka ifu bakka bu’ee ibsitu keessatti, eegdoonni (Jones fi Waggoner) sabni Waaqayyoo yakka isaanii akka arganitti “sagalee” isaanii akka malakataatti ol kaasanii turan; sababni isaas ergaan isaanii ergaa Laa’odiqeyaa ture. Guyyaa Fulbaana 11, 2001 keessa, isa seenaa 1888 tiin fakkeeffame sanatti, Gooftaan saba Isaa warra bara dhumaa gara daandiiwwan moofaa Ermiyaasitti, bakka eegdoonni itti hin dhaga’amnetti, deebi’ee isaan geggeesse. Bu’uun ergamichaa dhufaatii raajii eegdootaa agarsiisa.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

“Sagaleen” Hagayya 11, 1840 gaʼee sun eegdotaaniin dabarfame; Ermiyaasis erga abdii kutannaa isaa booddee amantii isaatti deebiʼee Waaqayyotti amanameera taanaan afaan Waaqayyoo akka taʼu itti himame. Yommuu mulʼanni turee ture sun dhuma irratti Onkoloolessa 22, 1844 gaʼetti, innis “dubbate.” Yeroon boqonnaa lammaffaa Habaaquuq, isa seenaa Millerootaa keessatti raawwatame, yeroo chaappaa namoota kuma dhibba tokkoo fi afurtamii afur kaaʼamuu ni argisiisa.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Waxabajjiidhaan, in Fulbaana 11, 1840 irraa jalqabee hamma Onkoloolessa 22, 1844 tti yeroo chaappaa warra dhibba keessaa afurtamii afur kuma kaaʼamuu agarsiisu taʼuu isaa beekuun baayʼee barbaachisaa dha; kunis yeroo roobni boodaa itti dhangalaafamu dha. Ergaa roobaa boodaa mala “sarara irratti sarara” jedhuun adda baafamuu qaba waan taʼeef, kun beekamuun baayʼee barbaachisaa dha. Yeroon addaa kun, jechuunis chaappaan warra dhibba keessaa afurtamii afur kuma kaaʼamu, sararoota raajii keessatti irra deddeebiin bakka buufamee argama; kunis Akkukuuq boqonnaa lama keessatti akkasuma, bakka Obboleettii White seenaa Milleroota keessatti akka raawwatameetti kallattiidhaan adda baaftutti mulʼata. Akkasumas, isheen irra deddeebiin seenaa Millerootaa seenaa warra dhibba keessaa afurtamii afur kumaa keessatti irra deebiʼamee mulʼata jedhee barsiisti.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

“Raajiiwwan isaan yeroo dhufaatii lammaffaa irratti raawwatamu jedhanii ilaalan wajjin walitti hidhamee barsiisni addatti haala isaanii kan shakkii fi eegumsa yaaddessaa keessa tureef qophaa’e ni jira ture; innis waan yeroo sana hubannaa isaanii keessatti dukkanaa’e yeroo isaa ga’etti ifa akka ta’u amantiidhaan obsaan akka eegan isaan jajjabeessa ture.

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

Raajiiwwan kana keessaa tokko kan Hab 2:1–4 ture: “Ani iddoo eegumsa koo irra nan dhaabata; gamoo eeguus irratti of nan kaaʼa; inni anaaf maal akka jedhu, ani yommuu ifaan sirreeffamu immoo maal akka deebisu nan ilaala. Waaqayyos naaf deebisee, akkana jedhe: Mulʼata sana barreessi; namni isa dubbisu fiigee akka adeemuuf gabatee irratti ifatti godhi. Mulʼatni sun yeroo murtaaʼeef amma iyyuu jira; garuu dhuma irratti ni dubbata, hin sobus; yoo turte illee isa eegi; inni dhugumaan ni dhufa, hin turus. Kunoo, lubbuun isaa kan of tuulte isa keessatti qajeelduu miti; qajeelaan garuu amantii isaatiin ni jiraata.”

