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.
Satengah kahiji tina Wahyu pasal salapan ngaidentifikasi tarompet kalima, anu mangrupakeun cilaka kahiji, sarta satengah kadua tina pasal éta ngaidentifikasi tarompet kagenep, anu mangrupakeun cilaka kadua. Duanana tarompet éta kagambarkeun sacara écés dina bagan para panaratas taun 1843 jeung 1850. Nalika genep ayat panungtungan tina Daniel sabelas dibuka segelna dina waktu ahir taun 1989 ku rubuhna Uni Soviét, gerakan pembaruan tina saratus opat puluh opat rébu mimiti.
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.
Di antara kabeneran-kabeneran anu dipikawanoh dina taun 1989 aya gerakan-gerakan réformasi anu agung dina sajarah Alkitab, sarta yén éta kabéh silih sajajar. Sakabéh nabi, ku kituna unggal sajarah suci, kaasup gerakan-gerakan réformasi anu suci, ngagambarkeun gerakan réformasi panungtungan anu agung tina saratus opat puluh opat rébu, anu ogé mangrupa gerakan anu kuat tina malaikat katilu. Nalika prosés panyegelan dimimitian, kitu deui, panyiraman hujan panungtung dimimitian. Kabukana segel tina gerakan-gerakan réformasi dina taun 1989, dituturkeun ku kabukana segel tina genep ayat panungtung Daniel sabelas dina taun 1992, ngahasilkeun hiji kaayaan panolakan, sakumaha salawasna kajadian nalika hiji kabeneran anyar jeung kabeneran kiwari dibuka segelna.
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.
Dina mangsa nolak kana bebeneran tina genep ayat panungtungan Daniel sabelas, Gusti muka bebeneran yén sajarah nubuat Roma pagan, dihijikeun jeung sajarah nubuat Roma kapausan, sakumaha diteguhkeun ku dua saksi, nangtukeun sajarah nubuat Roma modéren. Aturan ngeunaan panerapan rangkep tilu tina nubuat dipikawanoh, sarta satuluyna dipaké pikeun nangtayungan diri tina kasalahan jeung pikeun ngaidéntifikasi tur netepkeun bebeneran. Aturan-aturan anu nyangga yén unggal garis reformasi sajajar jeung garis-garis reformasi séjénna, jeung aturan-aturan anu patali jeung panerapan rangkep tilu tina nubuat, jadi pondasi pangutamana tina aturan-aturan anu diteguhkeun dina gerakan malaikat katilu, sakumaha geus dilambangkeun ku aturan-aturan anu diteguhkeun, dipaké, jeung diterbitkeun dina sajarah Millerite.
The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.
Palaksanaan tilu rangkep tina nubuat, minangka hiji patokan, geus dibuka segelna pikeun gerakan saratus opat puluh opat rébu, sabab maranéhna téh gerakan hujan panungtungan, jeung Islam tina cilaka katilu téh nyaéta pekabaran hujan panungtungan. Prinsip palaksanaan tilu rangkep tina nubuat geus dipikawanoh ku Singa tina kaom Yuda, jauh saméméh Islam tina cilaka katilu sumping dina sajarah tanggal 11 Séptémber 2001, sabab Mantenna miharep supaya umat-Na dina poé-poé panungtungan gampang mikawanoh pekabaran anu dilambangkeun ku datangna cilaka katilu nalika Mantenna mulangkeun umat-Na ka jalan-jalan baheula milik Yermia.
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.
Pamahaman para panaratas ngeunaan tarompet kalima jeung kagenep sakumaha dipedar dina Wahyu pasal salapan, dipikaharti minangka bagian dina kitab Wahyu anu pangtegesna sarta pangjelasna dirojong ku sajarah. Uriah Smith ngamimitian pedaranana ngeunaan Wahyu pasal salapan ku ngagunakeun kecap-kecap ti sajarawan Keith pikeun netelakeun éta hal pisan.
“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.
“Pikeun hiji pedaran ngeunaan tarompet ieu, urang baris deui nyokot tina tulisan-tulisan Bapa Keith. Panulis ieu kalayan jujur nyebutkeun: ‘Ampir teu aya kasaluyuan anu sakitu saragamna di antara para juru tafsir ngeunaan bagian séjén mana waé tina Apocalypse saperti dina hal nerapkeun tarompet kalima jeung kagenep, atawa cilaka kahiji jeung kadua, ka urang Saracen jeung Turki. Ieu kacida écésna nepi ka ampir teu bisa disalahhartikeun. Gantina ngan hiji atawa dua ayat anu nandaan masing-masing, sakabéh pasal kasalapan tina Wahyu, dina bagian-bagian anu sarua, dieusian ku pedaran ngeunaan duanana.’” 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.
