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# The Book of Daniel - Number One-Hundred and Nine

Littafin Daniyel - Lamba ta Ɗari da Tara

Unveiling the Triple Application of Prophecy: The Prophetic Significance of Revelation Chapter Nine and the Modern Reformatory Movement

Bayyana Aiwatarwa Sau Uku na Annabci: Muhimmancin Annabci na Wahayin Yahaya Babi na Tara da Yunkurin Gyara na Zamani

Author

Jeff Pippenger

Published

March 1, 2024

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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.

Rabin farko na littafin Ru’ya ta Yohanna sura ta tara yana bayyana ƙaho na biyar, wanda shi ne kaiton fari, rabin na biyu na surar kuma yana bayyana ƙaho na shida, wanda shi ne kaiton na biyu. An zayyana duka ƙahohin biyu a sarari a kan jadawalai na majagaba na 1843 da na 1850. Sa’ad da aka buɗe ayoyi shida na ƙarshe na Daniyel goma sha ɗaya a lokacin ƙarshe a shekarar 1989 tare da rushewar Tarayyar Soviet, sai motsin gyaran hali na mutum ɗari da arba’in da huɗu ya fara.

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.

Daga cikin gaskiyoyin da aka gane a shekarar 1989, akwai manyan motsin gyara na tarihin Littafi Mai Tsarki, da kuma cewa dukkansu suna daidai da juna. Dukan annabawa, sabili da haka kuma kowane tarihin tsarkaka, har da tsarkakan motsin gyara, suna kwatanta babban motsin gyara na ƙarshe na mutane dubu ɗari da arba’in da huɗu, wanda kuma shi ne babban motsin mala’ika na uku. Sa’ad da aikin hatimcewa ya fara, haka kuma yayyafa ruwan sama na ƙarshe ya fara. Buɗe hatiman motsin gyaran a shekarar 1989, wanda aka bi da buɗe hatimin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya a shekarar 1992, ya haifar da yanayin adawa, kamar yadda koyaushe yake faruwa sa’ad da aka buɗe sabuwar gaskiya ta yanzu.

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.

A cikin adawa da gaskiyar ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, Ubangiji ya buɗe gaskiyar cewa tarihin annabci na Roma ta arna, haɗe da tarihin annabci na Roma ta paparoma, kamar yadda aka kafa bisa ga shaidu biyu, yana tantance tarihin annabci na Roma ta zamani. An gane ƙa’idar aikace-aikacen annabci sau uku, kuma daga nan aka yi amfani da ita domin kārewa daga kuskure da kuma gane da kafawa da gaskiya. Ƙa’idojin da suke riƙe da cewa kowane layin gyarawa yana daidaici da sauran layukan gyarawa, da kuma ƙa’idojin da suke da alaƙa da aikace-aikacen annabci sau uku, suka zama tubalin ginshiƙi na ƙa’idojin da aka kafa a cikin motsin mala’ika na uku, kamar yadda aka riga aka misalta ta cikin ƙa’idojin da aka kafa, aka yi amfani da su, kuma aka wallafa su a tarihin Millerite.

The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.

Aikace-aikacen annabci sau uku, a matsayin ƙa’ida, an buɗe hatiminsa domin motsin dubu ɗari da arba’in da huɗu, gama su ne motsin ruwan sama na ƙarshe, kuma Musulunci na masifa ta uku shi ne saƙon ruwan sama na ƙarshe. Ka’idar aikace-aikacen annabci sau uku Zakin kabilar Yahuda ne ya bayyana ta, tun kafin Musulunci na masifa ta uku ya iso cikin tarihi a ranar 11 ga Satumba, 2001, domin Ya so mutanensa na kwanaki na ƙarshe su gane cikin sauƙi saƙon da zuwan masifa ta uku yake wakilta sa’ad da Ya mayar da mutanensa zuwa tsoffin hanyoyin Irmiya.

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.

