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

Mwari akava nomukomana uyu; akakura, akagara murenje, akava mupfuri wouta. Genesisi 21:20.

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

ඉෂ්මායෙල් දුනු ශිල්පියෙකු විය; එය යුද්ධයේ සංකේතයක් වන අතර, රෝමයට විරුද්ධව ගෙන එනු ලබන ක්‍රියාත්මක විනිශ්චයයේද සංකේතයකි.

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.

Inzwi yavaya vanotiza nokupukunyuka vachibuda munyika yeBhabhironi, kuti vazivise paZiyoni kutsiva kwaJehovha Mwari wedu, iko kutsiva kwetemberi yake. Daanai vaise miseve vaungane kuzorwa neBhabhironi; imi mose munokotamisa uta, dzikamai marikomberedza; kurege kuva neunopukunyuka mairi; muritsive zvinoenderana nebasa raro; sezvarakaita zvose, ndiitireizve saizvozvo; nokuti rakazvikudza richipikisana naJehovha, richipikisana noMutsvene waIsraeri. Jeremia 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.

Abapfuri basasela iBhabhiloni ngokwemisebenzi yalo, futhi lokho kubuyiselwa kuqala ngomthetho weSonto osuzofika maduzane, ngezwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili, lapho ukwahlulelwa kwesigungu esiqhubekela phambili kweBhabhiloni kuqala khona.

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.

Ndikanzwa rimwe izwi richibva kudenga, richiti, Budai maari, imi vanhu vangu, kuti murege kugovana naye muzvivi zvake, uye kuti murege kugamuchira zvirango zvake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari wakarangarira kusarurama kwake. Muripirei sezvaakakupiraiwo, mumuwedzere kaviri maererano namabasa ake; mumukombe waakazadza, muzadzireiwo kaviri. Sokuzvikudza kwaakaita nokurarama kwoumbozha, mupeiwo kutambudzika nokuchema zvakadaro; nokuti anoti mumwoyo make, Ndigere mambokadzi, handisi chirikadzi, uye handingatongooni kuchema. Zvakazarurwa 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.

Ishmaeri namai vake Hagari vakadziviswa kugara nhaka yekodzero yomwanakomana wedangwe, uye vakadzingwa. Nokudaro, godo rakava chisundiro cheuprofita cheIslam, uye hondo rikava basa ravo rouprofita. Kutaurwa kwokutanga kunosanganisira kudziviswa kwakaiswa pamusoro paIshmaeri namai vake naSara, uye “kudziviswa” kwavo kwakava chimwe chezviratidzo zvikuru zvouprofita zveIslam muShoko raMwari rose, nomunhoroondo. Vazukuru vaIshmaeri vaifanira kuva vanhu vemusango, vane ruoko rwakavengana navanhu vose, uye hunhu hwavo hwousango hunomiririrwa nembizi yomusango yeArabia, iri yorudzi rwemabhiza. Nokudaro, hondo yeIslam yenhamo yokutanga neyechipiri inomiririrwa sevarwi vakatasva mabhiza akatsamwa.

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.

Uislamu ni ujumbe wa mvua ya vuli, nayo ni jambo linalofaa kabisa kwamba mikosi mitatu iwakilishe mistari mitatu mahususi ya kinabii, kwa maana mbinu ya mvua ya vuli ni “mstari juu ya mstari.” Wakati sifa za kinabii za mistari miwili ya kwanza zinapounganishwa, huanzisha mstari wa mkosi wa tatu. Mistari yote mitatu ya kinabii inaonyesha kipindi cha kutiwa muhuri kwa wale elfu mia moja arobaini na nne. Mistari hiyo mitatu inawakilisha kipindi cha kumwagwa kwa mvua ya vuli, kwa maana mvua ya vuli ilianza kunyunyiza wakati Mkosi wa tatu ulipowasili mnamo Septemba 11, 2001.

“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.

“Mvura yokupedzisira inofanira kudururirwa pamusoro pevanhu vaMwari. Mutumwa ane simba achaburuka achibva kudenga, uye nyika yose ichavhenekerwa nokubwinya kwake.” Review and Herald, April 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.

