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.
Isiqingatha sokuqala sesahluko sesithoba seSityhilelo sichaza ixilongo lesihlanu, elililo usizi lokuqala, yaye isiqingatha sesibini sesahluko sichaza ixilongo lesithandathu, elililo usizi lwesibini. Omabini amaxilongo aboniswe ngokucacileyo kwiitshathi zoovulindlela zika-1843 neka-1850. Xa iindinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye zatyhilwayo ngexesha lokuphela ngowe-1989, kunye nokuwiswa kweSoviet Union, kwaqala intshukumo yohlaziyo yabali-ikhulu elinamashumi amane anesine amawaka.
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.
Phakathi kweenyaniso ezaziqondwa ngowe-1989, kwakukho iintshukumo ezinkulu zohlaziyo kwimbali yeBhayibhile, kwanokuba zonke zazihambelana ngokufanayo. Bonke abaprofeti, yaye ngenxa yoko yonke imbali engcwele, kuquka neentshukumo ezingcwele zohlaziyo, zibonakalisa intshukumo yokugqibela enkulu yohlaziyo yabaliwaka elinamakhulu alikhulu anamashumi amane anesine amawaka, ekwayiyo nentshukumo enamandla yengelosi yesithathu. Xa inkqubo yokutywinwa iqala, kunjalo ke, kuqala nokutshizwa kwemvula yasemva. Ukutyhilwa kweentshukumo zohlaziyo ngowe-1989, kulandelwa kukutyhilwa kweevesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye ngowe-1992, kwavelisa imeko yokuchasa, njengoko kusoloko kusenzeka xa inyaniso entsha neyangoku ityhilwa.
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.
Ekuchaseni nenyaniso yeendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, iNkosi yavula inyaniso yokuba imbali yesiprofeto yaseRoma yobuhedeni, idityaniswe nembali yesiprofeto yaseRoma yobupopu, njengoko imiselwe phezu kwamangqina amabini, ichaza imbali yesiprofeto yaseRoma yanamhlanje. Umthetho wokusetyenziswa okuphindwe kathathu kwesiprofeto waqondwa, waza emva koko wasetyenziswa ukukhusela ngokuchasene nempazamo nokuchonga nokumisela inyaniso. Imithetho egcina ukuba wonke umgca wohlaziyo uhambelana neminye imigca yohlaziyo, kunye nemithetho enxulumene nokusetyenziswa okuphindwe kathathu kwesiprofeto, yaba lilitye lesiseko lemithetho eyamiselwa kwintshukumo yengelosi yesithathu, njengoko kwakufanekisiwe yimithetho eyamiselwa, yasetyenziswa, yaza yapapashwa kwimbali yabaMillerite.
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.
Ukusetyenziswa kathathu kwesiprofeto, njengomgaqo, kwatyhilwa ngenxa yentshukumo yabaliwaka elinye anamakhulu amane anamashumi amane anesine, kuba bona bayintshukumo yemvula yasemva, yaye ubuSilamsi beshwangusha lesithathu ngumyalezo wemvula yasemva. Umgaqo wokusebenza kathathu kwesiprofeto waqondwa yiNgonyama yesizwe sakwaYuda, kudala ngaphambi kokuba ubuSilamsi beshwangusha lesithathu bufike embalini ngoSeptemba 11, 2001, kuba Yena wayenqwenela ukuba abantu baKhe bemihla yokugqibela bawuqonde ngokulula umyalezo omelwe kukufika kweshwangusha lesithathu xa Wabuyisela abantu baKhe kwiindlela zakudala zikaYeremiya.
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.
Ukuqonda kwabaseki ngecilongo lesihlanu nelesithandathu njengoko kubekwe kwisiTyhilelo isahluko sesithoba, kwaqondwa njengesiqendu sencwadi yesiTyhilelo esasixhaswa ngokomeleleyo nangokucacileyo yimbali. U-Uriah Smith uqala intetho yakhe ngesiTyhilelo isahluko sesithoba ngokusebenzisa amazwi embhali-mbali uKeith ukuze enze kanye loo ngongoma.
