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

Kwaye uThixo wayekunye nelo nkwenkwe; yaza yakhula, yahlala entlango, yaba ngumdubuli wesaphetha. Genesis 21:20.

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

UIsmayeli waba ngumtoli, nto leyo engumfuziselo wemfazwe, kananjalo engumfuziselo womgwebo wolawulo oziswa nxamnye neRoma.

The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

Ilizwi labo basabayo nabaphuncukayo bephuma ezweni laseBhabhiloni, lokuvakalisa eZiyon impindezelo yeNkosi uThixo wethu, impindezelo yetempile yayo. Qokelelani ndawonye abatoli ngeentolo nxamnye neBhabhiloni; nonke nina nitwabulula isaphetha, misani inkampu ngakuwo macala onke; makungabikho namnye kuso osindayo; mvuzeni ngokomsebenzi waso; ngokwako konke esikwenzileyo, yenzani ngokunjalo kuso; kuba siye sazikhukhumeza nxamnye neNkosi, nxamnye noNgcwele kaSirayeli. Yeremiya 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Abatoli beentolo bayiphindezela iBhabheli ngokwemisebenzi yalo, yaye loo mpindezelo iqala ngomthetho weCawa osondelayo, ngelizwi lesibini leSityhilelo isahluko seshumi elinesibhozo, xa kuqalisa umgwebo olawulayo oqhubekayo weBhabheli.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

Ndaza ndeva elinye ilizwi liphuma ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngamadlelane ezonweni zakhe, nokuze ningamkeli kwizibetho zakhe. Kuba izono zakhe zifikelela ezulwini, yaye uThixo uzikhumbule izenzo zakhe zobugwenxa. Mbuyekezeni kwangokunjalo njengoko wanibuyekeza nina, niphinde kabini kuye ngokwemisebenzi yakhe; kwindebe ayizalisileyo mzaliseleni kabini. Kangangoko azizukisileyo, waza waphila ngobunewunewu, mnikezeleni kangako intuthumbo nentlungu; kuba uthi entliziyweni yakhe, Ndihleli ndingukumkanikazi, andingomhlolokazi, yaye andisayi kubona ntlungu. IsiTyhilelo 18:4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

UIshmayeli nonina uHagare babethintelwe ekuzuzeni ilungelo lobuzibulo, baza bagxothwa. Ngaloo ndlela, umona waba sisikhuthazo sobuprofeti se-Islam, nemfazwe yaba ngumsebenzi wayo wobuprofeti. Ukukhankanywa kokuqala kuquka isithintelo esabekwa phezu kukaIshmayeli nonina nguSara, yaye “isithintelo” sabo saba luphawu oluphambili lobuprofeti be-Islam kulo lonke iLizwi likaThixo, nakwimbali. Inzala kaIshmayeli yayiza kuba ngabantu basendle, abaya kuba nesandla sabo sichasene nawo wonke umntu, yaye olu phawu lwabo lwasendle lumelwe yidonki yasendle yaseArabhiya, engowosapho lwehashe. Ngaloo ndlela, imfazwe yamaSilamsi yesishwangusha sokuqala nesesibini imelwe njengamagorha akhwele amahashe anomsindo.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

