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

Phau Ntawv Daniyee—Zauv Ib Puas Kaum Ob

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

Qhia Txog Lub Cim Qhia Yaj Saub Ntawm Ishmael: Los Ntawm Tus Neeg Tua Hneev Mus Rau Tus Muab Cim Rau 144,000 Tus

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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.

> Thiab Vajtswv nrog tus me nyuam tub nyob; nws thiaj hlob tuaj, thiab nyob hauv tebchaws moj sab qhua, thiab txawj tua hneev. Chivkeeb 21:20.

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

Ishama‑ees los ua ib tug neeg tua hneev, uas yog ib lub cim ntawm kev ua rog, thiab yog ib lub cim ntawm txoj kev txiav txim uas raug coj los tawm tsam Loos.

> 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.

> Lub suab ntawm cov uas khiav thiab dim tawm hauv lub tebchaws Npanpiloo los, kom tshaj tawm hauv Xi-oos txog txoj kev pauj kua zaub ntsuab ntawm tus Tswv peb tus Vajtswv, yog txoj kev pauj kua zaub ntsuab rau nws lub tuam tsev. Hu cov neeg tua hneev los sib sau tawm tsam Npanpiloo: nej txhua tus uas nkhaus rab hneev, cia li tsuam chaw tawm tsam nws ib ncig; tsis txhob cia ib tug twg ntawm nws dim li: them rov rau nws raws li nws tej haujlwm; raws li txhua yam uas nws tau ua, nej cia li ua rau nws ib yam nkaus: rau qhov nws tau khav theeb tawm tsam tus Tswv, tawm tsam tus Neeg Dawb Huv ntawm cov Yixalayees. Yelemis 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.

Cov neeg tua hneev muab nqi pauj rau Npanpiloo raws li nws tej haujlwm, thiab nqi pauj ntawd pib thaum txoj cai Hnub Caiv ntawm hnub Sunday uas yuav los sai, nrog lub suab thib ob hauv Tshwm Sim tshooj kaum yim, thaum txoj kev txiav txim raws li kev ua tiav zuj zus rau Npanpiloo pib.

> 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.

> Thiab kuv hnov dua ib lub suab los saum ntuj ceeb tsheej hais tias, Nej kuv haiv neeg, cia li tawm hauv nws mus, xwv kom nej txhob koom nrog nws tej kev txhaum, thiab xwv kom nej txhob raug nws tej xwm txheej phem. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj ceeb tsheej lawm, thiab Vajtswv tau nco ntsoov nws tej kev ua phem. Pauj rau nws ib yam li nws tau pauj rau nej, thiab muab ob npaug rau nws raws li nws tej hauj lwm; hauv lub khob uas nws tau ntim, nej cia li ntim ob npaug rov rau nws. Nws tau tsa nws tus kheej siab thiab ua neej nyob hauv kev nplua nuj lom zem npaum li cas, nej cia li muab kev txom nyem thiab kev quaj ntsuag rau nws npaum li ntawd; rau qhov nws hais hauv nws lub siab tias, Kuv zaum ua ib tug poj huab tais, kuv tsis yog poj ntsuam, thiab kuv yuav tsis pom kev quaj ntsuag li. Tshwm Sim 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.

Yixama‑ees thiab nws niam Hakha raug txwv tsis pub txais txoj cai ntawm tus tub hlob, thiab raug ntiab tawm mus. Yog li ntawd, kev khib thiaj los ua lub zog txhawb uas muaj yam ntxwv yaj saub rau Islam, thiab kev ua tsov ua rog los ua lawv txoj hauj lwm uas muaj yam ntxwv yaj saub. Qhov uas raug hais thawj zaug ntawd muaj nrog txoj kev txwv uas Xala muab rau Yixama‑ees thiab nws niam, thiab lawv qhov “kev txwv” thiaj dhau los ua ib qho yam ntxwv yaj saub tseem ceeb ntawm Islam thoob plaws hauv Vajtswv Txojlus thiab hauv keeb kwm. Cov xeeb ntxwv ntawm Yixama‑ees yuav tsum yog neeg qus, uas lawv txhais tes tawm tsam txhua tus neeg, thiab lawv tus cwj pwm qus ntawd raug sawv cev los ntawm tus nees luav qus Arabian, uas yog nyob hauv tsev neeg nees. Yog li ntawd, kev ua tsov ua rog Islamic ntawm thawj thiab ob txoj kev txom nyem, raug sawv cev ua cov tub rog caij saum cov nees uas npau taws.