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

“Akkuma bara 1842tti qajeelfamni raajii kana keessatti kenname, ‘mul’ata sana barreessi, gabatee irratti ifa godhi, akka inni isa dubbisu fiiguuf,’ jedhu, mul’atawwan Daani’elii fi Mul’ata Yohaannis ibsuuf kaarta raajii qopheessuuf Charles Fitchitti yaada kenneera. Maxxanfamuun kaartaa kanaa akka ajaja Habaaquqitti kenname guutuu ta’eetti ilaalame. Haa ta’u malee, yeroo sana keessatti raawwii mul’ata sanaa keessatti harkifannaan mul’atu tokko—yeroon turtii—raajii isuma sana keessatti dhiyaate akka jiru namni tokko illee hin hubanne. Erga abdii kutannaan sun dhufee booddee, Caaffanni Qulqullaa’aan kun baay’ee hiika-qabeessa ta’ee mul’ate: ‘Mul’atichi yeroo murtaa’eef amma iyyuu jira; garuu dhuma irratti ni dubbata, hin sobus; yoo tures isa eegi; inni dhuguma ni dhufa, hin turus.... Namni qajeelaan amantii isaatiin ni jiraata.’”

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

Kutaan raajii Hisqiʼeel keessaa immoo madda jajjabinaa fi gammachuu amantootaaf taʼe ture: “Dubbiin Waaqayyoo gara koo dhufe, akkana jedhee, Yaa ilma namaa, mammaaksi isin biyya Israaʼel keessatti qabdan kun maali, kan jedhu, Guyyaawwan dheeratu, mulʼanni hundinuus ni bada? Kanaaf isaaniin jedhi, Gooftaan Waaqayyo akkana jedha.... Guyyaawwan dhihaataniiru, raawwatamuun mulʼata hundumaas.... Ani nan dubbadha; dubbichi ani dubbadhu ni raawwatama; kana caalaas hin dheeratu.” “Warri mana Israaʼel, Mulʼanni inni argu guyyaawwan hedduu dhufuuf, innis waaʼee yeroo fagoo raajii dubbata, jedhu. Kanaaf isaaniin jedhi, Gooftaan Waaqayyo akkana jedha; Dubbiin koo tokko illee siʼachi hin dheeratu, dubbichi ani dubbadhe garuu ni raawwatama.” Hisqiʼeel 12:21–25, 27, 28.” The Great Controversy, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Milleriitonni ofii akka fakkeenya dubarran kudhanii fi boqonnaa lammaffaa Habbaquuq guutan qofa utuu hin taʼin, seenaa isaan raajiiwwan kana keessatti guutaa turan sanaas eenyummaa seenaa sanaa isauma Hezekiʼeel keessatti mulʼate akka taʼe hubachuuf ni geggeeffaman; achittis “buʼaan mulʼata hundumaa” ni raawwatama. Sararri seenaa kan cufamuu dhibba afurtamii afurii kumaatiif bakka buʼu, iddoo buʼaan mulʼata hundumaa itti raawwatamudha!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Sarariin yeroo bokkaan gara dhumaa fi chaappeffamni kumni dhibba tokkoo fi afurtamii afur raawwatamu bakka bu’an walitti fidamanii jiru; kunis akka seenaa raajii yeroo hunda mallattoo Alfaa fi Oomeegaa qabaatu mirkaneessuuf.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Seenaa Miilariit sagalee ergamaa Mul’ata boqonnaa kudhaniitiin jalqabdi, sagalee isuma sanaaniinis xumuramti. Fulbaana 11, 2001 sagalee jalqabaa Mul’ata boqonnaa kudha saddeetiitiin jalqabdi, sagalee lammaffaa Mul’ata boqonnaa kudha saddeetiiniinis xumuramti. Habaquuq boqonnaa lamaa sagalee eegdotaa tiin jalqabdi, sagalee eegduu Ermiyaasis xumuramti. Wayyoon jalqabaa Mohammediin jalqaba, Mohammed II tiinis xumurama. Wayyoon lammaffaan hiikamuudhaan ergamoota afurii Islaamaa tiin jalqaba, dhoorgamuu Islaamaatiinis xumurama.