I-Islam sisigidimi semvula yasemva, yaye kufanelekile ngokupheleleyo ukuba oohahe abathathu bamele imigca emithathu ethile yesiprofeto, kuba indlela yokusebenza yemvula yasemva “ingumgca phezu komgca.” Xa iimpawu zesiprofeto zale migca mibini yokuqala zidityaniswa, zimisa umgca wohaha wesithathu. Yonke le migca mithathu yesiprofeto ibonakalisa ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Le migca mithathu imele ixesha lokugalelwa kwemvula yasemva, kuba imvula yasemva yaqala ukufefa kwakufika uHaha wesithathu ngoSeptemba 11, 2001.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Imvula yasemva imele ukuhla phezu kwabantu bakaThixo. Ingelosi enamandla imele ukwehla ivela ezulwini, lize ihlabathi liphela likhanyiswe bubuqaqawuli bayo.” Review and Herald, Aprili 21, 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Ixesha lokutywinwa nalo lamelwa lixesha elaqala ngomhla we-11 kuAgasti, 1840, laza laphela ngokufika kwengelosi yesithathu ngomhla wama-22 kuOktobha, 1844. Elo xesha nalo lamelwa kuHabakuki isahluko sesibini. Imbali yamaMillerite yazalisekisa uHabakuki isahluko sesibini, yaye ngokwenjenjalo yaqala xa ingelosi yehla ngomhla we-11 kuAgasti, 1840, yaza yaphela xa ingelosi yesithathu yafikayo ngomhla wama-22 kuOktobha, 1844.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Isahluko sesibini sikaHabakuki sichaza ukuba ekupheleni kombono, umbono uya “kuthetha.” Kwindima yesithathu yesahluko seshumi seSityhilelo, ingelosi yakhala (yathetha) ngezwi elikhulu, yaye ngo-Oktobha 22, 1844 kwaloo ngelosi yafunga (yathetha) ukuba “ixesha alisayi kuba sabakho.” Umlindi kaHabakuki kwindima yokuqala yesahluko sesibini, ubekwe kuAgasti 11, 1840, kuba kulapho abalindi baphakamisa amazwi abo.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Kuvukelo lowe-1888, uDade White aluchaza njengolumele ingelosi yeSityhilelo ishumi elinesibhozo eyayiza kukhanyisa ihlabathi ngozuko lwaYo, abalindi (uJones noWaggoner) baphakamisa “amazwi” abo njengexilongo, ukuze babonise abantu bakaThixo izikreqo zabo, kuba isigidimi sabo sasisisigidimi esiya eLawodike. NgoSeptemba 11, 2001, owawufuziselwe yimbali ka-1888, iNkosi yabakhokelela abantu baYo bemihla yokugqibela babuyela kwiindlela zamandulo zikaYeremiya, apho abalindi abangazange baphulaphulwe khona. Ukuhla kwengelosi kuphawula ukufika kwababalindi ngokwesiprofeto.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

“Izwi” elafikayo ngomhla we-11 kuAgasti, 1840, lanikelwa ngabalindi, yaye uYeremiya waxelelwa ukuba, ukuba wayenokubuyela elukholweni lwakhe nasekuthembeni uThixo emva kokudana kwakhe, wayeya kuba ngumlomo kaThixo. Xa umbono owawulibazisile wafika ekugqibeleni ngomhla wama-22 kuOktobha, 1844, “wathetha.” Ixesha lesahluko sesibini sikaHabakuki, esazalisekiswa kwimbali yabaMillerite, libonisa ixesha lokutywinwa kwekhulu elinamashumi amane anesine lamawaka.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Kubalulekile ukuqonda ukuba umhla we-11 Agasti, 1840 ukuya kutsho kowama-22 Oktobha, 1844, ubonakalisa ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka, elixesha elo apho imvula yasemva ithululwa khona. Kubalulekile kuba isigidimi semvula yasemva kufuneka sichongwe ngenkqubo ethi “umgca phezu komgca.” Ixesha elikhethekileyo, elilutywinwa lwamakhulu alikhulu anamashumi amane anesine amawaka, limelwe ngokuphindaphindiweyo kwimigca yesiprofeto, yaye kunjalo nakuHabakuki isahluko sesibini, leyo uDade White ayichaza ngokuthe ngqo njengazalisekiswa kwimbali yamaMillerite. Kananjalo ufundisa ngokuphindaphindiweyo ukuba imbali yamaMillerite iyaphindwa kwimbali yamakhulu alikhulu anamashumi amane anesine amawaka.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

“Lwaluluka kunye neziprofeto ababezithathe njengezisebenza kwixesha lokuza kwesibini kwakukho umyalelo owawulungelelaniswe ngokukhethekileyo nemeko yabo yokungaqiniseki nokuxhalaba, nowabakhuthazayo ukuba balinde ngomonde elukholweni ukuba oko ngoku kwakumnyama ekuqondeni kwabo kuya kuthi ngexesha elifanelekileyo kucaciswe.”

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

“Phakathi kwezi ziprofeto kwakukho eso sikaHabakuki 2:1–4: ‘Ndiya kuma esibondeni sam sokulinda, ndizimise phezu kwenqaba, ndikhangele ukubona oko Aya kukuthetha kum, kwanoko ndiya kukuphendula xa ndikhalinyelwayo. Waza uYehova wandiphendula, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze obalekayo awufunde. Kuba umbono usekho okwexesha elimisiweyo, kodwa ekugqibeleni uya kuthetha, ungangqini ubuxoki; nangona ulibala, linda wona; ngokuba uya kuza okunene, awuyi kulibala. Yabona, umphefumlo wakhe ozikhukhumalisayo awuthe tye ngaphakathi kuye; kodwa ilungisa liya kuphila ngokholo lwalo.’”

