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.
Xaaj bu jëkk ci Révélation saar 9, mooy wax ci ñetteel bu juróomeel bi, te loolu mooy njàqare jëkk bi; xaaj bu ñaareel bi nag mooy wax ci ñetteel bu juróom-benn bi, te loolu mooy njàqare ñaareel bi. Ñaari ñetteel yii ñoom ñaar dañu leen wone bu leer te bu mel ni nit di gis ci kër yi aju ci yoon wi ñu taxawaloon ci atum 1843 ak 1850 ngir jàngalekat yu njëkk yi. Bi juróom-benn xët yu mujj yi ci Daniel 11 ubbeekoo ca jamono ji mujj ga ci 1989, ak daanu Nguuru Sowiyet bi, la tàmbalee yëngu-yëngu yeesal gu aju ci ñaar-fukk ak ñeent junni nit ñi.
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.
Ci biir yuñu xamoon ci atum 1989, amoon nañu ca biir yeneeni yëf yu dëgër yu bari ci jaar-jaari soppeeku gu mag yi ci taarixu Biibël bi, te yépp dañoo àndandoo ak seen bopp. Yonent yi yépp, te kon mboolem taarix yu sell yi, boole ci tàllal yu sell yu soppeeku yi, dañuy misaal jëfandikoo soppeeku gu mag gu mujj gi ci ñaar-fukk ak ñeent junni nit ñi, miit itam mooy yokkute gu am doole gu malaaka bu ñetteel bi. Bu njàlbéenug tàggat gi tambalee, noonu itam, xuttug tawub mujj gi di tàmbali. Ubbig xew-xew yu soppeeku yi ci 1989, te gannaaw loolu ubbig juroom-benn ay saar yu mujj yi ci Daniel fukki benn ci 1992, jur na xaalis bu weddi, ni mu daan ame saa su dëgg gu bees te nekk ci jamono ji ubbiku.
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.
Ci biir bi ci dëgg gi ci juróom-benn aaya yu mujj yi ci Daniel fukki benni, Boroom bi ubbi na dëgg bi ne jaar-jaari yonent ci Rome gu bokk ci ña ñu dul gëm Yàlla, boole ak jaar-jaari yonent ci Rome gu pap bi, ni ñu ko samppee ci kaw ñaari seede, moo xamle jaar-jaari yonent ci Rome gu jamono jii. Sàrtu jëfandikoo yonent ci ñetti yoon bi ñu ko xam na, te gannaaw loolu ñu jëfandikoo ko ngir aar ci njuumte te xamle ak saxal dëgg. Sàrt yi taxaw ci ne rëddu coppite bu nekk dafa méngoo ak yeneen rëddi coppite yi, ak sàrt yi aju ci jëfandikoo yonent ci ñetti yoon, nekk nañu tabaxu sàrt yi ñu samp ci yëngu-yëngu malaaka bu ñetteel bi, ni ko misaaloon sàrt yi ñu samp, jëfandikoo, te siiwal ci jaar-jaari Millerite bi.
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.
Jëfandikoo bu ñetti jëfandikoo ci waxi waxandéem wi, ci yoon wi, dafa ubbeekoon ngir yëngu-yëngu ñetti fukki junni ak ñeenti téeméeri junni, ndaxte ñoom ñooy yëngu-yëngu taw bu mujj bi, te Isalaam bu ñetteelu musiba mi mooy yégleg bu taw bu mujj bi. Njàngale mi ci jëfandikoo bu ñetti jëfandikoo ci waxi waxandéem wi, Gaynde gi cosaanu Yuda moo ko xamale woon, lu jiitu lool ñëwug Isalaam bu ñetteelu musiba mi ci jaar-jaaru nettali gi ci 11 Suletàmburu 2001, ndaxte Bëgg na woon ne ay nitam yu mujj yi xàmmee bu yomb yégleg bi ñu tegtal ci ñëwug ñetteelu musiba mi, ba Mu delloo ay nitam ci yoon yu magi Yërmiya.