Fahimtar farkon game da ƙaho na biyar da na shida, kamar yadda aka bayyana a Ru’ya ta Yohanna sura ta tara, an ɗauke ta a matsayin ɓangaren cikin littafin Ru’ya ta Yohanna wanda tarihi ya fi tabbatarwa da goyon bayansa ƙwarai kuma a sarari. Uriah Smith ya fara gabatarwarsa ta Ru’ya ta Yohanna sura ta tara ne ta wajen amfani da kalmomin masanin tarihi Keith domin ya tabbatar da wannan batu sarai.

> “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.

> “Domin bayanin wannan ƙaho, za mu sāke jawo hujjoji daga rubuce-rubucen Mista Keith. Wannan marubuci ya faɗi gaskiya sa’ad da ya ce: ‘Da ƙyar ake samun irin wannan daidaitacciyar yarjejeniya a tsakanin masu fassara game da wani ɓangare na Wahayin Yahaya kamar yadda ake samu dangane da amfani da ƙaho na biyar da na shida, ko masifu na farko da na biyu, ga Sarakuna da Turkawa. Hakan a fili yake ƙwarai har da ƙyar a kasa fahimtarsa. Maimakon aya ɗaya ko biyu su ayyana kowannensu, dukan sura ta tara ta Wahayin Yahaya, a kashi-kashi daidai, ta cika da bayanin su biyun.’ 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.

Rarrabuwar surorin masifu ta fari da ta biyu tana raba tarihin masifar fari, wadda Muhammadu ya wakilta. A wajen tsarin ƙasa, tana a wurin da masanin tarihi Alexander Keith ya kira Sarakawa, abin da a yau za mu kira Arabia. Tarihin masifar ta biyu, wadda Osman I ya wakilta, a wajen tsarin ƙasa yana a Turkiyya, abin da masanin tarihin ya bayyana a matsayin Turawa. Tarihin masifar fari ya kasance a Arabia kuma ya cika a can, mahaifar Musulunci da Muhammadu. Tarihin masifar ta biyu ya kasance a Turkiyya kuma ya cika a can, mahaifar Daular Usmaniyya.

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.

Tarihin annoba ta farko ya bayyana wani yaƙi da aka nufa da shi ga Roma ta hannun mayaƙa masu cin gashin kansu, waɗanda abin da kaɗai ya haɗa su da juna shi ne addinin Musulunci. Tarihin annoba ta biyu kuma ya bayyana wani yaƙi da aka nufa da shi ga Roma ta hannun wani addini da ikon jiha da aka tsara, wanda ake kira Halifanci. A kowane hali, ko yaƙin mai cin gashin kansa da aka yi wa Roma a tarihin da Muhammadu yake wakilta, ko kuwa tsararren yaƙin da Uthman, ko Daular Usmaniyya, ke wakilta, salon yaƙin shi ne kai hari ba zato ba tsammani kuma cikin rashin zato. Ba yaƙi ba ne da ake aiwatarwa ta wurin sanya wa dukan sojoji kayan yaki masu launi ɗaya, sa’an nan a tsara sojojin cikin jerin gwanon yaƙi a tura su gaba cikin wutar bindiga, kamar yadda al’adar soja ta wancan lokaci take. Kalmar “assassin” ta samo asali ne daga salon yaƙin Musulunci na kai farmaki ba zato ba tsammani kuma cikin rashin zato, wanda sau da yawa kuma yake kaiwa ga mutuwar mai kai harin ma.

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.