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Mala ittiin hojjetamu kan rooba boodaa ta’e, mala Isaayyaas “sarara irratti sarara” jedhamu dha; sararoonni walitti fidamanii ergaa rooba boodaa adda baasuu fi hundeessuuf itti fayyadaman immoo yeroo hunda mallattoo Alfaa fi Oomeegaa of keessaa qabu. Woon jalqabaa Mul’ata boqonnaa sagal keessatti argamu, Mohammediin jalqabee Mohammed II’n xumurama. Yeroon sun gosa lola lamaatti qoodama; inni duraa weerara sirna hin qabne kan Roome irratti taasifame yoo ta’u, inni kunis Abubakariin ciminaan jalqabame; sana booddees yeroo waggaa dhibba tokkoo fi shantamaa keessatti lolli jalqabaa Islaamaa kan qindaa’e raawwatameera.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Waggoota dhibba tokkoo fi shantamaan raajii yeroo “ji’oota shanii” jedhuun bakka buufama. Wayyoon lammaffaanis akkasuma raajii yeroo kan waggoota dhibba sadii fi sagaltamii tokkoo fi guyyoota kudha shanii ta’e qaba. Kanaafuu, sababii caasaan raajii wayyoo jalqabaa fi lammaffaa xumura isaa jalqaba isaa wajjin walitti hidhata agarsiisuuf, inni adeemsa mallattoo kaa’uu fi yeroo murtaa’e tokko gidduutti qoodinsa of keessaa qaba. Adeemsi mallattoo kaa’uu seenaa wayyoo jalqabaa keessatti jalqaba irratti bakka buufama; akkasumas xumura wayyoo lammaffaa irratti bakka buufama.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Wanti inni aarii mallattoo kaaʼuu lakkoofsa afurii sanaa booda, rakkina isa jalqabaatti, “jiʼoota shanan” (waggoota dhibba tokkoo fi shantama) dha. Jiʼoonni shanan kun yeroo lama ibsaman; yeroo tokko lakkoofsa shani keessatti, yeroo lammaffaatti immoo lakkoofsa kudhan keessatti. Wanti adeemsa mallattoo kaaʼuu isa Hagayya 11, 1840 irraa eegalee hanga Onkoloolessa 22, 1844tti, rakkina isa lammaffaatti dura jiru immoo raajii “saʼaa, guyyaa, jiʼaa, fi waggaa” (waggoota dhibba sadii fi sagaltamii tokkoo fi guyyoota kudha shan) kan lakkoofsa kudha shan keessaa ti. Xurree itti fufiinsa tokko keessatti walitti qabamanii, malakata shanaffaanii fi jaʼaffaanii jalqabaa fi dhumaa isaanii fakkeenya adeemsa mallattoo kaaʼuu tiin agarsiisu.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Akka sararoota lama akka “sarara irra sararaan” itti fayyadamanitti, jalqabaa fi dhuma isaanii Mohammadiin jalqabaa fi Mohammadiin lammaffaa mallatteeffaman ni ibsu. “Sarara irra sararaan,” tokkoon tokkoon sararichaa raagaa yeroo waan of keessaa qabuuf, yeroo garaagaraa lama tokkoon tokkoon sararicha keessatti adda baafatu. Seenaa wayyoo isa jalqabaatti, Islaamni Roomaa “miidhuu” ture; wayyoo isa lammaffaatti immoo Roomaa “ajjeesuu” ture. Wayyoon jalqabaa waraana eeboo, goraadee fi xiyyaan geggeeffamu ture; wayyoon lammaffaan immoo meeshaa waraanaa akka budaa ibiddaatti fayyadamuu beeksise.

“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

“LAKK. 10. Isaanii akka eelaa scorpioonii fakkaatan qabu turan; eeboo isaaniis isaaanii keessa ture; humni isaanii namoota miidhuuf jiʼa shan ture. 11. Mootii isaan irratti qabu turan; inni ergamaa boolla gad fageenya hin qabnee ti; maqaan isaa afaan Ibrootaatiin Abaddoon jedhama; afaan Giriikiitiin garuu maqaan isaa Appolyoon jedham.”