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.

Islam yog zaj lus ntawm nag lig, thiab yeej tsim nyog heev uas peb txoj kev txom nyem ntawd sawv cev rau peb txoj kab yaj saub tshwj xeeb, rau qhov txheej txheem ntawm nag lig yog “kab saum kab.” Thaum muab cov yam ntxwv yaj saub ntawm ob txoj kab thawj coj los koom ua ke, lawv tsa los ua txoj kab ntawm txoj kev txom nyem thib peb. Peb txoj kab yaj saub ntawd txhua txoj puav leej nthuav qhia txog lub sijhawm ntawm kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Peb txoj kab ntawd sawv cev rau lub sijhawm ntawm kev nchuav nag lig, rau qhov nag lig tau pib tsuag thaum txoj Kev Txom Nyem thib peb tuaj txog rau hnub Cuaj Hlis 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.

> “Los nag thaum kawg yuav tsum los poob saum Vajtswv haiv neeg. Ib tug tim tswv muaj hwjchim loj yuav tsum nqes saum ntuj los, thiab tag nrho lub ntiajteb yuav tsum ci ntsa iab vim nws lub yeeb koob.” Review and Herald, April 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.

Lub caij nyoog ntawm txoj kev muab lub foob kuj tau raug sawv cev los ntawm lub caij nyoog uas pib rau hnub tim 11 lub Yim Hli, 1840 thiab xaus nrog kev tuaj txog ntawm tus tim tswv thib peb rau hnub tim 22 lub Kaum Hli, 1844. Lub sijhawm ntawd kuj tau raug sawv cev nyob hauv Habakkuk tshooj ob. Keeb kwm Millerite tau ua kom tiav Habakkuk tshooj ob, thiab thaum ua li ntawd nws pib thaum tus tim tswv nqes los rau hnub tim 11 lub Yim Hli, 1840, thiab nws xaus thaum tus tim tswv thib peb tuaj txog rau hnub tim 22 lub Kaum Hli, 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.

Hauv tshooj ob ntawm Habakkuk qhia tias thaum kawg ntawm zaj yog toog pom, zaj yog toog pom ntawd yuav “hais lus.” Hauv nqe peb ntawm Tshwmsim tshooj kaum, tus tim tswv qw (hais lus) nrog ib lub suab nrov nrov, thiab thaum Lub Kaum Hli 22, 1844 tib tug tim tswv ntawd tau cog lus ruaj (hais lus) tias “sijhawm yuav tsis muaj ntxiv lawm.” Tus neeg zov hauv Habakkuk nqe ib ntawm tshooj ob, nyob rau Lub Yim Hli 11, 1840, rau qhov thaum ntawd cov neeg zov thiaj tsa lawv tej suab.

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.

Hauv xyoo 1888 txoj kev ntxeev siab, uas Viv Ncaus White qhia tias sawv cev rau tus tim tswv hauv Tshwm Sim kaum yim uas yuav ci rau lub ntiaj teb nrog Nws lub yeeb koob, cov neeg zov (Jones thiab Waggoner) tau tsa lawv “suab” nrov ib yam li raj, kom qhia Vajtswv haiv neeg txog lawv tej kev txhaum, rau qhov lawv zaj lus yog zaj lus rau Laodicea. Hnub tim 11 lub Cuaj Hli, 2001, uas raug ua piv txwv los ntawm keeb kwm xyoo 1888, tus Tswv tau coj Nws haiv neeg hnub kawg rov qab mus rau Yelemis tej kev qub, qhov uas cov neeg zov tsis raug mloog. Kev nqes los ntawm tus tim tswv cim txog kev tuaj txog raws li yaj saub tej lus ntawm cov neeg zov.

