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

Littafin Daniyel - Na Ɗari da Goma Sha Biyu

Unveiling the Prophetic Symbolism of Ishmael: From Archer to Sealer of the 144,000

Bayyana Alamar Annabci ta Ishma’el: Daga Maharbi zuwa Mai Hatimin 144,000

Author

Jeff Pippenger

Published

March 2, 2024

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

> Allah kuwa yana tare da yaron; sai ya yi girma, ya zauna a jeji, ya zama maharbin baka. Farawa 21:20.

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

Isma’ila ya zama maharbi da baka, abin da yake alamar yaƙi, kuma alamar hukuncin aiwatarwa ne wanda ake kawowa a kan Roma.

> 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.

> Muryar waɗanda suke gudu da tserewa daga ƙasar Babila, domin su bayyana a Sihiyona ɗaukar fansar Ubangiji Allahnmu, ɗaukar fansar haikalinsa. Ku tara maharba su taso a kan Babila: dukanku masu tanƙwara baka, ku kafa sansani kewaye da ita; kada a bar ko ɗaya daga cikinta ya tsere: ku sāka mata gwargwadon aikinta; bisa ga dukan abin da ta yi, ku yi mata haka: gama ta yi girman kai gāba da Ubangiji, gāba da Mai Tsarki na Isra’ila. Irmiya 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.

Maharba suna sāka wa Babila gwargwadon aikinta, kuma wannan sāka tana farawa ne a dokar Lahadi mai zuwa nan ba da daɗewa ba, tare da murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas, sa’ad da hukuncin zartaswa mai ci gaba a kan Babila ya fara.

> 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.

> Sai na ji wata murya dabam daga sama, tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi daga cikin annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ku sāka mata kamar yadda ita ma ta sāka muku, ku kuma ninka mata ninki biyu bisa ga ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Gwargwadon yadda ta ɗaukaka kanta, ta kuma yi rayuwa cikin jin daɗi, haka kuma ku ba ta azaba da baƙin ciki: gama tana faɗa a cikin zuciyarta cewa, Ina zaune sarauniya ce, ni ba gwauruwa ba ce, kuma ba zan ga baƙin ciki ba. Ru’ya ta Yohanna 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.

An hana Isma’ila da mahaifiyarsa Hajara gadon haƙƙin ɗan fari, aka kuma kore su. Saboda haka, hassada ta zama abin motsawar annabci na Musulunci, yaƙi kuwa ya zama aikin annabci nasu. Ambato na farko ya haɗa da takurawar da Saratu ta ɗora wa Isma’ila da mahaifiyarsa, kuma wannan “takurawa” ta zama ɗaya daga cikin fitattun siffofin annabci na Musulunci a cikin dukan Maganar Allah da kuma cikin tarihi. An ƙaddara zuriyar Isma’ila su zama mutanen daji, waɗanda hannunsu zai yi gāba da kowane mutum, kuma an wakilta wannan siffarsu ta daji da jaki na jeji na Arabiya, daga dangin doki. Saboda haka, yaƙin Musulunci na annoba ta farko da ta biyu, an wakilta shi a matsayin mayaƙa masu hawan dawakai masu fushi.

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.

Musulunci saƙon ruwan sama na ƙarshe ne, kuma ya dace ƙwarai cewa masifun nan uku su wakilci takamaiman layuka uku na annabci, domin tsarin aikin ruwan sama na ƙarshe shi ne “layi bisa layi.” Sa’ad da aka haɗa siffofin annabci na layuka biyu na farko wuri guda, sai su kafa layin masifa ta uku. Dukan layukan annabci uku suna kwatanta lokacin hatimtar mutum dubu ɗari da arba’in da huɗu. Waɗannan layuka uku suna wakiltar lokacin zubowar ruwan sama na ƙarshe, gama ruwan sama na ƙarshe ya fara yayyafawa sa’ad da Masifa ta uku ta iso a ranar 11 ga Satumba, 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.

> “Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Wani mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, Afrilu 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.