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

Kwangowe-1842 kanye olo lwalathiso lwanikwa kwesi siprofeto lokuba “wubhale umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke,” lwalusele lucebise uCharles Fitch ukuba alungise itshathi yesiprofeto yokubonisa imibono kaDaniyeli neSityhilelo. Ukupapashwa kwale tshathi kwathatyathwa njengokuzaliseka komyalelo owanikwa nguHabakuki. Noko ke, ngelo xesha akuzange kuqatshelwe mntu ukuba ukulibaziseka okubonakalayo ekuzalisekeni kombono—ixesha lokulinda—kuboniswa kwakweso siprofeto sinye. Emva kokudana, esi Sibhalo sabonakala sinentsingiselo enkulu kakhulu: “Ngokuba umbono usengowexesha elimisiweyo, ke wona uya kuthetha ekupheleni, ungaxoki; nokuba uyalibala, wulinde; ngokuba uya kuza inene, akayi kulibala.... Ilungisa liya kuphila ngokholo lwalo.”

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

“Enye inxalenye yesiprofeto sikaHezekile nayo yaba ngumthombo wamandla nentuthuzelo kumakholwa: ‘Ilizwi likaYehova lafika kum, lisithi, Nyana womntu, uthini na lo mzekeliso eninawo ezweni lakwaSirayeli, nisithi, Imihla iyalibaziseka, nayo yonke imibono iyasilela? Baxelele ke ngoko ukuthi, Itsho iNkosi uYehova.... Imihla isondele, nokuzaliseka kwayo yonke imibono.... Ndiya kuthetha, nelizwi endiya kulithetha liya kwenzeka; alisayi kuphinda lilibaziseke.’ ‘Abendlu kaSirayeli bathi, Umbono awubonayo ngoweentsuku ezininzi ezizayo, yaye uprofeta ngamaxesha akude. Ngako oko yithi kubo, Itsho iNkosi uYehova; Akusayi kuphinda kubekho nalinye lamazwi am elilibazisekayo, kodwa ilizwi endilithethileyo liya kwenziwa.’ Hezekile 12:21–25, 27, 28.” Imbambano Enkulu, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