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.

“lub suab” uas tuaj txog rau lub Yim Hli 11, 1840, tau raug tshaj tawm los ntawm cov neeg zov hmo, thiab Yelemi tau raug hais rau tias yog nws yuav rov qab los rau nws txoj kev ntseeg thiab kev cia siab rau Vajtswv tom qab nws txoj kev poob siab lawm, ces nws yuav dhau los ua Vajtswv lub ncauj. Thaum lub zeem muag uas tau ncua sij hawm ntawd thaum kawg tuaj txog rau lub Kaum Hli 22, 1844, nws thiaj “hais.” Lub sijhawm ntawm Habakuk tshooj ob, uas tau ua tiav nyob hauv keeb kwm Millerite, qhia txog lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej.

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.

Nws yog ib yam tseem ceeb heev kom pom tias txij hnub tim 11 Lub Yim Hli, 1840 mus txog hnub tim 22 Lub Kaum Hli, 1844, yog ib daim duab qhia txog kev muab lub foob rau ib puas plaub caug plaub txhiab leej, uas yog lub sijhawm uas los nag tom qab raug muab los nchuav tawm. Qhov no yog ib yam tseem ceeb, vim cov lus ntawm los nag tom qab yuav tsum raug txheeb xyuas raws li txoj kev qhia ntawm “kab saum kab.” Lub sijhawm tshwj xeeb no, uas yog kev muab lub foob rau ib puas plaub caug plaub txhiab leej, raug sawv cev rov ua ntau zaus hauv cov kab lus cev Vajtswv lus, thiab qhov no kuj muaj nyob hauv Habakkuk ob, uas Sister White ncaj qha qhia tias tau ua tiav hauv keeb kwm Millerite. Nws kuj qhia rov ua ntau zaus tias keeb kwm Millerite raug rov ua dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

> “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.

> “Muaj kev qhuab qhia uas raug ntxhias ua ke nrog tej lus faj lem uas lawv tau suav hais tias yog siv rau lub sijhawm ntawm qhov kev rov qab los zaum ob, yog kev qhuab qhia uas tau tsim kom phim tshwj xeeb rau lawv lub xeev ntawm kev tsis paub meej thiab kev tos ntsoov, thiab txhawb lawv kom tos nrog kev ua siab ntev hauv txoj kev ntseeg tias yam uas tam sim no tseem tsaus rau lawv txoj kev nkag siab yuav raug ua kom meej hauv lub sijhawm tsim nyog.

> “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.’

> “Nyob hauv cov lus faj lem no muaj ib lo uas nyob hauv Habakkuk 2:1–4: ‘Kuv yuav sawv saum kuv lub chaw zov, thiab tsa kuv tus kheej rau saum lub pej thuam, thiab yuav saib seb Nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum kuv raug cem. Ces tus Tswv teb kuv, thiab hais tias, Sau zaj yog toog pom, thiab ua kom meej rau saum tej phaj, xwv kom tus uas nyeem tau yuav khiav tau. Rau qhov zaj yog toog pom tseem yog rau lub sijhawm uas twb teem tseg lawm, tiam sis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws qeeb, cia li tos nws; vim nws yeej yuav los tiag, nws yuav tsis ncua. Saib seb, tus uas nws tus ntsuj plig raug tsa kom siab ntawd tsis ncaj ncees nyob hauv nws: tiam sis tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg.’”

> “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.’

