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.
Nusu ya kwanza ya Ufunuo sura ya tisa inaitambulisha tarumbeta ya tano, ambayo ni ole wa kwanza, na nusu ya pili ya sura hiyo inaitambulisha tarumbeta ya sita, ambayo ni ole wa pili. Tarumbeta zote mbili zimeonyeshwa kwa mchoro wazi kwenye chati za waanzilishi za 1843 na 1850. Wakati aya sita za mwisho za Danieli kumi na moja zilipofunuliwa wakati wa mwisho mwaka 1989 kwa kuanguka kwa Muungano wa Kisovieti, harakati ya matengenezo ya wale mia moja arobaini na nne elfu ilianza.
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.
Pakati pa chowonadi chimene chinazindikiridwa mu 1989 munali mayendedwe akuluakulu okonzanso a m’mbiri ya Baibulo, ndi kuti onsewo anali ofanana m’njira yawo. Aneneri onse, choncho mbiri yopatulika iliyonse, kuphatikizapo mayendedwe opatulika okonzanso, amaonetsa mayendedwe aakulu otsiriza okonzanso a anthu zikwi zana limodzi ndi makumi anayi ndi zinayi, amenenso ndi mayendedwe amphamvu a mngelo wachitatu. Pamene ntchito yosindikiza iyamba, momwemonso kuyamba kuwazidwa kwa mvula ya nthawi yotsiriza. Kuvumbulutsidwa kwa mayendedwe okonzanso mu 1989, kutsatiridwa ndi kuvumbulutsidwa kwa mavesi asanu ndi limodzi otsiriza a Danieli 11 mu 1992, kunatulutsa mkhalidwe wa kukana, monga zimachitikira nthawi zonse pamene chowonadi chatsopano ndi cha nthawi ino chavumbulutsidwa.
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.
Mukumirirana nechokwadi chendima nhanhatu dzekupedzisira dzaDanieri chitsauko 11, Ishe vakazarura chokwadi chokuti nhoroondo yechiporofita yeRoma yechihedheni, yakabatanidzwa nenhoroondo yechiporofita yeRoma yepapa, sezvayakasimbiswa nezvapupu zviviri, inoratidza nhoroondo yechiporofita yeRoma yemazuva ano. Murau wokushandiswa katatu kwechiporofita wakazivikanwa, uye kubva ipapo wakashandiswa kudzivirira kukanganisa nokuziva nokusimbisa chokwadi. Mitemo inotsigira kuti mutsetse mumwe nomumwe wokuvandudzwa unofambirana nemimwe mitsetse yokuvandudzwa, pamwe chete nemitemo ine chekuita nokushandiswa katatu kwechiporofita, yakava nheyo huru yemitemo yakasimbiswa mubato rengirozi yechitatu, sezvakanga zvaratidzwa nemufananidzo mumitemo yakasimbiswa, yakashandiswa, uye yakabudiswa munhoroondo yavaMillerite.
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.
Kushandiswa katatu kwechiporofita, semutemo, kwakazarurwa nokuda kwechikwata chezviuru zana namakumi mana nezvina, nokuti ndivo chikwata chemvura yokupedzisira, uye ChiIslam chenhamo yechitatu ndicho shoko remvura yokupedzisira. Nheyo yokushandiswa katatu kwechiporofita yakazivikanwa neShumba yorudzi rwaJudha, kare zvikuru chisati ChiIslam chenhamo yechitatu chasvika munhoroondo musi wa11 Gunyana 2001, nokuti Aida kuti vanhu Vake vomazuva okupedzisira vaizoziva zviri nyore shoko rinomiririrwa nokusvika kwenhamo yechitatu paAkadzorera vanhu Vake kunzira dzekare dzaJeremiya.
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.
Ndziwisiso wa mavulavulelo ya vuprofeta ya vuyimbeleri bya vuntlhanu ni bya vuntsevu, hilaha ma vekiweke hakona eka Nhlavutelo ndzima ya 9, a yi tekiwa tanihi ndzimana eka buku ya Nhlavutelo leyi a yi seketeriwa hi matimu hi ndlela leyi tiyeke swinene ni leyi vonakaka kahle swinene. Uriah Smith u sungula nhlamuselo yakwe ya Nhlavutelo ndzima ya 9 hi ku tirhisa marito ya muvalangi wa matimu, Keith, ku kombisa swona sweswo.