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.
Xam-xami cosaan yi jëkkër yi ci mbirum liiñu ñentéelu ak juróoméelu buñ wax ci Apokalips saare juróom-ñent, dañu ko déggoon ne mooy pàcc bi ci téereb Apokalips bi ginnaaw feeñ te ginnaaw dëgër ci lu jaar ci taarix. Uriah Smith tàmbalee wonewaayam Apokalips saare juróom-ñent, di jëfandikoo waxi tarihkat biiñ tudd Keith ngir taxawal wone boobu.
“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.
«Ngir leeral bu mat ci mbëggeel bii, dinañu delluati ciy bindu Aji Keith. Bindkat bii wax na dëgg ne: “Amul lu tollu ni mel ni déggoo bu njëkk ci biir firndeekat yi ci benn yeneen xaaj bu Apokalips, ni ci jëfandikoo trompet bu juróomeel ak bu juróom-bennel, mbaa njàqare bu njëkk ak bu ñaareel, ci Sarasen yi ak Turk yi. Loolu leer na ba tax mënul a nees ko jubadi. Fekk du benn walla ñaari aaya rekk a di firndeel kenn ku nekk ci ñoom; waaye gépp xaaj bu juróom-ñenteel ci Kàddug Peeñ mi, ci ay xaaj yu tolloo, moo fees ak melokaanu ñoom ñaar.” 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.
Xaaj biir ak ñaareel musiba bi dafa xàjjal jaar-jaaru jëkkëri musiba bi, bi Mohammed di tektale. Ci wàllu suuf, fa la nekk ci li jaaralekat Alexander Keith tudde Sarasen yi, te tey nu wax ne mooy Arabii. Jaar-jaaru ñaareel musiba bi, bi Osman I di tektale, ci wàllu suuf fa la nekk ci Tirki, bi jaaralekat bi jàpp ne mooy Tirki yi. Jaar-jaaru jëkkëri musiba bi nekkoon na te mat ca Arabii, di bërab bu Islaam ak Mohammed juddoo. Jaar-jaaru ñaareel musiba bi nekkoon na te mat ca Tirki, di bërab bu Mbooloom Ottoman juddoo.
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.
Jaar-jaar ci njëkk njàmbaar, dafay wone xare bu ñu jublu woon ci Room, te xarekat yu bëgg-bopp yi doon ko yëngu woon, seen benn rekk a bokkoon ci seen diggante mooy diiney Islaam. Jaar-jaar ci ñaareel njàmbaar, dafay wone xare bu ñu jublu woon ci Room, te xare boobu dafa sukkandikoo ci ab diine bu organizé ak kàttanu réew, bi ñuy wax Kalifat. Ci benn ak beneen mbir, muy xare bu bëgg-bopp ci Room ci jaar-jaar bi Muhammad di tektal, walla xare bu organizé bi Ottman walla Mbooloom Otoman di tektal, anam wa xare ji mooy daan jéggi ci kaw ak séq, te kenn xamul ko lu jiitu. Dëdëet, du woon xare bu ñu doon yëngale ci sol lépp soldaar yi collaay yu benn mel, ba noppi def leen ci rëdd, ba teg leen ñu doxal leen jëm ci safara bindu, ni ko doon nekke aaday xarey jamono jooju. Kàddu gi “assassin” dafay bàyyikoo ci anamu xarey Islaam bu ñuy jam ci kaw ak séq, te lu ëpp sax mu jur deeji kiy songaat mi itam.
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.