Kalmar “assassin” ta samo asali ne daga kalmar Larabci “hashshashin,” wadda ta fito daga “hashish,” ma’ana “hashish” ko “cannabis.” Asali an yi amfani da wannan kalma ne domin nuni ga wata ƙungiya ta ɓoye kuma mai tsananin ra’ayi ta Musulman Nizari Isma’ili a Gabas ta Tsakiya a lokacin Zamani na Tsakiyar Tarihi. An san membobin wannan ƙungiya saboda hanyoyinsu da ba na al’ada ba ne, kuma sau da yawa masu tashin hankali ne, ciki har da amfani da kashe-kashen siyasa domin cim ma manufofinsu. Ana cewa a wasu lokuta sukan sha hashish domin shirya kansu don ayyukansu, abin da ya sa aka fara amfani da kalmar “hashshashin” ko “assassins” a yammacin duniya. Ƙungiyar Assassins ta kasance mai aiki a lokacin Zamani na Tsakiyar Tarihi, musamman a Farisa da Siriya, kuma ta taka muhimmiyar rawa a rikice-rikicen siyasa daban-daban da kashe-kashe a lokacin. Daga baya kalmar “assassin” ta shiga harsunan Turai, inda ta fara nufin, a faɗaɗɗen ma’ana, mutanen da ke aiwatar da kashe-kashen siyasa ko na musamman da aka nufa.

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.

Wannan irin salon yaƙi muhimmiyar siffa ce ta annabci ta bala’o’i uku, gama rawar annabcin Musulunci ita ce ta haifar da yaƙi. Musulunci, a matsayin alama, ya shafi yaƙi ne gaba ɗaya, kuma a cikin Ru’ya ta Yohanna sura ta tara, Musulunci na bala’i na fari da na biyu misali ne na yaƙinsu. An bayyana yaƙinsu a cikin littafin Ru’ya ta Yohanna a matsayin aikin da yake fusatar da al’ummai, dai-dai kafin lokacin jarrabawa ya rufe.

> 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.

> Al’ummai kuwa suka yi fushi, kuma fushinka ya zo, da kuma lokacin matattu, domin a yi musu shari’a, kuma domin ka ba da lada ga bayinka annabawa, da tsarkaka, da waɗanda suke tsoron sunanka, ƙanana da manya; kuma ka hallaka waɗanda suke hallaka duniya. Wahayin Yahaya 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.

“Al’ummai” an sa su “fusata”, gab da fushin Allah ya zo, kuma fushin Allah, kamar yadda aka wakilta a cikin littafin Ru’ya ta Yohanna, shi ne annobai bakwai na ƙarshe da suke zuwa sa’ad da wa’adin jarrabawar mutum ya ƙare. A cikin ayar akwai alamomi uku na hanya; fusatar da al’ummai, fushin Allah, da lokacin shari’anta matattu. Shari’ar matattu da ake nufi a nan ita ce shari’ar mugayen matattu wadda take faruwa a lokacin millennium na shekara dubu, ba kuma shari’ar bincike ta matattu da ta fara a ranar 22 ga Oktoba, 1844 ba. Sister White ta bayyana sarai cewa alamomin hanya uku da ke cikin wannan aya dabam-dabam ne, kuma suna faruwa bisa jerin da ayar ta kawo.

> “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.

> “Na ga cewa fushin al’ummai, hasalar Allah, da lokacin yin hukunci ga matattu, sun kasance abubuwa dabam-dabam kuma masu bambanci, ɗaya na biye wa ɗaya; kuma cewa Mika’ilu bai tashi tsaye ba tukuna, kuma lokacin wahala, irin wadda ba a taɓa samun irinta ba, bai fara ba tukuna. Al’ummai yanzu suna ta husata, amma sa’ad da Babban Firist namu ya gama aikinsa a cikin Wuri Mai Tsarki, zai tashi tsaye, ya sa tufafin ramuwar gayya, sa’an nan annoba bakwai na ƙarshe za a zubo su.”

> “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.

> “Na ga cewa mala’iku huɗun za su riƙe iskokin huɗu har sai aikin Yesu ya cika a cikin Wuri Mai Tsarki, sa’an nan annoba bakwai na ƙarshe za su zo.” 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.