Nguva yokuiswa chisimbiso yakamirirwawo nenguva yakatanga musi wa11 Nyamavhuvhu 1840 ikaguma nokusvika kwengirozi yechitatu musi wa22 Gumiguru 1844. Nguva iyoyo yakamirirwawo muna Habakuki chitsauko 2. Nhoroondo yevaMillerite yakazadzisa Habakuki chitsauko 2, uye mukuita kudaro yakatanga apo ngirozi yakaburuka musi wa11 Nyamavhuvhu 1840, ikaguma apo ngirozi yechitatu yakasvika musi wa22 Gumiguru 1844.

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.

Sura ya pili ya Habakuki inatambulisha kwamba mwisho wa ono, ono hilo “lingenena.” Katika aya ya tatu ya Ufunuo sura ya kumi, malaika alipiga kelele (akanena) kwa sauti kuu, na tarehe 22 Oktoba, 1844, malaika yuleyule akaapa (akanena) kwamba “wakati hautakuwapo tena.” Mlinzi wa Habakuki katika aya ya kwanza ya sura ya pili, amesimama katika tarehe 11 Agosti, 1840, kwa maana ndipo walinzi waliinua sauti zao.

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.

Mupandukira ya 1888, iyo Hanzvadzi White inoti yakanga ichimiririra mutumwa waZvakazarurwa gumi nesere waifanira kuvhenekera nyika nokubwinya Kwake, varindi (Jones naWaggoner) vakasimudza “mazwi” avo sehwamanda, kuti varatidze vanhu vaMwari kudarika kwavo, nokuti shoko ravo rakanga riri shoko raRaodhikia. Musi wa11 Gunyana, 2001, iyo yakafananidzirwa nenhoroondo ya1888, Ishe vakatungamirira vanhu vavo vomazuva okupedzisira kudzokera kunzira dzekare dzaJeremia, uko varindi vasina kuteererwa. Kuburuka kwomutumwa kunoratidza kusvika kwechiporofita kwevarindi.

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.

“Izwi” elafika ngo-Agasti 11, 1840, lalethwa ngabalindi, futhi uJeremiya watshelwa ukuthi uma ebengabuyela ekukholweni kwakhe nasekuthembeleni kuNkulunkulu emva kokudumala kwakhe, wayeyakuba ngumlomo kaNkulunkulu. Ngenkathi umbono owawulibele ekugcineni ufika ngo-Okthoba 22, 1844, “wakhuluma.” Isikhathi sesahluko sesibili sikaHabakuki, esagcwaliseka emlandweni wamaMillerite, sifanekisa isikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.

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.

Zvakakosha kuziva kuti nguva inobva pa11 Nyamavhuvhu, 1840, kusvika pa22 Gumiguru, 1844, inoratidza kuiswa chisimbiso kwezana namakumi mana nezvina zvine chiuru, iyo iri nguva inodururwa mvura yokupedzisira. Zvakakosha, nokuti shoko remvura yokupedzisira rinofanira kuzivikanwa nenzira ye“mutsara pamusoro pomutsara.” Nguva yakasarudzika iyi, inova kuiswa chisimbiso kwezana namakumi mana nezvina zvine chiuru, inoramba ichimiririrwa kakawanda mumitsara yechiporofita, uye ndizvo zvakaitawo muna Habhakuki 2, iro Sister White anonyatsoratidza kuti rakazadzikiswa munhoroondo yavaMillerite. Anodzidzisawo kakawanda kuti nhoroondo yavaMillerite inodzokororwa munhoroondo yezana namakumi mana nezvina zvine chiuru.

“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.

“Ihlanganiswe neziprofetho ababebezithatha njengezisebenza esikhathini sokufika kwesibili kwakukhona imiyalo eyayilungiselelwe ngokukhethekile isimo sabo sokungaqiniseki nokulindela okukhulu, ibakhuthaza ukuba balinde ngokubekezela ekukholweni ukuthi lokho okwase kumnyama ekuqondeni kwabo kwakuyokwenziwa kucace ngesikhathi esifanele.

“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.’

Pakati pa maulosi amenewa panali ulosi wa Habakuku 2:1–4: ‘Ndidzaima pa malo anga olondera, ndi kudziika pa nsanja, ndipo ndidzayang’anitsitsa kuona chimene Iye adzanena kwa ine, ndi chimene ndidzayankhe pamene ndadzudzulidwa. Ndipo Yehova anandiyankha, nati, Lemba masomphenya, ndipo uwafotokozere momveka pa mapale, kuti wowerenga athe kuthamanga nawo. Pakuti masomphenyawo adakali a nthawi yoikidwiratu, koma pa mapeto pake adzalankhula, osati kunama: ngakhale atachedwa, adikire; chifukwa adzafika ndithu, sadzachedwa. Taona, moyo wake wodzitukumula suli wowongoka mwa iye; koma wolungama adzakhala ndi moyo mwa chikhulupiriro chake.’