AmaMillerite abazange bazibone kuphela bezalisekisa umzekeliso weentombi ezilishumi, nesahluko sesibini sikaHabakuki, kodwa bakhokelwa kwanokuba babone ukuba imbali ababeyizalisekisa kuyo ezo ziprofeto, yayikwangukuchongwa kukaHezekile kwaloo mbali inye kanye, apho “isiphumo sayo yonke imibono,” sasiza kuzalisekiswa. Umgca wembali omele ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka ngulapho isiphumo sayo yonke imibono sizalisekiswa khona!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Imigca emele ixesha lemvula yasemva kunye nokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka idityaniswa ukuze kuqiniswe ukuba loo mbali yesiprofeto ihlala inophawu luka-Alfa no-Omega.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Imbali yamaMiller iqala ngezwi lengelosi yesiTyhilelo seshumi, ize iphele ngalo kwa elo zwi. Umhla we-11 kuSeptemba, 2001 uqala ngezwi lokuqala lesiTyhilelo isahluko seshumi elinesibhozo, uze uphele ngezwi lesibini lesiTyhilelo isahluko seshumi elinesibhozo. UHabakuki isahluko sesibini uqala ngezwi labalindi, uze uphele ngezwi lomlindi kaYeremiya. Ishwangusha lokuqala liqala ngoMohammed, lize liphele ngoMohammed II. Ishwangusha lesibini liqala ngokukhululwa kweengelosi ezine zobuSilamsi lize liphele ngokuthintelwa kobuSilamsi.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Indlela yokusebenza eyiyo imvula yasemva yindlela kaIsaya ethi “umgca phezu komgca,” yaye imigca eziswa ndawonye ukuze ichonge ize imisele isigidimi semvula yasemva ngokuqinisekileyo iqulethe uphawu lwe-Alpha ne-Omega. Ishwangusha lokuqala leSityhilelo isahluko sesithoba liqala ngoMohammed lize liphele ngoMohammed II. Elo xesha lahlulwe laba ziindidi ezimbini zemfazwe, eyokuqala ikukuhlasela okungacwangciswanga nxamnye neRoma, okwaqala ngokwenene ngoAbubakar, kulandele ke ixesha leminyaka elikhulu namashumi amahlanu apho kwafezekiswa imfazwe yokuqala ecwangcisiweyo yamaSilamsi.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Iminyaka elikhulu namashumi amahlanu imelwe sisiprofeto sexesha esithi “iinyanga ezintlanu”. Isibetho sesibini naso sinaso isiprofeto sexesha, esiyiminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu. Ngoko ke, ekubeni ukwakheka kwesiprofeto sezibetho zokuqala nezesibini kuchonga isiphelo kunye nesiqalo, kuqulethe ukwahlulwa phakathi kokutywinwa nexesha elithile elikhethekileyo. Inkqubo yokutywinwa imelwe ekuqaleni kwembali yesibetho sokuqala, yaye imelwe ekupheleni kwesibetho sesibini.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Olandela ukutywinwa kwevesi yesine, kwintlekele yokuqala, ziinyanga “ezintlanu” (ikhulu elinamashumi amahlanu eminyaka). Ezi nyanga zintlanu zichazwa kabini, kube kanye kwivesi yesihlanu, kwakhona kwivesi yeshumi. Okwandulela inkqubo yokutywinwa ka-Agasti 11, 1840 ukuya ku-Oktobha 22, 1844 kwintlekele yesibini sisiprofeto “seyure, nomhla, nenyanga, nonyaka” (amakhulu amathathu anamashumi alithoba ananye eminyaka neentsuku ezilishumi elinesihlanu), sevesi yeshumi elinesihlanu. Zizonke, kumgca omnye oqhubekayo, amaxilongo esihlanu nelesithandathu aqala aze aphele ngomzekeliso wenkqubo yokutywinwa.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Njengemigca emibini, xa isetyenziswe “umgca phezu komgca” ibonakalisa isiqalo nesiphelo esiphawulwa nguMohammed wokuqala noMohammed owesibini. “Umgca phezu komgca,” ibonakalisa amaxesha amabini ahlukeneyo kumgca ngamnye, nto leyo eveliswa kukuba umgca ngamnye unesiprofeto sexesha. Kwimbali yesaye sokuqala, i-Islam yayimele “ukwenzakalisa” iRoma, yaye kwisayesibini, yayimele “ukuyibulala” iRoma. Isaye sokuqala sasiyimfazwe yeentlanti, amakrele neentolo, yaye isaye sesibini sazisa umgubo wokudubula njengezixhobo zemfazwe.

“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

“IVESI 10. Kwaye zazinomsila efana nowoonomadudwane, yaye kwakukho iintshonxo emsileni yazo; amandla azo ayekokwenzakalisa abantu iinyanga ezintlanu. 11. Kwaye zazinokumkani phezu kwazo, onguyingelosi yenzonzobila, ogama lakhe ngolwimi lwesiHebhere linguAbhadon, kodwa ngolwimi lwesiGrike unegama elinguApoliyon.

“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

“Ukuza kuthi ga ngoku, uKeith usinike imizekeliso yokuvuthelwa kwamaxilongo amahlanu okuqala. Kodwa ngoku kufuneka simshiye, size siqhubeke nokusetyenziswa kwenkalo entsha yesiprofeto ethe yaziswa apha; oko kukuthi, amaxesha esiprofeto.

“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

“Amandla azo ayekokulimaza abantu iinyanga ezintlanu.—1. Kuvela umbuzo othi, Yayingabaphi abantu ababemele ukubalimaza iinyanga ezintlanu?—Ngokungathandabuzekiyo, ngabo kanye abo babeza kubabulala kamva (bona ivesi 15); ‘Isahlulo sesithathu sabantu,’ okanye isahlulo sesithathu sobukumkani baseRoma,—ulwahlulo lwabo lwamaGrike.

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

“2. Bebeza kuqalisa nini umsebenzi wazo wokuthuthumbisa? Ivesi le-11 liyawuphendula loo mbuzo.