“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.
“Pakutsanangura hwamanda iyi, tichatorazve kubva muzvinyorwa zvaVaKeith. Munyori uyu anotaura chokwadi achiti: ‘Panenge pasina kubvumirana kwakafanana kudaro pakati pevadudziri pamusoro pechimwe chikamu chipi nechipi cheApocalypse sezviri pakushandiswa kwehwamanda yechishanu neyechitanhatu, kana nhamo yokutanga neyechipiri, kuvaSaracen nokuvaTurk. Zviri pachena kwazvo zvokuti hazvinyanyi kukwanisika kusanzwisiswa. Panzvimbo pendima imwe kana mbiri dzichitsanangura chimwe nechimwe, chitsauko chose chepfumbamwe cheRevelation, muzvikamu zvakaenzana, chakatsaurirwa kutsananguro yezvose zviri zviviri.’ 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.
Ukuhlukaniswa kwezahluko kweyokuqala neyesibili imaye yeshwa kwehlukanisa umlando weshwa lokuqala, olumele uMohammed. Ngokwendawo, lutholakala kulokho isazi-mlando u-Alexander Keith akubiza ngokuthi amaSaracen, esingakubiza namuhla ngokuthi i-Arabia. Umlando weshwa lwesibili, olumelwe u-Osman I, ngokwendawo utholakala eTurkey, okuyilapho isazi-mlando silukhomba khona kwabaTurkey. Umlando weshwa lokuqala wawutholakala futhi wagcwaliseka e-Arabia, indawo yokuzalwa kobuSulumane noMohammed. Umlando weshwa lwesibili wawutholakala futhi wagcwaliseka eTurkey, indawo yokuzalwa yoMbuso wama-Ottoman.
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.
Nhoroondo yenhamo yokutanga inoratidza hondo yakarwisana neRoma nevarwi vakazvimirira, avo ukama hwavo hwoga hwekubatana pakati pavo hwaingova chitendero cheIslamu. Nhoroondo yenhamo yechipiri inoratidza hondo yakarwisana neRoma nesimba rechitendero chakarongeka pamwe nesimba rehurumende, rinonzi Ukhalifate. Muzviitiko zvose izvi, kungava kurwa kwakazvimirira kwakarwisana neRoma munhoroondo inomiririrwa naMohammed, kana kurwa kwakarongeka kunomiririrwa naOttman, kana neHumambo hweOttoman, maitiro ehondo aiva ekurwisa pakarepo uye zvisingatarisirwi. Yakanga isiri hondo yaiitwa nokupfekedza mauto ose yunifomu dzine ruvara rumwe chete, vozoronga mauto acho mumutsetse, uye voafambisa mberi achipinda mumoto wepfuti, sezvaiiva tsika yehondo panguva iyoyo. Shoko rokuti “mhondi” rinobva panzira yechiIslamu yokurwisa nokurova pakarepo uye zvisingatarisirwi, uye kazhinji zvichigumawo nerufu rwomurwisiwo.
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.
Izwi rokuti “assassin” rinobva pashoko rechiArabhu rinoti “hashshashin,” iro rinobva kuizwi rokuti “hashish,” rinoreva “hashish” kana “cannabis.” Pakutanga, izwi iri raishandiswa kureva boka rakavanzika uye raiva nounyengeri hwokunyanyisa reboka revaMuslim veNizari Ismaili kuMiddle East munguva yeMiddle Ages. Nhengo dzeboka iri dzaizivikanwa nenzira dzadzo dzaisatevedza zvakajairika uye dzaiwanzova dzechisimba, kusanganisira kushandisa kuuraya vanhu vezvematongerwo enyika kuti vazadzise zvinangwa zvadzo. Zvinonzi dzimwe nguva vaiwanzonwa hashish kuti vazvigadzirire mabasa avo, izvo zvakazoita kuti izwi rokuti “hashshashin” kana kuti “assassins” ritange kushandiswa munyika dzokuMadokero. VaAssassins vaishanda munguva yeMiddle Ages, zvikurukuru muPersia neSyria, uye vakaita basa guru mumakakatanwa akasiyana ezvematongerwo enyika pamwe chete nokuurayana kwaiitirwa zvinangwa zvakasiyana munguva iyoyo. Pakupedzisira, izwi rokuti “assassin” rakazosvika mumitauro yeEurope, uko rakazotanga kushandiswa zvakafara kureva vanhu vanoita kuuraya kwezvematongerwo enyika kana kuuraya kwakanangwa.