“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.’

Kare muna 1842, nhungamiro yakapiwa muchiporofita ichi yokuti “nyora chiratidzo, uchijekese pamatafura, kuti anochiverenga amhanye,” yakanga yatosundira Charles Fitch kugadzirira chati yechiporofita kuti iratidze zviratidzo zvaDanieri neZvakazarurwa. Kubudiswa kwechati iyi kwakatorwa sekuzadziswa kwomurayiro wakapiwa naHabhakuki. Zvisinei, panguva iyoyo hakuna akacherechedza kuti kunonoka kunooneka mukuzadzika kwechiratidzo—nguva yokumirira—kunoratidzwawo muchiporofita chimwe chetecho. Mushure mekuora mwoyo, Rugwaro urwu rwakazooneka rune zvahunoreva zvikuru: “Nokuti chiratidzo chichiri chenguva yakatarwa, asi pakuguma chichataura, hachizorevi nhema; kunyange chikanonoka, chimirire; nokuti zvirokwazvo chichauya, hachinganonoki.... Wakarurama achararama nokutenda kwake.”

“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.

Sehemu ya unabii wa Ezekieli nayo ilikuwa chanzo cha nguvu na faraja kwa waaminio: “Neno la Bwana likanijia, kusema, Mwanadamu, ni methali gani hiyo mliyo nayo katika nchi ya Israeli, mkisema, Siku zinakawia, na kila maono yanashindwa? Basi waambie, Bwana MUNGU asema hivi.... Siku ziko karibu, na matokeo ya kila maono.... Nitanena, na neno nitakalolinena litatimia; halitakawishwa tena.” “Watu wa nyumba ya Israeli husema, Maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati zilizo mbali. Kwa hiyo waambie, Bwana MUNGU asema hivi; Hakutakuwa tena na neno lo lote la maneno Yangu litakalokawishwa, bali neno lile nililolinena litatendeka.” Ezekieli 12:21–25, 27, 28.” Pambano Kuu, 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!

VaMillerite havana kungozviona chete sokuti vari kuzadzisa mufananidzo wemhandara gumi, uye chitsauko chechipiri chaHabhakuki, asi vakatungamirirwawo kuona kuti nhoroondo yavakanga vachizadzisa mairi zviporofita izvi, ndiyo zvakare kuzivikanwa kwakaitwa naEzekieri kwenhoroondo iyoyo imwe cheteyo, umo “kuitika kwechiratidzo chose,” kwaizozadzikiswa. Mutsetse wenhoroondo unomiririra kuisirwa chisimbiso kwevane zana namakumi mana nezvina zvuru ndiwo apo kuitika kwechiratidzo chose kunozadzikiswa!

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.

Mitsara inoratidza nguva yemvura yekupedzisira nokuiswa chisimbiso kwezana namakumi mana nezvina zvezviuru inounganidzwa pamwe chete kuti isimbise kuti nhoroondo yechiporofita inogara iine chiratidzo chaArfa naOmega.

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.

Mbiri ya a Millerite imayamba ndi mawu a mngelo wa Chivumbulutso 10, ndipo imatha ndi mawu omwewo. Septembala 11, 2001 iyamba ndi mawu oyamba a Chivumbulutso chaputala 18, ndipo imatha ndi mawu achiwiri a Chivumbulutso chaputala 18. Habakuku chaputala 2 iyamba ndi mawu a alonda, ndipo imatha ndi mawu a mlonda wa Yeremiya. Tsoka loyamba liyamba ndi Mohammed, ndipo limatha ndi Mohammed II. Tsoka lachiwiri liyamba ndi kumasulidwa kwa angelo anayi a Chisilamu ndipo limatha ndi kuletsedwa kwa Chisilamu.

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.

Mbinu ambayo ndiyo mvua ya masika ya mwisho ni mbinu ya Isaya ya “mstari juu ya mstari,” na mistari inayokusanywa pamoja ili kutambua na kuthibitisha ujumbe wa mvua ya masika ya mwisho daima hubeba alama ya Alfa na Omega. Ole la kwanza la Ufunuo sura ya tisa huanza na Mohammed na kuishia na Mohammed II. Kipindi hicho kimegawanywa katika aina mbili za vita: ya kwanza ikiwa ni mashambulizi yasiyo na mpangilio dhidi ya Rumi yaliyoanza kwa dhati chini ya Abubakar, kisha kipindi cha miaka mia moja na hamsini ambapo vita vya kwanza vya Kiislamu vilivyokuwa vimepangwa kwa utaratibu vilitekelezwa.