“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

“Hanga ammaatti, Kiith sagalee xurumbaawwan shanan jalqabaa afuufamuu isaanii fakkeenyaan nuu dhiheesseera. Amma garuu isa irraa gargar baanee, gara hojiirra oolmaa amala haaraa raajichaa asitti seensifameetti ceʼuu qabna; jechuunis, yeroo raajii.”

“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

“Aangoon isaanii jiʼa shan namoota miidhuu ture.—1. Gaaffiin kun kaʼa, namoota kamiin jiʼa shan miidhuu turan?—Dhuguma, isaanuma booddee ajjeesuuf turan sana (lakkoofsa 15 ilaali); ‘Kutaa sadaffaa namootaa,’ yookaan sadaffaa mootummaa Roomaa keessaa,—qoqqoodama Giriikii isaa.

“2. When were they to begin their work of torment? The 11th verse answers the question.

“2. Isaaniin hojii isaanii kan dhiphisan sana yoom jalqabu turan? Lakkoofsi 11ffaan gaaffii sanaaf deebii kenna.

“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

“(1) ‘ସେମାନଙ୍କ ଉପରେ ଏକ ରାଜା ଥିଲେ।’ ମହମ୍ମଦଙ୍କ ମୃତ୍ୟୁରୁ ଆରମ୍ଭ କରି ତ୍ରୟୋଦଶ ଶତାବ୍ଦୀର ଅନ୍ତ୍ୟଭାଗ ନିକଟ ପର୍ଯ୍ୟନ୍ତ, ମହମ୍ମଦାନମାନେ ବିଭିନ୍ନ ନେତାଙ୍କ ଅଧୀନରେ ବିଭିନ୍ନ ଗୋଷ୍ଠୀରେ ବିଭକ୍ତ ଥିଲେ, ଏବଂ ସେମାନଙ୍କ ସମସ୍ତଙ୍କ ଉପରେ ବ୍ୟାପ୍ତ ଥିବା କୌଣସି ସାମାନ୍ୟ ନାଗରିକ ଶାସନ ନଥିଲା। ତ୍ରୟୋଦଶ ଶତାବ୍ଦୀର ଅନ୍ତ୍ୟଭାଗ ନିକଟରେ, ଓଥମାନ ଏକ ଶାସନ ପ୍ରତିଷ୍ଠା କଲେ, ଯାହା ପରେ ‘ଓଟୋମାନ ଶାସନ’ କିମ୍ବା ‘ସାମ୍ରାଜ୍ୟ’ ଭାବରେ ପରିଚିତ ହେଲା; ଏବଂ ଏହା କ୍ରମେ ବୃଦ୍ଧି ପାଇ ସମସ୍ତ ପ୍ରମୁଖ ମହମ୍ମଦାନ ଜାତିଗୁଡ଼ିକ ଉପରେ ବ୍ୟାପ୍ତ ହେଲା, ସେମାନଙ୍କୁ ଏକ ମହାନ ଏକକ ରାଜତନ୍ତ୍ରରେ ଏକତ୍ର କରିଦେଲା।”

“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

“(2) Amaloota mootichaa. ‘Inni ergamaa boolla gad-dheeraa sanaa ti.’ Ergamaan jechuun ergaa-fudhattaa, tajaajilaa, gaarii yookaan hamaa taʼe agarsiisa; yeroo hundumaas uumama hafuuraa miti. ‘Ergamaa boolla gad-dheeraa sanaa,’ jechuun amantii achii irraa yeroo inni banametti baʼe sanaa tajaajilaa olaanaa, yookaan ministira angafaa jechuudha. Amantiin sun Mohammedanism dha, sultaanis tajaajilaa isaa isa angafaati. ‘Sultaaniin, yookaan grand Seignior, akka walqixaatti ittiin waamamu, akkasumas Supreme Caliph, yookaan lubummaa guddaa qaba; inni qaama isaa keessatti ulfina hafuuraa isa olaanaa fi aangoo addunyaa isa mootummaa ol aanaa tokkoon tokkoomee qaba.’—World As It Is, p.361.