“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.
“Ukuze sinike ingcaciso yale xilongo, siya kuphinda sithabathe kwizibhalo zikaMnu. Keith. Lo mbhali uthetha inyaniso xa esithi: ‘Akukho kunqabile ukuvumelana okungako phakathi kwabatoliki malunga nayo nayiphi na enye inxalenye ye-Apocalypse njengoko kunjalo ngokuphathelele ukusetyenziswa kwexilongo lesihlanu nelesithandathu, okanye oweha wokuqala nowesibini, kumaSaracen nakumaTurkey. Kucace gca kangangokuba akunakwenzeka phantse ukuba kuqondwe gwenxa. Endaweni yokuba kubekho ivesi enye okanye ezimbini ezichaza nganye kuzo, sonke isahluko sesithoba seSityhilelo, sahlulwe ngokulinganayo, sixakeke kukuchazwa kwazo zombini.’ 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.
Ulwahlulo lwezahluko lwe-shwa yokuqala neyesibini lwahlula imbali yesihwa sokuqala, esimelwe nguMohammed. Ngokwendawo, sibekwe koko umbhali-mbali uAlexander Keith akubiza ngokuba ngamaSaracen, nto leyo thina namhlanje esingayibiza ngokuba yiArabhiya. Imbali yesihwa sesibini, esimelwe nguOsman 1, ngokwendawo ibekwe eTurkey, apho umbhali-mbali akuchaza njengamaTurkey. Imbali yesihwa sokuqala yabekwa yaza yazaliseka eArabhiya, indawo yokuzalwa kobuSilamsi noMohammed. Imbali yesihwa sesibini yabekwa yaza yazaliseka eTurkey, indawo yokuzalwa yoBukhosi bama-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.
Imbali yeshwangusha lokuqala ichaza imfazwe eyayijoliswe nxamnye neRoma ngamagorha azimeleyo ekuphela komanyano lwawo omnye nomnye lwaluyinkolo yobuSilamsi. Imbali yeshwangusha lesibini ichaza imfazwe eyayijoliswe nxamnye neRoma yinkolo ehleliweyo namandla ombuso, ekuthiwa yiKhalifati. Nokuba kunjalo, nokuba yimfazwe ezimeleyo nxamnye neRoma kwimbali emelwe nguMohammed, okanye yimfazwe ehleliweyo emelwe nguOttman, okanye uBukhosi bama-Ottoman, indlela yemfazwe yayikukuhlasela ngesiquphe nangokungalindelekanga. Yayingeyomfazwe eyayiqhutywa ngokunxibisa onke amajoni iiyunifomu ezinemibala efanayo, emva koko kuququzelelwe amajoni abe ngumqolo aze anyuselwe phambili angene emlilweni wemipu, njengoko kwakulisiko lomkhosi ngelo xesha. Igama elithi “umbulali ofihlakeleyo” lisekelwe kwindlela yamaSilamsi yemfazwe yokubetha ngesiquphe nangokungalindelekanga, nto leyo edla ngokuphumela ekufeni komhlaseli naye.
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.
Igama elithi “assassin” lisuselwa kwigama lesiArabhu elithi “hashshashin,” elivela ku “hashish,” elithetha “hashish” okanye “cannabis.” Eli gama ekuqaleni lalisetyenziswa ukubhekisa kwiqela elifihlakeleyo nelinenkolo egqithisileyo lamaSilamsi amaNizari Ismaili kuMbindi Mpuma ngexesha lamaXesha Aphakathi. Amalungu eli qela ayesaziwa ngeendlela zawo ezingaqhelekanga nezisoloko zinobundlobongela, kuquka ukusetyenziswa kokubulala kwezopolitiko ukuze afezekise iinjongo zawo. Kuthiwa ngamanye amaxesha babesela okanye basebenzise i-hashish ukuze bazilungiselele imisebenzi yabo, nto leyo eyakhokelela ekusetyenzisweni kwegama elithi “hashshashin” okanye “assassins” kwilizwe laseNtshona. Ama-Assassins ayesebenza ngexesha lamaXesha Aphakathi, ikakhulu ePersi naseSiriya, yaye adlala indima ebalulekileyo kwiingxabano ezahlukeneyo zezopolitiko nakwiziganeko zokubulala zelo xesha. Igama elithi “assassin” ekugqibeleni langena kwiilwimi zaseYurophu, apho laqalisa ukusetyenziswa ngokubanzi ngakumbi ukubhekisa kubantu abenza ukubulala kwezopolitiko okanye ukubulala okujoliswe kumntu othile.