Pabagian pasal ngeunaan balai kahiji jeung balai kadua ngabagi sajarah balai kahiji, anu diwakilan ku Mohammed. Ieu sacara géografis ditempatkeun di naon anu ku sajarawan Alexander Keith disebut urang Saracen, anu kiwari ku urang disebut Arabia. Sajarah balai kadua, anu diwakilan ku Osman 1, sacara géografis ditempatkeun di Turki, anu ku sajarawan éta diidéntifikasi minangka urang Turki. Sajarah balai kahiji ditempatkeun jeung digenepan di Arabia, tempat kalahiran Islam jeung Mohammed. Sajarah balai kadua ditempatkeun jeung digenepan di Turki, tempat kalahiran Kakaisaran 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.
Sajarah tina cilaka anu kahiji nandakeun hiji peperangan anu ditujukeun ngalawan Roma ku para jawara merdika anu hiji-hijina ikatan pasaluyuan maranéhna silih jeung sasamana téh nya éta agama Islam. Sajarah tina cilaka anu kadua nandakeun hiji peperangan anu ditujukeun ngalawan Roma ku hiji agama anu kakurungkeun jeung kakawasaan nagara, anu disebut Kalifaat. Dina dua-duana, boh peperangan merdika ngalawan Roma dina sajarah anu dilambangkeun ku Mohammed, boh peperangan anu kakurungkeun anu dilambangkeun ku Ottman, atawa Kakaisaran Ottoman, cara peperanganana nyaéta nyerang sacara dadakan jeung teu kaduga. Éta lain peperangan anu dilaksanakeun ku ngagemkeun ka sakabéh soldadu seragam anu warnana sarua, tuluy ngatur para soldadu kana hiji barisan sarta ngagerakkeun maranéhna maju nembus hujan seuneu bedil sakumaha adat militér dina mangsa éta. Kecap “assassin” asalna dumasar kana cara peperangan Islam anu nyerang sacara dadakan jeung teu kaduga, sarta biasana ogé ngabalukarkeun pupusna anu nyerang éta sorangan.
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.
Kecap “assassin” asalna tina kecap Arab “hashshashin,” anu asalna deui tina “hashish,” hartina “hashish” atawa “ganja.” Ieu istilah mimitina dipaké pikeun nuduhkeun hiji golongan Muslim Ismaili Nizari di Wétan Tengah dina mangsa abad pertengahan anu sipatna rusiah tur fanatik. Anggota golongan ieu dipikawanoh ku cara-cara maranéhna anu teu ilahar sarta remen ngagunakeun kekerasan, kaasup ngalaksanakeun pembunuhan pulitik pikeun ngahontal tujuanana. Disebutkeun yén maranéhna sawatara waktu ngonsumsi hashish pikeun nyiapkeun diri kana misi-misina, anu tuluy nyababkeun digunakeunana istilah “hashshashin” atawa “assassins” di dunya Kulon. Kaum Assassins aktip dina mangsa abad pertengahan, utamana di Persia jeung Suriah, sarta maranéhna maénkeun peran anu penting dina rupa-rupa konflik pulitik jeung pembunuhan dina mangsa éta. Istilah “assassin” antukna asup kana basa-basa Éropa, tempat éta kecap jadi miboga harti anu leuwih lega pikeun nuduhkeun jalma-jalma anu ngalaksanakeun pembunuhan pulitik atawa pembunuhan anu ditujulkeun ka sasaran husus.
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.
Cara peperangan ieu mangrupa hiji ciri kenabian anu penting tina tilu musibat, sabab peran kenabian Islam nyaéta ngahasilkeun perang. Islam minangka hiji lambang sapinuhna patali jeung peperangan, sarta dina Wahyu pasal salapan, Islam tina musibat kahiji jeung kadua mangrupikeun gambaran ngeunaan peperangan maranéhna. Peperangan maranéhna diidentipikasikeun dina kitab Wahyu minangka tindakan anu ngamurkakeun bangsa-bangsa, pas saméméh panto kasempetan rahmat ditutup.
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.