“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

“(3) Maqaan isaa. Afaan Ibrootaatiin, ‘Abaddon,’ isa balleessu; Afaan Giriikiitiin, ‘Apollyon,’ isa barbadeessu yookaan balleessu. Afaan lama keessatti maqaan adda addaa lama qabaachuun isaa, maqaan humna sanaa utuu hin ta’in, amala isaa akka agarsiisu yaadame ifa godha. Yoo akkas ta’e, akkuma afaanota lamaan keessatti ibsame, inni nama balleessuudha. Kun yeroo hundumaa amala mootummaa Usmaaniyaa tureera.

“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

“Garuu Oosmaan yeroo jalqabaatiif impaayera Giriik irratti haleellaa isaa isa jalqabaa yoom raawwate?—Akka Gibbon, Decline and Fall, fi kkf jedhuutti, ‘Oosmaan yeroo jalqabaatiif biyya Nicomedia keessatti guyyaa 27ffaa Adoolessaa, 1299 seene.’”

“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

“Lakkoofsawwan barreessitoota tokko tokkoo yaada yeroo sun hundeeffama mootummaa Ottoman irraa jalqabu qaba jedhu irratti hundaa’anii adeemaniiru; garuu kun ifatti dogoggora; isaan mootii tokko of irratti qabaachuu qofa utuu hin ta’in, ji’oota shan nama dhiphisuu qabus turan. Garuu yeroo dhiphinaa sun haleellaa jalqabaa warra dhiphisan sanaa dura jalqabuu hin danda’u; innis, akkuma olitti ibsame, July 27, 1299 ture.

“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

“ଏହା ପରେ ଯେ ଗଣନା ଆସେ, ଏହି ଆରମ୍ଭବିନ୍ଦୁ ଉପରେ ଆଧାରିତ, ସେହି ଗଣନା J. Litchଙ୍କ ଦ୍ୱାରା 1838 ମସିହାରେ ପ୍ରକାଶିତ Christ’s Second Coming, etc. ନାମକ ଗ୍ରନ୍ଥରେ କରାଯାଇଥିଲା ଓ ପ୍ରକାଶ କରାଯାଇଥିଲା।”

“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

“‘Humni isaanii nama miidhuuf jiʼa shan ture.’ Hanga kanaatti abboommiin isaanii kan diriire, saamicha itti fufiinsa qabuun dhiphisuuf ture malee, karaa mootummaa isaan ajjeesuuf hin turre. ‘Jiʼa shan,’ jiʼa tokkoof guyyaa soddoma yoo lakkaaʼame, guyyaa dhibba tokko fi shantama nuuf kenna; guyyoonni kunis mallattoo waan taʼaniif, waggaa dhibba tokko fi shantama agarsiisu. Adoolessa 27, 1299 irraa jalqabee, waggoonni dhibba tokko fi shantamni sun 1449 gaʼu. Yeroo sana guutuu keessa Turkonni mootummaa Giriikii wajjin waraana jechuun dandaʼamu yeroo hundumaa deemu keessatti bobbaʼanii turan, garuu mootummaa sana hin moʼanne. Kutaaleen mootummaa Giriikii keessaa hedduu qabatanii of harkatti tursiisan, taʼus bilisummaan Giriikii Konstantinoophel keessatti eegamee ture. Garuu bara 1449, xumura waggoota dhibba tokkoo fi shantamaatti, jijjiiramni tokko dhufe; seenaan isaas malakata itti aanu jalatti ni argama.” Uriah Smith, Daniel and Revelation, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

Uriah Smith shallaggii waggaa dhibba tokkoo fi shantamaa kan Josiah Litch shallagee ture wabii godhataa jira; kun yeroo xumuramutti, raajii waggaa dhibba sadii fi sagaltamii tokkoo fi guyyoota kudha shanii keessatti Buusii itti aanuuf yeroo jalqabaa akka ta’u agarsiisa. Obboleettiin White waa’ee raajii yeroo walitti hidhatan lamaan kanaa kan tilmaama Litch irratti hundaa’e ilaalchisee akkana jechuun galmeessite:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Bara 1840 keessa raawwii raajii dinqisiisaa biraan kan fedhii bal’aa kakaase ni mul’ate. Waggoota lama kanaan dura, Josiah Litch, tajaajiltoota dura bu’oota dhufaatii lammaffaa lallaban keessaa tokko, ibsa Mul’ata Yohaannis 9 irratti maxxanse; innis kufaatii mootummaa Ottoman raajee ture. Akka shallaggii isaaatti, humni kun... “gaafa 11ffaa Hagayya, 1840 mootummaan Ottoman Konstantinoopel keessatti ni diigama jedhamuu danda’a. Kanaanis, ani amana, akkas ta’ee argama.”’