Baad bi “assassin” jóg na ci waxu Araab bu ñuy wax “hashshashin,” te moom itam jóge na ci “hashish,” muy tekki “hashish” walla “cannabis.” Kàddu googu dafa njëkk a doon tur wi ñuy woowe ab kuréel gu kumpa ak ngëm gu réy, gu bokk ci Nizari Ismaili yu di jullit ci Diggante Penku ak Sowwu-baaram jamono yu digg-dóomu at yi. Nit ñi bokkoon ci koox boobu dañoo xamoon leen ci seen yoonu doxalin yu àndul ak li ñuy jëfandikoo ci suñu bopp, te yu bari ci ñoom dañoo metti ba jàpp ne am na ca fitna, boole ci noonu rey nit ci wàllu politig ngir jot ci seen mébet. Ñu wax ne yenn saa dañuy naan walla lekk hashish ngir waajal seen bopp ngir séeni yónnee, te loolu moo tax ba ñu tambalee jëfandikoo baat bi “hashshashin” walla “assassins” ci àddina sowwu-penku. Assassins yi daan nañu doxal seen jëf ci jamono yu digg-dóomu at yi, li ëpp ci Perse ak Siri, te ñoom itam daan nañu am wàll bu am solo ci fippu politig yu bare ak ci rey nit yi ci jamono jooju. Topp, baat bi “assassin” agsi na ci làkk yu Européen, fa mu mujjee di tekki bu yàgg nit ñi di def rey yu politig walla yu ñu jublu ci nit ku njëkk a tann.
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.
Ni xeetu xare bii mooy benn firnde bu am solo ci waxu yoon wi jëm ci ñetti musiba yi, ndax li Islam di def ci yoonu wax ju Yàlla mooy jur xare. Islam ci ni muy firnde, yépp a ngi aju ci xare, te ci Pexe gu Yàlla bi, saar 9, Islam bu musiba bi njëkk ak ñaareel bi mooy misaal bu seen xare. Seen xare moomu, téereb Pexe gu Yàlla bi wax na ko ni mooy jëf ji merloo xeeti àddina yi, tuuti laata waxtu porobasioŋ tëj.
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.
Xeeti yi mer, te sa mergóot gi agsi, ak waxtu wu dee yi, ngir ñu atte leen, ak ngir nga jox pey sa jaam yi, yonent yi, ak gaayi Yàlla yi, ak ñi ragal sa tur, ndaw ak mag; ak ngir nga alag ñiy alag suuf si. Peeñu Yowaana 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.
“Xeeti yi” dañuy “mer”, bëj-gannaaw ndax meru Yàlla agsi, te meru Yàlla moom, ni ko téereb Peeñ bi wone, mooy juróom-ñaari musiba yu mujj yi ñëw bu àtteb nit ki tëjee. Am na ñetti màndarga yu mag ci kàddu gi; merloo xeeti yi, meru Yàlla, ak waxtu wi ñuy àtte dee yi. Àtteb dee yi miñu wax fii, mooy àtteb ñi bon te dee ba noppi, bi ñuy def ci biir junni at yi, te du àtteb seetlu dee yi mi tàmbalee 22 Oktoobar 1844. Sœur White wax na leer ne, ñetti màndarga yu mag yi ci kàddu gi dañoo wuutey, te dañuy am ci toftale gi nekk ci kàddu gi.
“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.
«Maa gis ne, meru xeeti àddina yi, meru Yàlla, ak waxtu ji ñuy àtte dee yi, ay mbir lañu yu beru te wuute, kenn di topp kenn; te itam ne Mikayel nekku woon ci taxawam, te waxtu njàqare ju melul woon fenn mënagul a tàmbali ba tey. Xeeti àddina yi léegi dañuy mer; waaye bu sunu Saraxalekat bu Kowe jeexalee liggéeyam ci kërug sell ga, dina taxaw, sol yére yi war njub, te noonu ñu tuur juróom-ñaari musiba yu mujj yi.»
“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.
«Ma gis ne ñaari malaaka yu ñent yi dinañu téye ñenti ngelaw yi ba kera liggéeyu Yeesu jeexee ci bérab bu sell ba, te bu ko defee dinañu ñëw juróom-ñaari musiba yu mujj yi.» 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.