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.
ဤစစ်တိုက်နည်းလမ်းသည် အမင်္ဂလာသုံးပါး၏ အရေးပါသော ပရောဖက်ပြုဆိုင်ရာ လက္ခဏာတစ်ရပ်ဖြစ်သည်။ အကြောင်းမူကား အစ္စလာမ်၏ ပရောဖက်ပြုဆိုင်ရာ အခန်းကဏ္ဍမှာ စစ်ပွဲကို ဖြစ်ပေါ်စေရန် ဖြစ်သောကြောင့်ဖြစ်သည်။ သင်္ကေတအနေဖြင့် အစ္စလာမ်သည် စစ်တိုက်ခြင်းနှင့် ပတ်သက်သမျှကို ကိုယ်စားပြုထားပြီး၊ ဗျာဒိတ်ကျမ်း အခန်းကြီး ၉ တွင် ပထမနှင့် ဒုတိယ အမင်္ဂလာတို့၏ အစ္စလာမ်သည် သူတို့၏ စစ်တိုက်မှုကို သရုပ်ဖော်ထားခြင်းဖြစ်သည်။ သူတို့၏ စစ်တိုက်မှုကို ဗျာဒိတ်ကျမ်း၌ လူမျိုးများကို အမျက်ထွက်စေသော လုပ်ဆောင်မှုအဖြစ် သတ်မှတ်ဖော်ပြထားပြီး၊ စမ်းသပ်ကာလ ပိတ်သိမ်းမီ အချိန်အနီးတွင် ဖြစ်ပေါ်သည်။
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.
Ne marudzi akatsamwa, uye kutsamwa kwenyu kwasvika, nenguva yavakafa, kuti vatongwe, uye kuti mupe mubayiro kuvaranda venyu vaporofita, nokuvatsvene, navanotya zita renyu, vaduku navakuru; uye kuti muparadze avo vanoparadza nyika. Zvakazarurwa 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.
“Ndudzi” dzinoitwa “kutsamwa,” nguva pfupi hasha dzaMwari dzisati dzauya; uye hasha dzaMwari, sezvinomiririrwa mubhuku raZvakazarurwa, ndidzo matambudziko manomwe okupedzisira anouya apo nguva yokupihwa mukana kumunhu yokutendeuka inopera. Mundima iyi mune zviratidzo zvitatu zvenguva; kutsamwiswa kwendudzi, hasha dzaMwari, uye nguva yokutonga vakafa. Kutonga kwavakafa kunorehwa pano ndiko kutongwa kwavakafa vakaipa kunoitika mukati memakore ane chiuru emireniyamu, kwete kutonga kwokunzvera kwavakafa kwakatanga musi wa22 Gumiguru, 1844. Hanzvadzi White vanojekesa pachena kuti zviratidzo zvitatu zvenguva zviri mundima iyi zvakasiyana, uye zvinoitika munhevedzano yazvakaiswa mundima yacho.
“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.
“Ndzi vone leswaku ku kariha ka matiko, vukarhi bya Xikwembu, ni nkarhi wo avanyisa lava feke a swi hambanile naswona a swi hlawulekile, xin’wana xi landzela xin’wana; ndzi tlhela ndzi vona leswaku Mikayele a nga si yima, ni leswaku nkarhi wa maxangu, lowu nga si tshamaka wu va kona, a wu si sungula. Matiko ma le ku kariheni sweswi; kambe loko Muprista wa hina Lonkulu a heta ntirho wa Yena endlwini yo kwetsima, U ta yima, a ambala tinguvu ta ku rihisela, kutani hi kona makhombo ya nkombo yo hetelela ma nga ta chuluriwa.”
“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.