> Txij thaum xyoo 1842 los lawm, txoj kev qhia uas raug muab rau hauv zaj lus faj lem no kom “sau lub zeem muag, thiab ua kom meej rau saum tej ntxhuav, xwv kom tus uas nyeem tau ntawd yuav khiav tau,” twb tau ua rau Charles Fitch npaj ib daim ntawv qhia txog tej lus faj lem los piav qhia txog tej zeem muag hauv Daniyee thiab Phau Qhia Tshwm. Kev luam tawm daim ntawv qhia no raug suav hais tias yog kev ua tiav raws li lo lus txib uas Habakkuk tau txais. Txawm li ntawd los, thaum ntawd tsis muaj leejtwg pom tias hauv tib zaj lus faj lem ntawd kuj nthuav tawm txog ib qho kev qeeb uas zoo li muaj nyob rau hauv kev ua kom tiav ntawm lub zeem muag—ib lub sij hawm ncua. Tom qab qhov kev poob siab ntawd, nqe Vajlugkub no thiaj tshwm los muaj qhov tseem ceeb heev tias: “Lub zeem muag tseem tshuav rau ib lub sij hawm uas raug teem tseg, tiam sis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws ncua, cia li tos nws; rau qhov nws yuav los yeej muaj tseeb tiag, nws yuav tsis ncua.... Tus ncaj ncees yuav muaj sia nyob vim nws txoj kev ntseeg.”

> “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.

> Ib feem hauv Exekees tej lus faj lem kuj yog ib qhov chaw ntawm lub zog thiab kev nplij siab rau cov ntseeg: “Lo lus ntawm tus Tswv tau los cuag kuv, hais tias, Leej Tub ntawm neeg, lo paj lug uas nej muaj nyob hauv tebchaws Ixayees, hais tias, Cov hnub raug ncua mus ntev, thiab txhua qhov yog toog pom poob tsis muaj nqis, yog dabtsi? Yog li ntawd, cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no.... Cov hnub twb los ze lawm, thiab qhov ua tiav ntawm txhua qhov yog toog pom.... Kuv yuav hais, thiab lo lus uas Kuv yuav hais ntawd yuav muaj tiav; nws yuav tsis raug ncua ntxiv lawm.” “Cov uas nyob hauv tsev neeg Ixayees hais tias, Yog toog pom uas nws pom ntawd yog rau ntau hnub uas tseem yuav los, thiab nws faj lem txog lub sijhawm uas nyob deb heev. Yog li ntawd, cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Yuav tsis muaj ib lo lus twg ntawm Kuv raug ncua ntxiv lawm, tiamsis lo lus uas Kuv tau hais yuav raug ua kom tiav.” Exekees 12:21–25, 27, 28.” Kev Tsis Sib Haum Loj, 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!

Cov Millerite tsis yog tsuas pom lawv tus kheej tab tom ua kom tiav zaj lus piv txwv txog kaum tus nkauj xwb, thiab Habakkuk tshooj ob xwb, tiam sis lawv kuj raug coj kom pom tias keeb kwm uas lawv tab tom ua kom tiav cov yaj saub tej lus no ntawd, kuj yog Ezekiel qhov kev qhia meej txog tib qho keeb kwm ntawd thiab, qhov uas “txoj kev tshwm sim ntawm txhua lub zeem muag,” yuav raug ua kom tiav. Txoj kab keeb kwm uas sawv cev rau kev muab lub cim khi rau ib puas plaub caug plaub txhiab leej, yog qhov uas txoj kev tshwm sim ntawm txhua lub zeem muag raug ua kom tiav!

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.

Cov kab uas sawv cev rau lub sijhawm ntawm nag thaum kawg thiab kev muab lub cim ntim rau ib puas plaub caug plaub txhiab tus raug coj los sib txuas ua ke los qhia kom ruaj tias zaj keeb kwm cev Vajtswv lus yeej ib txwm muaj tus cwj pwm kos npe ntawm Alpha thiab 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.

Keeb kwm Millerite pib nrog lub suab ntawm tus tim tswv hauv Tshwmsim kaum, thiab xaus nrog tib lub suab ntawd. Cuaj Hlis 11, 2001 pib nrog thawj lub suab ntawm Tshwmsim tshooj kaum yim, thiab xaus nrog lub suab thib ob ntawm Tshwmsim tshooj kaum yim. Hanpaku tshooj ob pib nrog lub suab ntawm cov neeg zov, thiab xaus nrog lub suab ntawm Yelemis tus neeg zov. Thawj txoj kev txom nyem pib nrog Mohammed, thiab xaus nrog Mohammed II. Txoj kev txom nyem thib ob pib nrog kev tso tawm ntawm plaub tug tim tswv ntawm Islam thiab xaus nrog kev txwv ntawm Islam.