Liggéeyu Islaam ci téere bu mujj bi ci Biibël mooy merloo xeeti àddina yi, te ñoom dafay def loolu jaarale ko ci xare. Liggéeyu Islaam ci téere bu njëkk bi ci Biibël mooy indi loxo képp ku nekk ci àddina booleeku ngir jublu ci kaw Islaam, mi fiñ ko tektale ni Ismaeel.
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.
Te malaakam Boroom bi wax na ko ne: “Xoolal, nga ëmb, te dinga jur doom ju góor, te dinga tudde turam Ismaël; ndaxte Boroom bi dégg na sa metit. Moom dina doon nit ku àll; loxoom dina jëm ci bépp nit, te loxob bépp nit dina jëm ci moom; te dina dëkk ci kanam mbokk yi ñépp.” Génèse 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).
Baatu “loxo,” ci ni mu mel nekk misaal, mel na ak bépp misaal bu nekk ci Biibël, te man na am lu ëpp benn tekkiin, di toppanteek xaalis bu nekk ci bérab bi ñu ko jëfandikoo. Ci lu gën a bare, “loxo,” ci ni mu mel nekk misaal ci waxu yonent yi ci Biibël, misaal la bu xamle xare. Baatu Ebraay bu ñu tekki ne “nit ku réyul” mooy baatu bi ñuy wax mbaam mu àll mu Araab, te moom yor na ay njariñ yu bare yu am solo ci yonent, benn ci yooyu mooy ne mbaam mu Araab mi bokk na ci njabootu rab yi ñuy wax Equidae, ni fas itam. Ci Peeñu 9, ak ci ñaari xarala yu sell yu Habakuk (xarala 1843 ak 1850 yu ñi jëkkër yi), fas bi lañuy jëfandikoo ngir nekk misaalu xare bi Islaam, ci ñaari musiba yi ak ñetteel bi, di ko tekki. Tàmbaliwaay ak mujj ba ñuy wax ci Islaam, ni ñu ko tektalee ci téereb Génèse ak téereb Peeñu, dañuy jëfandikoo misaalu njabootu Equidae (mbaam walla fas) ngir xamle Islaam, te ñoom ñaar ñépp dañuy dëgëral ne wàllu Islaam mooy indil “képp ku nekk” (xeeti àddina yi) xare.
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”.
Ci téereb Pexe, ca wett gu JURÓOM-ÑETT, sarax gu FUKK AK BENN, melokaanu Islaam ñu ko xamale na, ndaxte ci waxu yonent yi tur mooy feeñal melokaan. Tur wi ñu jox buur bi di nguuru ci kaw Islaam, moo wone ndigal gu njëkk gu jëm ci Islaam ci téereb Ndaje, fa ñu bind ne melokaanu mbaa ruuhu Ismayil “dina dëkk ci kanamu mboolem ay doomi baayam.” Buur bi di nguuru ci kaw bépp Islaam mooy ruuhu Ismayil (seen buur), mi nga xam ne loxoom “dafa juum ci nit ku nekk.”
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.
Te ñoo am nañ buur ci seen kow, mooy malaakam xur wi amul suuf, kooku turam ci làkkub Ebrë ñeelu na Abaddon, waaye ci làkkub Gereeg turam mooy Apollyon. Peeñu 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:
Ci Kóllëre gu Yàlla, bu melne ci làkk bu Ebraay ji, walla ci Kóllëre gu Bees gi, bu melne ci làkk bu Gereg ji, melo mi di buur ci kaw ñi topp diiney Islam mi, ñu xam ko ni mooy Abaddon walla Apollyon, te bu ñoom ñépp ñaar ñoo tekki “dee ak yàqute.” Dee ak yàqute mooy melooy Islam, muy feeñ ci Kóllëre gu Yàlla gi walla ci Kóllëre gu Bees gi. Jikko yu mat sëkk yu ruu mi di nguuru ci biir bépp aji-topp Islam, ci jëfandikoo misaalu mbaam mba fas, ñépp ñaar bokk nañu ci njëkk ak mujj tegtal yi ci Islam. Ñaari mbir yii yu yonent, am nañu màndarga Alfa ak Omeega. Bi Rakku Jigéen White tuddee ne yëgle bi di dundalaat ñi téeméer ak ñeent-fukki ñeenti junni mooy mbooloom xare bu mag bu malaaka bu ñetteel bi, mu wax na lii:
“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.