“Ndzi vone leswaku tintsumi ta mune ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile endhawini yo kwetsima, kutani hilaha endzhaku ku ta ta makhombo ya nkombo yo hetelela.” 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.
බයිබලයේ අවසාන පොතෙහි ඉස්ලාමයේ භූමිකාව වන්නේ ජාතීන් කෝපයට පත් කිරීමය; එය ඔවුන් යුද්ධය මඟින් කරනු ලබති. බයිබලයේ පළමු පොතෙහි ඉස්ලාමයේ භූමිකාව වන්නේ ලෝකයේ සෑම මනුෂ්යයෙකුගේ අතම ඉස්ලාමයට එරෙහිව එක්කිරීමය; එය ඉෂ්මායෙල් ලෙස නිරූපිත වේ.
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.
Zvino mutumwa waJehovha akati kwaari, Tarira, une pamuviri, uye uchabereka mwanakomana, ugomutumidza zita rake kuti Ishmaeri; nokuti Jehovha wakanzwa kutambudzika kwako. Uye iye achava munhu wesango; ruoko rwake ruchava pamusoro pavanhu vose, uye maoko avanhu vose pamusoro pake; uye achagara pamberi pehama dzake dzose. Genesisi 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).
Izwi rinoti “ruoko,” sechiratidzo, rakafanana nezvimwe zviratidzo zvose zveBhaibheri, uye rinogona kuva nezvarinoreva zvinopfuura chimwe, zvichienderana nemamiriro ezvinhu arinoshandiswa maari. Zvikuru-zvikuru, “ruoko,” sechiratidzo muchiporofita cheBhaibheri, chiratidzo chehondo. Izwi rechiHebheru rakadudzirwa richinzi “munhu wesango,” ndiro izwi rinoreva mbizi yemusango yechiArabhiya, iyo ine zvinoreva zvakati kuti zvakakosha muchiporofita, chimwe chazvo chiri chokuti mbizi yechiArabhiya inhengo yemhuri yemhuka inonzi Equidae, sezvakaita bhiza. Muna Zvakazarurwa chitsauko 9, uye pamachati matsvene ose aHabhakuki (machati evapayona a1843 na1850), bhiza rinoshandiswa sechiratidzo chehondo inomiririrwa neIslam yamatambudziko matatu. Kutaurwa kwekutanga nekwekupedzisira kweIslam, sezvainomiririrwa mubhuku raGenesisi uye mubhuku raZvakazarurwa, kunobatanidza Islam nechiratidzo chemhuri yeEquidae (mbizi kana bhiza), uye zvose zviri zviviri zvinosimbisa basa reIslam serokuuisa hondo pamusoro pe “munhu wose” (ndudzi).
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”.
Mu bhuku ra Zvakazarurwa, chitsauko CHIPFUMBAMWE, ndima GUMI NERIMWE, hunhu hweIslamu hunoziviswa, nokuti muchiporofita hunhu hunomiririrwa nezita. Zita rakapiwa mambo anotonga pamusoro peIslamu rinoratidza chirevo icho chokutanga cheIslamu chiri mubhuku raGenesisi, umo makanyorwa kuti hunhu kana mweya waIshmaeri “uchagara pamberi pehama dzake dzose.” Mambo anotonga pamusoro peIslamu yose ndiye mweya waIshmaeri (mambo wavo), ane ruoko rwake “runorwa nomunhu wose”.
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.
Na walikuwa na mfalme juu yao, naye ndiye malaika wa shimo lisilo na mwisho; ambaye jina lake kwa lugha ya Kiebrania ni Abadoni, lakini kwa lugha ya Kiyunani jina lake ni Apolioni. Ufunuo 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:
MuTestamente Yekare, inomiririrwa nechiHebheru, kana muTestamente Itsva, inomiririrwa nechiGiriki, hunhu hunotonga pamusoro pevateveri vechitendero cheIslam hunozivikanwa seAbhadoni kana Aporiyoni, izvo zvose zvinoreva “rufu nekuparadzwa.” Rufu nekuparadzwa ndizvo hunhu hweIslam, kungava huchimiririrwa muTestamente Yekare kana muTestamente Itsva. Hunhu chaihwo hwemweya unotonga mukati memuteveri wese weIslam, hwakabatana nechiratidzo chembongoro kana chebhiza, zviri zviviri zvinhu zvinowanikwa muzvirevo zvekutanga nezvekupedzisira zvinotaura nezveIslam. Hunhu uhwu huviri hwechiporofita hune mucherechedzo waArfa naOmega. Apo Hanzvadzi White inozivisa shoko rinopa vapenyu kune vane zana nemakumi mana nezvina ezviuru seuto guru rengirozi yechitatu, inotaura zvinotevera:
“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.