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.

Txoj kev uas yog nag tom qab no yog Yaxayas txoj “kab saum kab” txoj kev, thiab cov kab uas raug coj los sib sau ua ke kom txheeb xyuas thiab tsa kom ruaj khov zaj lus ntawm nag tom qab ntawd yeej ib txwm muaj lub cim qhia ntawm Alpha thiab Omega nyob hauv. Qhov kev puas tsuaj thawj zaug ntawm Tshwmsim tshooj cuaj pib nrog Mohammed thiab xaus nrog Mohammed II. Lub sijhawm ntawd raug faib ua ob hom kev ua rog, thawj hom yog tej kev tawm tsam Loos uas tsis muaj kev txhim kho raws txheej txheem, uas pib tiag tiag nrog Abubakar, ces tom qab ntawd yog ib ntu ib puas tsib caug xyoo uas thawj zaug kev ua rog raws txheej txheem ntawm Islam raug ua tiav.

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.

Ib puas tsib caug xyoo raug sawv cev los ntawm zaj lus faj lem hais txog sijhawm uas yog “tsib hlis”. Txoj kev txom nyem thib ob kuj muaj ib zaj lus faj lem hais txog sijhawm uas yog peb puas cuaj caug ib xyoos thiab kaum tsib hnub. Vim li no, raws li tus qauv faj lem ntawm txoj kev txom nyem thib ib thiab thib ob qhia tias qhov xaus txuas nrog qhov pib, nws muaj ib qho kev faib cais ntawm txoj kev muab khi, thiab ib lub sijhawm tshwj xeeb. Txoj kev muab khi raug sawv cev thaum pib ntawm keeb kwm ntawm txoj kev txom nyem thib ib, thiab nws raug sawv cev rau thaum xaus ntawm txoj kev txom nyem thib ob.

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.

Yam uas los tom qab txoj kev muab lub cim kaw cia hauv nqe plaub, hauv thawj txoj kev txom nyem, yog “tsib lub hlis” (ib puas tsib caug xyoo). Tsib lub hlis ntawd raug qhia meej ob zaug, ib zaug hauv nqe tsib thiab dua ib zaug hauv nqe kaum. Yam uas los ua ntej txoj kev muab lub cim kaw cia txij hnub tim 11 Lub Yim Hli, 1840 mus txog hnub tim 22 Lub Kaum Hli, 1844 hauv txoj kev txom nyem thib ob yog lo lus faj lem hais txog “ib teev, ib hnub, ib hlis, thiab ib xyoos” (peb puas cuaj caug ib xyoos thiab kaum tsib hnub), hauv nqe kaum tsib. Thaum muab sib koom ua ib txoj kab txuas mus tsis tu ncua, lub raj ncas thib tsib thiab thib rau pib thiab xaus nrog ib daim duab piv txwv txog txoj kev muab lub cim kaw cia.

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.

Raws li ob kab, thaum siv “kab rau saum kab” lawv qhia txog ib qho pib thiab ib qho xaus uas raug cim tseg los ntawm Mohammed thawj thiab Mohammed thib ob. “Kab rau saum kab,” lawv qhia txog ob ntu sijhawm sib txawv hauv txhua kab, uas tshwm sim los ntawm qhov tseeb tias txhua kab muaj ib qho lus faj lem txog sijhawm. Hauv keeb kwm ntawm thawj txoj kev txom nyem, Islam yuav tsum “ua kom” Rome raug mob, hos hauv txoj kev txom nyem thib ob, nws yuav tsum “tua” Rome. Thawj txoj kev txom nyem yog ib qho kev ua tsov rog nrog hmuv, ntaj thiab xub, hos txoj kev txom nyem thib ob tau coj hmoov nplej tua phom los ua cov cuab yeej ua rog.