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.
Le ndlela yemfazwe luphawu olubalulekileyo lwesiprofeto lwezo zintlekele zintathu, kuba indima yesiprofeto yobuSilamsi kukuzisa imfazwe. UbuSilamsi njengomfuziselo bujikeleze ngokupheleleyo imfazwe, yaye kwisiTyhilelo isahluko sesithoba, ubuSilamsi bentlekele yokuqala neyesibini ngumzekeliso wemfazwe yabo. Imfazwe yabo ichongiwe encwadini yesiTyhilelo njengesenzo esicaphukisa iintlanga, kanye phambi kokuba kuvalwe ixesha lovavanyo.
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.
Neentlanga zaba nomsindo, yaye ukufutheka kwakho kufikile, kwafika nexesha labafileyo, lokuba bagwetywe, nokuba ubanike umvuzo abakhonzi bakho abaprofeti, nabangcwele, nabo baloyikayo igama lakho, abancinane nabakhulu; nokuba ubatshabalalise abo batshabalalisa ihlabathi. ISityhilelo 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.
“Iintlanga” zenziwa “zibe nomsindo”, kanye ngaphambi kokuba kufike ingqumbo kaThixo, yaye ingqumbo kaThixo, njengoko imelwe encwadini yeSityhilelo, zizibetho ezisixhenxe zokugqibela ezifikayo xa ithuba lovavanyo loluntu livaliwe. Kukho imiqondiso emithathu kwivesi; ukuvutshelwa kweentlanga ngumsindo, ingqumbo kaThixo, nexesha lokugweba abafileyo. Umgwebo wabafileyo ekubhekiswe kuwo apha ngumgwebo wabafileyo abangendawo owenzeka ebudeni beminyaka eliwaka, hayi umgwebo wophando lwabafileyo owaqalayo ngo-Oktobha 22, 1844. UDade White ucacile ukuba imiqondiso emithathu ekule vesi yahlukile, yaye yenzeka ngokolandelelwano olukule vesi.
“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.
“Ndabona ukuba umsindo weentlanga, ingqumbo kaThixo, nexesha lokugweba abafileyo zazizezinto ezahlukeneyo nezicacileyo, zilandelana enye emva kwenye; ndabona kanjalo ukuba uMikayeli wayengekasukumi, nokuba ixesha lembandezelo, elinjengelingazange libekho, lalingekaqali. Iintlanga ngoku ziya ziba nomsindo; kodwa xa uMbingeleli wethu Omkhulu egqibile umsebenzi waKhe engcweleni, uya kusukuma, anxibe izambatho zempindezelo, aze ke zithululwe izibetho ezisixhenxe zokugqibela.
“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.
“Ndabona ukuba iingelosi ezine ziya kuyibamba imimoya emine de umsebenzi kaYesu ugqitywe engcweleni, kuze ke kufike izibetho ezisixhenxe zokugqibela.” 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.
Indima yamaSilamsi kwincwadi yokugqibela yeBhayibhile kukucaphukisa iintlanga, yaye bakwenza oku ngemfazwe. Indima yamaSilamsi kwincwadi yokuqala yeBhayibhile kukuhlanganisa isandla somntu wonke ehlabathini ukuba simelane namaSilamsi, amelwe njengoIshmayeli.
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.