Jeung bangsa-bangsa mararah, sarta murka Gusti parantos sumping, kitu deui waktuna jalma-jalma nu paéh, supaya maranéhna dihakiman, sarta supaya Gusti maparin ganjaran ka abdi-abdi Gusti, nyaéta para nabi, ka jalma-jalma suci, jeung ka sakur anu sieun kana ngaran Gusti, boh nu leutik boh nu gedé; sarta supaya ngancurkeun jalma-jalma anu ngancurkeun bumi. Wahyu 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.
“Bangsa-bangsa” dijadikeun “ambek”, pas saméméh murka Allah datang, jeung murka Allah, sakumaha dilambangkeun dina kitab Wahyu, nya éta tujuh bala panungtungan anu datang nalika mangsa kasempetan manusa pikeun tobat geus ditutup. Dina éta ayat aya tilu pananda jalan; ngamukna bangsa-bangsa, murka Allah, jeung waktuna pikeun ngahakiman anu paéh. Panghakiman ka anu paéh anu dirujuk di dieu nya éta panghakiman ka jalma-jalma jahat anu geus paéh, anu lumangsung salila sarébu taun milénium, lain panghakiman panalungtikan ka anu paéh anu dimimitian dina 22 Oktober 1844. Sister White netelakeun yén tilu pananda jalan dina ayat ieu téh béda-béda, sarta lumangsung nurutkeun runtuyan anu aya dina éta ayat.
“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.
“Kuring ningali yén amarah bangsa-bangsa, murka Allah, jeung waktuna pikeun ngahakiman jalma-jalma paéh téh misah jeung béda-béda, silih tuturkeun hiji sanggeus anu séjén; kitu deui yén Mikail can ngadeg, sarta mangsa kasangsaraan anu tacan kungsi aya saméméhna can dimimitian. Bangsa-bangsa ayeuna keur jadi amarah, tapi lamun Imam Agung urang geus ngarampungkeun pagawean-Na di tempat suci, Anjeunna bakal ngadeg, ngagem pakean pamales kanyeri, sarta tuluy tujuh tulah panungtungan bakal dicurahkeun.”
“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.
“Kuring ningali yén opat malaikat bakal nahan opat angin nepi ka pagawean Isa réngsé di Bait Suci, tuluy bakal datang tujuh bala panungtungan.” 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.
Peran Islam dina kitab panungtungan dina Alkitab nyaéta pikeun nganyenyeri bangsa-bangsa, sarta maranéhna ngalakukeun ieu ngaliwatan perang. Peran Islam dina kitab kahiji dina Alkitab nyaéta pikeun ngahijikeun leungeun unggal jelema di dunya ngalawan Islam, anu diwakilan minangka Ismael.
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.
Malaikat PANGERAN ngandika ka dirina, “Tingal, maneh keur ngandung, sarta bakal ngalahirkeun hiji putra, jeung maneh bakal nyebut ngaranna Ismail; sabab PANGERAN parantos ngadangu kasangsaraan maneh. Jeung anjeunna bakal jadi jalma liar; leungeunna bakal ngalawan ka unggal jalma, jeung leungeun unggal jalma ngalawan ka anjeunna; sarta anjeunna bakal cicing di hareupeun sakumna dulur-dulurna.” Kajadian 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).
Kecap “leungeun,” minangka hiji lambang téh sarua jeung sakabéh lambang Alkitab séjénna, sarta bisa miboga harti leuwih ti hiji gumantung kana kontéks tempat éta dipaké. Anu pangutamana, “leungeun,” salaku lambang dina nubuatan Alkitab, nyaéta lambang peperangan. Kecap Ibrani anu ditarjamahkeun jadi “jalma liar,” nyaéta kecap pikeun kalde Arab liar, anu ngandung sababaraha implikasi nubuatan anu penting, salah sahijina nya éta yén kalde Arab téh mangrupa anggota kulawarga sasatoan Equidae, sakumaha ogé kuda. Dina Wahyu pasal salapan, jeung dina duanana bagan suci Habakuk (bagan panaratas 1843 jeung 1850), kuda dipaké minangka lambang peperangan anu diwakilan ku Islam tina tilu cilaka. Sebutan anu kahiji jeung anu panungtung ngeunaan Islam, sakumaha diwakilan dina kitab Kajadian, jeung kitab Wahyu, ngaidéntifikasi Islam ku lambang kulawarga Equidae (kalde atawa kuda), sarta duanana nekenkeun peran Islam minangka anu mawa peperangan ka “unggal jalma” (bangsa-bangsa).