“Vatumwa vari kubata mhepo ina, dzinomiririrwa sebhiza rine hasha richitsvaka kusununguka nokumhanya pamusoro pechiso chenyika yose, richitakura kuparadza norufu munzira yarinopfuura.”
“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.
“Ticharara pahope chaipo pamuganhu wenyika isingaperi here? Tichava vakagomara, vanotonhora, uye vakafa here? Haiwa, dai mumachechi edu maiva noMweya nokufema kwaMwari zvichifemerwa muvanhu Vake, kuti vamire netsoka dzavo vagorarama. Tinofanira kuona kuti nzira yakatetepa, uye suwo rakamanikana. Asi patinopfuura nepamusuo wakamanikana, upamhi hwarwo hahuna mugumo.” Manuscript Releases, vhoriyamu 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?
Imimoya emine ibanjwa phakathi nokutywinwa kwabaliikhulu elinye namashumi amane nane ezinkulungwane, futhi leyo mimoya emine iyihhashi “elithukuthele” elithwala “ukufa nembubhiso endleleni yalo.” NgoSepthemba 11, 2001, umaye wesithathu wangena emlandweni wesiprofetho uletha “ukufa nembubhiso,” ngaleyo ndlela “uthukuthelisa izizwe,” lapho uhlasela izwe lenkazimulo elingokomoya “ngokuzumayo nangokungalindelekile.” Ngo-Okthoba 7, 2023, umaye wesithathu waqhubeka endleleni yawo “yokufa nembubhiso,” ngaleyo ndlela waqhubeka “uthukuthelisa izizwe,” lapho uhlasela izwe lenkazimulo elingokoqobo “ngokuzumayo nangokungalindelekile.” Ukuhlasela kokuqala okungalindelekile kwaphawula ukuqala kwesikhathi sokutywinwa kwabaliikhulu elinye namashumi amane nane ezinkulungwane, futhi ukuhlasela kwakamuva kwango-Okthoba 7, 2023, kuphawula ukuqala kwesikhathi sokuphetha, noma “sokubopha,” sokutywinwa kwabaliikhulu elinye namashumi amane nane ezinkulungwane. Siyakulala yini emaphethelweni kanye nje omhlaba waphakade na?
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:
Pa machati ese maviri matsvene evapayona, Uislamu hwenhamo yokutanga neyechipiri hunoratidzirwa zvakajeka nemauto echiIslamu akatasva mabhiza awo ehondo. Mutasvi ari pamusoro pebhiza rehondo rehamo yokutanga mumifananidzo yose iri miviri akabata pfumo, uye mutasvi webhiza rinomirira hamo yechipiri ari kupfura pfuti. Musiyano uyu unonyatsozivikanwa muna Zvakazarurwa chitsauko 9, nokuti munhoroondo yehamo yechipiri ndimo makagadzirwa upfu hwepfuti uye pakatanga kushandiswa muhondo. Achitsinhira ndima 17 kusvika 19 dzaZvakazarurwa chitsauko 9, Uriah Smith anonyora zvinotevera:
“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.