Yathi ingelosi kaYehova kuye, Yabona, umithi, uya kuzala unyana, umbize igama elinguIshmayeli; ngokuba uYehova ukuvile ukubandezeleka kwakho. Yena uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nabantu bonke, nezandla zabantu bonke zibe nxamnye naye; yaye uya kuhlala phambi kwabazalwana bakhe bonke. Genesis 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).
Igama elithi “isandla,” njengomqondiso, linjengayo yonke imiqondiso yeBhayibhile, yaye linokuba nentsingiselo engaphezu kwenye ngokuxhomekeke kumxholo apho lisetyenziswe khona. Ngokukodwa, “isandla,” njengomqondiso kwisiprofeto seBhayibhile, singumqondiso wemfazwe. Igama lesiHebhere eliguqulelwe ngokuthi “indoda yasendle,” ligama ledonki yasendle yaseArabhiya, eneziphumo ezininzi ezibalulekileyo zesiprofeto, enye yazo ikukuba idonki yaseArabhiya lilungu losapho lwezilwanyana i-Equidae, njengoko kunjalo ngehashe. Kwisahluko sesithoba seSityhilelo, nakuzo zombini iitshathi ezingcwele zikaHabhakuki (iitshathi zovulindlela zika-1843 no-1850), ihashe lisetyenziswa njengomqondiso wemfazwe emelwe bubuSilamsi bezaye ezintathu. Ukukhankanywa kokuqala nokokugqibela kobuSilamsi, njengoko bumelwe encwadini yeGenesis nakwincwadi yeSityhilelo, kubonakalisa ubuSilamsi ngomqondiso wosapho lwe-Equidae (idonki okanye ihashe), yaye kokubini kugxininisa indima yobuSilamsi njengokuba kukuzisa imfazwe “kumntu wonke” (kwiintlanga).
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”.
Encwadini yeSityhilelo, kwisahluko SETHOBA, kwindima YESHUMI ELINANYE, isimilo seSilamsi siyachongwa, kuba ngokwesiprofeto isimilo simelwa ligama. Igama elinikwe ukumkani olawula phezu kweSilamsi libonakalisa eso salathiso sokuqala seSilamsi encwadini yeGenesis, apho kubhaliweyo ukuba isimilo okanye umoya kaIshmayeli “uya kuhlala phambi kwabazalwana bakhe bonke.” Ukumkani olawula phezu kweSilamsi sonke ngumoya kaIshmayeli (ukumkani wabo), osandla sakhe “sichasene nomntu wonke”.
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.
Kwaye babenokumkani phezu kwabo, onguye ingelosi yomngxuma ongenasiphelo, ogama lakhe ngesiHebhere linguAbhadon, kanti ngesiGrike igama lakhe linguApollyon. ISityhilelo 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:
KwiTestamente eNdala, emelwe sisiHebhere, okanye kwiTestamente eNtsha, emelwe sisiGrike, isimilo esilawula phezu kwabalandeli benkolo yamaSilamsi sichongwa njengo-Abhadon okanye uApoliyon, nto ezo zombini ithetha ukuthi “ukufa nentshabalalo.” Ukufa nentshabalalo sisimilo sobuSilamsi, nokuba bumelwe kwiTestamente eNdala okanye eNtsha. Iimpawu ezithile zomoya olawulayo ngaphakathi komlandeli ngamnye wobuSilamsi, zinxulumene nomfuziselo wedonki okanye wehashe, zizo zombini izinto ezikwiingqalo nezasekupheleni zezikhankanyo zobuSilamsi. Ezi mpawu zimbini zobuprofeti ziphethe uphawu luka-Alfa no-Omega. Xa uDade White echonga umyalezo ozisa ikhulu elinamashumi amane anesine amawaka ebomini njengomkhosi onamandla wengelosi yesithathu, uthi oku kulandelayo:
“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.
“Izingelosi zibamba imimoya emine, emelwa lihashe elinomsindo elifuna ukuzikhulula lize ligaleleke phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.