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”.
Dina kitab Wahyu, pasal SALAPAN, ayat SAWELAS, watak Islam diidéntifikasi, sabab sacara nubuat watak diwakilan ku hiji ngaran. Ngaran anu dipaparinkeun ka raja anu ngawasa Islam ngagambarkeun éta rujukan anu pangheulana ngeunaan Islam dina kitab Kajadian, tempat dituliskeun yén watak atawa roh Ismael “bakal cicing di payuneun sakumna dulur-dulurna.” Raja anu ngawasa sakumna Islam nyaéta roh Ismael (rajana maranéhna), anu leungeunna “ngalawan ka unggal jalma”.
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.
Jeung maranéhna miboga hiji raja anu ngawasa maranéhna, nyaéta malaikat jurang tanpa dasar, anu ngaranna dina basa Ibrani nyaéta Abaddon, ari dina basa Yunani ngaranna Apollyon. Wahyu 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:
Dina Perjangjian Heubeul, anu diwakilan ku basa Ibrani, atawa dina Perjangjian Anyar, anu diwakilan ku basa Yunani, sipat anu maréntah kana para panganut agama Islam diidéntifikasi minangka boh Abaddon boh Apollyon, anu duanana hartina “maot jeung karuksakan.” Maot jeung karuksakan téh mangrupa sipat Islam, boh sakumaha diwakilan dina Perjangjian Heubeul boh dina Perjangjian Anyar. Ciri-ciri husus tina roh anu ngawasaan di jero unggal panganut Islam, patalina jeung lambang kalde atawa kuda, duanana mangrupa unsur tina rujukan kahiji jeung panungtung ka Islam. Ieu dua atribut nubuat ngandung tanda Alpha jeung Omega. Nalika Sister White ngaidéntifikasi amanat anu ngahirupkeun saratus opat puluh opat rébu minangka pasukan anu perkasa tina malaikat katilu, anjeunna nyebutkeun kieu:
“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.
“Malaikat keur nyekel opat angin, anu digambarkeun minangka kuda ambek anu hayang ngaleupaskeun diri sarta ngagancang ngaliwatan sakuliah beungeut bumi, mawa karuksakan jeung pati dina jalanna.
“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.
“Naha urang rek saré dina pasisian pisan dunya langgeng? Naha urang rek tumpul, tiis, jeung paéh? Aduh, muga-muga dina garéja-garéja urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, supaya maranéhna nangtung dina sukuna sarta hirup. Urang kudu ningali yén jalanna sempit, jeung panto gerbangna sesek. Tapi waktu urang ngaliwatan panto gerbang anu sesek éta, kalembaranana taya watesna.” Manuscript Releases, jilid 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?
Opat angin ditahan salila panyegelan saratus opat puluh opat rebu, sarta opat angin téh mangrupa “kuda ambek” anu mawa “maot jeung karuksakan dina lalampahanana.” Dina 11 Séptémber 2001, cilaka katilu sumping kana sajarah nubuat bari mawa “maot jeung karuksakan,” ku kituna “ngamurkaan bangsa-bangsa,” nalika éta neunggeul tanah kamulyaan rohani “sacara ngadadak jeung teu disangka-sangka.” Dina 7 Oktober 2023, cilaka katilu nuluykeun lalampahanana tina “maot jeung karuksakan,” ku kituna leuwih jauh deui “ngamurkaan bangsa-bangsa,” nalika éta nyerang tanah kamulyaan literal “sacara ngadadak jeung teu disangka-sangka.” Serangan kahiji anu teu disangka-sangka nandaan mimiti période panyegelan saratus opat puluh opat rebu, jeung serangan panganyarna dina 7 Oktober 2023 nandaan mimiti période pangahirna, atawa “panutupan,” tina panyegelan saratus opat puluh opat rebu. Naha urang rék saré dina wates pisan dunya langgeng?
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:
Dina duanana bagan panaratas anu suci, Islam dina cilaka kahiji jeung kadua digambarkeun sacara grafis ku para prajurit Islam anu numpak kana kuda perang maranéhna. Panunggang dina kuda perang anu ngagambarkeun cilaka kahiji dina duanana ilustrasi mawa tumbak, sedengkeun panunggang dina kuda anu ngawakilan cilaka kadua keur némbakkeun bedil. Bédana éta écés ditandaan dina Wahyu pasal salapan, sabab dina sajarah cilaka kadua lah mesiu diciptakeun sarta mimiti dipaké dina peperangan. Dina méré koméntar kana ayat tujuh belas nepi ka salapan belas tina Wahyu pasal salapan, Uriah Smith nyatet ieu di handap:
“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.