Matsayin Musulunci a cikin littafi na ƙarshe na Littafi Mai Tsarki shi ne ya fusata al’ummai, kuma suna yin wannan ta hanyar yaƙi. Matsayin Musulunci a cikin littafi na farko na Littafi Mai Tsarki shi ne ya kawo hannun kowane mutum a duniya gaba ɗaya su haɗu su zama gāba da Musulunci, wanda aka wakilta a matsayin Ishma’ilu.

> 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.

> Kuma mala’ikan Ubangiji ya ce mata, Ga shi, kina da ciki, za ki haifi ɗa, kuma za ki sa masa suna Ishmael; gama Ubangiji ya ji wahalarki. Kuma zai zama mutum na jeji; hannunsa zai yi gāba da kowane mutum, hannun kowane mutum kuma zai yi gāba da shi; kuma zai zauna a gaban dukan ’yan’uwansa. Farawa 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).

Kalmar “hannun,” a matsayin alama, kamar dukan alamomin Littafi Mai Tsarki ne, kuma tana iya ɗaukar ma’ana fiye da ɗaya gwargwadon mahallin da aka yi amfani da ita. Fiye da kome, “hannun,” a matsayin alama a cikin annabcin Littafi Mai Tsarki, alama ce ta yaƙi. Kalmar Ibrananci da aka fassara da “mutumin jeji,” ita ce kalmar da ake amfani da ita ga jakin jejin Balarabe, wanda yake ƙunshe da muhimman ma’anoni na annabci da dama, ɗaya daga cikinsu kuwa shi ne cewa jakin Balarabe yana cikin dangin dabbobi na Equidae, kamar yadda doki ma yake. A Ru’ya ta Yohanna sura ta tara, kuma a kan duka jadawalai masu tsarki na Habakkuk (jadawalan majagaba na 1843 da 1850), an yi amfani da doki a matsayin alamar yaƙin da Musulunci na masifu uku yake wakilta. Ambato na farko da na ƙarshe game da Musulunci, kamar yadda aka wakilta a cikin littafin Farawa da kuma littafin Ru’ya ta Yohanna, suna danganta Musulunci da alamar dangin Equidae (jaki ko doki), kuma dukkansu suna jaddada rawar Musulunci a matsayin wadda ita ce kawo yaƙi ga “kowane mutum” (al’ummai).

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”.

A cikin littafin Ru’ya ta Yohanna, sura ta TARA, aya ta GOMA SHA ƊAYA, an bayyana halin Musulunci, domin a annabce hali ana wakilta shi da suna. Sunan da aka ba wa sarkin da yake mulki a kan Musulunci yana nuna waccan farkon ambato game da Musulunci a cikin littafin Farawa, inda yake a rubuce cewa hali ko ruhun Isma’ilu “zai zauna a gaban dukan ’yan’uwansa.” Sarkin da yake mulki a kan dukan Musulunci shi ne ruhun Isma’ilu (sarkinsu), wanda hannunsa yake “gāba da kowane mutum”.

> 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.

> Kuma suna da wani sarki a kansu, wanda shi ne mala’ikan ramin zurfi marar iyaka, wanda sunansa da harshen Ibraniyanci shi ne Abaddon, amma a harshen Girka yana da suna Apollyon. Ru’ya ta Yohanna 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:

A cikin Tsohon Alkawari, wanda Ibrananci yake wakilta, ko kuma Sabon Alkawari, wanda Helenanci yake wakilta, halin da yake mulki bisa mabiya addinin Musulunci ana bayyana shi a matsayin ko dai Abaddon ko Apollyon, waɗanda kowanne daga cikinsu ke nufin “mutuwa da hallaka.” Mutuwa da hallaka su ne halin Musulunci, ko an wakilta shi a cikin Tsohon Alkawari ko a cikin Sabon Alkawari. Takamaiman siffofin ruhun da yake mulki a cikin kowane mabiyin Musulunci, dangane da alamar jaki ko doki, duka biyun abubuwa ne na nassoshi na farko da na ƙarshe game da Musulunci. Waɗannan siffofi biyu na annabci suna ɗauke da alamar Alpha da Omega. Lokacin da Sister White ta bayyana saƙon da yake raya mutum ɗari da arba’in da huɗu zuwa rai a matsayin runduna mai ƙarfi ta mala’ika na uku, ta faɗi abin da ke biye:

> “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.