“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.
“Ngaba siya kulala kanye emdeni wehlabathi elingunaphakade? Ngaba siya kuba buthuntu, sibande, size sifile? Owu, akwaba besinokuba noMoya nokuphefumla kukaThixo emabandleni ethu kuphefumlelwa ebantwini baKhe, ukuze beme ngeenyawo zabo baze baphile. Kufuneka sibone ukuba indlela imxinwa, nesango limxinwa. Kodwa xa sidlula esangweni esimxinwa, ububanzi balo abunamda.” Manuscript Releases, umqulu 20, 217.
The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?
Imimoya emine ibanjwa ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, kwaye imimoya emine “lihashe elinomsindo” elithwala “ukufa nentshabalalo endleleni yalo.” NgoSeptemba 11, 2001, lwafika usizi lwesithathu kwimbali yesiprofeto luzisa “ukufa nentshabalalo,” ngaloo ndlela “lucaphukisa iintlanga,” xa lwaluhlasela ilizwe lozuko elingokomoya “ngequbuliso nangokungalindelekanga.” Ngo-Oktobha 7, 2023, usizi lwesithathu lwaqhubeka endleleni yalo “yokufa nentshabalalo,” ngaloo ndlela luqhubeka “lucaphukisa iintlanga,” xa lwaluhlasela ilizwe lozuko langokoqobo “ngequbuliso nangokungalindelekanga.” Uhlaselo lokuqala olungalindelekanga lwaphawula ukuqala kwexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, kwaye uhlaselo lwakutshanje lwango-Oktobha 7, 2023, luphawula ukuqala kwexesha lokugqibela, okanye “ukuvalwa,” kokutywinwa kwekhulu elinamashumi amane anesine amawaka. Singalala na kanye emngciphekweni womda welizwe elingunaphakade?
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:
Kuzo zombini iitshathi ezingcwele zoovulindlela, ubuSilamsi beshwangusha lokuqala nelesibini buboniswe ngokucacileyo ngemizobo yamajoni amaSilamsi ekhwele amahashe awo emfazwe. Umkhweli ophezu kwehashe lemfazwe leshwangusha lokuqala kwezi ziboniso zombini uphethe umkhonto, kanti umkhweli wehashe elimele ishwangusha lesibini udubula ngompu. Lo mahluko uchongwe ngokucacileyo kwiSityhilelo isahluko sesithoba, kuba kwimbali yesibini ishwangusha apho kwaqanjwa umgubo wompu kwaza kwaqalwa ukuwusebenzisa emfazweni. Echaza ngeendinyana zeshumi elinesixhenxe ukuya kweleshumi elinesithoba zeSityhilelo isahluko sesithoba, u-Uriah Smith ubhala oku kulandelayo:
“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.
“Inxalenye yokuqala yale nkcazo inokuba ibhekisa kwinkangeleko yaba bakhweli-mahashe. Umlilo, umele umbala, umi ebomvu, kuba ‘obomvu njengomlilo’ sisaci esisetyenziswa rhoqo; ijasinte, okanye ihayasinte, imi oluhlaza okwesibhakabhaka; nesalfure imi omthubi. Kwaye le mibala yayiphambili kakhulu ezingubeni zala maqhawe; kangangokuba le nkcazo, ngokwalo mbono, yayiya kufanela ngokuchanileyo iyunifomu yamaTurkey, eyayakhiwe kakhulu ngobomvu, okanye obubomvu-obuqaqambileyo, oluhlaza okwesibhakabhaka, nothubi. Iintloko zamahashe zazingathi ziintloko zeengonyama ngenkangeleko, ukubonakalisa amandla azo, isibindi, noburhalarhume bazo; logama ke inxalenye yokugqibela yale ndima ngokungathandabuzekiyo ibhekisa ekusetyenzisweni komgubo wemipu nezixhobo zomlilo ngeenjongo zemfazwe, ezazisandula nje ukwaziswa ngelo xesha. Njengoko amaTurkey ayedubula izixhobo zawo zomlilo esekhwele amahashe, kwakungabonakala kulowo ubukele ekude ngathi umlilo, umsi, nesalfure ziphuma emilonyeni yamahashe, njengoko kubonisiwe kumfanekiso ohamba nalo.”