“Bagian kahiji tina ieu pedaran bisa jadi nuduhkeun kana penampilan para pangendara kuda ieu. Seuneu, anu ngawakilan hiji warna, nangtung pikeun beureum, sabab ‘beureum sakumaha seuneu’ mangrupa ungkara anu mindeng dipaké; jacinth, atawa hyacinth, pikeun biru; jeung walirang pikeun konéng. Jeung warna-warna ieu kacida ngadominasi dina pakéan para soldadu ieu; ku kituna pedaran éta, nurutkeun pamadegan ieu, bakal kacida merenahna kapanggih dina seragam Turki, anu lolobana diwangun ku beureum, atawa skarlat, biru, jeung konéng. Sirah kuda-kuda éta dina paningalna kawas sirah singa pikeun nandakeun kakuatan, kawani, jeung kagalakan maranéhna; ari bagian panungtung tina ayat éta tangtu ngarujuk kana pamakéan mesiu jeung pakarang seuneu pikeun kaperluan perang, anu dina mangsa harita kakara kénéh diwanohkeun. Ku sabab urang Turki ngabeledugkeun pakarang seuneu maranéhna bari nunggang kuda, ka nu ningali ti kajauhan bakal katembong saolah-olah seuneu, haseup, jeung walirang kaluar tina baham kuda-kuda éta, sakumaha digambarkeun ku pelat nu ngiringan.”
“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.’
Ngeunaan digunakeunana pakarang seuneu ku urang Turki dina kampanye maranéhna ngalawan Konstantinopel, Elliott (Horae Apocalypticae, Jil. I, kc. 482–484) nyarios kieu:—‘Ku “seuneu jeung haseup jeung walirang,” ku artiléri jeung pakarang seuneu Mahomet, maotna sapertilu umat manusa, nyaéta direbutna Konstantinopel, sarta ku akibatna ruksakna kakaisaran Yunani, kajadian. Sarébu saratus taun leuwih geus kaliwat ti saprak ngadegna ku Konstantinus. Dina mangsa éta, bangsa Goth, Hun, Avar, Persia, Bulgar, Saracen, Rusia, malah urang Turki Utsmani sorangan, geus ngalakukeun serangan mumusuhan maranéhna, atawa ngepung éta kota. Tapi benteng-bentengna teu bisa ditembus ku maranéhna. Konstantinopel tetep salamet, jeung bareng jeung éta kakaisaran Yunani. Ku sabab éta, Sultan Mahomet kacida hariwangna pikeun manggihan naon anu bakal miceun halangan éta. “Mampuhkah anjeun nyieun mariem,” kitu pananyana ka tukang nyieun mariem anu ngabéla ka anjeunna, “anu ukuranana cekap pikeun ngaruntuhkeun témbok Konstantinopel?” Tuluy pabrik pangecoran didirikeun di Adrianopel, mariem dicitak, artiléri disiapkeun, sarta pangepungan dimimitian.’
“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.’