> “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.

> “NQE 10. Thiab lawv muaj tis tw zoo li tus kab ntsaum dev, thiab muaj hmuv nkaug nyob hauv lawv tej tis tw; thiab lawv lub hwj chim yog ua kom neeg raug mob tau tsib lub hlis. 11. Thiab lawv muaj ib tug vaj kav lawv, uas yog tus tim tswv ntawm lub qhov tob uas tsis muaj qab; nws lub npe nyob hauv lus Henplais hu ua Abaddon, tab sis hauv lus Kili hu ua Apollyon.

> “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.

> “Txog tam sim no, Keith tau muab tej piv txwv rau peb hais txog kev nrov ntawm tsib lub raj xub thawj lawm. Tiamsis tam sim no peb yuav tsum ncaim ntawm nws mus, thiab txuas ntxiv mus rau kev siv ntawm yam tshiab uas raug coj los qhia rau hauv zaj lus faj lem no; yog li no, yog lub sij hawm faj lem.”

> “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.

> “Lawv lub hwjchim yog kom tsim txom neeg tau tsib lub hlis.—1. Lo lus nug tshwm sim tias, lawv yuav tsum tsim txom cov neeg twg tau tsib lub hlis?—Tsis muaj qhov ua xyem xyav li, yog tib cov uas tom qab ntawd lawv yuav tua (saib nqe 15); ‘ib feem peb ntawm tibneeg,’ los yog ib feem peb ntawm lub tebchaws Loos,—uas yog nws feem Greek.

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

> “2. Lawv yuav tsum pib lawv txoj hauj lwm tsim txom thaum twg? Nqe 11 teb lo lus nug ntawd.

> “(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) ‘Lawv muaj ib tug vajntxwv kav lawv.’ Txij thaum Mohammed tuag mus txog yuav luag kawg ntawm xyoo pua kaum peb, cov Mohammedans tau faib ua ntau pab sib txawv nyob hauv ntau tus thawj coj, tsis muaj ib lub tseemfwv pej xeem dav dav uas kav cuag lawv sawvdaws. Yuav luag txog thaum kawg ntawm xyoo pua kaum peb, Othman tau tsim tsa ib lub tseemfwv uas txij thaum ntawd los tau raug hu ua lub Ottoman tseemfwv, lossis lub hwjchim kav tebchaws, uas loj hlob mus txog thaum nws nthuav dav kav thoob plaws txhua pawg Mohammedan tseem ceeb, muab lawv sib sau ua ib lub vajntxwv loj kawg nkaus.”

> “(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) Tus yam ntxwv ntawm tus vajntxwv. ‘Tus uas yog tus timtswv ntawm lub qhov tob tsis muaj chaw kawg.’ Ib tug timtswv qhia tias yog ib tug tubtxib, ib tug uas ua haujlwm qhuab qhia, yuav yog tus zoo los tus phem, thiab tsis yog ib txwm yog ib tug ntsujplig xwb. ‘Tus timtswv ntawm lub qhov tob tsis muaj chaw kawg,’ los yog tus thawj coj loj ntawm txoj kev ntseeg uas tawm hauv qhov ntawd los thaum nws raug qhib. Txoj kev ntseeg ntawd yog Mohammedanism, thiab tus sultan yog nws tus thawj coj loj. ‘Tus Sultan, lossis tus grand Seignior, raws li luag hu nws ib yam tsis txawv, kuj yog tus Supreme Caliph, lossis tus pov thawj hlob, uas koom ua ke rau hauv nws tus kheej tus meejmom sab ntsujplig uas siab tshaj plaws nrog txoj cai kav tebchaws uas loj tshaj plaws.’—World As It Is, p.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) Nws lub npe. Hauv lus Henplais, ‘Abaddon,’ tus rhuav tshem; hauv lus Kili, ‘Apollyon,’ tus uas muab tshem tawm, lossis rhuav tshem. Vim nws muaj ob lub npe sib txawv hauv ob hom lus, ces pom tseeb tias yam uas xav sawv cev yog tus cwj pwm ntawm lub hwj chim ntawd, tsis yog nws lub npe. Yog li ntawd, raws li tau hais tawm hauv ob hom lus tib si, nws yog tus rhuav tshem. Qhov no yeej ib txwm yog tus cwj pwm ntawm tsoomfwv 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.’