“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.’
“Ngokubhekisele ekusetyenzisweni kwemipu ngamaTurkey kwimikhankaso yawo yokulwa neConstantinople, uElliott (Horae Apocalypticae, Umqulu I, amakh. 482–484) uthetha ngolu hlobo:—‘Yayikungenxa “yomlilo nomsi nesulfure,” oko kukuthi, ngenxa yezixhobo ezinkulu zokudubula nemipu kaMahomet, apho kwabangelwa khona ukubulawa kwesithathu sabantu, oko kukuthi, ukuthinjwa kweConstantinople, yaye ngenxa yoko ukutshatyalaliswa kobukumkani bamaGrike. Kwakusele kudlule ngoku iminyaka eliwaka nekhulu, nangaphezulu, ukususela ekusekweni kwaso nguConstantine. Ekuhambeni kwayo, amaGoth, amaHun, amaAvar, amaPersi, amaBulgar, amaSaracen, amaRashiya, kwanamaTurkey ama-Ottoman ngokwawo, aye ahlasela ngobutshaba, okanye asinga ngakuwo. Kodwa iinqaba zalo zokuzikhusela zazingangeneki kubo. IConstantinople yasinda, yaye kunye nayo ubukumkani bamaGrike. Ngenxa yoko kwabakho ukuxhalaba kukaSultan Mahomet lokufumana oko kwakunokususa loo mqobo. “Ungakwazi na ukuphosa umpu omkhulu,” lowo yayingumbuzo wakhe kumbumbi wemipu owabalekela kuye, “wobukhulu obunokwanela ukutyumza udonga lweConstantinople?” Emva koko kwasekwa indawo yokunyibilikisa intsimbi eAdrianople, kwaphoswa umpu omkhulu, zalungiselelwa izixhobo zokudubula, yaza kwaqalisa ingqingo.’”
“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.’
“Kufanele ngokwenene kuphawulwe indlela uGibbon, osoloko engumhlalutyi ongazi nto yesiprofeto se-Apocalypse, asibeka ngayo esi sixhobo sitsha semfazwe phambili kumfanekiso wakhe, kwingxelo yakhe ethetha kakuhle nenamandla ngentlekele yokugqibela yobukumkani bamaGrike. Ekwenzeleni amalungiselelo ayo, unika imbali yokuveliswa okutsha nje komgubo wemipu, ‘olo mxube wesaltpeter, isalfure, namalahle;’ abalise ngokusetyenziswa kwawo kwangaphambili nguSultan uAmurath, kwananjengoko kutshiwo ngaphambili, ngesikhululo sokuphosa iinkanunu ezinkulu sikaMahomet eAdrianople; aze ke, ekuqhubekeni kongqingo ngokwalo, achaze indlela ‘izikhukula zemikhonto neentolo ezazihamba zikhatshwa ngumsi, sisandi, nangumlilo wemipu neenkanunu;’ indlela ‘umqolo omde wemipu yamaTurkey wawujoliswe kwiindonga, iibhetri ezilishumi elinesine zibhonga ngaxeshanye kwezona ndawo zifikelelekayo;’ indlela ‘iinqaba ezazime kangangeenkulungwane zichasene nobundlobongela beentshaba zakhutshwa zangenamandla macala onke ziinkanunu zama-Ottoman, kwavuleka iintanda ezininzi, yaye kufuphi nesango likaSt. Romanus, iinqaba ezine zawiswa zalingana nomhlaba:’ indlela, njengoko ‘ukusuka emideni, kwiigaleyi, nasebhulorhoni, imipu yama-Ottoman yayiduduma macala onke, inkampu nesixeko, amaGrike namaTurkey, zagutyungelwa lilifu lomsi, elalinokugxothwa kuphela kukuhlangulwa kokugqibela okanye ukutshatyalaliswa kobukumkani bamaRoma:’ indlela ‘iindonga eziphindwe kabini zancitshiswa ziinkanunu zaba yimfumba yamabhodlo:’ nendlela amaTurkey ekugqibeleni, ‘enyuka ngeentanda,’ ‘iConstantinople yoyiswa, ubukumkani bayo babhukuqwa, nenkolo yayo yanyathelwa eluthulini ngaboyisi bamaSilamsi.’ Ndithi, kufanelekile ngokwenene ukuqwalaselwa indlela uGibbon, ngokucacileyo nangokumangalisayo, anika ngayo ukubanjwa kwesixeko, yaye ngaloo ndlela ukutshatyalaliswa kobukumkani, kumipu yama-Ottoman. Kuba yintoni na le ngaphandle kokuba yingcaciso ngamazwi esiprofeto sethu? ‘Ngaba bathathu ezi zinto kwabulawa ngazo inxalenye yesithathu yabantu, ngomlilo, nangomsi, nangesalfure, eyaphuma emilonyeni yazo.’”