“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

“(1) ‘Babenokumkani phezu kwabo.’ Ukususela ekufeni kukaMohammed kwada kwaba kufuphi nesiphelo senkulungwane yeshumi elinesithathu, amaMohammedan ayahlulahlulwe aba ngamaqela ahlukeneyo phantsi kweenkokeli ezininzi, engenaburhulumente jikelele boluntu owawusolula phezu kwawo onke. Kufuphi nesiphelo senkulungwane yeshumi elinesithathu, uOthman waseka urhulumente oye wathi ukususela ngoko waziwe ngokuba ngurhulumente wama-Ottoman, okanye ubukumkani bama-Ottoman, owakhula wada wanwenwela phezu kwazo zonke izizwe eziphambili zamaMohammedan, wazihlanganisa zaba bubukumkani obunye obukhulu.

“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

“(2) Isimo sokumkani. ‘Oyingelosi yenzonzobila.’ Ingelosi ithetha umthunywa, umkhonzi, nokuba ulungile nokuba umbi, yaye asingomoya osoloko ithethwa ngaye. ‘Ingelosi yenzonzobila,’ okanye umphathiswa oyintloko wonqulo olwaphuma apho xa yayivuliwe. Olo nqulo bubuMohamedi, yaye usultan ungumphathiswa walo oyintloko. ‘USultan, okanye iGrand Seignior, njengoko ebizwa ngokungakhethi, ukwayiCaliph oPhezukonke, okanye umbingeleli omkhulu, edibene emntwini wakhe isidima esiphezulu sokomoya kunye negunya eliphezulu lolawulo lwehlabathi.’—World As It Is, iphe. 361.

“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

“(3) Igama lakhe. NgesiHebhere, ‘Abaddon,’ umtshabalalisi; ngesiGrike, ‘Apollyon,’ lowo utshabalalisayo, okanye lowo ubhubhisayo. Ekubeni enamagama amabini ahlukeneyo kwiilwimi ezimbini, kuyabonakala ukuba oko kujoliswe ekumelweni kuko sisimo salo mandla, kungekhona igama lawo. Ukuba kunjalo, njengoko kuchaziwe kuzo zombini iilwimi, ungumtshabalalisi. Oko bekusoloko kusisimo sorhulumente wama-Ottoman.

“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

“Kodwa u-Othman wenza nini uhlaselo lwakhe lokuqala kubukumkani bamaGrike?—NgokukaGibbon, Decline and Fall, njl., ‘U-Othman waqala ukungena kummandla waseNicomedia ngomhla wama-27 kuJulayi, 1299.’”

“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

“Ukubala kwabanye ababhali kusekelwe kwingcinga yokuba elo xesha lifanele liqalwe ngokusekwa kobukumkani bama-Ottoman; kodwa oku kuyimpazamo ecacileyo; kuba babengamele nje kuphela babe nokumkani phezu kwabo, kodwa babeza kubathuthumbisa abantu iinyanga ezintlanu. Kodwa ixesha lokuthuthumbisa lalingenakuqala ngaphambi kohlaselo lokuqala lwabathuthumbisi, olwalunjengoko kuchaziwe ngasentla, ngoJulayi 27, 1299.

“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

“Ubalo olulandelayo, olusekwe kule ndawo yokuqalisa, lwenziwa lwaza lwapapashwa emsebenzini owawunesihloko esithi, Ukuza Kwesibini KukaKristu, njl., nguJ. Litch, ngowe-1838.

“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

“‘Kwaye amandla azo ayekukumenzakalisa abantu iinyanga ezintlanu.’ Ukuza kuthi ga apho kwandiselwa khona igunya lazo, lokubathuthumbisa ngokuphanga okungapheliyo, kodwa hayi ngokwezopolitiko ukubabulala. ‘Iinyanga ezintlanu,’ iintsuku ezingamashumi amathathu ngenyanga, zisinika iintsuku ezilikhulu elinamashumi amahlanu; yaye ezi ntsuku, ekubeni zingumfuziselo, zibonisa iminyaka elikhulu elinamashumi amahlanu. Ukuqala ngoJulayi 27, 1299, iminyaka elikhulu elinamashumi amahlanu ifikelela ku-1449. Ngalo lonke elo xesha amaTurkey ayebandakanyeke kwimfazwe phantse engapheliyo nxamnye nobukumkani bamaGrike, kodwa nangona kunjalo engaboyisanga. Athimba aza agcina amaphondo aliqela amaGrike, kodwa sekunjalo ukuzimela kwamaGrike kwagcinwa eConstantinople. Kodwa ke ngo-1449, ekupheleni kweminyaka elikhulu elinamashumi amahlanu, kwafika utshintsho, imbali yalo eya kufunyanwa phantsi kwexilongo elilandelayo.” Uriah Smith, Daniel and Revelation, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