“Chikamu chokutanga chetsananguro iyi chingava chine chokuita nechimiro chavaitasva ava. Moto, uchimirira ruvara, unomirira tsvuku, nokuti mashoko okuti, ‘tsvuku somoto,’ aiva mashandisirwo omutauro aiwanzoshandiswa; jacinth, kana kuti hyacinth, inomirira bhuruu; uye sarufa inomirira yero. Uye mavara aya ndiwo ainyanya kutonga pazvipfeko zvavarwi ava; zvokuti tsananguro iyi, maererano nemaonero aya, yaizonyatsowirirana neyunifomu yavaTurkey, iyo yaiva yakagadzirwa zvikuru nezvitsvuku, kana kuti scarlet, bhuruu, uye yero. Misoro yamabhiza yaiita somisoro yeshumba, kuratidza simba rawo, ushingi, uye hutsinye hwawo; nepo chikamu chokupedzisira chendima iyi pasina kupokana chichireva kushandiswa kwegunpowder nezvombo zvomoto pazvinangwa zvehondo, izvo panguva iyoyo zvakanga zvangobva kupinzwa munguva pfupi. Sezvo vaTurkey vaipfura zvombo zvavo zvomoto vakatasva mabhiza, zvaizoita sokunge kumuoni ari kure moto, utsi, nesarufa zvaibuda mumiromo yamabhiza, sezvinoratidzwa nomufananidzo wakabatanidzwa.”
“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.’
“Kana kuri matumizi ya silaha za moto ya Waturuki katika kampeni yao dhidi ya Konstantinopoli, Elliott (Horae Apocalypticae, Gombo la I, uk. 482–484) asema hivi:—‘Ilikuwa kwa “moto na moshi na kiberiti,” yaani, kwa mizinga na silaha za moto za Mahomet, ndiko kulikotokana kuuawa kwa theluthi ya wanadamu, yaani, kutekwa kwa Konstantinopoli, na kwa matokeo yake kuangamizwa kwa milki ya Kigiriki. Miaka elfu moja na mia moja na zaidi ilikuwa sasa imepita tangu kuanzishwa kwake na Konstantino. Katika muda huo, Wagothi, Wahuni, Waavari, Waajemi, Wabulgaria, Wasaraceni, Warusi, na hata Waturuki Waothmania wenyewe, walikuwa wamefanya mashambulizi yao ya uadui, au wameuzingira. Lakini ngome zake hazikuweza kutwaliwa nao. Konstantinopoli ilinusurika, na pamoja nayo milki ya Kigiriki. Hivyo ikawa fadhaa ya Sultani Mahomet kutafuta kile ambacho kingeondoa kizuizi hicho. “Je, waweza kutupa kanuni,” ndivyo alivyomuuliza mtengenezaji wa kanuni aliyemkimbilia, “ya ukubwa wa kutosha kubomoa ukuta wa Konstantinopoli?” Kisha kiwanda cha kuyeyushia metali kikaanzishwa huko Adrianopoli, kanuni zikatupwa, mizinga ikaandaliwa, na mazingiro yakaanza.’”
“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.’
“Kunostahili sana kuangaliwa jinsi Gibbon, ambaye daima huwa mfasiri asiyejitambua wa unabii wa Kiapokalipsi, anavyoweka chombo hiki kipya cha vita mbele kabisa katika taswira yake, ndani ya masimulizi yake yenye ufasaha na yenye nguvu kuhusu msiba wa mwisho wa himaya ya Kigiriki. Katika maandalizi yake, anatoa historia ya uvumbuzi wa hivi karibuni wa baruti, ‘mchanganyiko ule wa salpetre, kiberiti, na makaa;’ anaeleza juu ya matumizi yake ya awali na Sultani Amurath, na pia, kama ilivyokwisha kusemwa, juu ya karakana ya Mahomet ya kutengenezea mizinga mikubwa huko Adrianople; kisha, katika mwenendo wa mazingiwa yenyewe, anaeleza jinsi ‘mvua za mikuki na mishale zilivyoandamana na moshi, sauti, na moto wa bunduki na mizinga;’ jinsi ‘safu ndefu ya mizinga ya Kituruki ilivyoelekezwa dhidi ya kuta, betri kumi na nne zikivuma kwa pamoja juu ya sehemu zilizo rahisi zaidi kufikiwa;’ jinsi ‘ngome zilizokuwa zimesimama kwa karne nyingi dhidi ya ukatili wa adui zilivyobomolewa pande zote kwa mizinga ya Waothmani, mapengo mengi yakafunguliwa, na karibu na lango la Mt. Romanus, minara minne ikasawazishwa na ardhi:’ jinsi, kwa kuwa ‘kutoka katika safu za mbele, mashua za vita, na daraja, mizinga ya Waothmani ilivuma pande zote, kambi na mji, Wagiriki na Waturuki, walizingirwa na wingu la moshi, ambalo lingeweza kutawanywa tu na ukombozi wa mwisho au uharibifu wa himaya ya Kirumi:’ jinsi ‘kuta zile mbili zilivyogeuzwa na mizinga kuwa lundo la magofu:’ na jinsi hatimaye Waturuki, ‘wakipanda kupitia mapengo yale,’ ‘Constantinople ilishindwa, himaya yake ikapinduliwa, na dini yake ikakanyagwa mavumbini na washindi Waislamu.’ Nasema, kwa kweli kunastahili kuangaliwa jinsi Gibbon, kwa namna iliyo wazi na yenye kugusa sana, anavyohusisha kutekwa kwa mji huo, na hivyo kuangamizwa kwa himaya, na mizinga ya Waothmani. Maana ni nini ikiwa si maelezo juu ya maneno ya unabii wetu? ‘Kwa hawa watatu iliuawa sehemu ya tatu ya wanadamu, kwa moto, na kwa moshi, na kwa kiberiti, vilivyotoka vinywani mwao.’”