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.

Makore zana nemakumi mashanu anomiririrwa nechiratidzo chenguva che“mwedzi mishanu”. Nhamo yechipiriwo ine chiporofita chenguva, chinova makore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi nemashanu. Naizvozvo, sezvo chimiro chechiporofita chenhamo yekutanga neyechipiri chichiratidza kuguma nokutanga, chine kupatsanurwa pakati pekuiswa chisimbiso, nenguva yakatarwa chaiyo. Maitiro okuiswa chisimbiso anomiririrwa pakutanga kwenhoroondo yenhamo yekutanga, uye anomiririrwawo pakuguma kwenhoroondo yenhamo yechipiri.

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.

Zvinotevera chisimbiso chendima yechina, munhamo yokutanga, ndiwo “mwedzi mishanu” (makore zana namakumi mashanu). Mwedzi mishanu uyu unotaurwa kaviri, kamwe mundima yechishanu uyezve mundima yegumi. Chinotangira nzira yokuiswa chisimbiso ya11 Nyamavhuvhu, 1840 kusvika 22 Gumiguru, 1844, munhamo yechipiri, chiporofita che“awa, zuva, mwedzi, negore” (makore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu), chendima yegumi neshanu. Pamwe chete mumutsara mumwe unoramba uchienderera, hwamanda yechishanu neyechitanhatu zvinotanga nekuguma nomufananidzo wokuiswa chisimbiso.

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.

Sa mit dhá líne, nuair a chuirtear i bhfeidhm iad “líne ar líne,” sainaithníonn siad tús agus deireadh atá marcáilte ag Mohammed an chéad duine agus Mohammed an dara duine. “Líne ar líne,” sainaithníonn siad dhá thréimhse ar leith i ngach líne, rud a eascraíonn as an bhfíoras go bhfuil tairngreacht ama ag gach líne. I stair an chéad mhairg, bhí Ioslam le “gortú” a dhéanamh ar an Róimh, agus sa dara mairg, bhí sé le “marú” a dhéanamh ar an Róimh. Ba chogaíocht sleánna, claíomh agus saigheada í an chéad mhairg, agus sa dara mairg tugadh púdar gunna isteach mar an armra.

“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.

“NDIMA 10. Uye dzaiva nemiswe yakaita seyezvinyavada, uye maiva norumborera mumiswe yadzo; uye simba radzo rakanga riri rokukuvadza vanhu kwemwedzi mishanu. 11. Uye dzaiva namambo pamusoro padzo, iye ari mutumwa wegomba rakadzikadzika risingaperi, ane zita mururimi rwechiHebheru rinonzi Abhadoni, asi mururimi rwechiGiriki ane zita rinonzi Aporiyoni.

“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.

“Mpaka kufikia hapa, Keith ametupatia mifano ya kuvuma kwa tarumbeta tano za kwanza. Lakini sasa imetupasa kumwacha, na kuendelea kwenye matumizi ya kipengele kipya cha unabii kinacholetwa hapa; yaani, vipindi vya kinabii.

“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.

“Simba yavo yakanga iri yokukuvadza vanhu kwemwedzi mishanu.—1. Mubvunzo unomuka wokuti, vaifanira kukuvadza vanhu vapi kwemwedzi mishanu?—Pasina kupokana, ndivo vamwe chete vavaizozouraya pashure (ona ndima 15); ‘chikamu chechitatu chavanhu,’ kana kuti chikamu chechitatu chehushe hweRoma,—divi raro rechiGiriki.

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

“2. Vaifanira kutanga rini basa ravo rokutambudza? Ndima 11 inopindura mubvunzo wacho.

“(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) ‘Vaiva namambo pamusoro pavo.’ Kubva parufu rwaMohammed kusvikira pedyo nekuguma kwezana remakore regumi namatatu, vaMohammedan vakanga vakakamukana kuita mapoka akasiyana pasi pevatungamiri vakati wandei, pasina hurumende huru yehurumende yevanhu vose yaivabata pamwe chete. Pedyo nekuguma kwezana remakore regumi namatatu, Othman akatanga hurumende iyo kubva ipapo yakazozivikanwa sehurumende yeOttoman, kana kuti umambo, iyo yakaramba ichikura kusvikira yatambanukira pamusoro pamarudzi ose makuru evaMohammedan, ichivabatanidza vose kuva humambo humwe hukuru.