UYuriah Smith ucaphula ukubalwa kukaJosiah Litch kweminyaka elikhulu elinamashumi amahlanu, ethi xa iphelile, imele indawo yokuqala yesiprofeto seminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu kwiXilongo elilandelayo. Ethetha ngoqikelelo lukaLitch ngokubhekisele kwezi ziprofeto zimbini zexesha ezinxulumeneyo, uDade White wabhala:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Ngonyaka ka-1840 kwenzeka enye inzaliseko ephawulekayo yesiprofeto eyavuselela umdla omkhulu ngokubanzi. Kwiminyaka emibini ngaphambi koko, uJosiah Litch, omnye wabefundisi abaphambili ababeshumayela ngokubuya kwesibini, wapapasha ukucaciswa kweSityhilelo 9, exela kwangaphambili ukuwa koBukhosi base-Ottoman. Ngokwezibalo zakhe, la mandla ayeza kubhukuqwa... ngomhla we-11 kuAgasti, 1840, xa kulindeleke ukuba amandla ase-Ottoman eConstantinople aphulwe. Yaye oku, ndiyakholwa, kuya kufunyaniswa ukuba kunjalo.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Ngelo xesha kanye elalichaziwe, iTurkey, ngoonozakuzaku bayo, yamkela ukhuseleko lwamagunya amanyeneyo aseYurophu, yaza ngaloo ndlela yazibeka phantsi kolawulo lweentlanga zamaKristu. Eso sehlo sazalisekisa ngokuchanileyo isiprofeto. Kwathi kwakusaziwa oko, inkitha yabantu yaqiniseka ngokuchana kwemigaqo yokutolika isiprofeto eyayamkelwe nguMiller namaqabane akhe, yaye intshukumo yokufika kukaKristu yafumana umfutho omangalisayo. Amadoda emfundo nawasesikhundleni amanyana noMiller, kokubini ekushumayeleni nasekupapasheni izimvo zakhe, yaye ukususela ngowe-1840 kuse kowe-1844 umsebenzi wanda ngokukhawuleza.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

Ishwangusha lokuqala nelesibini zidityaniswe ziziprofeto zexesha ezimbini ezinxulumene ngokusondeleyo. Ishwangusha lokuqala liqala ngomzekeliso wokutywinwa, yaye ishwangusha lesibini liphela ngembali ka-Agasti 11, 1840 de kube kukuvakala kwexilongo lesixhenxe ngo-Oktobha 22, 1844, nto leyo ekwangumzekeliso wokutywinwa. Isiqalo nesiphelo zithwele umqondiso ka-Alfa no-Omega, kuba, njengakwimbali apho uKristu waqinisa umnqophiso iveki enye, elo xesha lahlulwe laba ngamacandelo amabini. Ixesha lokuqala liqala ngoMohammed wokuqala, yaye liphela ngoMohammed wesibini. Ixesha lesibini liqala “ngelizwi elivela kwiimpondo ezine zesibingelelo segolide esiphambi koThixo,” yaye liphela “ngelizwi” likaKristu, efunga “ngaye lowo uphilayo ngonaphakade kanaphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuba ixesha lingabi sabakho.”

We will continue this study in the next article.

Siza kuqhubekisa esi sifundo kwinqaku elilandelayo.

“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

“Nawuphi na umbuzo uSathana anokuwuvusa engqondweni ukuze adale ukuthandabuza ngokuphathelele kwimbali enkulu yehambo zangaphambili zabantu bakaThixo uya kukholisa ubungangamsha bakhe bobusathana, yaye usisikhubekiso kuThixo. Iindaba zokufika kukaYehova kwethu kungekudala ngamandla nangobuqaqawuli obukhulu ehlabathini lethu ziyinyaniso, yaye ngowe-1840 amazwi amaninzi aphakanyiswa ekuvakalisweni kwazo.” Manuscript Releases, volume 9, 134.