Lokacin hatimin kuma an wakilta shi ta wurin lokacin da ya fara a ranar 11 ga Agusta, 1840, ya kuma ƙare da zuwan mala’ika na uku a ranar 22 ga Oktoba, 1844. Wannan ɗan lokaci kuma an wakilta shi a cikin littafin Habakkuk sura ta biyu. Tarihin Milleriyawa ya cika Habakkuk sura ta biyu, kuma da yin haka ya fara ne sa’ad da mala’ikan ya sauko a ranar 11 ga Agusta, 1840, ya kuma ƙare sa’ad da mala’ika na uku ya iso a ranar 22 ga Oktoba, 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.

Surar Habakkuk ta biyu ta nuna cewa a ƙarshen wahayin, wahayin zai “yi magana.” A aya ta uku ta sura ta goma ta Ru’ya ta Yohanna, mala’ikan ya yi kuka (ya yi magana) da babbar murya, kuma a ranar 22 ga Oktoba, 1844, wannan mala’ika ɗin ya rantse (ya yi magana) cewa “lokaci ba zai ƙara kasancewa ba.” Mai tsaron Habakkuk a aya ta ɗaya ta sura ta biyu yana a ranar 11 ga Agusta, 1840, gama a nan ne masu tsaro suke ɗaga muryoyinsu.

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.

A cikin tawayar 1888, wadda Sister White ta bayyana a matsayin mai wakiltar mala’ikan Ru’ya ta Yohanna sura ta sha takwas wanda zai haskaka duniya da ɗaukakarsa, masu tsaro (Jones da Waggoner) suka ɗaga “muryoyinsu” kamar ƙaho, domin su nuna wa mutanen Allah laifofinsu, gama saƙonsu shi ne saƙo zuwa ga Laodicea. A ranar 11 ga Satumba, 2001, wadda tarihin 1888 ya kasance abin misaltawa gare ta, Ubangiji ya ja mutanensa na kwanaki na ƙarshe su koma ga tsofaffin hanyoyin Irmiya, inda ba a saurari masu tsaron ba. Saukowar mala’ikan yana nuna isowar masu tsaron a annabce.

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.

An isar da “murya” da ta iso a ranar 11 ga Agusta, 1840, ta bakin masu tsaro, kuma an gaya wa Irmiya cewa idan zai komo ga bangaskiyarsa da dogararsa ga Allah bayan rashin cikar fatansa, zai zama bakin Allah. Sa’ad da wahayin da ya jinkirta ya iso a ƙarshe a ranar 22 ga Oktoba, 1844, ya “yi magana.” Lokacin da ke cikin sura ta biyu ta Habakkuk, wanda ya cika a tarihin Millerites, yana kwatanta lokacin hatimtar mutum dubu ɗari da arba’in da huɗu.

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.

Yana da matuƙar muhimmanci a gane cewa 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844, yana misalta hatimcewar dubu ɗari da arba’in da huɗu, wato lokacin da ake zubo ruwan sama na ƙarshe. Wannan yana da matuƙar muhimmanci domin dole ne a gane saƙon ruwan sama na ƙarshe ta hanyar tsarin “layi bisa layi.” Wannan lokaci na musamman, wato hatimcewar dubu ɗari da arba’in da huɗu, ana yawan wakilta shi cikin layukan annabci, kuma haka yake a Habakkuk biyu, wanda Sister White ta bayyana kai tsaye cewa ya cika a tarihin Millerite. Ita ma kuma tana ta nanata koyar da cewa tarihin Millerite yana maimaituwa a cikin tarihin dubu ɗari da arba’in da huɗu.

> “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.

> “A cikin annabce-annabcen da suke ɗauka suna nuni ga lokacin zuwan Almasihu na biyu akwai koyarwa da aka tanada musamman domin halin rashin tabbas da ɗarɗararsu, wadda kuma ta ƙarfafa su su yi jira da haƙuri cikin bangaskiya cewa abin da a yanzu yake duhu ga fahimtarsu za a bayyana a fili a kan kari.”

> “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.’