“Àngel yi di téye ñenti ngëlaw yi, yuñu melal ni fas bu mer buy wut a rëcc ngir daw ba dal ci kanamu suuf sépp, di yóbbu alkande ak dee ci yoonam.
“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.
«Ndax dinañu nelaw ci wetu àddina ju dul jeex ji sax? Ndax dinañu nekk ñu tàngul, ñu sedd, te mel ni ñu dee? Éy, na nu am ci sunuy mbooloo yi Xel ak ngelawug Yàlla, ñu yëfandikoo ko ci ay nitam, ngir ñu taxaw ci seen tànk te dund. War na nu gis ne yoon wi xat na, te buntu bi suux na. Waaye bu nu jaaro ci buntu bu suux ba, yaatuwaayam amul kemtalu.» Manuscript Releases, volume 20, 217.
The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?
Ñaari ngel yi dañu leen téye biir jamono ji ñuy màndargaalé ñaari téeméeri junni ak ñeent-fukk ak ñeent (144,000), te ñaari ngel yi mooy “fas wu mer” wu yóbbu “dee ak alag ci yoonam.” Bésub 11 Septambar 2001, ñetteelu ay moom agsi na ci jaar-jaaru waxu yonent wi, di indil “dee ak alag,” te noonu “merloo xeet yi,” bi mu daldee réew mu taaru xel mi “ci saa si te kenn seetewul ko.” Bésub 7 Oktoobar 2023, ñetteelu ay moom kontine woon na ci yoonam bu “dee ak alag,” te noonu mu gën a “merloo xeet yi,” bi mu songee réew mu taaru dëgg gi “ci saa si te kenn seetewul ko.” Jëf ju jëkk ju ñëwul woon ci xel moo màndargaal tambali jamonoy màndargaalug ñaari téeméeri junni ak ñeent-fukk ak ñeent (144,000), te jëf ju bees ji ci 7 Oktoobar 2023 mooy màndargaal tambali jamonoy jeexital walla “téj” bu màndargaalug ñaari téeméeri junni ak ñeent-fukk ak ñeent (144,000). Ndax danuy nelaw ci wetu diggante adina bu baax ba fàww?
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:
Ci ñaari tabloo yu mag yu jëkk yi sell, Islam bu njàlbéen ak bu ñaareel bi ñu ngi ko wone bu leer ci nattu askanu Islam yu war teew ci seen fas yu xare. Ki war ci kaw fasu xare bu njàlbéen bi ci ñaari nataal yooyu yëpp, yor na xareb xont; te ki war ci kaw fas wi di ndigal njàlbéen bu ñaareel bi, moo ngay tóob ab fusil. Wuute wi ñu ko xamle na bu leer ci Revelation saar 9, ndaxte ci jaar-jaaru njàlbéen bu ñaareel bi lañu sos poodaru gunpowder te jëfandikoo ko yoon wu jëkk ci xare. Bi muy wax ci ayet 17 ba 19 yu Revelation saar 9, Uriah Smith bind na lii di topp:
“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.