“‘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.’
“‘NDIMA 18. Ndi vinthu vitatu ivi chikaphedwa chigaŵa chachitatu cha ŵanthu, ndi moto, na josi, na salufule, ivyo vikafumanga mu milomo yawo. 19. Pakuti nkhongono yawo yiri mu mlomo wawo, na mu misila yawo; pakuti misila yawo yikaŵa nga ni njoka, ndipo yikaŵa na mitu, ndipo na iyo yikupweteka.’”
“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.
“Ndima izi zikusonyeza zotsatira zakupha za njira yatsopano ya nkhondo imene inayambitsidwa. Kudzera mwa zipangizo izi,—ufa wa mfuti, mfuti, ndi zipolopolo zazikulu,—ndi mmene Constantinople inagonjetsedwera potsiriza, ndi kuperekedwa m’manja mwa Aturuki.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Ticharamba tichidzidza nezvenhamo yechitatu muchinyorwa chinotevera.
“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.
“Ndzi pfukile evurhongweni bya mina nivusiku byo hetelela ndzi ri ni ndzhwalo lowukulu emiehleketweni ya mina. A ndzi ri karhi ndzi humesa rungula eka vamakwerhu va hina va xinuna ni va xisati, naswona a ri ri rungula ra xilemukiso ni dyondzo malunghana ni ntirho wa van’wana lava yimerisaka tidyondzo leti hoxeke mayelana ni ku amukeriwa ka Moya lowo Kwetsima, ni matirhelo ya wona hi ku tirhisa switirhisiwa swa vanhu.
“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.
“Ndaakaratidzwa kuti kupengeseka kwakafanana nokwakasangana nesu mushure mokupfuura kwenguva muna 1844 kwaizopindazve pakati pedu mumazuva okupedzisira eshoko, uye kuti tinofanira kusangana nechakaipa ichi nesimba rimwe chetero zvino sezvatakachisangana nacho muzviitiko zvedu zvokutanga.
“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.
“Simé toli onongá ngói ya makambo minene mpe ya somó mingi. Bisakoli ezali kokokisama. Lisoló ya kokamwa mpe ya makambo minene ezali kokomama na mikanda ya likoló—makambo oyo esakolamaki ete ekoya mwa moke liboso ya mokolo monene ya Nzambe. Biloko nyonso ya mokili ezali na ezalela ya kozanga kimia mpe ya kozanga bosikisiki. Bikólo ezali na nkanda, mpe bazali kosala mabongisi minene mpo na etumba. Ekólo moko ezali kosalela ekólo mosusu mayele mabe, mpe bokonzi moko ezali kotelemela bokonzi mosusu. Mokolo monene ya Nzambe ezali kopusana noki penepene. Kasi atako bikólo ezali kosangisa mampinga na yango mpo na etumba mpe kosopa makila, mobeko epesami naino epai ya baanzelu ete bakanga mopɛpɛ minei kino basaleli ya Nzambe bakotia elembo na bilongi na bango ya liboso.” Selected Messages, mokanda 1, 221.