> “Daga cikin waɗannan annabce-annabcen akwai na Habakkuk 2:1–4: ‘Zan tsaya a kan hasumiyata ta gadina, in sa kaina a kan katanga, in yi tsaro domin in ga abin da Zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Sai Ubangiji ya amsa mini, ya ce, Rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karanta shi ya yi gudu. Gama wahayin har yanzu yana ga ƙayyadadden lokaci, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba. Ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai ƙara jinkiri ba. Ga shi, ransa da ya kumbura ba madaidaici ba ne a cikinsa; amma mai-adalci zai rayu ta wurin bangaskiyarsa.’”

> “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.’

> Tun a farkon shekara ta 1842 umarnin da aka bayar a cikin wannan annabci na “rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karantawa yă yi gudu,” ya sa Charles Fitch ya shirya wani zane na annabci domin ya kwatanta wahayi na Daniyel da na Ru’ya ta Yohanna. An ɗauki wallafa wannan zane a matsayin cikar umarnin da Habakkuk ya bayar. Amma a wancan lokacin ba wanda ya lura cewa a cikin wannan annabcin ne kuma aka gabatar da wani jinkiri a bayyanar cikar wahayin—wato, wani lokaci na jira. Bayan wannan baƙin-ciki, wannan nassi ya bayyana da matuƙar muhimmanci: “Gama wahayin yana nan domin ƙayyadadden lokaci, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya yi jinkiri, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba.... Mai adalci kuwa zai rayu ta wurin bangaskiyarsa.”

> “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.

> “Wani sashe na annabcin Ezekiyel kuma ya kasance tushen ƙarfi da ta’aziyya ga masu bi: ‘Maganar Ubangiji ta zo gare ni, tana cewa, Ɗan mutum, mene ne wannan karin magana da kuke da shi a ƙasar Isra’ila, kuna cewa, Kwanaki suna ta tsawaita, kuma kowane wahayi yana kasawa? Saboda haka ka gaya musu, Ga abin da Ubangiji Allah ya ce.... Kwanaki sun kusato, da cikar kowane wahayi.... Zan yi magana, kuma maganar da zan faɗa za ta cika; ba za a ƙara jinkirta ta ba.’ ‘Mutanen gidan Isra’ila suna cewa, Wahayin da yake gani na kwanaki masu yawa ne masu zuwa, kuma yana yin annabci ne game da zamani masu nisa. Saboda haka ka gaya musu, Ga abin da Ubangiji Allah ya ce; Ba za a ƙara jinkirta ko ɗaya daga cikin maganganuna ba, amma maganar da na faɗa za a aikata ta.’ Ezekiyel 12:21–25, 27, 28.” The Great Controversy, 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!

Mabiyan Miller ba kawai sun ga kansu suna cika misalin budurwai goma da kuma Habakkuk sura ta biyu ba, amma an kuma bishe su su ga cewa tarihin da suke cikawa a cikinsa waɗannan annabce-annabcen, shi ne kuma bayyanawar da Ezekiyel ya yi game da wannan tarihi ɗin nan guda, inda “cikar kowane wahayi” za ta cika. Jerin tarihin da yake wakiltar hatimcewar dubu ɗari da arba’in da huɗu ne inda cikar kowane wahayi take cika!

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.

An haɗa layukan da suke wakiltar zamanin ruwan sama na ƙarshe da kuma hatimcin mutum dubu ɗari da arba’in da huɗu, domin a tabbatar da cewa tarihin annabci kullum yana ɗauke da sa hannun Alfa da 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.

Tarihin Milleriyawa ya fara da muryar mala’ikan Ru’ya ta Yohanna sura ta goma, kuma ya ƙare da wannan muryar. Satumba 11, 2001 ya fara da murya ta fari ta Ru’ya ta Yohanna sura ta goma sha takwas, kuma ya ƙare da murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas. Habakkuk sura ta biyu ya fara da muryar masu tsaro, kuma ya ƙare da muryar mai tsaron Irmiya. Bala’i na fari ya fara da Muhammadu, kuma ya ƙare da Muhammadu na Biyu. Bala’i na biyu ya fara da sake ‘yanta mala’iku huɗu na Musulunci, kuma ya ƙare da kange Musulunci.