“‘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.’
“‘INDIMA 18. Ngezi zinto zintathu kwabulawa isahlulo sesithathu sabantu, ngomlilo, nangomsi, nangangesulfure, ezaziphuma emilonyeni yazo. 19. Kuba amandla azo asemilonyeni yazo, nasezintweni zazo; kuba iintsi zazo zazinje ngeenyoka, zineentloko, yaye ngazo zenza umonakalo.’”
“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.
“Ezi ndinyana zivakalisa isiphumo esibulalayo sendlela entsha yemfazwe eyaziswayo. Kwakungale ndlela yezi zixhobo,—umgubo wompu, imipu, neenkanunu,—apho iConstantinople yoyiswa ekugqibeleni, yaza yanikelwa ezandleni zamaTurkey.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Siya kuqhubekeka nesifundo sesithathu isijwili, kwinqaku elilandelayo.
“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.
“Ndavuka ebuthongweni bam phezolo ndinobunzima obukhulu engqondweni yam. Bendinikezela umyalezo kubazalwana noodade bethu, yaye ibingumyalezo wesilumkiso nowokuyalelwa ngokuphathelele umsebenzi wabathile abameli iingcamango eziphosakeleyo ngokwamkelwa koMoya oyiNgcwele, nokusebenza kwawo ngabasebenzi abangabantu.
“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.
“Ndafundiswa ukuba inzondelelo egqithisileyo efana naleyo sasibizelwe ukuba sijongane nayo emva kokudlula kwexesha ngo-1844 yayiya kuphinda ingene phakathi kwethu ngemihla yokugqibela yesigidimi, nokuba kufuneka sijongane nobo bubi ngoku ngokungagungqiyo kanye njengokuba sajongana nabo kumava ethu okuqala.
“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.
“Simi emnyango weziganeko ezikhulu nezindilisekileyo. Iziprofeto ziyazaliseka. Imbali engaqhelekanga nezaliswe ziziganeko iyabhalwa ezincwadini zezulu—iziganeko ekwakubhengezwe ukuba ziya kusuka nje zandulele usuku olukhulu lukaThixo. Yonke into ehlabathini ikwimo yokungazinzi. Iintlanga zinomsindo, yaye kwenziwa amalungiselelo amakhulu emfazwe. Isizwe siqulunqa amayelenqe nxamnye nesinye isizwe, nobukumkani nxamnye nobunye ubukumkani. Usuku olukhulu lukaThixo luyakhawuleza kakhulu. Kodwa nangona iintlanga ziqokelela imikhosi yazo ukuze zilwe zize zichithe igazi, umyalelo eziwunikwe iingelosi usasebenza, wokuba zibambe imimoya yomine de kubekwe itywina ebunzini babakhonzi bakaThixo.” Selected Messages, incwadi 1, 221.