> “Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta a matsayin doki mai fushi da ke ƙoƙarin kuɓucewa ya kuma ruga a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.

> “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.

> “Shin za mu yi barci a kan ainihin gefen duniyar har abada? Shin za mu kasance masu kasala da sanyi da matattu? Ya kai, da ma a cikin ikilisiyoyinmu muna da Ruhu da numfashin Allah da aka hura cikin mutanensa, domin su tsaya a ƙafafunsu su rayu. Muna bukatar mu ga cewa hanya ƙunci ce, ƙofa kuma matsattsiya ce. Amma sa’ad da muka bi ta ƙofa matsattsiya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 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?

An riƙe iskokin huɗu a lokacin shafewar hatimin dubu ɗari da arba’in da huɗu, kuma iskokin huɗu su ne “dokín fushi” wanda yake ɗauke da “mutuwa da hallaka a tafarkinsa.” A ranar 11 ga Satumba, 2001, annoba ta uku ta iso cikin tarihin annabci tana kawo “mutuwa da hallaka,” ta haka tana “fusata al’ummai,” sa’ad da ta bugi ƙasar ɗaukaka ta ruhaniya “ba zato ba tsammani.” A ranar 7 ga Oktoba, 2023, annoba ta uku ta ci gaba a tafarkinta na “mutuwa da hallaka,” ta haka tana ƙara “fusata al’ummai,” sa’ad da ta kai hari ga ƙasar ɗaukaka ta zahiri “ba zato ba tsammani.” Hari na farko na ba-zata ya nuna farkon lokacin shafewar hatimin dubu ɗari da arba’in da huɗu, kuma sabon harin nan na ranar 7 ga Oktoba, 2023, yana nuna farkon lokacin ƙarshe, ko kuwa “ɗaurewa,” na shafewar hatimin dubu ɗari da arba’in da huɗu. Shin za mu yi barci a daidai bakin iyakar madawwamiyar duniya?

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:

A kan duka taswirorin tsarkaka na farko-farko, an bayyana Musulunci na bala’i na fari da na biyu a fili ta hanyar mayaƙan Musulunci masu hawa kan dawakan yaƙinsu. Mahayin da ke kan dokin yaƙi na bala’i na fari a cikin duka hotunan biyu yana riƙe da mashi, kuma mahayin dokin da ke wakiltar bala’i na biyu yana harba bindiga. An fayyace wannan bambanci a sarari a cikin Ru’ya ta Yohanna sura ta tara, domin a cikin tarihin bala’i na biyu ne aka ƙirƙiri garin bindiga kuma aka fara amfani da shi a yaƙi. Da yake sharhi a kan ayoyi na goma sha bakwai zuwa goma sha tara na Ru’ya ta Yohanna sura ta tara, Uriah Smith ya rubuta wannan mai zuwa:

> “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.

> “Sashen farko na wannan bayani na iya nuni ga kamannin waɗannan mahayan dawakan. Wuta, a matsayin wakiltar launi, tana nufin ja, domin ‘ja kamar wuta’ magana ce da ake yawan amfani da ita; yaƙutu na jācint, ko hyacinth, yana nufin shuɗi; kuma kibiritu yana nufin rawaya. Kuma waɗannan launuka sun fi rinjaye ƙwarai a cikin tufafin waɗannan mayaƙa; har ya zama cewa bayanin, bisa ga wannan fahimta, zai dace daidai da kayan sojojin Turkawa, waɗanda suka ƙunshi da yawa ja, ko mulufi, shuɗi, da rawaya. Kawunan dawakan sun kasance a kama da kawunan zakuna domin su nuna ƙarfinsu, jarumtaka, da tsananin razanarsu; alhali kuwa sashe na ƙarshe na ayar ba shakka yana nuni ga amfani da garin bindiga da makaman wuta domin manufar yaƙi, waɗanda a wancan lokacin ba da daɗewa ba ne aka shigar da su. Da yake Turkawa suna harba makaman wutarsu suna kan doki, zai bayyana ga mai kallo daga nesa kamar wuta, hayaƙi, da kibiritu suna fitowa daga bakin dawakan, kamar yadda hoton da aka haɗa ya nuna.”