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.

Hanyar da take ita ce ruwan sama na ƙarshe ita ce hanyar “layi bisa layi” ta Ishaya, kuma layukan da ake tattarowa tare domin gane da kuma kafa saƙon ruwan sama na ƙarshe, babu makawa suna ɗauke da hatimin Alpha da Omega. Kaiton farko na Ru’ya ta Yohanna sura ta tara yana farawa da Mohammed ya kuma ƙare da Mohammed II. An raba wannan lokaci zuwa nau’i biyu na yaƙi, na farkon kuwa shi ne hare-haren da ba su da tsari a kan Roma waɗanda suka fara sosai a zamanin Abubakar, sa’an nan kuma wani lokaci na shekaru ɗari da hamsin inda aka aiwatar da yaƙin farko na Musulunci mai tsari.

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.

Shekaru ɗari da hamsin ana wakilta su ta wurin annabcin lokaci na “watanni biyar”. Balarai na biyu kuma yana da annabcin lokaci wanda yake shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar. Saboda haka, tun da tsarin annabci na bala’i na farko da na biyu yana bayyana ƙarshen da farkon, yana ƙunshe da rarrabewa tsakanin yin hatimi da wani takamaiman zamani. Ana wakiltar aikin yin hatimi a farkon tarihin bala’i na farko, kuma ana wakiltarsa a ƙarshen bala’i na biyu.

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.

Abin da ya biyo bayan hatimtar ayar huɗu, a cikin annoba ta fari, shi ne “watanni biyar” (shekaru ɗari da hamsin). An fayyace watanni biyar sau biyu, sau ɗaya a aya ta biyar, kuma a sake a aya ta goma. Abin da ya riga tsarin hatimtar daga 11 ga Agusta, 1840 zuwa 22 ga Oktoba, 1844 a cikin annoba ta biyu shi ne annabcin “sa’a, yini, wata, da shekara” (shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar), na aya ta goma sha biyar. Tare, a cikin layi guda mai ci gaba, ƙaho na biyar da na shida suna farawa kuma suna ƙarewa da kwatancin tsarin hatimtar.

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.

A matsayin layi biyu, idan aka yi amfani da su “layi bisa layi,” suna nuna farkon da ƙarshe da Muhammad na farko da Muhammad na biyu suka yi wa alama. “Layi bisa layi,” suna fayyace zamani biyu mabambanta a cikin kowane layi, abin da yake samuwa domin kowane layi yana ɗauke da annabcin lokaci. A cikin tarihin annoba ta farko, an ƙaddara Musulunci ya “cuce” Roma, kuma a annoba ta biyu, an ƙaddara ya “kashe” Roma. Annoba ta farko yaƙi ne na mashi, takuba da kibiyoyi, amma annoba ta biyu ta shigar da garin bindiga a matsayin makamai.

> “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.

> “AYA TA 10. Kuma suna da wutsiyoyi kamar na kunamai, kuma akwai darduma a cikin wutsiyoyinsu; ikon da suke da shi kuwa shi ne su cutar da mutane har wata biyar. 11. Kuma suna da sarki a kansu, wanda shi ne mala’ikan ramin marar iyaka, wanda sunansa da harshen Ibrananci Abaddon ne, amma da harshen Helenanci sunansa Apollyon ne.”

> “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.

> “Har ya zuwa nan, Keith ya ba mu misalai na busawar ƙahoni biyar na fari. Amma dole ne yanzu mu rabu da shi, mu ci gaba zuwa ga aiwatar da sabon ɓangaren annabcin da aka gabatar a nan; wato, lokuta na annabci.

> “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.

> “Ikon Su Ya Kasance Su Cuci Mutane Tsawon Watanni Biyar.—1. Tambaya ta taso, Waɗanne mutane ne za su cuci na tsawon watanni biyar?—Ba shakka waɗanda nan ne kuma daga baya za su kashe (dubi aya ta 15); ‘Kashi na uku na mutane,’ ko kuma kashi na uku na Daular Roma,—ɓangarenta na Girka.