> “Tab sis thaum twg Othman tau ua nws thawj zaug kev tawm tsam rau lub teb chaws Greek?—Raws li Gibbon, Decline and Fall, thiab lwm yam, ‘Othman tau xub nkag mus rau thaj av ntawm Nicomedia rau hnub tim 27 lub Xya hli ntuj, 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.

> “Cov kev xam lej ntawm qee cov kws sau ntawv tau tsa saum qhov kev xav tias lub sij hawm ntawd yuav tsum pib nrog kev txhim tsa lub teb chaws Ottoman lub hauv paus; tiam sis qhov no meej tseeb tias yog ib qho yuam kev; rau qhov lawv tsis yog tsuas yog yuav tsum muaj ib tug vaj ntxwv kav lawv xwb, tab sis kuj yuav tsum tsim txom tib neeg tsib lub hlis thiab. Tab sis lub sij hawm ntawm kev tsim txom ntawd tsis tau pib ua ntej qhov kev tawm tsam thawj zaug ntawm cov uas tsim txom, uas yog, raws li tau hais saum no, Lub Xya hli ntuj 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.

> “Qhov kev xam uas raws los, uas raug tsa los saum lub hauv paus pib no, tau raug ua thiab luam tawm nyob hauv ib phau haujlwm hu ua, Khetos txoj Kev Los Zaum Ob, thiab lwm yam, los ntawm J. Litch, xyoo 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.

> “‘Thiab lawv lub hwjchim yog los tsimtxom tibneeg tau tsib lub hlis.’ Lawv txoj haujlwm raug tso cai tsuas ncav cuag li ntawd xwb, yog los ua kom txomnyem los ntawm kev txeeb txhaum tas li mus li, tabsis tsis yog hauv txoj cai nom tswv los tua lawv. ‘Tsib lub hlis,’ peb caug hnub rau ib lub hlis, ua rau peb tau ib puas tsib caug hnub; thiab cov hnub no, vim yog cov cim, txhais tau tias yog ib puas tsib caug xyoo. Pib txij Lub Xya hli ntuj 27, 1299, ib puas tsib caug xyoo ntawd ncav mus txog 1449. Thoob plaws lub sijhawm ntawd, cov Turks tau koom tes hauv ib qho kev ua rog yuav luag tsis tu ncua nrog lub tebchaws Greek, los tseem tsis tau kov yeej nws. Lawv txeeb tau thiab tuav cia ntau lub xeev Greek, los tseem kev ywj pheej ntawm Greek raug khaws cia nyob hauv Constantinople. Tabsis xyoo 1449, uas yog qhov xaus ntawm ib puas tsib caug xyoo ntawd, muaj ib qho kev hloov los, uas nws zaj keebkwm yuav pom nyob hauv lub raj xwm tom ntej.” 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 tab tom hais txog Josiah Litch qhov kev suav ntawm ib puas tsib caug xyoo, uas thaum xaus lawm, sawv cev ua lub ntsiab pib rau txoj lus faj lem ntawm peb puas cuaj caug ib xyoos thiab kaum tsib hnub hauv lub Raj Nplaim tom ntej. Thaum piav txog Litch qhov kev twv ua ntej hais txog ob txoj lus faj lem sijhawm no uas sib txuas ua ke, Muam White tau sau tseg:

> “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.’