“Pantes pisan dipikanyaho, kumaha Gibbon, anu salawasna jadi panarjamah anu teu disadari kana nubuat Apokaliptik, nempatkeun sarana perang nu anyar ieu di payun pisan dina gambaranana, dina carita-na anu éndah tur kacida ngagugahna ngeunaan musibah panungtungan kakaisaran Yunani. Salaku persiapanana, anjeunna nyaritakeun sajarah panemuan anyar mesiu, ‘éta campuran uyah pétér, walirang, jeung areng;’ nyaritakeun pamakéanana nu leuwih tiheula ku Sultan Amurath, sarta ogé, sakumaha geus disebatkeun saméméhna, ngeunaan pabrik bedil gedé Mahomet di Adrianople; tuluy, dina lumangsungna pangepungan éta sorangan, ngajelaskeun kumaha ‘rentetan tumbak jeung panah dibarengan ku haseup, sora, jeung seuneu bedil leutik jeung mariem;’ kumaha ‘jajaran panjang artiléri Turki diarahkan ka témbok, opat belas batré ngaguruh babarengan kana tempat-tempat nu panggampangna diasupan;’ kumaha ‘benteng-benteng pertahanan anu salila mangabad-abad geus tahan ngalawan kekerasan musuh diruntagkeun ti sakurilingna ku mariem Ottoman, loba liang jebol dibuka, sarta deukeut gapura St. Romanus, opat munara diratakeun jeung taneuh:’ kumaha, nalika ‘ti garis-garis pertahanan, galéy-galéy, jeung sasak, artiléri Ottoman ngaguruh ti sakurilingna, pasukan jeung kota, urang Yunani jeung urang Turki, kasaput ku mega haseup, anu ngan bisa diburak-barik ku pangluputan panungtungan atawa karuksakan kakaisaran Romawi:’ kumaha ‘témbok kembar éta diréduksi ku mariem jadi tumpukan ruruntuhan:’ sarta kumaha ahirna urang Turki, ‘naék ngaliwatan liang-liang jebol éta,’ ‘Konstantinopel ditaklukkeun, kakaisarana dibalikeun, sarta agamana diinjak-injak kana lebu ku para panakluk Muslim.’ Kuring nyebutkeun, pantes pisan diperhatikeun kumaha écés tur ngagugahna Gibbon ngaitkeun direbutna kota éta, jeung ku kituna karuksakan kakaisaran éta, ka artiléri Ottoman. Sabab naon deui éta lamun lain hiji katerangan kana kecap-kecap nubuat urang? ‘Ku tilu ieu, sapertilu tina manusa dipaéhan, ku seuneu, jeung ku haseup, jeung ku walirang, anu kaluar tina sungut maranéhna.’”
“‘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.’
“‘AYAT 18. Ku tilu hal ieu sapertilu umat manusa dipaéhan, ku seuneu, ku haseup, jeung ku walirang, anu kaluar tina sungut maranéhna. 19. Sabab kakawasaan maranéhna aya dina sungutna, jeung dina buntutna; sabab buntutna téh sarupa jeung oray, sarta miboga hulu, jeung ku éta maranéhna nganyenyeri.’”
“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.
“Ayat-ayat ieu ngébréhkeun pangaruh maotna tina cara perang anyar anu diwanohkeun. Nya ku jalan sarana-sarana ieu,—mesiu, pakarang seuneu, jeung mariem,—Konstantinopel ahirna ditaklukkeun, sarta dipasrahkeun kana leungeun urang Turki.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Urang baris neraskeun pangajaran ngeunaan cilaka anu katilu dina artikel salajengna.
“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.
“Abdi hudang tina sare peuting tadi kalayan beungbeurat anu kacida gedéna dina pikiran abdi. Abdi keur nganteurkeun hiji amanat ka dulur-dulur lalaki jeung awéwé urang, sarta éta amanat téh mangrupa pesen pangéling-ngéling jeung pituduh ngeunaan pagawéan sawatara jalma anu keur ngadukung tiori-tiori anu salah ngeunaan panarimaan Roh Suci, jeung ngeunaan cara gawéna ngaliwatan sarana manusa.
“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.
“Abdi dipaparin yén fanatisme anu sarupa jeung nu kungsi urang hadapi sanggeus kaliwatna waktu dina taun 1844 bakal datang deui di antara urang dina poé-poé panungtungan tina ieu amanat, sarta yén urang kudu nyanghareupan kajahatan ieu kalawan kategegan anu sarua ayeuna saperti urang nyanghareupanana dina pangalaman-pangalaman urang baheula.
“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.
“Urang keur nangtung dina ambang kajadian-kajadian anu agung tur khidmat. Nubuat-nubuat keur dimumule. Sajarah anu anéh tur pinuh ku kajadian keur kacatet dina kitab-kitab sawarga—kajadian-kajadian anu geus dinyatakeun baris geura miheulaan poé agung Allah. Sagala hal di dunya aya dina kaayaan anu teu ajeg. Bangsa-bangsa murka, sarta pamasangan anu gedé pikeun perang keur dipigawé. Bangsa keur ngaréka ngalawan bangsa, jeung karajaan ngalawan karajaan. Poé agung Allah beuki gancang ngadeukeutan. Tapi sanajan bangsa-bangsa keur ngarakit kakuatan maranéhna pikeun perang jeung panumpahan getih, parentah ka para malaikat masih kénéh tetep lumaku, supaya maranéhna nahan opat angin nepi ka para hamba Allah disegel dina tarang maranéhna.” Selected Messages, buku 1, 221.