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

> “2. Yaushe ne za su fara aikinsu na azabtarwa? Aya ta 11 ce ta ba da amsar tambayar.

> “(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) ‘Suna da sarki a kansu.’ Tun daga mutuwar Mohammed har zuwa kusan ƙarshen ƙarni na goma sha uku, Mohammedawa sun rabu gida-gida zuwa ƙungiyoyi dabam-dabam a ƙarƙashin shugabanni da yawa, ba tare da wata gwamnatin farar hula ta bai ɗaya da ta mamaye su duka ba. Kusan ƙarshen ƙarni na goma sha uku, Othman ya kafa wata gwamnati wadda tun daga wannan lokaci aka san ta da gwamnatin Ottoman, ko daular Ottoman, wadda ta ci gaba da ƙaruwa har ta mamaye dukan manyan ƙabilun Mohammedawa, ta kuma haɗa su wuri guda cikin babbar masarauta guda.”

> “(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) Halin sarkin. ‘Wanda shi ne mala’ikan ramin marar iyaka.’ Mala’ika yana nufin manzo, bawa mai hidima, ko na alheri ko na mugunta, kuma ba lalle ne kullum ya zama halitta ta ruhaniya ba. ‘Mala’ikan ramin marar iyaka,’ ko babban bawan addinin da ya fito daga can sa’ad da aka buɗe shi. Wannan addini shi ne Muhammadiyya, kuma sarki shi ne babban bawansa. ‘Sultan, ko grand Seignior, kamar yadda ake kiran sa ba tare da bambanci ba, shi ma shi ne Babban Halifa, ko babban firist, yana haɗa a cikin mutuncinsa ɗaukakar ruhaniya mafi girma tare da ikon mulkin duniya mafi ɗaukaka.’—World As It Is, sh. 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) Sunansa. A cikin Ibrananci, ‘Abaddon,’ mai hallakarwa ne; a cikin Helenanci, ‘Apollyon,’ wato wanda yake shafe gaba ɗaya, ko kuwa yana hallakarwa. Kasancewar yana da sunaye biyu dabam a cikin harsuna biyu, a bayyane yake cewa ana nufin a wakilta halin wannan iko ne, ba sunansa ba. Idan haka ne, kamar yadda aka bayyana a cikin harsunan biyu, shi mai hallakarwa ne. Irin wannan ne ko da yaushe halin gwamnatin Daular Usmaniyya ya kasance.”

> “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.’

> “Amma yaushe ne Othman ya kai farmakinsa na farko a kan daular Girka?—Bisa ga Gibbon, Decline and Fall, da sauransu, ‘Othman ya fara shiga yankin Nicomedia a ranar 27 ga Yuli, 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.

> “Lissafin wasu marubuta ya tafi ne a kan zato cewa ya kamata wannan zamani ya fara da kafuwar daular Usmaniyya; amma wannan a fili kuskure ne; gama ba kawai za su kasance suna da sarki a kansu ba, amma kuma za su azabtar da mutane watanni biyar. Amma zamanin azabtarwar ba zai iya farawa ba kafin hari na farko na masu azabtarwar, wanda shi ne, kamar yadda aka bayyana a sama, 27 ga Yuli, 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.

> “Lissafin da ya biyo baya, wanda aka gina bisa wannan wurin farawa, an yi shi kuma aka buga shi a cikin wani aiki mai take, Zuwa ta Biyu ta Almasihu, da sauransu, na J. Litch, a shekara ta 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.

> “‘Kuma ikonansu ya kasance su cutar da mutane har wata biyar.’ Har nan ne umarninsu ya kai, wato su azabtar ta wurin hare-hare marasa yankewa, amma ba su kashe su a siyasance ba. ‘Wata biyar,’ kwana talatin ga kowane wata, ya ba mu kwana ɗari da hamsin; kuma waɗannan kwanaki, da yake alamu ne na annabci, suna nufin shekaru ɗari da hamsin. Da aka fara daga 27 ga Yuli, 1299, shekaru ɗari da hamsin ɗin sun kai zuwa 1449. Cikin dukan wannan lokaci Turawa na Usmaniyya sun kasance suna cikin yaƙi kusan ba kakkautawa da Daular Helenawa, amma duk da haka ba tare da cin ta da yaƙi ba. Sun ƙwace tare da riƙe larduna da yawa na Helenawa, amma duk da haka an ci gaba da kiyaye ’yancin kai na Helenawa a Konstantinoful. Amma a shekara ta 1449, a ƙarshen shekaru ɗari da hamsin ɗin, sai wani sauyi ya faru, tarihinsa kuwa za a same shi a ƙarƙashin ƙaho mai biye.” 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:

Uriah Smith yana yin nuni da lissafin Josiah Litch na shekaru ɗari da hamsin, wanda idan ya cika, yana wakiltar mafarin annabcin shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar a cikin Ƙaho na gaba. Da take tsokaci a kan annabcin Litch game da waɗannan annabce-annabcen lokaci guda biyu masu alaƙa, Sister White ta rubuta:

> “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.’

> “A cikin shekarar 1840 wani abin mamaki na cikar annabci ya tayar da sha’awa a ko’ina. Shekaru biyu kafin haka, Josiah Litch, ɗaya daga cikin manyan masu wa’azin zuwan Almasihu na biyu, ya wallafa bayani a kan Ru’ya ta Yohanna 9, yana annabta faɗuwar Daular Ottoman. Bisa ga lissafinsa, wannan iko zai rushe... a ranar 11 ga Agusta, 1840, lokacin da za a sa ran ikon Ottoman a Konstantinoful zai karye. Kuma wannan, na gaskata, za a tarar haka ne.”

> “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.

> “A daidai lokacin da aka ƙayyade, Turkiyya, ta wurin jakadunta, ta amince da kariyar ƙasashen Turai masu kawance, kuma ta haka ta sa kanta ƙarƙashin ikon ƙasashe Kirista. Wannan al’amari ya cika annabcin daidai-daida. Sa’ad da aka san da hakan, taro mai yawa suka gamsu da ingancin ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba wa motsin zuwan Almasihu wani gagarumin ƙarfi na tura shi gaba. Mutane masu ilimi da matsayi suka haɗa kai da Miller, a cikin wa’azi da kuma buga ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri.” 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.”

An haɗa masifun farko da na biyu ta wurin annabce-annabcen lokaci guda biyu masu alaƙa da juna. Masifar farko ta fara da wani misali na hatimantawa, kuma masifar ta biyu ta ƙare da tarihin Agusta 11, 1840 har zuwa busar ƙaho na bakwai a ranar 22 ga Oktoba, 1844, wanda shi ma misali ne na hatimantawa. Farkon da ƙarshen suna ɗauke da sa hannun Alfa da Omega, domin, kamar yadda yake a cikin tarihin da Almasihu ya tabbatar da alkawarin har sati guda, an raba wannan zamani kashi biyu. Zamani na farko ya fara da Muhammadu na farko, ya kuma ƙare da Muhammadu na biyu. Zamani na biyu ya fara da “wata murya daga ƙahoni huɗu na bagaden zinariya wanda yake a gaban Allah,” kuma ya ƙare da “muryar” Almasihu, yana rantsuwa “da wanda yake raye har abada abadin, wanda ya halicci sama, da abubuwan da suke cikinta, da ƙasa, da abubuwan da suke cikinta, da teku, da abubuwan da suke cikinta, cewa lokaci ba zai ƙara kasancewa ba.”

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a maƙala ta gaba.

> “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.

> “Kowace tambaya da Shaidan zai iya tashe a cikin tunani domin ya haifar da shakka game da babban tarihin tafiyoyin mutanen Allah na dā za ta faranta wa ɗaukakarsa ta shaidan rai, kuma laifi ne a gaban Allah. Saƙon zuwan Ubangiji nan ba da daɗewa ba cikin iko da ɗaukaka mai girma zuwa duniyarmu gaskiya ne, kuma a shekara ta 1840 an ɗaga muryoyi masu yawa wajen shelarsa.” Manuscript Releases, juzu’i na 9, 134.

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