> “Xyoo 1840 muaj dua ib qho kev ua tiav ntawm yav tom ntej uas tseem ceeb heev, ua rau muaj kev txaus siab thoob plaws. Ob xyoos ua ntej ntawd, Josiah Litch, ib tug ntawm cov xibhwb tseem ceeb uas tshaj tawm txog txoj kev rov qab los zaum ob, tau luam tawm ib qho kev piav qhia txog Tshwmsim 9, kwv yees txog kev poob ntawm Lub Tebchaws Ottoman. Raws li nws tej kev xam, lub hwjchim no yuav raug muab rhuav tshem... rau hnub tim 11 lub Yim Hli, 1840, thaum uas yuav tsum cia siab tias lub hwjchim Ottoman hauv Constantinople yuav raug lov tseg. Thiab qhov no, kuv ntseeg, yuav pom tias yog li ntawd tiag.”

> “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.

> “Thaum txog lub sijhawm uas twb tau teev tseg lawm, Qaib Cov Txwv, los ntawm nws cov sawv cev, tau lees txais kev tiv thaiv ntawm cov hwj chim koom tes ntawm Tebchaws Europe, thiab li ntawd nws thiaj muab nws tus kheej tso rau hauv kev tswj hwm ntawm cov tebchaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li lo lus faj lem. Thaum qhov no raug paub lawm, coob leej coob tus thiaj raug yaum kom ntseeg txog qhov raug ntawm cov hauv paus ntsiab lus ntawm kev txhais lus faj lem uas Miller thiab nws cov npoj yaig tau txais yuav, thiab ib lub zog txhawb uas zoo kawg nkaus tau raug muab rau txoj kev txav txog kev rov qab los. Cov txiv neej uas muaj kev kawm thiab muaj meej mom tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws cov kev xav, thiab txij xyoo 1840 mus txog 1844 txoj hauj lwm ntawd tau nthuav dav sai heev.” 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.”

Kev txom nyem thawj thiab txom nyem ob raug txuas ua ke los ntawm ob zaj lus faj lem txog lub sij hawm uas sib txuas nrog ib leeg. Txom nyem thawj pib nrog ib daim duab piv txwv txog kev muab cim foob, hos txom nyem ob xaus nrog keeb kwm txij hnub tim 11 lub Yim Hli, 1840 mus txog rau lub suab nrov ntawm lub raj xya thaum hnub tim 22 lub Kaum Hli, 1844, uas kuj yog ib daim duab piv txwv txog kev muab cim foob thiab. Qhov pib thiab qhov kawg ris tus yam ntxwv kos npe ntawm Alpha thiab Omega, vim hais tias, ib yam li hauv keeb kwm uas Khetos tau lees paub lo lus cog tseg rau ib lim tiam, lub sij hawm ntawd raug faib ua ob ntu. Lub sij hawm thawj pib nrog thawj Mohammed, thiab xaus nrog Mohammed thib ob. Lub sij hawm thib ob pib nrog “ib lub suab tawm ntawm plaub lub kub ntawm lub thaj kub uas nyob ntawm Vajtswv xub ntiag,” thiab nws xaus nrog “lub suab” ntawm Khetos, cog lus ruaj nrees “los ntawm tus uas muaj sia nyob mus ib txhis ib txhis, tus uas tsim lub ntuj, thiab tej yam uas nyob hauv, thiab lub ntiaj teb, thiab tej yam uas nyob hauv, thiab lub hiav txwv, thiab tej yam uas nyob hauv ntawd, tias yuav tsis muaj sij hawm ntxiv lawm.”

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “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.

> “Txhua lo lus nug twg uas Xatas muaj peev xwm tsa hauv lub siab kom tsim kev ua xyem xyav txog keeb kwm loj kawg ntawm tej kev taug kev yav dhau los ntawm haiv neeg Vajtswv yuav ua rau nws lub hwjchim Xatas txaus siab thiab yog ib qho kev ua txhaum rau Vajtswv. Txoj xov xwm txog tus Tswv txoj kev yuav los sai rau peb lub ntiajteb no hauv hwjchim thiab yeeb koob loj yog qhov tseeb, thiab nyob rau xyoo 1840 muaj ntau lub suab tau raug tsa los tshaj tawm nws.” Manuscript Releases, volume 9, 134.

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