“(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) Tabia ya mfalme. ‘Ambaye ni malaika wa shimo lisilo na mwisho.’ Malaika humaanisha mjumbe, mhudumu, awe mwema au mbaya, na si lazima kila wakati awe kiumbe wa rohoni. ‘Malaika wa shimo lisilo na mwisho,’ yaani mhudumu mkuu wa dini ile iliyotoka huko wakati lilipofunguliwa. Dini hiyo ni Uislamu wa Muhammad, na sultani ndiye mhudumu wake mkuu. ‘Sultani, au Seignior Mkuu, kama anavyoitwa kwa namna zote mbili, pia ndiye Khalifa Mkuu, au kuhani mkuu, akiunganisha katika nafsi yake heshima ya juu kabisa ya kiroho pamoja na mamlaka kuu ya kidunia.’—World As It Is, uk. 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) Izina rye. Mu Giheburayo, ‘Abadoni,’ ni ukuvuga umurozi; mu Kigiriki, ‘Apoliyoni,’ ari we urimbura, cyangwa usenya. Kuba afite amazina abiri atandukanye mu ndimi ebyiri, biragaragara ko hagamijwe kugaragaza imico y’ubwo butware, aho kuba izina ryabwo. Niba ari uko bimeze, nk’uko byavuzwe muri izo ndimi zombi, ni umurozi. Uwo ni wo mwimerere wahoranye n’ubutegetsi bw’Abottomani.”

“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.’

“အိုသမန်သည် ဂရိအင်ပါယာကို ပထမဆုံး တိုက်ခိုက်ဝင်ရောက်သောအချိန်သည် မည်သည့်အချိန်နည်း။—ဂစ်ဘွန်၏ Decline and Fall စသည်တို့အရ၊ ‘အိုသမန်သည် နီကိုမီဒီယာ၏ နယ်မြေထဲသို့ ၁၂၉၉ ခုနှစ်၊ ဇူလိုင်လ ၂၇ ရက်နေ့တွင် ပထမဆုံး ဝင်ရောက်ခဲ့သည်။’”

“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.

“Ukuhlola kwezibalo kwabanye abalobi kusekelwe emcabangweni wokuthi lesi sikhathi kwakufanele siqale ngokusekelwa kombuso wama-Ottomanu; kodwa lokhu kusobala ukuthi kuyiphutha; ngokuba kwakungamelanga nje kuphela babe nenkosi phezu kwabo, kodwa futhi babemelwe ukuhlupha abantu izinyanga ezinhlanu. Kodwa isikhathi sokuhlupha sasingeke siqale ngaphambi kokuhlasela kokuqala kwabahluphi, okwaba, njengokushiwo ngenhla, ngoJulayi 27, 1299.

“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.

“Ukuhlola okulandelayo, okwakhelwe kulesi siqalo, kwenziwa kwase kushicilelwa encwadini enesihloko esithi, Ukuza Kwesibili KukaKristu, njalonjalo, ngu-J. Litch, ngo-1838.

“‘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.

“‘Na uwezo wao ulikuwa wa kuwadhuru watu kwa muda wa miezi mitano.’ Hadi hapo ndipo mamlaka yao yalipoenea, ya kutesa kwa uporaji wa daima, lakini si ya kuwaua kisiasa. ‘Miezi mitano,’ siku thelathini kwa mwezi, hutupatia siku mia moja na hamsini; na siku hizi, kwa kuwa ni za kiishara, humaanisha miaka mia moja na hamsini. Kuanzia Julai 27, 1299, ile miaka mia moja na hamsini hufika hadi 1449. Katika kipindi hicho chote Waturuki walihusika katika vita karibu vya daima dhidi ya himaya ya Kiyunani, lakini bado bila kuishinda. Waliteka na kuyashikilia majimbo kadhaa ya Kiyunani, lakini bado uhuru wa Wagiriki uliendelea kudumishwa huko Konstantinopoli. Lakini katika mwaka 1449, mwisho wa ile miaka mia moja na hamsini, badiliko lilitokea, ambalo historia yake itapatikana chini ya tarumbeta inayofuata.” 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:

Ուրիա Սմիթը մեջբերում է Ջոսիա Լիչի՝ հարյուր հիսուն տարվա հաշվարկը, որը, ավարտվելով, մեկնակետ է ներկայացնում հաջորդ Շեփորի մեջ գտնվող երեք հարյուր իննսունմեկ տարվա և տասնհինգ օրվա մարգարեության համար։ Մեկնաբանելով Լիչի կանխասացությունը այս երկու փոխկապակցված ժամանակային մարգարեությունների վերաբերյալ՝ Քույր Ուայթը գրի առավ.