“Benn bii ci njëkk ci melokaan bii mën na jëm ci seetanugu ñi di wër fas yooyu. Safara, bi di tegtal benn melo, taxaw na ngir xonq, ndaxte wax ju mel ni ‘xonq ni safara’ ay baat la yu ñuy far di wax; jacinth, walla hyacinth, ngir baxa; te soufre ngir melo bu geel. Te melo yooyu ñoo gën a fés ci yére yu xarekat yooyu; ba tax na ne melokaan bii, bu ñu ko xool ci noonu, dina méngoo bu baax ak uniforme Turki bi, mi ñu defoon ci lu bare ak xonq, walla ekarlaat, baxa, ak geel. Bopp yi fas ya dafa mel ni bopp yi gaynde ngir tegtal seen doole, seen fit, ak seen soxor; fekk pàcc bu mujj bu aaya bi, amul sikk, dafay jëm ci njëfandikoo poudre à canon ak jumtukaayi xare yu di sànni bala, yu fekkoon ne ca jamono ja lañu leen indi bees. Gannaaw Turki ya dañuy sànni seen jumtukaayi xare bi ñuy war fas, ku leen di seet fu sore dina ko mel ni safara, saxaar, ak soufre dañuy génn ci gémmiñi fas ya, ni ko nataal bi ànd ak moom di wone.”
“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.’
“Ci jëmale jëfandikoo ngir jëfandikoo mbasi yu xare yi Turki yaa ngi defoon ci seen kampaañ bu jëm ci Konstantinop, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) nee na noonu:—‘Dafa nekkoon ci “safara si ak saxaar si ak suufur si,” maanaam ci artiyeri ak mbasi xare yi Mahomet, la faatug ñetteelu benn cër waa nit ñi, maanaam jàppug Konstantinop, te ci topp loolu yàqug nguurug Geres, jóge woon. Fukk ak benn téeméeri at ak lu ëpp weesu woon na gannaaw sosam bi Konstantin moo ko tabax. Ci yoon yooyu, Goot yi, Hunn yi, Avar yi, Perse yi, Bulgar yi, Sarasen yi, Rus yi, te sax Turki Ottomaan yi ci seen bopp, daan nañu ko song ci noon, walla daldi ko wër ngir aare. Waaye tata yi dañu doon lu ñu mënul daan. Konstantinop muccoon na, te nguurug Geres itam mucc. Moo tax Sultan Mahomet amoon na tiis ngir gis li mën a dindi tere boobu. “Ndax man nga sàcc ab kañoŋ,” laajam la woon ci ki tabax kañoŋ yi mi ko daw ba dikk ci moom, “bu rëy ni mu war ba man a daan tata yi Konstantinop?” Noonu sax, ñu taxawale woon ab këru sàcc kañoŋ ci Adrianople, ñu sàcc kañoŋ yi, waajal artiyeri bi, te wër ga tàmbali.’”
“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.’
«War naa ñu xamle bu baax ni Gibbon—mi di sañ-sañu komentëer bu dul xam ci boppam ci yonent gi ci Apokalips bi—di jëfandikoo jumtukaayu xare bu bees bii muy jëkk ci nataalam, ci nettaliinam gu am kàddu te yéem ci musiba gu mujj gi daloon nguurug Gereg gi. Ngir waajal loolu, moo joxe jaar-jaaram ci sosug gànnaaw gi desul yàgg, “jéxital gu ñu defare ak salpetar, soufre ak xànjaru ñax;” moo wax itam ni Sultan Amurath jëfandikoo woon ko bu njëkk, ak itam, ni ñu waxe woon ba noppi, ci kër-juddug cannon yu gëna mag yu Mahomet ca Adrianople; te gannaaw gi, ci yoonu dalub kër ga sax, moo mel ni “tëjju xaalis yu garab ak bant yi dañoo and ak saxaar, riir, ak safara gu musketeri ak cannon yi;” ni “rëdd gu yaatu gu artiyeri Turki bi jubluwaale woon na ci tata yi, fukk ak ñeent bateri di yëngu benn yoon ci bérab yi gëna yomb a dugg;” ni “tata yi, yi takkoo woon ay jamono yàgg ngir aar seen bopp ci fitna