> “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.’

> “Game da amfani da bindigogi da Turkawa suka yi a yaƙin da suka yi da Konstantinoful, Elliott (Horae Apocalypticae, Jildi na I, shaf. 482–484) ya yi magana haka:—‘Ga “wuta da hayaƙi da kibiritu,” wato ga manyan bindigogi da bindigogin Mahomet, ne kashe kashi na uku na mutane, wato kwace Konstantinoful, kuma ta haka kuma rushewar daular Girka, ya samo asali. Shekaru dubu ɗaya da ɗari ɗaya da fiye sun riga sun shuɗe tun kafuwarta ta hannun Constantine. A cikin wannan lokaci, Goths, Huns, Avars, Farisawa, Bulgarians, Saracens, Russians, har ma da Ottoman Turkawa da kansu, sun kai mata hare-haren ƙiyayya, ko kuwa sun yi mata ƙawanya. Amma katangunta sun kasance marasa yiwuwa a karya gare su. Konstantinoful ta tsira, tare da ita kuma daular Girka. Saboda haka ne damuwar Sultan Mahomet ta neman abin da zai kawar da wannan shamaki. “Za ka iya ƙera wata babbar bindiga,” in ji tambayarsa ga mai ƙera bindigogi wanda ya gudu ya koma wurinsa, “mai girman da ya isa ya rusa katangar Konstantinoful?” Sa’an nan aka kafa wurin ƙera bindigogi a Adrianople, aka ƙera babbar bindigar, aka shirya manyan bindigogin yaƙi, aka kuma fara ƙawanyar.’

> “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.’

> “Lalle abin lura ne ƙwarai yadda Gibbon, wanda koyaushe yake zama mai sharhi a kan annabcin Wahayin Allah ba tare da ya sani ba, ya fito da wannan sabon kayan aikin yaƙi a sahun gaba na hotonsa, cikin labarinsa mai fasaha da ƙayatarwa game da bala’in ƙarshe na daular Girkawa. A cikin shirye-shiryen wannan al’amari, ya ba da tarihin sabon ƙirƙirar garin bindiga, ‘wancan gaurayar saltpeter, sulfur, da gawayi;’ ya ba da labarin yadda Sultan Amurath ya yi amfani da shi tun da fari, kuma, kamar yadda aka faɗa a baya, na ma’aikatar jefa manyan bindigogi ta Mahomet a Adrianople; sa’an nan kuma, a cikin tafiyar kewaye birnin kansa, ya bayyana yadda ‘ambaliyar jifan mashi da kibiyoyi ta kasance tare da hayaƙi, amo, da wutar bindigogin hannu da manyan bindigogi;’ yadda ‘dogon jerin manyan bindigogin yaƙin Turawa aka nufa da su ga ganuwar, batura goma sha huɗu suna tsawa lokaci guda a kan wuraren da suka fi sauƙin kai wa;’ yadda ‘katangar kariya da ta daɗe har ƙarni-ƙarni tana tsayayya da farmakin maƙiya, manyan bindigogin Usmaniyyawa suka tarwatsa ta ta kowane ɓangare, aka buɗe wuraren karya da yawa, kuma kusa da ƙofar St. Romanus, hasumiya huɗu aka daidaita da ƙasa:’ yadda, sa’ad da ‘daga layukan yaƙi, da jiragen ruwan yaki, da gada, manyan bindigogin Usmaniyyawa suka yi ta tsawa a kowane ɓangare, sansani da birni, Girkawa da Turkawa, suka nutse cikin gajimaren hayaƙi, wanda ba abin da zai kore shi sai ceton ƙarshe ko hallakar daular Roma:’ yadda ‘tagwayen ganuwar aka mai da su ta wurin manyan bindigogi tsibin kufai:’ da kuma yadda a ƙarshe Turkawa, ‘suna tasowa ta wuraren karyar,’ ‘aka cinye Constantinople, aka rushe daularta, aka tattake addininta cikin ƙura ta hannun masu nasarar Musulmi.’ Ina cewa, lalle abin lura ne yadda Gibbon, a sarari kuma da ƙarfi, ya danganta kama birnin, sabili da haka hallakar daular, ga manyan bindigogin Usmaniyyawa. Domin menene wannan in ba sharhi ba ne a kan kalmomin annabcinmu? ‘Ta wurin waɗannan uku ne aka kashe kashi na uku na mutane, wato ta wurin wutar, da hayaƙin, da sulfur, waɗanda suka fito daga bakunansu.’”