“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.’

“Muna 1840 kumwe kuzadziswa kunoshamisa kwechiporofita kwakamutsa kufarira kukuru kwose kwose. Makore maviri zvisati zvaitika, Josiah Litch, mumwe wevashumiri vaitungamirira mukuparidza kuuya kwechipiri, akabudisa dudziro yeZvakazarurwa 9, achiporofita kuwira kweHumambo hweOttoman. Maererano nezvaakaverenga, simba iri raifanira kukurirwa ... musi wa11 Nyamavhuvhu, 1840, apo simba reOttoman muConstantinople rinogona kutarisirwa kuputswa. Uye izvi, ndinotenda, zvichaonekwa kuti ndizvo zvazviri.”

“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.

“ঠিক নির্দিষ্ট সেই সময়ে, তুরস্ক, তার রাষ্ট্রদূতদের মাধ্যমে, ইউরোপের মিত্রশক্তিগণের সুরক্ষা গ্রহণ করিল, এবং এইভাবে আপনাকে খ্রিষ্টীয় জাতিসমূহের নিয়ন্ত্রণাধীন করিয়া দিল। এই ঘটনাটি ভবিষ্যদ্বাণীকে হুবহু পূর্ণ করিয়াছিল। যখন ইহা জানা গেল, তখন বহুসংখ্যক লোক নিশ্চিত হইল যে, মিলার ও তাহার সহকর্মীবৃন্দ ভবিষ্যদ্বাণীর ব্যাখ্যার যে নীতিসমূহ গ্রহণ করিয়াছিলেন, তাহা যথার্থ; এবং আগমন আন্দোলন এক আশ্চর্য ত্বরণা লাভ করিল। বিদ্বান ও উচ্চপদস্থ ব্যক্তিগণ মিলারের সহিত যুক্ত হইলেন, তাহার মতবাদ প্রচার ও প্রকাশ—উভয় ক্ষেত্রেই; এবং 1840 হইতে 1844 পর্যন্ত এই কার্য দ্রুত বিস্তৃত হইল।” 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.”

Nhamo yekutanga neyechipiri zvakabatanidzwa nezviporofita zviviri zvenguva zvakanyatsobatana. Nhamo yekutanga inotanga nemufananidzo wokusimbisa nechisimbiso, uye nhamo yechipiri inopera nenhoroondo ya11 Nyamavhuvhu, 1840, kusvika pakurira kwehwamanda yechinomwe musi wa22 Gumiguru, 1844, izvo zvakare zviri mufananidzo wokusimbisa nechisimbiso. Kutanga nokuguma zvinotakura chisimbiso chaArfa naOmega, nokuti, sezvakanga zvakaita munhoroondo umo Kristu akasimbisa sungano kwevhiki rimwe, nguva yacho yakakamurwa kuita zvikamu zviviri. Chikamu chokutanga chinotanga naMohammed wokutanga, chigoguma naMohammed wechipiri. Chikamu chechipiri chinotanga ne“inzwi richibva panyanga ina dzeartari yendarama iri pamberi paMwari,” uye chinoguma ne“inzwi” raKristu, richipika “naIye anorarama nokusingaperi-peri, akasika denga nezviri mariri, nenyika nezviri pairi, negungwa nezviri mariri, kuti nguva haichazovipozve.”

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“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.

“Chero mubvunzo ungamutsa Satani mundangariro kuti ugadzire kusava nechokwadi maererano nenhoroondo huru yezvakaitika murwendo rwekare rwevanhu vaMwari uchafadza ukuru hwake hwaSatani uye imhosva kuna Mwari. Mashoko erugwaro rwokuuya kwaShe kwava pedyo musimba nokubwinya kukuru kunyika yedu ichokwadi, uye muna 1840 mazwi mazhinji akasimudzwa mukuzivisa kwaro.” Manuscript Releases, volume 9, 134.