gu noon, artiyeri Ottoman bi dafa yàq leen ci bépp wet, ubbi ay xar-xar yu bari, te ca wetu buntu St. Romanus, ñeenti torre dañu leen yàq ba suuf si;” ni, ndax “ci rëdd yi, gali yi, ak pont bi, artiyeri Ottoman bi di yëngu ci bépp wet, xer ak dëkk ba, Gereg yi ak Turki yi, ñoom ñépp dañoo tëjju ci niirug saxaar, bi kenn mënoonula weññi ludul ci mujjug musal walla sankug nguurug Room;” ni “ñaar ñaari tata yi cannon yi waññi leen ba mu doon benn mboolem yàqu-yàq;” ak ni Turki yi mujj “yéeg jaar ci xar-xar yi,” “Constantinople dafa neexal, nguuram dafa tas, te diineem ñu tacc ko ci suuf ndax nangu-kat yi di Musulman.” Maa ngi wax ne war naa ñu seet bu baax ni, ak mel gu bir te am doole, Gibbon di teg nangug dëkk ba, te noonu sankug nguur ga, ci artiyeri Ottoman bi. Ndax lan la loolu bu dul ab komentëer ci waxi yonent gi sunu? “Ci ñetti yii la ñetteelu nit ñi dee, ci safara gi, ak ci saxaar gi, ak ci soufre bi génne ci seen gémmiñ.”»
“‘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.’
“‘AAYA 18. Ci ñett yii la ñetti waajuri nit ñi deewee, ci safara, ak ci saxaar, ak ci xonq bërëm, yi génn ci seen gémmiñ. 19. Ndax seen kàttan nekk na ci seen gémmiñ ak ci seen jer; ndax seen jer dafa mel ni jaan, te am na bopp, te ci ñoom lañuy lor.’”
“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.
“Ay kàddu yooyii di wax mbirum reyte gu metti gi, maanaam anam wu bees wi ñu indi ci xare. Ci jumtukaay yii lañu ko defe,—póodaaru bunduuki, bunduuki, ak kanóon,—lañu mujjee daane Konstantinóobal ba mu joxee ci loxoy Türki yi.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Danu yokk ci sunu njàngum ci ñetteelu musiba bi, ci mbind mi di ñëw.
“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.
«Bi guddi ma ci xel bu metti lool ca guddi ga. Damaa doon jottali sunu bokk yu góor ak yu jigéen benn ndigël, te ndigël boobu dafa doon ndigël buy waare ak njàngale ci mbirum liggéeyu ñenn ñi di yégle xalaat yu jubadi ci jàngatug Xel mu Sell mi, ak ni muy doxee jaarale ko ci nit ñi.»
“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.
«Ñu jàngaloon na ma ne, fanatik bu ni melook bi ñu woo woon ngir jànkoonte ak moom gannaaw jeexug waxtu wa ca 1844 dina duggati sunu biir ci bés yu mujj yi ci yégle bi, te war nañu a jànkoonte ak ñaawteef boobu tey it ak dogal gu mel ni bi nu ko jànkoonte woon ci sunuy jëfandikoo yu njëkk.»
“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.
“Nun taxaw ci bunt buy dugg ci mbir yu mag te di yu sell. Yeneen waxi Yonent yi dinañuy am. Jaar-jaarfaatu waxam yu doy waar ak xibaar yu am lu bari dañuy bindiku ci téerey asamaan—mbir yu ñu waxoon ne dinañu jiitu ci ay waxtu yu gàtt bés bu mag bu Yàlla. Lépp ci àddina bi nekk na ci xaalis gu yëngëtu. Xeet yi mer nañu, te waajal yu mag ngir xare dañuy am. Xeet di fexe ci kaw xeet, ak nguur ci kaw nguur. Bés bu mag bu Yàlla mi ngi gaaw lool. Waaye doonte xeet yi di dajale seen dooley xare ak tuur deret, ndigal li ñu jox malaaka yi dafa sax ba tey, ne ñu téy ñenti ngelaw yi ba keróogu Yàlla yi nattoo ci seen kanam.” Selected Messages, téere 1, 221.