> “‘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.’

> “‘AYA TA 18. Ta wurin waɗannan abubuwa uku ne aka kashe kashi na uku na mutane, ta wurin wuta, da hayaƙi, da kuma sulfur, waɗanda suka fito daga bakunansu. 19. Gama ikon su yana cikin bakinsu, da kuma cikin wutsiyoyinsu; gama wutsiyoyinsu sun kasance kamar macizai ne, suna da kawuna, kuma da su suke cutarwa.’”

> “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.

> “Waɗannan ayoyi suna bayyana mummunan sakamakon sabon salon yaƙi da aka ƙaddamar. Ta wurin waɗannan kayayyaki ne,—garin bindiga, bindigogi, da manyan bindigogi,—a ƙarshe aka ci Konstantinoful da yaƙi, aka kuma ba da ita a hannun Turkawa.” Uriah Smith, Daniel and Revelation, 510–514.

We will continue the study of the third woe, in the next article.

Za mu ci gaba da nazarin annoba ta uku a talifi na gaba.

> “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.

> “Na farka daga barcina a daren jiya da babban nauyi a zuciyata. Ina isar da saƙo ga ’yan’uwanmu maza da mata, kuma saƙon gargadi ne da koyarwa game da aikin waɗansu da suke goyon bayan ra’ayoyi marasa kuskure game da karɓar Ruhu Mai Tsarki, da kuma yadda yake aiki ta wurin kayan aikin mutane.

> “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.

> “An umurce ni cewa tsattsauran kishin addini irin wanda aka kira mu mu fuskanta bayan wucewar lokacin a 1844 zai sāke shigowa a tsakiyarmu a kwanakin ƙarshe na saƙon, kuma dole ne mu fuskanci wannan mugunta a yanzu da irin ƙuduri da tabbaci kamar yadda muka fuskance ta a farkon abubuwan da muka riga muka fuskanta.

> “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.

> “Muna tsaye a bakin ƙofar manya da muhimman al’amura. Annabce-annabce suna cika. Ana rubuta tarihi mai ban al’ajabi kuma mai cike da manyan abubuwa a cikin littattafan sama—al’amuran da aka bayyana cewa ba da daɗewa ba za su riga babbar ranar Allah. Komai a cikin duniya yana cikin yanayi na rikicewa. Al’ummai suna fushi, kuma ana yin manyan shirye-shirye domin yaƙi. Al’umma tana ƙulla makirci gāba da al’umma, mulki kuma gāba da mulki. Babbar ranar Allah tana ƙara kusantowa da sauri ƙwarai. Amma ko da yake al’ummai suna tara rundunoninsu domin yaƙi da zubar da jini, umurnin da aka ba mala’iku yana nan da ƙarfi har yanzu, cewa su riƙe iskokin nan huɗu har sai bayin Allah an hatimce su a goshinsu.” Selected Messages, littafi na 1, 221.

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