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Yeroo sirriitti ibsame sana irratti, Turkiin ergamtoota ishee irraa karaa humnoota walta’anii Awurooppaa eegumsa isaanii fudhatte; kanaanis ofii ishee to’annoo saboota Kiristaanaa jala galchite. Taateen sun raajii sana guutummaatti sirriitti raawwatte. Yommuu kun beekame, namoonni baay’een sirrummaa qajeeltoowwan hiika raajii kan Miilerii fi warri isa wajjin turan fudhatanitti amanan; sochii dhufaatii irratti immoo kaka’umsi dinqisiisaan kenname. Namoonni barnootaa fi sadarkaa qaban, ilaalcha isaa lallabuu fi maxxansuu keessatti Miilerii wajjin tokkooman; hojii sunis bara 1840 irraa kaasee hamma 1844tti saffisaan babal’ate.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

पहरा र दोस्रौ हाय दुइ परस्पर सम्बन्धित समयसम्बन्धी अगमवाणीहरूद्वारा जोडिएका छन्। पहिलौ हाय मोहर लगाउने कार्यको एक दृष्टान्तद्वारा आरम्भ हुन्छ, र दोस्रौ हाय ११ अगस्त १८४० को इतिहासदेखि २२ अक्टोबर १८४४ मा सातौँ तुरही बजेसम्म अन्त्य हुन्छ, जुन मोहर लगाउने कार्यकै अर्को दृष्टान्त पनि हो। आरम्भ र अन्त्यले अल्फा र ओमेगाको छाप वहन गर्छन्, किनकि जसरी त्यो इतिहासमा ख्रीष्टले एक हप्ताको लागि करारलाई पुष्टि गर्नुभयो, त्यसरी नै यो अवधि पनि दुई भागमा विभाजित छ। पहिलो अवधि पहिलो मोहम्मदबाट आरम्भ हुन्छ र दोस्रो मोहम्मदमा समाप्त हुन्छ। दोस्रो अवधि “परमेश्‍वरको सामुन्ने रहेको सुनको वेदीका चार सिङहरूबाट आएको एउटा आवाज” बाट आरम्भ हुन्छ, र यो “ख्रीष्टको आवाज” मा समाप्त हुन्छ, जसले “सदासर्वदा जीवित रहनुहुने, स्वर्ग र त्यसमा भएका वस्तुहरू, पृथ्वी र त्यसमा भएका वस्तुहरू, समुद्र र त्यसमा भएका वस्तुहरू सृष्टि गर्नुहुने उहाँकै नाउँमा” शपथ खाँदै भन्नुहुन्छ, “अब उप्रान्त समय रहनेछैन।”

We will continue this study in the next article.

ᱟᱞᱮ ᱫᱚ ᱛᱤᱥ ᱞᱮᱠᱷᱟ ᱨᱮ ᱱᱚᱣᱟ ᱟᱫᱷᱭᱟᱭ ᱞᱟᱜᱤᱫ ᱪᱟᱞᱟᱣ ᱡᱟᱨᱤᱭᱟᱜᱼᱟ।

“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

“Gaaffiin kamiyyuu Seexanni akka seenaa guddaa imala darbanii sabni Waaqayyoo keessa darban irratti shakkaan sammuu keessatti kaasu danda’u, ulfina isaa seexanummaa ni gammachiisa; Waaqayyoonis ni mufachiisa. Oduun dhufaatii Gooftaan keenya yeroo dhihoo keessatti humnaa fi ulfina guddaadhaan gara biyya lafaa keenyaatti dhufu jedhu dhugaa dha; bara 1840 keessattis sagaleen baayʼeen labsuu isaa keessatti ol kaafaman.” Manuscript Releases, volume 9, 134.